Results for 'John N. Hawkins'

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  1.  13
    Mao Tsê-tung and education: his thoughts and teachings.John N. Hawkins - 1974 - [Hamden, Conn.]: Linnet Books.
    Analysis of Mao's writings on education from 1917 as a student in Hunan to 1973 as the first Chinese leader to greet an American president.
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  2. Mao Tse-Tung and Education: His Thoughts and His Teachings.John N. Hawkins - 1975 - Science and Society 39 (3):361-364.
     
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  3.  10
    Policy Debates in Comparative, International, and Development Education.John N. Hawkins & W. James Jacob (eds.) - 2011 - Palgrave-Macmillan.
    Machine generated contents note: PART I: OVERVIEW OF KEY INTERNATIONAL EDUCATION POLICY DEBATES * PART II: THE ROLE OF POLICY IN SOCIAL JUSTICE DEBATES * PART III: POLICY DEBATES IN INTERNATIONAL HIGHER EDUCATION * PART IV: EDUCATION POLICY DEBATES WITH LASTING CONSEQUENCES.
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  4.  24
    The Education Revolution in China.John N. Hawkins - 1970 - Social Theory and Practice 1 (1):58-66.
  5.  12
    Setting the Global Education Policy Stage: Shifts, Trends, and Perspectives.W. James Jacob & John N. Hawkins - 2011 - In John N. Hawkins & W. James Jacob (eds.), Policy Debates in Comparative, International, and Development Education. Palgrave-Macmillan. pp. 1.
  6.  5
    Educational Theory in the People's Republic of China: The Report of Chʻien Chün-jui. Commentary and Translation by John N. Hawkins.Chün-jui Ch ien & John N. Hawkins - 1970
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  7. Educational Theory in the People's Republic of China the Report of Chien Chün-Jui. Commentary and Translation by John N. Hawkins.Chün-jui Ch'ien & John N. Hawkins - 1971 - University of Hawaii Press.
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  8.  16
    Educational Theory in the People's Republic of China: The Report of Chʿien Chun-JuiEducational Theory in the People's Republic of China: The Report of Chien Chun-Jui.Theodore H. E. Chen & John N. Hawkins - 1973 - Journal of the American Oriental Society 93 (2):219.
  9. Eliminativism, Dialetheism and Moore's Paradox.John N. Williams - 2013 - Theoria 81 (1):27-47.
    John Turri gives an example that he thinks refutes what he takes to be “G. E. Moore's view” that omissive assertions such as “It is raining but I do not believe that it is raining” are “inherently ‘absurd'”. This is that of Ellie, an eliminativist who makes such assertions. Turri thinks that these are perfectly reasonable and not even absurd. Nor does she seem irrational if the sincerity of her assertion requires her to believe its content. A commissive counterpart (...)
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  10.  19
    “Futility” Is a Failed Concept in Medical Decision Making: Its Use Should Be Abandoned.John J. Paris & Andrew Hawkins - 2015 - American Journal of Bioethics 15 (7):50-52.
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  11.  9
    Prologue to education: an enquiry into ends and means.John N. Wales - 1979 - Boston: Routledge & Kegan Paul.
    Whatever the world thinks, he who hath not much meditated upon God, the human mind, and the summum bonum, may possibly make a thriving earthworm, ...
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  12.  11
    Ethics Consults in Pediatrics and Neonatology Are More Varied and Complex Than Those Reported at St. Jude's Children's Research Hospital.John J. Paris & Andrew Hawkins - 2015 - American Journal of Bioethics 15 (5):29-30.
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  13. The Backward Clock, Truth-Tracking, and Safety.John N. Williams & Neil Sinhababu - 2015 - Journal of Philosophy 112 (1):46-55.
    We present Backward Clock, an original counterexample to Robert Nozick’s truth-tracking analysis of propositional knowledge, which works differently from other putative counterexamples and avoids objections to which they are vulnerable. We then argue that four ways of analysing knowledge in terms of safety, including Duncan Pritchard’s, cannot withstand Backward Clock either.
