Results for 'Scottish philosophy'

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  1. The Scottish Philosophy of Common Sense.S. A. Grave - 1960 - Oxford: Oxford University Press.
    The purpose of this book is to piece together in some detail the philosophy of Common Sense from its fragmentary state in the writings of Thomas Reid and the other members of his school, to consider it in relation to David Hume, and to try and show the significance of its account of the nature and authority of common sense for present-day discussion.
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  2. A Review of Alexander Broadie's A History of Scottish Philosophy[REVIEW]Elena Yi-Jia Zeng - 2018 - NTU Philosophical Review 56:177-202.
    Scottish philosophy and intellectual history have become the increasingly fashionable fields of academic studies. Alexander Broadie, one of the pioneers and an accomplished scholar of the Scottish Enlightenment, returns to the basic question, namely, “what is Scottish philosophy?”, and presents a comprehensive work on the history of Scottish philosophy. Broadie successfully elucidates the nature and significance of Scottish philosophy both historically and philosophically. He argues that Scottish philosophy must be (...)
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  3. Scottish Common Sense in Germany, 1768-1800: A Contribution to the History of Critical Philosophy by Manfred Kuehn. [REVIEW]Gary Hatfield - 1990 - Isis 81 (3):574-575.
    A review of: Manfred Kuehn. Scottish Common Sense in Germany, 1768-1800: A Contribution to the History of Critical Philosophy. (McGill-Queen's Studies in the History of Ideas.) xiv + 300 pp., app., bibl., index. Kingston, Ont./Montreal: McGill-Queen's University Press, 1987. $35.
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  4. John Macmurray as a Scottish Philosopher: The Role of the University and the Means to Live Well.Esther McIntosh - 2015 - In Gordon Graham (ed.), Scottish Philosophy in the Nineteenth and Twentieth Centuries. Oxford, UK: Oxford University Press. pp. 270-302.
    John Macmurray (1891-1976) was born in Scotland and began his philosophical education in a Scottish university. As an academic philosopher, following in the footsteps of Caird’s Scottish idealism - a reaction against the debate between Hume’s scepticism and Reid’s ‘commonsense’ – Macmurray holds that a university education in moral philosophy is essential for producing virtuous citizens. Consequently, Macmurray’s philosophy of human nature includes a ‘thick’ description of the person, which is more holistic that Cartesianism and emphasizes (...)
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  5. [REVIEW] Tamás Demeter, David Hume and the Culture of Scottish Newtonianism: Methodology and Ideology in Enlightenment Inquiry, Boston: Brill, 2016. [REVIEW]Matias Slavov - 2017 - Journal of Early Modern Studies 6 (1):207-212.
    Up till this day one cannot find much scholarship which situates Hume in the context of early modern natural philosophy. Tamás Demeter's new book, David Hume and the Culture of Scottish Newtonianism, does a spectacular job in filling this gap. His monograph is the most comprehensive pursuit to understand Hume's place in the Newtonian tradition of natural philosophy. Demeter specifies Hume's place both in the context of Newtonian moral philosophy and Newtonian chemistry and physiology.
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  6. Newtonian Physics, Experimental Moral Philosophy, and the Shaping of Political Economy.Sergio Volodia Marcello Cremaschi - 2009 - In Richard Arena, Sheila Dow & Matthias Klaes (eds.), Open economics. Economics in relation to other disciplines. Abingdon, UK: Routledge. pp. 73-94.
    In this paper I reconstruct the birth, blossoming and decline of an eighteenth century program, namely “Moral Newtonianism”. I reconstruct the interaction, or co-existence, of different levels: positive theories, methodology, worldviews and trace the presence of scattered items of the various levels in the work of Hume, Adam Smith, Adam Ferguson, Dugald Stewart. I highlight how Mirowski’s reconstruction of the interaction between physics and economics may be extended to the eighteenth century in an interesting way once the outdated reconstruction of (...)
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  7.  45
    Hume's Philosophy of Irreligion and the Myth of British Empiricism.Paul Russell - 2016 - In The Oxford Handbook of HUME. New York, NY, USA: pp. 109-37.
