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  1. Leslie Armour (2002). Religion and the Reflective Self: Coleridge's Platonism Revisited. British Journal for the History of Philosophy 10 (3):467 – 475.
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  2. Margaret Atherton (2003). Mr. Abbott and Professor Fraser: A Nineteenth Century Debate About Berkeleys Theory of Vision. Archiv für Geschichte der Philosophie 85 (1):21-50.
  3. John Barresi & Raymond Martin (2003). Self-Concern From Priestley to Hazlitt. British Journal for the History of Philosophy 11 (3):499 – 507.
    himself or a proper object of his egoistic self-concern. Hazlitt concluded that belief in personal identity must be an acquired imaginary conception and that since in reality each of us is no more related to his or her future self than to the future self of any other person none of us is 2 ‘.
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  4. J. D. Bastable (1958). The Idealist Tradition. [REVIEW] Philosophical Studies 8:197-199.
  5. M. P. W. Bolton (1866). Inquisitio Philosophica: An Examination of the Principles of Kant and Hamilton. Routledge/Thoemmes Press.
    Facsim of ed. published: London : Chapman and Hall, 1866.
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  6. Francesca Bordogna (2014). Human Nature, Free Will, and the Human Sciences. [REVIEW] Isis: A Journal of the History of Science 105 (1):161-163.
    Free Will and the Human Sciences in Britain, 1870–1910, and Between Mind and Nature, both published in 2013, illustrate a claim dear to Roger Smith: namely, that history—including history of the human sciences—is central to the human sciences. Free Will charts a wide range of conceptions of the will, power, agency, activity, the self, and character, as well as causality, necessity, determinism, and materialism. Victorian physicians, physiologists, scientific and philosophical psychologists, and philosophers, as well as (though that is not the (...)
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  7. Thom Brooks (2011). British Idealism. Oxford Bibliographies Online.
    British idealism flourished in the late 19th century and early 20th centuries. It was a movement with a lasting influence on the social and political thought of its time in particular. British idealists helped popularize the work of Immanuel Kant and G. W. F. Hegel in the Anglophone world, but they also sought to use insights from the philosophies of Kant and Hegel to help create a new idealism to address the many pressing issues of the Victorian period in Britain (...)
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  8. Robert E. Butts (1992). William Whewell: Philosopher of Science, And: William Whewell: A Composite Portrait. Journal of the History of Philosophy 30 (4):621-623.
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  9. George Elder Davie (2001). The Scotch Metaphysics: A Century of Enlightenment in Scotland. Routledge.
    Focusing on the works of Thomas Reid, Dugald Stewart, Sir William Hamilton, Thomas Brown and James Frederick Ferrier, this book offers a definitive account of an important philosophical movement, and represents a ground-breaking contribution to scholarship in the area. Essential reading for philosophers or anyone with an interest in the history of philosophical thought.
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  10. Steffen Ducheyne (2010). Whewell's Tidal Researches: Scientific Practice and Philosophical Methodology. Studies in History and Philosophy of Science Part A 41 (1):26-40.
    Primarily between 1833 and 1840, Whewell attempted to accomplish what natural philosophers and scientists since at least Galileo had failed to do: to provide a systematic and broad-ranged study of the tides and to attempt to establish a general scientific theory of tidal phenomena. In the essay at hand, I document the close interaction between Whewell’s philosophy of science (especially his methodological views) and his scientific practice as a tidologist. I claim that the intertwinement between Whewell’s methodology and his tidology (...)
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  11. Jeremy Dunham (2014). Review of William Mander's 'The Oxford Handbook of British Philosophy in the Nineteenth Century'. [REVIEW] Notre Dame Philosophical Reviews 201409.
  12. Jeremy Dunham (2014). Was James Ward a Cambridge Pragmatist? British Journal for the History of Philosophy 22 (3):557-581.