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  14.  8
    Islamic Theology's Contribution to Medical Decision Making in End-of-Life Care.John J. Paris & Andrew Hawkins - 2015 - American Journal of Bioethics 15 (1):17-18.
  15.  8
    Pining for Courts to Resolve Intractable Disputes Between Families and Physicians Is a Pipe Dream.John J. Paris & Andrew Hawkins - 2015 - American Journal of Bioethics 15 (8):39-40.
  16.  57
    Belief in a just God (and a just society): A system justification perspective on religious ideology.John T. Jost, Carlee Beth Hawkins, Brian A. Nosek, Erin P. Hennes, Chadly Stern, Samuel D. Gosling & Jesse Graham - 2014 - Journal of Theoretical and Philosophical Psychology 34 (1):56-81.
  17. Propositional knowledge and know-how.John N. Williams - 2008 - Synthese 165 (1):107-125.
    This paper is roughly in two parts. The first deals with whether know-how is constituted by propositional knowledge, as discussed primarily by Gilbert Ryle (1949) The concept of mind. London: Hutchinson, Jason Stanley and Timothy Williamson (2001). Knowing how. Journal of Philosophy, 98, pp. 411–444 as well as Stephen Hetherington (2006). How to know that knowledge-that is knowledge-how. In S. Hetherington (Ed.) Epistemology futures. Oxford: Oxford University Press. The conclusion of this first part is that know-how sometimes does and sometimes (...)
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  18. Moore's paradoxes, Evans's principle and self-knowledge.John N. Williams - 2004 - Analysis 64 (4):348-353.
    I supply an argument for Evans's principle that whatever justifies me in believing that p also justifies me in believing that I believe that p. I show how this principle helps explain how I come to know my own beliefs in a way that normally makes me the best authority on them. Then I show how the principle helps to solve Moore's paradoxes.
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  19. Moore’s Paradox in Speech: A Critical Survey.John N. Williams - 2015 - Philosophy Compass 10 (1):10-23.
    It is raining but you don’t believe that it is raining. Imagine accepting this claim. Then you are committed to saying ‘It is raining but I don’t believe that it is raining’. This would be an ‘absurd’ thing to claim or assert, yet what you say might be true. It might be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to assert something about yourself (...)
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  20. Moorean Absurdity and the Intentional 'Structure' of Assertion.John N. Williams - 1994 - Analysis 54 (3):160 - 166.
  21.  75
    On the contestability of social and political concepts.John N. Cray - 1977 - Political Theory 5 (3):331-348.
  22. Themes in Neoplatonic and Aristotelian Logic.John N. Martin - 2005 - Ars Disputandi 5.
     
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  23. Moore’s Paradox and the Priority of Belief Thesis.John N. Williams - 2013 - Philosophical Studies 165 (3):1117-1138.
    Moore’s paradox is the fact that assertions or beliefs such asBangkok is the capital of Thailand but I do not believe that Bangkok is the capital of Thailand or Bangkok is the capital of Thailand but I believe that Bangkok is not the capital of Thailand are ‘absurd’ yet possibly true. The current orthodoxy is that an explanation of the absurdity should first start with belief, on the assumption that once the absurdity in belief has been explained then this will (...)
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  24. Moore’s Paradox, Truth and Accuracy: A Reply to Lawlor and Perry.John N. Williams & Mitchell S. Green - 2011 - Acta Analytica 26 (3):243-255.
    G. E. Moore famously observed that to assert ‘I went to the pictures last Tuesday but I do not believe that I did’ would be ‘absurd’. Moore calls it a ‘paradox’ that this absurdity persists despite the fact that what I say about myself might be true. Krista Lawlor and John Perry have proposed an explanation of the absurdity that confines itself to semantic notions while eschewing pragmatic ones. We argue that this explanation faces four objections. We give a (...)