    This chapter outlines an alternative interpretation of Hume’s philosophy, one that aims, among other things, to explain some of the most perplexing puzzles concerning the relationship between Hume’s skepticism and his naturalism. The key to solving these puzzles, it is argued, rests with recognizing Hume’s fundamental irreligious aims and objectives, beginning with his first and greatest work, A Treatise of Human Nature. The irreligious interpretation not only reconfigures our understanding of the unity and structure of Hume’s thought, it also (...)
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  8. Natural Philosophy and the Use of Causal Terminology: A Puzzle in Reid's Account of Natural Philosophy.Aaron D. Cobb - 2010 - Journal of Scottish Philosophy 8 (2):101-114.
    Thomas Reid thinks of natural philosophy as a purely nomothetic enterprise but he maintains that it is proper for natural philosophers to employ causal terminology in formulating their explanatory claims. In this paper, I analyze this puzzle in light of Reid's distinction between efficient and physical causation – a distinction he grounds in his strict understanding of active powers. I consider several possible reasons that Reid may have for maintaining that natural philosophers ought to employ causal terminology and suggest (...)
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  9. A Critique of Elie Halévy: Refutation of an Important Distortion of British Moral Philosophy.Francisco Vergara - 1998 - Philosophy 73 (283):97 - 111.
    The prestigious French publisher Presses Universitaires de France has recently brought out (November 1995) a new French edition of Elie Halévy's well known book "The Growth of Philosophical Radicalism", first published in France in three volumes as "La formation du radicalisme philosophique" (1901-1904) and translated into English in 1926. The prevailing opinion on this book is that it gives an excellent account of English utilitarianism. Thus, in the International Encyclopedia of Social Sciences, Talcott Parsons speaks of it as the ‘virtually (...)
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  10. The Italian Enlightenment and the Rehabilitation of Moral and Political Philosophy.Sergio Cremaschi - 2020 - The European Legacy 25 (7-8):743-759.
    By reconstructing the eighteenth-century movement of the Italian Enlightenment, I show that Italy’s political fragmentation notwithstanding, there was a constant circulation of ideas, whether on philosophical, ethical, political, religious, social, economic or scientific questions—among different groups in various states. This exchange was made possible by the shared language of its leading illuministi— Cesare Beccaria, Ludovico Antonio Muratori, Francesco Maria Zanotti, Antonio Genovesi, Mario Pagano, Pietro Verri, Marco Antonio Vogli, and Giammaria Ortes—and resulted in four common traits. First, the absence of (...)
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  11.  36
    Editorial: New Perspectives on Hutcheson's Moral Philosophy.Michael Walschots - forthcoming - Journal of Scottish Philosophy.
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  12. Mill James and Ricardo.Sergio Volodia Marcello Cremaschi - 2015 - In Heinz Kurz & Neri Salvadori (eds.), The Elgar Companion to David Ricardo. Aldershot: Edward Elgar. pp. 331-334.
    A discussion of Ricardo's sustained relationship with James Mill as well as of hypotheses by such commentators as Halévy and Hutchison on a decisive philosophical influenco by Mill (eithr Scottish or Benthamite) on Ricardo's eocnomic methodology.
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  13. A Dialogue Concerning Aesthetics and Apolaustics.Timothy M. Costelloe & Andrew Chignell - 2011 - Journal of Scottish Philosophy 9 (1):v-xvi.
    A debate between two aestheticians concerning the relative influence of Scottish and German philosophers on the contemporary discipline. -/- .
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  14.  75
    The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion.Paul Russell - 2008 - New York: Oxford University Press.
    Although it is widely recognized that David Hume's A Treatise of Human Nature (1739-40) belongs among the greatest works of philosophy, there is little agreement about the correct way to interpret his fundamental intentions. It is an established orthodoxy among almost all commentators that skepticism and naturalism are the two dominant themes in this work. The difficulty has been, however, that Hume's skeptical arguments and commitments appear to undermine and discredit his naturalistic ambition to contribute to "the science of (...)
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  15.  13
    Pietro di Gottardo Gonzaga.Pietro Gonzaga di Gottardo & Leman Berdeli (eds.) - 2021 - İzmir: Meta Printing House.
