Results for 'John Biro'

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John Biro
University of Florida
  1.  42
    "Peer Disagreement" and Evidence of Evidence.John Biro & Fabio Lampert - forthcoming - Logos and Episteme.
    What the rational thing to do in the face of disagreement by an epistemic peer is has been much discussed recently. Those who think that a peer's disagreement is itself evidence against one's belief, as many do, are committed to a special form of epistemic dependence. If such disagreement is really evidence, it seems reasonable to take it into account and to adjust one's belief accordingly. But then it seems that the belief one ends up with depends, in part, on (...)
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  2.  67
    Non-Pickwickian Belief and 'the Gettier Problem'.John Biro - 2017 - Logos and Episteme 8 (1):47-69.
    That in Gettier's alleged counterexamples to the traditional analysis of knowledge as justified true belief the belief condition is satisfied has rarely been questioned. Yet there is reason to doubt that a rational person would come to believe what Gettier's protagonists are said to believe in the way they are said to have come to believe it. If they would not, the examples are not counter-examples to the traditional analysis. I go on to discuss a number of examples inspired by (...)
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  3. Identification, Situational Constraint, and Social Cognition : Studies in the Attribution of Moral Responsibility.L. Woolfolk Robert, M. Doris John & M. Darley John - 2007 - In Joshua Knobe & Shaun Nichols (eds.), Experimental Philosophy. Oxford University Press.
    In three experiments we studied lay observers’ attributions of responsibility for an antisocial act (homicide). We systematically varied both the degree to which the action was coerced by external circumstances and the degree to which the actor endorsed and accepted ownership of the act, a psychological state that philosophers have termed ‘identification’. Our findings with respect to identification were highly consistent. The more an actor was identified with an action, the more likely observers were to assign responsibility to the actor, (...)
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  4. John Clarke of Hull's Argument for Psychological Egoism.John J. Tilley - 2015 - British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to (...)
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  5.  59
    Francis Hutcheson and John Clarke on Desire and Self-Interest.John J. Tilley - 2019 - The European Legacy 24 (1): 1-24.
    Among the most animating debates in eighteenth-century British ethics was the debate over psychological egoism, the view that our most basic desires are self-interested. An important episode in that debate, less well known than it should be, was the exchange between Francis Hutcheson and John Clarke of Hull. In the early editions of his Inquiry into Virtue, Hutcheson argued ingeniously against psychological egoism; in his Foundation of Morality, Clarke argued ingeniously against Hutcheson’s arguments. Later, Hutcheson attempted new arguments against (...)
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  6.  19
    Direct Realism with and Without Representation: John Buridan and Durand of St.-Pourçain on Species.Peter Hartman - 2017 - In Gyula Klima (ed.), Questions on the soul by John Buridan and others. Berlin, Germany: Springer. pp. 107-129.
    As we now know, most, if not all, philosophers in the High Middle Ages agreed that what we immediately perceive are external objects and that the immediate object of perception must not be some image present to the mind. Yet most — but not all — philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the percipient takes on the likeness of the external object. This likeness — called a species — is a (...)
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  7. Francis Hutcheson and John Clarke: Self-Interest, Desire, and Divine Impassibility.John J. Tilley - 2017 - International Philosophical Quarterly 57 (3):315-330.
    In this article I address a puzzle about one of Francis Hutcheson’s objections to psychological egoism. The puzzle concerns his premise that God receives no benefit from rewarding the virtuous. Why, in the early editions of his Inquiry Concerning Virtue, does Hutcheson leave this premise undefended? And why, in the later editions, does he continue to do so, knowing that in 1726 John Clarke of Hull had subjected the premise to plausible criticism, geared to the very audience for whom (...)
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  8. John Dewey and Moral Imagination: Pragmatism in Ethics.Steven Fesmire - 2003 - Indiana University Press.
    While examining the important role of imagination in making moral judgments, John Dewey and Moral Imagination focuses new attention on the relationship between American pragmatism and ethics. Steven Fesmire takes up threads of Dewey's thought that have been largely unexplored and elaborates pragmatism's distinctive contribution to understandings of moral experience, inquiry, and judgment. Building on two Deweyan notions—that moral character, belief, and reasoning are part of a social and historical context and that moral deliberation is an imaginative, dramatic rehearsal (...)
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  9. El legado feminista de John Dewey.Marta Vaamonde Gamo & Jaime Nubiola - 2016 - Espacio, Tiempo y Educación 3 (2):281-300.
    This article shows how feminism welcomed and was influenced by the pragmatism of John Dewey. While in real terms his impact on European feminism has been minimal, this was not the case in contemporary America. In this article we study both how Dewey’s ideas were received amongst American feminists, as well as certain aspects of his thinking that could be enormously useful in present-day debates between critical and postmodern feminists. We compare the Deweyan and feminist arguments against the traditional (...)
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  10.  40
    John Stuart Mill on Luck and Distributive Justice.Piers Norris Turner - forthcoming - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck.
    My aim in this chapter is to place John Stuart Mill’s distinctive utilitarian political philosophy in the context of the debate about luck, responsibility, and equality. I hope it will reveal the extent to which his utilitarianism provides a helpful framework for synthesizing the competing claims of luck and relational egalitarianism. I attempt to show that when Mill’s distributive justice commitments are not decided by direct appeal to overall happiness, they are guided by three main public principles: an impartiality (...)
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  11. Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word.Scott M. Williams - 2010 - Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  12. Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II].Marek Piechowiak - 2014 - Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of (...)
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  13.  40
    Was Jesus Ever Happy? How John Wesley Could Have Answered.Rem B. Edwarads - 2017 - Wesleyan Theological Journal 52 (2017):119-132.
    John Wesley did not directly address the question, but he could have answered "Yes'" to "Was Jesus Ever Happy?" given his understanding of "happiness." His eudaimonistic understanding of happiness was that it consists in renewing and actualizing the image of God within us, especially the image of love. More particularly, it consists in actually living a life of moral virtue, love included, of spiritual fulfillment, of joy or pleasure taken in loving God, others, and self, and in minimizing unnecessary (...)
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  14.  37
    "John Wesley's Non-Literal Literalism and Hermeneutics of Love".Rem B. Edwards - 2016 - Wesleyan Theological Journal 51 (2):26-40.
    A thorough examination of John Wesley’s writings will show that he was not a biblical literalist or infallibilist, despite his own occasional suggestions to the contrary. His most important principles for interpreting the Bible were: We should take its words literally only if doing so is not absurd, in which case we should “look for a looser meaning;” and “No Scripture can mean that God is not love, or that his mercy is not over all his works.” Eleven instances (...)
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  15.  79
    La Logique Symbolique En Débat À Oxford À la Fin du XIXe Siècle : Les Disputes Logiques de Lewis Carroll Et John Cook Wilson.Mathieu Marion & Amirouche Moktefi - 2014 - Revue D’Histoire des Sciences 67 (2):185-205.
    The development of symbolic logic is often presented in terms of a cumulative story of consecutive innovations that led to what is known as modern logic. This narrative hides the difficulties that this new logic faced at first, which shaped its history. Indeed, negative reactions to the emergence of the new logic in the second half of the nineteenth century were numerous and we study here one case, namely logic at Oxford, where one finds Lewis Carroll, a mathematical teacher who (...)
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  16.  88
    Can Modus Vivendi Save Liberalism From Moralism? A Critical Assessment of John Gray's Political Realism.Rossi Enzo - forthcoming - In John Horton, Manon Westphal & Ulrich Willems (eds.), The Political Theory of Modus Vivendi. Dordrecht: Springer.
    I argue that John Gray's modus vivendi-based justification for liberalism is preferable to the more orthodox deontological or teleological justificatory strategies, at least because of the way it can deal with the problem of diversity. But then I show how that is not good news for liberalism, for grounding liberal political authority in a modus vivendi undermines liberalism’s aspiration to occupy a privileged normative position vis-à-vis other kinds of regimes. So modus vivendi can save liberalism from moralism, but at (...)
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  17.  96
    Two Peas in a Single Polytheistic Pod: Richard Swinburne and John Hick.Daniel Howard-Snyder - 2016 - Journal of Philosophical Research 41:17-32.
    A descriptive polytheist thinks there are at least two gods. John Hick and Richard Swinburne are descriptive polytheists. In this respect, they are like Thomas Aquinas and many other theists. What sets Swinburne and Hick apart from Aquinas, however, is that unlike him they are normative polytheists. That is, Swinburne and Hick think that it is right that we, or at least some of us, worship more than one god. However, the evidence available to me shows that only Swinburne, (...)
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  18. John Bishop's Leaps of Faith: Doxastic Ventures and the Logical Equivalence of Religious Faith and Agnosticism.James Beach - 2014 - Religious Studies 50 (1):101-117.
    In recent essays John Bishop proposes a model of religious faith. This author notices that a so-called doxastic venture model of theistic faith is self-defeating for the following reason: a venture suggests a process with an outcome; by definition a venture into Christian faith denies itself an outcome in virtue of the transcendent character of its claims – for what is claimed cannot be settled. Taking instruction from logical positivism, I stress the nonsensical character of religious claims while attacking (...)
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  19.  14
    Mill, John Stuart.Piers Norris Turner - forthcoming - In Stewart Goetz & Charles Taliaferro (eds.), Encyclopedia of the Philosophy of Religion.
    This draft entry is an overview of John Stuart Mill's moral and political philosophy, with an emphasis on his views on religion, for the Encyclopedia of the Philosophy of Religion (Wiley-Blackwell).
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  20.  79
    Iconology and Formal Aesthetics: A New Harmony. A Contribution to the Current Debate in Art Theory and Philosophy of Arts on the (Picture-)Action-Theories of Susanne K. Langer and John M. Krois.Sauer Martina - 2016 - Sztuka I Filozofia (Art and Philosophy), Warschau 48:12-29.
    Since the beginning of the 20th Century to the present day, it has rarely been doubted that whenever formal aesthetic methods meet their iconological counterparts, the two approaches appear to be mutually exclusive. In reality, though, an ahistorical concept is challenging a historical analysis of art. It is especially Susanne K. Langer´s long-overlooked system of analogies between perceptions of the world and of artistic creations that are dependent on feelings which today allows a rapprochement of these positions. Krois’s insistence on (...)
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  21. Listen Libertarians!: A Review of John Tomasi's Free Market Fairness. [REVIEW]David Ellerman - forthcoming - Journal of Economic Issues.
    John Tomasi's new book, Free Market Fairness, has been well-received as "one of the very best philosophical treatments of libertarian thought, ever" and as a "long and friendly conversation between Friedrich Hayek and John Rawls—a conversation which, astonishingly, reaches agreement". The book does present an authoritative state-of-the-debate across the spectrum from right-libertarianism on the one side to high liberalism on the other side. My point is not to question where Tomasi comes down with his own version of "market (...)
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  22. Review of 'The Great Ocean of Knowledge. The Influence of Travel Literature on the Work of John Locke' by Ann Talbot. [REVIEW]María G. Navarro - 2011 - Seventeenth-Century News 69 (3&4):162-164.
    The resercher Ann Talbot presents in this book one of the more complex and in-depth studies ever written about the influence of travel literature on the work of the British philospher John Locke (1632-1704). At the end of the 18th century the study of travel literature was an alternative to academic studies. The philosopher John Locke recommended with enthousiasm these books as a way to comprehend human understanding. Several members of the Royal Society like John Harris (1966-1719) (...)
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  23.  15
    La crítica de George Berkeley al representacionalismo de John Locke.Alberto Oya - 2018 - Anales Del Seminario de Historia de la Filosofía 35 (1):109-126.
    En su Tratado sobre los principios del conocimiento humano, George Berkeley ofrece una serie de argumentos cuyo objetivo es criticar la tesis materialista. Mi propósito en este artículo es reconstruir y analizar en detalle estos argumentos. Dado que la crítica de Berkeley al materialismo es, fundamentalmente, una crítica al materialismo representacionalista de John Locke, empezaré este artículo explicando cuáles son las ideas básicas de la propuesta de Locke.
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  24. 'The Divine Lawmaker', by John Foster. [REVIEW]Graham Oppy - 2006 - Faith and Philosophy 23 (1):111-16.
    Short, critical review of John Foster's book *The Divine Lawmaker*.
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  25. John Locke and the Way of Ideas.John W. Yolton - 1956 - Oxford, Clarendon Press.
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  26. Common Natures and Metaphysics in John Duns Scotus.Dino Buzzetti - 2005 - Quaestio 5 (1):543-557.
    The paper is about the relationship between Scotus’s notion of ‘natura communis,’ for an examination of the main features that Scotus ascribes to ‘common natures’ can shed substantial light on the nature of metaphysics in itself. Some preliminary observations on historiography are also deemed to be in order.
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  27. JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN's PUBLICATIONS ON ARISTOTLE 1972–2015.John Corcoran - manuscript
    JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN’S PUBLICATIONS ON ARISTOTLE 1972–2015 By John Corcoran -/- This presentation includes a complete bibliography of John Corcoran’s publications relevant to his research on Aristotle’s logic. Sections I, II, III, and IV list 21 articles, 44 abstracts, 3 books, and 11 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article from Corcoran’s Philadelphia period that antedates his Aristotle studies and the Journal of Symbolic Logic (...)
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  28. Conoscenza, azione e antropologia nella filosofia di John Rawls.Giovanni De Grandis - 2003 - Problemata. Quaderni di Filosofia 3:81-139.
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  29.  59
    Un'aporia nella costruzione della realtà sociale: Naturalismo e realismo in John R. Searle.Barry Smith - 2003 - In Paolo Di Lucia (ed.), Ontologia Sociale: Potere Deontico e Regole Costitutive. Quodlibet. pp. 137-152.
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  30. A BIBLIOGRAPHY: JOHN CORCORAN's PUBLICATIONS ON ARISTOTLE 1972–2015.John Corcoran - manuscript
    This presentation includes a complete bibliography of John Corcoran’s publications devoted at least in part to Aristotle’s logic. Sections I–IV list 20 articles, 43 abstracts, 3 books, and 10 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article that antedates Corcoran’s Aristotle’s studies and the Journal of Symbolic Logic article first reporting his original results; it ends with works published in 2015. A few of the items are annotated with endnotes connecting them (...)
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  31. The Independence/Dependence Paradox Within John Rawls’s Political Liberalism.Ali Rizvi - manuscript
    Rawls in his later philosophy claims that it is sufficient to accept political conception as true or right, depending on what one's worldview allows, on the basis of whatever reasons one can muster, given one's worldview (doctrine). What political liberalism is interested in is a practical agreement on the political conception and not in our reasons for accepting it. There are deep issues (regarding deep values, purpose of life, metaphysics etc.) which cannot be resolved through invoking common reasons (this is (...)
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  32.  44
    Editorial: “Controversial but Never Ignored”—John Hick and Vito Mancuso.Guy Bennett-Hunter - 2016 - Expository Times 128 (1):1–3.
    An Editorial for issue 128.1 of the Expository Times.
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  33.  23
    John Locke ja G. W. Leibniz heikkotahtoisuudesta.Markku Roinila - 1998 - Ajatus 55:37-56.
    This paper discusses the topic of weakenss of the will or akrasia in Leibniz, especially in the context of Nouveaux essais sur l'entendement humain. I argue that Leibniz can be seen as supporting both the weak and the strong forms of akrasia in book II of the work.
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  34.  94
    Review of John Skorupski, ETHICAL EXPLORATIONS. [REVIEW]Nadeem J. Z. Hussain - 2005 - Ethics 115 (3):626-628.
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  35.  12
    Curtis Hutt, John Dewey and the Ethics of Historical Belief: Religion and the Representation of the Past. Reviewed By. [REVIEW]Nate Jackson - 2015 - Philosophy in Review 35 (4):201-203.
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  36.  23
    The Clarendon Edition of the Works of John Locke: Correspondence: Volume Viii. Letters 3287-3648.John Locke - 1989 - Clarendon Press.
    A scholarly edition of The Clarendon Edition of the Works of John Locke: Correspondence: Letters 3287-3648 by E. S. de Beer. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.
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  37.  52
    John Cage, Gilles Deleuze, and the Idea of Sound.Iain Campbell - 2017 - Parallax 23 (3):361-378.
    In this essay we will take the American experimental composer John Cage’s understanding of sound as the starting point for an evaluation of that term in the field of sound studies. Drawing together two of the most influential figures in the field, Cage’s thought and work will serve as a lens through which to engage with recent debate concerning the uptake in sound studies of the philosophy of Gilles Deleuze. In so doing we will attempt to develop a path (...)
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  38. The Common Sense Personalism of St. John Paul II.Tarasiewicz Pawel - 2014 - Studia Gilsoniana 3 (supplement):619-634.
    The article aims at showing that the philosophical personalism of Pope John Paul II stems from the common sense approach to reality. First, it presents Karol Wojtyla as a framer of the Lublin Philosophical School, to which he was affiliated for 24 years before being elected Pope John Paul II; it shows Wojtyla’s role in establishing this original philosophical School by his contribution to its endorsement of Thomism, its way of doing philosophy, and its classically understood personalism. Secondly, (...)
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  39. Reply to John Searle's Conjunctive Conditions for Non-Defective Promising.Kim S. Mendoza - manuscript
    John Searle’s Speech Act Theory enumerates necessary and sufficient conditions for a non-defective act of promising in producing sincere promises. This paper seeks to demonstrate the conjunctive insufficiency of the foregoing conditions due to the inadequacy of the sincerity condition to guarantee predicated acts being fulfillable. Being the definitive condition which contains the psychological state distinct in promises as illocutionary acts, that is the expression of intention (S intends to A), I purport that not all sincere promises are non-defective. (...)
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  40. The Patristic Roots of John Smith’s True Way or Method of Attaining to Divine Knowledge.Derek Michaud - 2011 - In Thomas Cattoi & June McDaniel (eds.), Perceiving the Divine through the Human Body: Mystical Sensuality. Palgrave-Macmillan.
    The literature on the Cambridge Platonists abounds with references to Neoplatonism and the Alexandrian Fathers on general themes of philosophical and theological methodology. The specific theme of the spiritual senses of the soul has received scant attention however, to the detriment of our understanding of their place in this important tradition of Christian speculation. Thus, while much attention has been paid to the clear influence of Plotinus and the Florentine Academy, far less has been given to important theological figures that (...)
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  41. Seeing With the Two Systems of Thought—a Review of ‘Seeing Things As They Are: A Theory of Perception’ by John Searle (2015).Michael R. Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    As so often in philosophy, the title not only lays down the battle line but exposes the author’s biases and mistakes, since whether or not we can make sense of the language game ‘Seeing things as they are’ and whether it’s possible to have a ‘philosophical’ ‘theory of perception’ (which can only be about how the language of perception works), as opposed to a scientific one, which is a theory about how the brain works, are exactly the issues. This is (...)
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  42.  67
    Review of Philosophy in a New Century by John Searle (2008).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    Before commenting on the book, I offer comments on Wittgenstein and Searle and the logical structure of rationality. The essays here are mostly already published during the last decade (though some have been updated), along with one unpublished item, and nothing here will come as a surprise to those who have kept up with his work. Like W, he is regarded as the best standup philosopher of his time and his written work is solid as a rock and groundbreaking throughout. (...)
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  43.  54
    A Very Brief Review of the Life and Work of Neuroscientist, Physician, Psychoanalyst, Inventor, Animal Rights Activist and Pioneer in Dolphins, Isolation Tanks and Psychedelics John C Lilly 1915-2001.Starks Michael - 2016 - In Michael Starks (ed.), Philosophy, Human Nature and the Collapse of Civilization Articles and Reviews 2006-2016 by Michael Starks 662p (2016). Michael Starks. pp. 577-580.
    Lilly was one of the greatest scientists and pioneers on the limits of human possibility but after his death a collective amnesia has descended and he is now almost forgotten. His Wiki is good but inevitably incomplete so here are a few missing details and viewpoints. Lilly was a generation (or more) ahead of his time. He is almost single-handedly responsible for the great interest in dolphins (which led to the Marine Mammal Protection Act in the USA and helped to (...)
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  44.  43
    Review of 'John R Searle-Thinking About the Real World' by Franken Et Al Eds. (2010).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    This book is the result of Searle's stay in the Munster University Philosophy Dept in 2009 and all the papers except his introductory one and his final response are from persons associated with Munster. However all the papers were written or revised later and so are one of the most up to date looks at his views available as of mid 2013. S has in my view made more fundamental contributions to higher order descriptive psychology (philosophy) than anyone since Wittgenstein (...)
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  45.  25
    Review of John Searle's Book: Seeing Things as They Are. [REVIEW]R. Ros Morales - 2017 - Teorema: International Journal of Philosophy (2):128-133.
    John Searle challenges two main stances about the nature of visual experience: The Traditional View and Disjunctivism. He aims to remove the mistakes of these two stances and to present an alternative view which supports Direct Realism. The first part of this review presents the main theses and arguments of Searle's stance. In the second part, it is argued that Searle's analysis of Disjunctivism is not accurate enough.
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  46.  39
    Review of Making the Social World by John Searle (2010).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    Before commenting in detail on Making the Social World (MSW) I will first offer some comments on philosophy (descriptive psychology) and its relationship to contemporary psychological research as exemplified in the works of Searle (S) and Wittgenstein (W), since I feel that this is the best way to place Searle or any commentator on behavior, in proper perspective. It will help greatly to see my reviews of PNC, TLP, PI, OC,TARW and other books by these two geniuses of descriptive psychology. (...)
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  47.  32
    Book Review The Brahma Kumaris as a 'Reflexive Tradition' by John Walliss. [REVIEW]Swami Narasimhananda - 2009 - Prabuddha Bharata or Awakened India 114 (4):303-4.
    Review of the book 'The Brahma Kumaris as a Reflexive Tradition' by John Wallis published by Motilal Banarsidass.
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  48.  56
    Fictional Truth in Digital Cinema: A Criticism Against John Dilworth.Carmina Sera Jose - manuscript
    In digital cinema, the ambiguity in the concept of representation asks us: How do moving pictures represent fictional objects? I am more concerned in the veracity of fictional objects than the representational theory of how fictional objects are generated. I claim that John Dilworth’s framework is uncritical, therefore, I will adopt an account of truth in fiction according to David Lewis. The purposes of this paper are: (1) to criticize John Dilworth’s framework, and (2) to provide Lewis’s theory (...)
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  49. John Mikhail on Moral Intuitions.Florian Demont-Biaggi - 2013 - Kairos 7.
    John Mikhail's moral psychology is an interestin contribution to philosophical debates surrounding the nature of normativity and moral and legal judgement. The paper focuses on Mikhail's metaethical assumptions and how they are combined with the Chomskian framework of his moral theory. Particularly the computational processes which are supposed to generate oughts will be scrutinised. It is then argued that--apart from three other issues--Mikhail does not provide a satisfactory answer to the is-ought problem.
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  50.  14
    “Reason Turned Into Sense”: John Smith on Spiritual Sensation.Derek Michaud - 2017 - Leuven: Peeters.
    John Smith (1618-1652), long known for the elegance of his prose and the breadth of his erudition, has been underappreciated as a philosophical theologian. This book redresses this by showing how the spiritual senses became an essential tool for responding to early modern developments in philosophy, science, and religion for Smith. Through a close reading of the Select Discourses (1660) it is shown how Smith’s theories of theological knowledge, method, and prophecy as well as his prescriptive account of Christian (...)
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