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  25. Moore's Paradox in Thought: A Critical Survey.John N. Williams - 2015 - Philosophy Compass 10 (1):24-37.
    It is raining but you don’t believe that it is raining. Imagine silently accepting this claim. Then you believe both that it is raining and that you don’t believe that it is raining. This would be an ‘absurd’ thing to believe,yet what you believe might be true. Itmight be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to believe something about yourself that might be (...)
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  26.  6
    Algebra and logic: papers from the 1974 summer research institute of the Australian Mathematical Society, Monash University, Australia.John N. Crossley (ed.) - 1975 - New York: Springer Verlag.
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  27. Wittgensteinian accounts of Moorean absurdity.John N. Williams - 1998 - Philosophical Studies 92 (3):283-306.
    (A) I went to the pictures last Tuesday but I don’t believe that I did (1942, p. 543) or (B) I believe that he has gone out. But he has not (1944, p. 204) would be “absurd” (1942, p. 543; 1944, p. 204). Wittgenstein’s letters to Moore show that he was intensely interested in this discovery of a class of possibly true yet absurd assertions. Wittgenstein thought that the absurdity is important because it is “something similar to a contradiction, thought (...)
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  28.  94
    Moorean absurdities and the nature of assertion.John N. Williams - 1996 - Australasian Journal of Philosophy 74 (1):135 – 149.
    I argue that Moore's propositions, for example, 'I went to the pictures last Tuesday but I don't believe that I did' cannot be rationally believed. Their assertors either cannot be rationally believed or cannot be believed to be rational. This analysis is extended to Moorean propositions such as God knows that I am an atheist and I believe that this proposition is false. I then defend the following definition of assertion: anyone asserts that p iff that person expresses a belief (...)
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  29.  60
    Moore's Paradox - One or Two?John N. Williams - 1979 - Analysis 39 (3):141-142.
    Discussions of what is sometimes called 'Moore's paradox' are often vitiated by a failure to notice that there are two paradoxes; not merely one in two sets of linguistic clothing. The two paradoxes are absurd, but in different ways, and accordingly require different explanations.
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  30.  15
    Semiotic Animal: A Postmodern Definition of Human Being Transcending Patriarchy and Feminism.John N. Deely - 2010 - St. Augustine's Press.
  31.  65
    Proclus and the neoplatonic syllogistic.John N. Martin - 2001 - Journal of Philosophical Logic 30 (3):187-240.
    An investigation of Proclus' logic of the syllogistic and of negations in the Elements of Theology, On the Parmenides, and Platonic Theology. It is shown that Proclus employs interpretations over a linear semantic structure with operators for scalar negations (hypemegationlalpha-intensivum and privative negation). A natural deduction system for scalar negations and the classical syllogistic (as reconstructed by Corcoran and Smiley) is shown to be sound and complete for the non-Boolean linear structures. It is explained how Proclus' syllogistic presupposes converting the (...)
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  32.  34
    The Philosophical Origins of Mitchell's Chemiosmotic Concepts: The Personal Factor in Scientific Theory Formulation.John N. Prebble - 2001 - Journal of the History of Biology 34 (3):433 - 460.
    Mitchell's formulation of the chemiosmotic theory of oxidative phosphorylation in 1961 lacked any experimental support for its three central postulates. The path by which Mitchell reached this theory is explored. A major factor was the role of Mitchell's philosophical system conceived in his student days at Cambridge. This system appears to have become a tacit influence on his work in the sense that Polanyi understood all knowledge to be generated by an interaction between tacit and explicit knowing. Early in his (...)
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  33.  10
    Augustine and Poinsot: The Protosemiotic Development.John N. Deely - 2009 - University of Scranton Press.
    While Saint Augustine has been a household name for centuries, the same cannot be said of long-overlooked philosopher John Poinsot. But in _Augustine and Poinsot_, John Deely contends that the history of semiotics cannot be conceived of without Poinsot’s landmark contribution. According to Deely, even though Augustine was the first to describe _what_ the sign does, Poinsot was the first to show _how_ the sign mediates between nature and culture. This revolutionary volume demonstrates how Poinsot’s account of semiotics (...)