    The absence of an English translation of Gonzaga's writings, both as a whole and separately, , inspired me to undertake it with the aim of making it more accessible to the public. If I were to talk briefly about the outline, the first original French version of the text appears as an anonymous author's work. In that first version signed by Sir Thomas Witth whom nothing is known about, Gonzaga doesn’t appear. His name hadn’t been appearing in the first booklet (...)
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  16. Idealist Origins: 1920s and Before.Martin Davies & Stein Helgeby - 2014 - In Graham Oppy & Nick Trakakis (eds.), History of Philosophy in Australia and New Zealand. Dordrecht, Netherlands: Springer. pp. 15-54.
    This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the (...)
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  17.  63
    The Progress of Scotland and the Experimental Method.Juan Gomez - 2012 - In James Maclaurin (ed.), Rationis Defensor: Essays in Honour of Colin Cheyne. Springer. pp. 111-124.
    This paper looks into two Scottish Philosophical Societies of the Eighteenth century: The Philosophical Society of Edinburgh, and the Select Society of Edinburgh. I intend to show that they were planned, constructed, and carried out according to the experimental method of natural philosophy, and that it was this factor that enhanced the influence they had in the development of the country. An examination of the minute books, discourses, abstracts and question lists of these societies will provide enough evidence (...)
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  18.  11
    Review of James Harris, Hume: An Intellectual Biography. [REVIEW]Paul Russell - 2016 - Notre Dame Philosophical Reviews 1.
    James A. Harris's biography of David Hume is the first such study to appear since Ernest Mossner's The Life of David Hume (1954). Unlike Mossner, Harris aims to write a specifically "intellectual biography", one that gives "a complete picture of Hume's ideas" and "relates Hume's works to the circumstances in which they were conceived and written" (vii). Harris's study turns on four central theses or claims about the character of Hume's thought and how it is structured and developed. The claims (...)
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  19. Loss of the World: A Philosophical Dialogue.Raymond Kolcaba - 2000 - Ethics and Information Technology 2 (1):3-9.
    Humanity has begun to move from the natural world intothe cyber world. Issues surrounding this mentalmigration are debated in philosophical dialogue. Thelead character is Becket Geist, a romantic philosopherwith views tempered by 20th century science. He openswith a monologue in which he argues that loss of theworld in exchange for the cyber world is dark andinevitable. His chief adversary is Fortran McCyborg,a cyborg with leanings toward Scottish philosophy. The moderating force is Nonette Naturski who championsnaturalism, conservation of humanist (...)
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  20. Sir William Mitchell and the "New Mysterianism".W. Martin Davies - 1999 - Australasian Journal of Philosophy 77 (3):253-73.
    This paper is about the work of a long forgotten philosopher and his views which have surprising relevance to discussions in present-day philosophy of mind and cognitive science. I argue that, far from being a traditional idealist, Mitchell advanced a very subtle position best seen as marking a transition from idealist views and later materialist accounts, the latter popularly attributed to Australian philosophers in the second half of the 20th century.
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  21.  56
    Eugenio d'Ors y la filosofía escocesa.Jaime Nubiola - 1995 - Convivium: revista de filosofía 8:69-86.
    The relations between the Scottish School of Common Sense and the Catalan philosophy of Martí d'Eixalà and Llorens i Barba are well known. But the links between that Catalan tradition and the thought of Eugenio d'Ors (1881-1954) have not been studied. The study of the texts from d'Ors and of the cultural context of his philosophical development gives strong support to the suggestion that the germinal role that Scottish philosophy had during the XIX century in the (...)
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  22.  22
    Ever Thus: Review of Robert Zaretsky and John T. Scott THE PHILOSOPHERS’ QUARREL. [REVIEW]Paul Russell - 2010 - The Times Literary Supplement 5616:29.
    ... The Philosophers’ Quarrel is an enjoyable tour through the salons, great cities and country retreats of the Enlightenment, in the company of some of its brightest stars. Although much of the tale turns on some tedious details of the various intrigues of Hume and Rousseau, together with their friends and collaborators, Zaretsky and Scott manage to provide their account with a number of interesting and valuable insights into the character of the thinkers involved and the social and cultural life (...)