    Although the Cambridge Professor of Mental Philosophy and Logic James Ward was once one of Britain's most highly regarded Psychologists and Philosophers, today his work is unjustly neglected. This is because his philosophy is frequently misrepresented as a reactionary anti-naturalistic idealist theism. In this article, I argue, first, that this reading is false, and that by viewing Ward through the lens of pragmatism we obtain a fresh interpretation of his work that highlights the scientific nature of his philosophy and his (...)
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  13. Andrzej Elzanowski (2010). Prawdziwie darwinowska etyka. Lectiones Et Acroases Philosophicae 3:13-57.
    True Darwinian Ethics -/- Darwin’s model for the evolution of morality as presented in Descent of Man (1871) is shown to comprise three major stages that are here referred to as empathic premorality, tribal morality, and universalizing morality. Empathy, the key component of Darwin’s “social instincts” that started moral evolution, is here recognized as the principal cognitive device that conveys epistemic credibility to moral agency. The two constitutive elements of the tribal morality are conscience that Darwin conceived of as a (...)
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  14. Simon Fitzpatrick & Grant Goodrich (forthcoming). Building a Science of Animal Minds: Lloyd Morgan, Experimentation, and Morgan’s Canon. Journal of the History of Biology.
    Conwy Lloyd Morgan (1852–1936) is widely regarded as the father of modern comparative psychology. Yet, Morgan initially had significant doubts about whether a genuine science of comparative psychology was even possible, only later becoming more optimistic about our ability to make reliable inferences about the mental capacities of non-human animals. There has been a fair amount of disagreement amongst scholars of Morgan’s work about the nature, timing, and causes of this shift in Morgan’s thinking. We argue that Morgan underwent two (...)
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  15. Malcolm Forster, The Whewell-Mill Debate in a Nutshell.
    What is induction? John Stuart Mill (1874, p. 208) defined induction as the operation of discovering and proving general propositions. William Whewell (in Butts, 1989, p. 266) agrees with Mill’s definition as far as it goes. Is Whewell therefore assenting to the standard concept of induction, which talks of inferring a generalization of the form “All As are Bs” from the premise that “All observed As are Bs”? Does Whewell agree, to use Mill’s example, that inferring “All humans are mortal” (...)
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  16. Russell B. Goodman (1990). American Philosophy and the Romantic Tradition. Cambridge University Press.
    Professional philosophers have tended either to shrug off American philosophy as negligible or derivative or to date American philosophy from the work of twentieth century analytical positivists such as Quine. Russell Goodman expands on the revisionist position developed by Stanley Cavell, that the most interesting strain of American thought proceeds not from Puritan theology or from empirical science but from a peculiarly American kind of Romanticism. This insight leads Goodman, through Cavell, back to Emerson and Thoreau and thence to William (...)
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  17. Giovanni B. Grandi (2015). Providential Naturalism and Miracles: John Fearn's Critique of Scottish Philosophy. Journal of Scottish Philosophy 13 (1):75-94.
    According to Thomas Reid, the development of natural sciences following the model of Newton's Principia and Optics would provide further evidence for the belief in a provident God. This project was still supported by his student, Dugald Stewart, in the early nineteenth century. John Fearn , an early critic of the Scottish common sense school, thought that the rise of ‘infidelity’ in the wake of scientific progress had shown that the apologetic project of Reid and Stewart had failed. In reaction (...)
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  18. Giovanni B. Grandi (2014). The Extension of Color Sensations: Reid, Stewart, and Fearn. Canadian Journal of Philosophy 41 (Supplement 1):51-79.
    It seems to be a consequence of Reid’s views on sensations that colour sensations are not extended nor are they arranged in figured patterns. Reid further claimed that ‘there is no sensation appropriated to visible figure.’ As I show, Reid tried to justify these controversial claims by appeal to Cheselden’s report of the experiences of a young man affected by severe cataracts, and by appeal to cases of perception of visible figure without colour. While holding fast to the principle that (...)
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  19. John Haldane (2002). American Philosophy: ‘Scotch’ or ‘Teutonic’? Philosophy 77 (3):311-329.