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  34.  16
    Problems in the Philosophy of Mathematics.John N. Crossley - 1968 - Philosophical Quarterly 18 (72):275-275.
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  35. Moore’s paradox in belief and desire.John N. Williams - 2014 - Acta Analytica 29 (1):1-23.
    Is there a Moore ’s paradox in desire? I give a normative explanation of the epistemic irrationality, and hence absurdity, of Moorean belief that builds on Green and Williams’ normative account of absurdity. This explains why Moorean beliefs are normally irrational and thus absurd, while some Moorean beliefs are absurd without being irrational. Then I defend constructing a Moorean desire as the syntactic counterpart of a Moorean belief and distinguish it from a ‘Frankfurt’ conjunction of desires. Next I discuss putative (...)
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  36.  42
    Themes in Neoplatonic and Aristotelian logic: order, negation, and abstraction.John N. Martin - 2004 - Burlington, VT: Ashgate.
    This book shows otherwise. John Martin rehabilitates Neoplatonism, founded by Plotinus and brought into Christianity by St. Augustine.
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  37.  11
    Elements of formal semantics: an introduction to logic for students of language.John N. Martin - 1987 - Orlando: Academic Press.
  38.  9
    The Cartesian Semantics of the Port Royal Logic.John N. Martin - 2019 - New York: Routledge.
    This book sets out for the first time in English and in the terms of modern logic the semantics of the Port Royal Logic of Antoine Arnauld and Pierre Nicole, perhaps the most influential logic book in the 17th and 18th centuries. Its goal is to explain how the Logic reworks the foundation of pre-Cartesian logic so as to make it compatible with Descartes' metaphysics. The Logic's authors forged a new theory of reference based on the medieval notion of objective (...)
  39. Wittgenstein, Moorean Absurdity and its Disappearance from Speech.John N. Williams - 2006 - Synthese 149 (1):225-254.
    G. E. Moore famously observed that to say, “ I went to the pictures last Tuesday but I don’t believe that I did” would be “absurd”. Why should it be absurd of me to say something about myself that might be true of me? Moore suggested an answer to this, but as I will show, one that fails. Wittgenstein was greatly impressed by Moore’s discovery of a class of absurd but possibly true assertions because he saw that it illuminates “the (...)
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  40.  22
    [Omnibus Review].John N. Crossley - 1991 - Journal of Symbolic Logic 56 (3):1089-1090.
    Reviewed Works:Andrew Hodges, Rolf Herken, Alan Turing and the Turing Machine.Stephen C. Kleene, Turing's Analysis of Computability, and Major Applications of it.Robin Gandy, The Confluence of Ideas in 1936.Solomon Feferman, Turing in the Land of O.Martin Davis, Esther R. Phillips, Mathematical Logic and the Origin of Modern Computers.
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  41.  64
    Inconsistency and contradiction.John N. Williams - 1981 - Mind 90 (360):600-602.
    Inconsistency and contradiction are important concepts. Unfortunately, they are easily confused. A proposition or belief which is inconsistent is one which is self- contradictory and vice-versa. Moreover two propositions or beliefs which are contradictories are inconsistent with each other. Nonetheless it is a mistake to suppose that inconsistency is the same as contradiction.
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  42.  53
    Distributive Terms, Truth, and the Port Royal Logic.John N. Martin - 2013 - History and Philosophy of Logic 34 (2):133-154.
    The paper shows that in the Art of Thinking (The Port Royal Logic) Arnauld and Nicole introduce a new way to state the truth-conditions for categorical propositions. The definition uses two new ideas: the notion of distributive or, as they call it, universal term, which they abstract from distributive supposition in medieval logic, and their own version of what is now called a conservative quantifier in general quantification theory. Contrary to the interpretation of Jean-Claude Parienté and others, the truth-conditions do (...)
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  43. Moore’s Paradox, Defective Interpretation, Justified Belief and Conscious Belief.John N. Williams - 2010 - Theoria 76 (3):221-248.
    In this journal, Hamid Vahid argues against three families of explanation of Moore-paradoxicality. The first is the Wittgensteinian approach; I assert that p just in case I assert that I believe that p. So making a Moore-paradoxical assertion involves contradictory assertions. The second is the epistemic approach, one committed to: if I am justified in believing that p then I am justified in believing that I believe that p. So it is impossible to have a justified omissive Moore-paradoxical belief. The (...)
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  44. The completeness of the pragmatic solution to Moore’s paradox in belief: a reply to Chan.John N. Williams - 2013 - Synthese 190 (12):2457-2476.
    Moore’s paradox in belief is the fact that beliefs of the form ‘ p and I do not believe that p ’ are ‘absurd’ yet possibly true. Writers on the paradox have nearly all taken the absurdity to be a form of irrationality. These include those who give what Timothy Chan calls the ‘pragmatic solution’ to the paradox. This solution turns on the fact that having the Moorean belief falsifies its content. Chan, who also takes the absurdity to be a (...)
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  45.  22
    David-Hillel Ruben’s 'Traditions and True Successors': A Critical Reply.John N. Williams - 2013 - Social Epistemology Review and Reply Collective 2 (7):40-45.
  46. Believing the Self-Contradictory.John N. Williams - 1982 - American Philosophical Quarterly 19 (3):279 - 285.
    Clearly, if a man holds a self-contradictory belief, then his belief cannot be rational, for there can be no set of evidence sufficient to justify it. This is most apparent when the self contradictory belief is a belief in a conjunction, , rather than when it is a non-conjunctive self-contradictory belief, e.g. a belief that red is not a color.
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  47.  86
    Justified Belief And The Infinite Regress Argument.John N. Williams - 1981 - American Philosophical Quarterly 18 (1):85-88.
    The background to this paper is the question of how rational belief is possible in the light of the commonly presented infinite regress in reasons. The paper investigates the neglected question of whether this regress is vicious. I argue that given the genuine requirements of rational belief, The regress would require the rational believer to hold an infinity of beliefs, Which is impossible. The regress would not entail the rational believer holding an infinitely complex belief, Which, Admittedly, Would be logically (...)
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  48. Justifying circumstances and Moore-paradoxical beliefs: A response to Brueckner.John N. Williams - 2009 - Analysis 69 (3):490-496.
    In 2004, I explained the absurdity of Moore-paradoxical belief via the syllogism (Williams 2004): (1) All circumstances that justify me in believing that p are circumstances that tend to make me believe that p. (2) All circumstances that tend to make me believe that p are circumstances that justify me in believing that I believe that p. (3) All circumstances that justify me in believing that p are circumstances that justify me in believing that I believe that p. I then (...)
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  49.  34
    Existence, Negation, and Abstraction in the Neoplatonic Hierarchy 1.John N. Martin - 1995 - History and Philosophy of Logic 16 (2):169-196.
    The paper is a study of the logic of existence, negation, and order in the Neoplatonic tradition. The central idea is that Neoplatonists assume a logic in which the existence predicate is a comparative adjective and in which monadic predicates function as scalar adjectives that nest the background order. Various scalar predicate negations are then identifiable with various Neoplatonic negations, including a privative negation appropriate for the lower orders of reality and a hyper-negation appropriate for the higher. Reversion to the (...)
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  50. In defence of an argument for Evans's principle: A rejoinder to Vahid.John N. Williams - 2006 - Analysis 66 (2):167–170.
    In (2004) I gave an argument for Evans’s principle -/- Whatever justifies me in believing that p also justifies me in believing that I believe that p -/- Hamid Vahid (2005) raises two objections against this argument. I show that the first is harmless and that the second is a non sequitur.
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