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  23. The Myth of Scotland as Nowhere in Particular.John Marmysz - 2014 - International Journal of Scottish Theatre and Screen 7 (1):28-44.
    In a number of recent films, Scotland has served as the setting for dramas that could have taken place anywhere. This has occurred in two related ways: First, there are films such as Perfect Sense (2011) and Under the Skin (2013). These films involve storylines that, while they do take place in Scotland, do not require the country as a setting. Second, there are films such as Prometheus (2012),The Dark Knight Rises (2012), Cloud Atlas (2012), and World War Z (2013). (...)
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  24. Les Lumières Écossaises et le roman philosophique de Descartes.Sergio Volodia Marcello Cremaschi - 2000 - In Yaron Senderowicz & Yves Wahl (eds.), Descartes: Reception and Disenchantment. Tel-Aviv, Israel: University Publishing Projects. pp. 65-88.
    The paper reconstructs the reception of Descartes's work by the Scottish Enlighteners, from Colin MacLaurin to Dugald Stewart. The Scots' image of Descartes was a byproduct of a scientific controversy; philosophical arguments were brought into the picture more as asides than as a primary focus of interest. As soon as the Cartesian physics withered away as a real alternative to Newtonian physics, only the philosophical arguments were left, with no memory of the context out of which they originated, and (...)
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  25.  22
    The Oxford Handbook of David Hume.Paul Russell (ed.) - 2016 - New York: Oxford University Press.
    The Scottish philosopher David Hume is widely regarded as the greatest and most significant English-speaking philosopher and often seen as having had the most influence on the way philosophy is practiced today in the West. His reputation is based not only on the quality of his philosophical thought but also on the breadth and scope of his writings, which ranged over metaphysics, epistemology, morals, politics, religion, and aesthetics. The Handbook's 38 newly commissioned chapters are divided into six parts: (...)
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  26. The Development of the ‘Specious Present’ and James’ Views on Temporal Experience.Holly Andersen - 2014 - In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. pp. 25-42.
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is merely a (...)
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  27. Remaking the Science of Mind: Psychology as a Natural Science.Gary Hatfield - 1995 - In Christopher Fox, Roy Porter & Robert Wokler (eds.), Inventing Human Science: Eighteenth Century Domains. University of California Press. pp. 184–231.
    Psychology considered as a natural science began as Aristotelian "physics" or "natural philosophy" of the soul, conceived as an animating power that included vital, sensory, and rational functions. C. Wolff restricted the term " psychology " to sensory, cognitive, and volitional functions and placed the science under metaphysics, coordinate with cosmology. Near the middle of the eighteenth century, Krueger, Godart, and Bonnet proposed approaching the mind with the techniques of the new natural science. At nearly the same time, (...) thinkers placed psychology within moral philosophy, but distinguished its "physical" laws from properly moral laws. British and French visual theorists developed mathematically precise theories of size and distance perception; they created instruments to test these theories and to measure visual phenomena such as the duration of visual impressions. By the end of the century there was a flourishing discipline of empirical psychology in Germany, with a professorship, textbooks, and journals. The practitioners of empirical psychology at this time typically were dualists who included mental phenomena within nature. Accordingly, psychology as a natural scientific disciplines was not invented in the 18th and 19th centuries, but *remade* from the extant empirical psychology. (shrink)
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  28.  66
    The Failure of Thomas Reid's Attack on David Hume.Alistair Sinclair - 1995 - British Journal for the History of Philosophy 3 (2):389 – 398.
    Thomas Reid launched a scathing attack on David Hume in his first book: "An Inquiry into the Human Mind on the Principles of Common Sense" published in 1764. But this was ineffective and his arguments failed to persuade Hume to rethink his philosophy. Till the end of his life Hume remained unconvinced by Reid's criticisms of him. In this paper I examine: (1) what Hume thought of Reid's book, (2) why Hume was unshaken by Reid's arguments against him, (3) (...)
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  29.  91
    Humor, Common Sense and the Future of Metaphysics in the Prolegomena.Melissa M. Merritt - 2021 - In Peter Thielke (ed.), Kant's Prolegomena: A Critical Guide. Cambridge, UK: Cambridge University Press. pp. 9-26.
    Kant’s Prolegomena is a piece of philosophical advertising: it exists to convince the open-minded “future teacher” of metaphysics that the true critical philosophy — i.e., the Critique — provides the only viable solution to the problem of metaphysics (i.e. its failure to make any genuine progress). To be effective, a piece of advertising needs to know its audience. This chapter argues that Kant takes his reader to have some default sympathies for the common-sense challenge to metaphysics originating from Thomas (...)
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  30. Adam Smith on Morality and Self-Interest.Thomas R. Wells - 2013 - In Christoph Luetge (ed.), Handbook of the Philosophical Foundations of Business Ethics. Dordrecht, Netherlands: Springer. pp. 281--296.
    Adam Smith is respected as the father of contemporary economics for his work on systemizing classical economics as an independent field of study in The Wealth of Nations. But he was also a significant moral philosopher of the Scottish Enlightenment, with its characteristic concern for integrating sentiments and rationality. This article considers Adam Smith as a key moral philosopher of commercial society whose critical reflection upon the particular ethical challenges posed by the new pressures and possibilities of commercial society (...)
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  31. Two Views of Natural Law and the Shaping of Economic Science.Sergio Cremaschi - 2002 - Croatian Journal of Philosophy 2 (2):181-196.
    In this paper I argue that differences between the ‘new moral science’ of the seventeenth century and scholastic natural law theory originated primarily from the skeptical challenge the former had to face. Pufendorf’s project of a scientia practica universalis is the paramount expression of an anti-skeptical moral science, a ‘science’ that is both explanatory and normative, but also anti-dogmatic insofar as it tries to base its laws on those basic phenomena of human life which, supposedly, are immune to skeptical doubt. (...)
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  32.  30
    A Return to Common Sense: Restorationism and Common Sense Epistemology.Blake McAllister - 2019 - In J. Caleb Clanton (ed.), Restoration & Philosophy. Knoxville, TN: University of Tennessee Press. pp. 35-78.
    Alexander Campbell once declared “a solemn league and covenant” between philosophy and common sense. Campbell’s pronouncement is representative of a broader trend in the Restorationist movement to look favorably on the common sense response to skepticism—a response originating in the work of Scottish philosopher and former minister Thomas Reid. I recount the tumultuous history between philosophy and common sense followed by the efforts of Campbell and Reid to reunite them. Turning to the present, I argue that an (...)
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  33. Psychology as a Natural Science in the Eighteenth Century.Gary Hatfield - 1994 - Revue de Synthèse 115 (3-4):375-391.
    Psychology considered as a natural science began as Aristotelian "physics" or "natural philosophy" of the soul. C. Wolff placed psychology under metaphysics, coordinate with cosmology. Scottish thinkers placed it within moral philosophy, but distinguished its "physical" laws from properly moral laws (for guiding conduct). Several Germans sought to establish an autonomous empirical psychology as a branch of natural science. British and French visual theorists developed mathematically precise theories of size and distance perception; they created instruments to test (...)
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  34. La herencia newtoniana en la economía política del siglo XVIII.Sergio Volodia Marcello Cremaschi - 1998 - In Alberto Elena, Javier Ordóñez & Mariano Colubi (eds.), Después de Newton: ciencia y sociedad durante la Primera Revolución Industrial. Barcelona: Anthropos. pp. 77-101.
    The chapter reconstructs the developments of a basic idea, namely the physical-moral analogy, in the works of the Scottish Enlighteners. The opposition of a 'Newtonian' to a 'Cartesian' approach yields the program of an 'experimental' moral science. This program, in turn, was never implemented but yielded nonetheless an unintended result the shaping of political economy as an empirical science, distinguished to a point from moral philosophy and theology.
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  35.  31
    The Multifaced Hume: A Review of James Harris' Hume: An Intellectual Biography. [REVIEW]Elena Yi-Jia Zeng - 2021 - New History 32:331–42.