    Given as an address to the American Philosophical Association on the occasion of its centennial, this paper examines the character and standing of American philosophy now and at the outset of the twentieth century as seen (then and now) from a British point of view. A century ago Britain was itself the unquestioned leader of Anglo-Saxon thought. Now, however, as in so many areas, the US is the pre-eminent world power. This status brings prestige and various benefits but it also (...)
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  20. Ross Harrison (2003). Nineteenth-Century British Philosophers. British Journal for the History of Philosophy 11 (4):715 – 726.
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  21. Gary Hatfield (2014). The Emergence of Psychology. In W. J. Mander (ed.), Oxford Handbook of British Philosophy in the Nineteenth Century. Oxford University Press 324–4.
    This chapter challenges the view that psychology emerged from philosophy about 1900, when each found its own proper sphere with little relation to the other. It begins by considering the notion of a discipline, defined as a distinct branch of learning. Psychology has been a discipline from the time of Aristotle, though with a wider ambit, to include phenomena of both life and mind. Empirical psychology in a narrower sense arose in the eighteenth century, through the application (in Britain and (...)
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  22. Gary Hatfield (2013). Psychology, Epistemology, and the Problem of the External World : Russell and Before. In Erich H. Reck (ed.), The Historical Turn in Analytic Philosophy. Palgrave Macmillan
    This chapter examines Russell’s appreciation of the relevance of psychology for the theory of knowledge, especially in connection with the problem of the external world, and the background for this appreciation in British philosophy of the eighteenth and nineteenth centuries. Russell wrote in 1914 that “the epistemological order of deduction includes both logical and psychological considerations.” Indeed, the notion of what is “psychologically derivative” played a crucial role in his epistemological analysis from this time. His epistemological discussions engage psychological factors (...)
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  23. Gary Hatfield (1993). William Whewell: A Composite Portrait by Menachem Fisch; Simon Schaffer. [REVIEW] Isis: A Journal of the History of Science 84:811-811.
    Review of: Menachem Fisch; Simon Schaffer (Editors). William Whewell: A Composite Portrait. xiv + 403 pp., bibl., index. Oxford: Clarendon Press of Oxford University Press, 1991. $98.
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  24. Stephen Houlgate (1987). Hegel at Oxford, 1986. The Owl of Minerva 18 (2):225-239.
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  25. Stephen G. Houlgate (1986). Hegel at Oxford, 1985. The Owl of Minerva 18 (1):103-109.
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  26. B. I. (1889). Henry William Chandler. The Classical Review 3 (07):321-322.
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  27. Ian James Kidd (forthcoming). Confidence, Humility, and Virtue in Nineteenth Century Philosophies. In Herman Paul & Jeroen van Dongen (eds.), Epistemic Virtues in the Sciences and the Humanities (Dordrecht:). Springer
    Most historians explains changes in conceptions of the epistemic virtues and vices in terms of social and historical developments. I argue that such approaches, valuable as they are, neglect the fact that certain changes also reflect changes in metaphysical sensibilities. Certain epistemic virtues and vices are defined relative to an estimate of our epistemic situation that is, in turn, defined by a broader vision or picture of the nature of reality. I defend this claim by charting changing conceptions of the (...)
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  28. W. J. Mander (ed.) (2014). The Oxford Handbook of British Philosophy in the Nineteenth Century. OUP Oxford.
    This is the first full assessment of British philosophy in the 19th century. Specially written essays by leading experts explore the work of the key thinkers of this remarkable period in intellectual history, covering logic and scientific method, metaphysics, religion, positivism, the impact of Darwin, and ethical, social, and political theory.
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  29. Kris McDaniel (2010). John M. E. Mctaggart. Stanford Encyclopedia of Philosophy.
    This is the Stanford Encyclopedia of Philosophy comprehensive article on J.M.E. MacTaggart, with special focus on his methodology for philosophy, his metaphysical system, and his ethics.
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  30. Jennifer McRobert (2000). Introduction. In Philosophical Works of Lady Mary Shepherd, 2 Vols. Thoemmes Press 21.
    Introductory article in a collection entitled Philosophical Works of Lady Mary Shepherd. Published in 2 volumes. Thoemmes Press, 2000.
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  31. Rudolf Metz (1938). A Hundred Years of British Philosophy. Routledge.
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  32. Omar W. Nasim (2012). The Spaces of Knowledge: Bertrand Russell, Logical Construction, and the Classification of the Sciences. British Journal for the History of Philosophy 20 (6):1163-1182.
    What Russell regarded to be the ?chief outcome? of his 1914 Lowell Lectures at Harvard can only be fully appreciated, I argue, if one embeds the outcome back into the ?classificatory problem? that many at the time were heavily engaged in. The problem focused on the place and relationships between the newly formed or recently professionalized disciplines such as psychology, Erkenntnistheorie, physics, logic and philosophy. The prime metaphor used in discussions about the classificatory problem by British philosophers was a spatial (...)
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  33. Trevor Pearce (2014). The Dialectical Biologist, Circa 1890: John Dewey and the Oxford Hegelians. Journal of the History of Philosophy 52 (4):747-777.
    I argue in this paper that rather than viewing John Dewey as either a historicist or a naturalist, we should see him as strange but potentially fruitful combination of both. I will demonstrate that the notion of organism-environment interaction central to Dewey’s pragmatism stems from a Hegelian approach to adaptation; his turn to biology was not necessarily a turn away from Hegel. I argue that Dewey’s account of the organism-environment relation derives from the work of Oxford Hegelians such as Edward (...)
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  34. Charles H. Pence, Charles Darwin and Sir John F. W. Herschel: Nineteenth-Century Science and its Methodology.
    There is a bewildering variety of claims connecting Darwin to nineteenth-century philosophy of science – including to Herschel, Whewell, Lyell, German Romanticism, Comte, and others. I argue here that Herschel's influence on Darwin is undeniable. The form of this influence, however, is often misunderstood. Darwin was not merely taking the concept of "analogy" from Herschel, nor was he combining such an analogy with a consilience as argued for by Whewell. On the contrary, Darwin's Origin is written in precisely the manner (...)
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  35. Charles H. Pence (2011). “Describing Our Whole Experience”: The Statistical Philosophies of W. F. R. Weldon and Karl Pearson. Studies in History and Philosophy of Biological and Biomedical Sciences 42 (4):475-485.
    There are two motivations commonly ascribed to historical actors for taking up statistics: to reduce complicated data to a mean value (e.g., Quetelet), and to take account of diversity (e.g., Galton). Different motivations will, it is assumed, lead to different methodological decisions in the practice of the statistical sciences. Karl Pearson and W. F. R. Weldon are generally seen as following directly in Galton’s footsteps. I argue for two related theses in light of this standard interpretation, based on a reading (...)
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  36. Charles H. Pence (2011). Nietzsche’s Aesthetic Critique of Darwin. History and Philosophy of the Life Sciences 33 (2):165-190.
    Despite his position as one of the first philosophers to write in the “post- Darwinian” world, the critique of Darwin by Friedrich Nietzsche is often ignored for a host of unsatisfactory reasons. I argue that Nietzsche’s critique of Darwin is important to the study of both Nietzsche’s and Darwin’s impact on philosophy. Further, I show that the central claims of Nietzsche’s critique have been broadly misunderstood. I then present a new reading of Nietzsche’s core criticism of Darwin. An important part (...)
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  37. Ian Proops (2006). Russell’s Reasons for Logicism. Journal of the History of Philosophy 44 (2):267-292.
    What is at stake philosophically for Russell in espousing logicism? I argue that Russell's aims are chiefly epistemological and mathematical in nature. Russell develops logicism in order to give an account of the nature of mathematics and of mathematical knowledge that is compatible with what he takes to be the uncontroversial status of this science as true, certain and exact. I argue for this view against the view of Peter Hylton, according to which Russell uses logicism to defend the unconditional (...)
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  38. Anthony Skelton (forthcoming). Review of J. B. Schneewind, Essays on the History of Moral Philosophy. [REVIEW] Mind.
    This is a critical review of J. B. Schneewind's Essays on the History of Moral Philosophy which both praises and raises worries about some of the main claims found in select articles in the volume. It engages with Schneewind's remarks on the historiography of moral philosophy.
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  39. Anthony Skelton (2013). Symposium on David Phillips's Sidgwickian Ethics: Introduction. Revue d'Etudes Benthamiennes 12.
    This is a brief introduction to a symposium on David Phillips's Sidgwickian Ethics.
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  40. Marco Solinas (2015). From Aristotle’s Teleology to Darwin’s Genealogy: The Stamp of Inutility, Basingstoke: Palgrave Macmillan, 2015 (Pdf: Contents, Introduction). Palgrave Macmillan.
    Starting with Aristotle and moving on to Darwin, Marco Solinas outlines the basic steps from the birth, establishment and later rebirth of the traditional view of living beings, and its overturning by evolutionary revolution. The classic framework devised by Aristotle was still dominant in the 17th Century world of Galileo, Harvey and Ray, and remained hegemonic until the time of Lamarck and Cuvier in the 19th Century. Darwin's breakthrough thus takes on the dimensions of an abandonment of the traditional finalistic (...)
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  41. Robert Stern (2014). On Bernard Bosanquet’s “The Reality of the General Will”. Ethics 125 (1):192-195,.
    This article is a discussion of Bernard Bosanquet's paper 'The Reality of the General Will', in which its main arguments and motivations are explained. His position is compared to Rousseau's on the general will.
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  42. Robert Stern (2007). Hegel, British Idealism, and the Curious Case of the Concrete Universal. British Journal for the History of Philosophy 15 (1):115 – 153.
    [INTRODUCTION] Like the terms 'dialectic', 'Aufhebung' (or 'sublation'), and 'Geist', the term 'concrete universal' has a distinctively Hegelian ring to it. But unlike these others, it is particularly associated with the British strand in Hegel's reception history, as having been brought to prominence by some of the central British Idealists. It is therefore perhaps inevitable that, as their star has waned, so too has any use of the term, while an appreciation of the problematic that lay behind it has seemingly (...)
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  43. William Sweet (2008; 2016). Bernard Bosanquet. Stanford Encyclopedia of Philosophy.
  44. Chris R. Tame, The Libertarian Tradition No 1: Auberon Herbert.
    Some recent hostile responses to the rapid growth of Libertarianism have depicted it as a febrile spin-off from the post-hippy 'Me Decade'. In fact we are the inheritors of an illustrious centuries old tradition, largely overlooked by the myopic current fashions in the history of ideas. Liberals like J. S. Mill and Jeremy Bentham receive plenty of attention in college courses, but the libertarian tradition as a whole is largely ignored, and misrepresented where touched upon. Mill and Bentham constitute one (...)
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  45. James Thomas (2006). Analysis and the Concept: The Bosanquet-Pringle-Pattison Debate. British Journal for the History of Philosophy 14 (4):757 – 764.
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  46. Maria van der Schaar (2013). G.F. Stout and the Psychological Origins of Analytic Philosophy. Palgrave McMillan.
    This book shows that Stout's ideas have played a role in Moore and Russell's development from their early idealism towards analytic realism, where Stout's ideas often find their origin in early phenomenology.
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  47. Alberto Vanzo (2016). Empiricism and Rationalism in Nineteenth-Century Histories of Philosophy. Journal of the History of Ideas 77 (2):253-282.
    This paper traces the ancestry of a familiar historiographical narrative, according to which early modern philosophy was marked by the development of empiricism, rationalism, and their synthesis by Immanuel Kant. It is often claimed that this narrative became standard in the nineteenth century, due to the influence of Thomas Reid, Kant and his disciples, or German Hegelians and British Idealists. The paper argues that the narrative became standard only at the turn of the twentieth century. This was not due to (...)
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  48. