Results for 'John Christopher Wilhelmsson'

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  1. The Philosophical Contributions of Edith Stein.John Christopher Wilhelmsson - unknown
    This thesis addresses the topic of the philosophical contributions of Edith Stein to the area of philosophy known as phenomenology. This thesis will examine Edith Stein's life up until the acceptance of her doctoral dissertation, On The Problem of Empathy, in August, 1916. A particular attention will be given to the years 1913-1915 when her doctoral dissertation was being conceived and written. The central question being did Edith Stein make any unique and independent contributions to the philosophy of phenomenology?Because Edith (...)
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  2. 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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  3. 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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  4. 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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  5.  56
    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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  6. 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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  7. 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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  8. "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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  9.  92
    Narrow Content, by Juhani Yli-Vakkuri and John Hawthorne. [REVIEW]Sarah Sawyer - 2019 - Mind 128 (511):976-984.
    This is an extended review of Juhani Yli-Vakkuri & John Hawthorne's book: Narrow Content (Oxford: Oxford University Press, 2018)..
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  10. 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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  11. 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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  12. Promoting Coherent Minimum Reporting Guidelines for Biological and Biomedical Investigations: The MIBBI Project.Chris F. Taylor, Dawn Field, Susanna-Assunta Sansone, Jan Aerts, Rolf Apweiler, Michael Ashburner, Catherine A. Ball, Pierre-Alain Binz, Molly Bogue, Tim Booth, Alvis Brazma, Ryan R. Brinkman, Adam Michael Clark, Eric W. Deutsch, Oliver Fiehn, Jennifer Fostel, Peter Ghazal, Frank Gibson, Tanya Gray, Graeme Grimes, John M. Hancock, Nigel W. Hardy, Henning Hermjakob, Randall K. Julian, Matthew Kane, Carsten Kettner, Christopher Kinsinger, Eugene Kolker, Martin Kuiper, Nicolas Le Novere, Jim Leebens-Mack, Suzanna E. Lewis, Phillip Lord, Ann-Marie Mallon, Nishanth Marthandan, Hiroshi Masuya, Ruth McNally, Alexander Mehrle, Norman Morrison, Sandra Orchard, John Quackenbush, James M. Reecy, Donald G. Robertson, Philippe Rocca-Serra, Henry Rodriguez, Heiko Rosenfelder, Javier Santoyo-Lopez, Richard H. Scheuermann, Daniel Schober, Barry Smith & Jason Snape - 2008 - Nature Biotechnology 26 (8):889-896.
    Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...)
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  13. 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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  14. Architecture and the Global Ecological Crisis: From Heidegger to Christopher Alexander.Arran Gare - 2003/2004 - The Structurist 43:30-37.
    This paper argues that while Heidegger showed the importance of architecture in altering people's modes of being to avoid global ecological destruction, the work of Christopher Alexander offered a far more practical orientation to deal with this problem.
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  15. The Space Object Ontology.Alexander Cox, Christopher Nebelecky, Ronald Rudnicki, William Tagliaferri, John L. Crassidis & Barry Smith - 2016 - In 19th International Conference on Information Fusion (FUSION 2016). IEEE.
    Achieving space domain awareness requires the identification, characterization, and tracking of space objects. Storing and leveraging associated space object data for purposes such as hostile threat assessment, object identification, and collision prediction and avoidance present further challenges. Space objects are characterized according to a variety of parameters including their identifiers, design specifications, components, subsystems, capabilities, vulnerabilities, origins, missions, orbital elements, patterns of life, processes, operational statuses, and associated persons, organizations, or nations. The Space Object Ontology provides a consensus-based realist framework (...)
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  16. 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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  17.  52
    Teaching Ethics, Happiness, and The Good Life: An Upbuilding Discourse in the Spirits of Soren Kierkegaard and John Dewey.Alexander Stehn - 2018 - In Steven M. Cahn, Alexandra Bradner & Andrew Mills (eds.), Philosophers in the Classroom: Essays on Teaching. Indianapolis, IN, USA: pp. 170-184.
    This essay narrates what I have learned from Søren Kierkegaard & John Dewey about teaching philosophy. It consists of three sections: 1) a Deweyan pragmatist’s translation of Kierkegaard’s religious insights on Christianity, as a way of life, into ethical insights on philosophy, as a way of life; 2) a brief description of the introductory course that I teach most frequently: Ethics, Happiness, & The Good Life; and 3) an exploration of three spiritual exercises from the course: a) self-cultivation by (...)
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  18. National Center for Biomedical Ontology: Advancing Biomedicine Through Structured Organization of Scientific Knowledge.Daniel L. Rubin, Suzanna E. Lewis, Chris J. Mungall, Misra Sima, Westerfield Monte, Ashburner Michael, Christopher G. Chute, Ida Sim, Harold Solbrig, M. A. Storey, Barry Smith, John D. Richter, Natasha Noy & Mark A. Musen - 2006 - Omics: A Journal of Integrative Biology 10 (2):185-198.
    The National Center for Biomedical Ontology is a consortium that comprises leading informaticians, biologists, clinicians, and ontologists, funded by the National Institutes of Health (NIH) Roadmap, to develop innovative technology and methods that allow scientists to record, manage, and disseminate biomedical information and knowledge in machine-processable form. The goals of the Center are (1) to help unify the divergent and isolated efforts in ontology development by promoting high quality open-source, standards-based tools to create, manage, and use ontologies, (2) to create (...)
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  19. 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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  20.  94
    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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  21. 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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  22. Two Peas in a Single Polytheistic Pod: Richard Swinburne and John Hick.Daniel Howard-Snyder - 2016 - Journal of Philosophical Research 41 (Supplement):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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  23. 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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  24.  81
    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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  25. 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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  26. 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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  27. Introduction.Christian Barry & Holly Lawford-Smith - 2012 - In Christian Barry & Holly Lawford-Smith (eds.), Global Justice. Ashgate.
    This volume brings together a range of influential essays by distinguished philosophers and political theorists on the issue of global justice. Global justice concerns the search for ethical norms that should govern interactions between people, states, corporations and other agents acting in the global arena, as well as the design of social institutions that link them together. The volume includes articles that engage with major theoretical questions such as the applicability of the ideals of social and economic equality to the (...)
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  28. 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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  29. 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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  30.  31
    “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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  31.  44
    Who or What is God, According to John Hick?Daniel Howard-Snyder - 2017 - Topoi 36 (4):571-586.
    I summarize John Hick’s pluralistic theory of the world’s great religions, largely in his own voice. I then focus on the core posit of his theory, what he calls “the Real,” but which I less tendentiously call “Godhick”. Godhick is supposed to be the ultimate religious reality. As such, it must be both possible and capable of explanatory and religious significance. Unfortunately, Godhick is, by definition, transcategorial, i.e. necessarily, for any creaturely conceivable substantial property F, it is neither an (...)
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  32. Christopher Marlowe's Edward The Second-A Critical Evaluation, The Way I Do.Rituparna Ray Chaudhuri - 2016 - @Article{Chaudhuri2016christopher, Title={Christopher Marlowe's Edward The Second-A Critical Evaluation, The Way I Do.}, Author={Chaudhuri, Rituparna Ray}, Year={2016}.
    “Marlowe wrote Edward The Second in 1590. He found a suitable tragic theme in the Holinshed’s account of Edward II’s reign though it was not a promising dramatic material from the chronological point of view as the events were disjointed and uninspiring disastrous. Improper coordinates of the sources has left its mark on Marlowe’s play, nevertheless, this is his most finished and satisfactory of plays…Edward The Second can surely be regarded as Marlowe’s finest technical achievement.” (Edited, Dr. S. Sen…)[http://philpapers.org/profile/112741].
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  33. 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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  34.  29
    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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  35. Does Perception Outstrip Our Concepts in Fineness of Grain?Kevin Connolly - 2011 - Ratio 24 (3):243-258.
    We seem perfectly able to perceive fine-grained shades of colour even without possessing precise concepts for them. The same might be said of shapes. I argue that this is in fact not the case. A subject can perceive a colour or shape only if she possesses a concept of that type of colour or shape. I provide new justification for this thesis, and do not rely on demonstrative concepts such as THIS SHADE or THAT SHAPE, a move first suggested by (...)
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  36. '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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  37.  50
    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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  38.  47
    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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  39. John Locke and the Way of Ideas.John W. Yolton - 1956 - Oxford, Clarendon Press.
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  40.  19
    John Hick on Whether God Could Be an Infinite Person.Daniel Howard-Snyder - 2016 - Journal of Analytic Theology 4 (1):171-179.
    "Who or what is God?," asks John Hick. A theist might answer: God is an infinite person, or at least an infinite personal being. Hick disagrees: "God cannot be both a person and infinite." Moreover, he says, the distinction between being a person and being a personal being "is a distinction without a difference." Thus, God cannot be an infinite personal being either. In this essay, I assess Hick's reasons for drawing these conclusions. I argue that, even if some (...)
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  41.  23
    O Livre-Arbítrio em John R. Searle: Uma Contraposição do Naturalismo Biológico ao Fisicalismo e ao Funcionalismo.Daniel P. Nunes - 2014 - Dissertation, UNIVERSIDADE DE CAXIAS DO SUL
    This dissertation aims to examine whether John Searle’s biological naturalism is a more viable alternative to current physicalist and functionalist positions in dealing with the issue of free will. Thus, my strategy is to identify the assumptions of these lines of thought and their philosophical consequences. In order to accomplish this goal the concept of intrinsic intentionality is taken as a guide. I begin by defining what is meant by free will and go on to broadly characterize physicalist and (...)
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  42. 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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  43. 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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  44. Conoscenza, azione e antropologia nella filosofia di John Rawls.Giovanni De Grandis - 2003 - Problemata. Quaderni di Filosofia 3:81-139.
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  45.  53
    Review of Christopher Bobonich (Ed.), The Cambridge Companion to Ancient Ethics[REVIEW]Noell Birondo - 2018 - The Classical Review 68 (2):305-308.
    ‘Greek Ethics’, an undergraduate class taught by the British moral philosopher N. J. H. Dent, introduced this reviewer to the ethical philosophy of ancient Greece. The class had a modest purview—a sequence of Socrates, Plato, and Aristotle—but it proved no less effective, in retrospect, than more synoptic classes for having taken this apparently limited and (for its students and academic level) appropriate focus. This excellent Companion will now serve any such class extremely well, allowing students a broader exposure than that (...)
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  46. 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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  47. 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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  48.  66
    Varieties of Spiritual Sense: Cusanus and John Smith.Derek Michaud - manuscript
    SAMPLE DRAFT - Not for citation or quotation. Chapter in Nicholas of Cusa in Early Modern Reform, Joshua Hollmann, Eric Parker and Simon Burton, eds. Brill. Forthcoming.
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    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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  50. 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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