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  36. Vedanta and Cosmopolitanism in Contemporary Indian Poetry.Subhasis Chattopadhyay - 2016 - Prabuddha Bharata or Awakened India 121 (September):648-55.
    Bashabi Fraser is known the world over as a Scottish-Bengali aka diasporic writer. Further she has also been slotted as a feminist scholar with a huge corpus on Tagore. This essay proves the fallacy of such pigeon-holeing of Fraser and shows that she is as mainstream as Yeats and even before that, like unto Blake. The essay also makes a point for rejecting every other mode of poetry except the Romantic mode. It established the Vedantic nature of the poetic (...)
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  37. Sociology’s Missed Opportunity: John Stuart-Glennie’s Lost Theory of the Moral Revolution, Also Known as the Axial Age.Eugene Halton - 2017 - Journal of Classical Sociology 17 (3):191-212.
    In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to (...)
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  38. Reidianism in Contemporary English-Speaking Religious Epistemology.Peter Byrne - 2011 - European Journal for Philosophy of Religion 3 (2):267 - 284.
    This paper explores the main contours of recent work in English-speaking philosophy of religion on the justification of religious belief. It sets out the main characteristics of the religious epistemologies of such writers as Alston, Plantinga, and Swinburne. It poses and seeks to answer the question of how far any or all of these epistemologies are indebted or similar to the epistemology of the Scottish Enlightenment thinker Thomas Reid. It concludes that while there are some links to Reid (...)
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  39.  44
    Informing, Teaching or Propagandising? Combining Environmental and Science Studies for Undergraduates.Sean Johnston & Mhairi Harvey - 2002 - Discourse: Learning and Teaching in Philosophical and Religious Studies 1 (2):130-140.
    This article discusses experiences in the integrated teaching of Environmental Studies and Science Studies in a generalist curriculum at a university campus in Scotland. At the University of Glasgow Crichton Campus, a mixed curriculum has been developed to combine coherently Environmental and Science Studies, perhaps the first such curriculum in the UK and equally uncommon in America. The Crichton curricum is intentionally multi-disciplinary, drawing closely on the successful nineteenth-century Scottish model exported to America. This generalist approach, emphasising broad philosophical (...)
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  40.  64
    Invisible Beings. Adam Smith’s Lectures on Natural Religion.Sergio Cremaschi - 2018 - In Fonna Forman (ed.), The Adam SMith Review 10. Abingdon, UK: Routledge. pp. 230-253.
    I intend to dismantle a piece of historiographic mythology created by self-styled ‘Revisionists’ (Hill, Alvey, Oslington, etc.). According to the myth, Adam Smith endorsed several of the traditional proofs of God’s existence; he believed that the order existing in the world is a morally good order implemented by Divine Providence; he believed that evil in the world is part of an all-encompassing Divine Plan; and that the ‘invisible hand’ is the hand of the Christian God who leads the rich to (...)
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  41. The Cultural Phenomenology of Qualitative Quantity - Work in Progress - Introduction Autobiographical.Borislav Dimitrov - manuscript
    This study is about the Quality. Here I have dealt with the quality that differs significantly from the common understanding of quality /as determined quality/ that arise from the law of dialectics. This new quality is the quality of the quantity /quality of the quantitative changes/, noticed in philosophy by Plato as “quality of numbers”, and later developed by Hegel as “qualitative quantity. The difference between the known determined quality and qualitative quantity is evident in the exhibit form of (...)
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  42. La Criminalización de la Desigualdad En la Teoría de la Justicia de David Hume.Santiago Álvarez García - 2011 - Universitas 9 (18):79-99.
    This work aims to study a specific part of the ethical and political thought of Scottish philosopher David Hume: his descriptions of the origin of justice and government. Both are analyzed in an attempt to clarify the treatment of inequality that it is offered by them. We describe how the particular process of criminalization of natural inequality begins to occur with the moralization of laws of justice after the first convention and how it is consolidated after the genesis of (...)
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  43. Theology Without Idolatry or Violence.Michael C. Rea - 2015 - Scottish Journal of Theology 68 (1):61-79.
    Since the 1960s, metaphysics has flourished in Anglo-American philosophy. Far from wanting to avoid metaphysics, philosophers have embraced it in droves. There have been critics, to be sure; but the criticisms have received answers and the enterprise has carried on.
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  44. The Scottish Pragmatist? The Dilemma of Common Sense and the Pragmatist Way Out.Peter Baumann - 1999 - Reid Studies 2 (2):47-58.
    One of the great attractions of Thomas Reid's account of knowledge is that he attempted to avoid the alternative between skepticism and dogmatism. This attempt, however, faces serious problems. It is argued here that there is a pragmatist way out of the problems, and that there are even hints to this solution in Reid's writings.
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  45. Hard Theological Determinism and the Illusion of Free Will: Sri Ramakrishna Meets Lord Kames, Saul Smilansky, and Derk Pereboom.Ayon Maharaj - 2018 - Journal of World Philosophies 3 (2):24-48.
    This essay reconstructs the sophisticated views on free will and determinism of the nineteenth-century Hindu mystic Sri Ramakrishna and brings them into dialogue with the views of three western philosophers—namely, the Scottish Enlightenment philosopher Lord Kames and the contemporary analytic philosophers Saul Smilansky and Derk Pereboom. Sri Ramakrishna affirms hard theological determinism, the incompatibilist view that God determines everything we do and think. At the same time, however, he claims that God, in His infinite wisdom, has endowed ordinary unenlightened (...)
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  46. The Methodological Problems of Theory Unification (in the context of Maxwell's fusion of optics and electrodynamics).Rinat M. Nugayev - 2016 - Philosophy of Science and Technology (Moscow) 21 (2).
    It is discerned what light can bring the recent historical reconstructions of maxwellian optics and electromagnetism unification on the following philosophical/methodological questions. I. Why should one believe that Nature is ultimately simple and that unified theories are more likely to be true? II. What does it mean to say that a theory is unified? III. Why theory unification should be an epistemic virtue? To answer the questions posed genesis and development of Maxwellian electrodynamics are elucidated. It is enunciated that the (...)
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  47. Scottish and French Enlightenment J. Mackintosh and the Revolution Controversy in Great Britain.Eleni Xilakis - 2014 - SOCRATES 2 (JUNE 2014):79-88.
    Scottish and French Enlightenment J. Mackintosh and the revolution controversy in Great Britain -/- Author / Authors : Dr. Eleni Xilakis Page no. 79-88 Discipline : Political Science/Polity/ Democratic studies Script/language : Roman/English Category : Research paper Keywords: Scottish and French Enlightenment, J. Mackintosh, the revolution controversy in Great Britain.
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  48. Surrogacy: A Letter to the Scottish Nation?Terence Rajivan Edward - manuscript
    How old is the distinction between the genetic and the gestational parent? Anca Gheaus “suggests” it is quite new, but I believe people have made a distinction along these lines for centuries in their imaginations. I present a problem related to the distinction and to the Scottish enlightenment.
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  49. Philosophy of Mind Is (in Part) Philosophy of Computer Science.Darren Abramson - 2011 - Minds and Machines 21 (2):203-219.
    In this paper I argue that whether or not a computer can be built that passes the Turing test is a central question in the philosophy of mind. Then I show that the possibility of building such a computer depends on open questions in the philosophy of computer science: the physical Church-Turing thesis and the extended Church-Turing thesis. I use the link between the issues identified in philosophy of mind and philosophy of computer science to respond (...)
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  50. Experimental Philosophy of Technology.Steven R. Kraaijeveld - 2021 - Philosophy and Technology 34:993-1012.
    Experimental philosophy is a relatively recent discipline that employs experimental methods to investigate the intuitions, concepts, and assumptions behind traditional philosophical arguments, problems, and theories. While experimental philosophy initially served to interrogate the role that intuitions play in philosophy, it has since branched out to bring empirical methods to bear on problems within a variety of traditional areas of philosophy—including metaphysics, philosophy of language, philosophy of mind, and epistemology. To date, no connection has been (...)
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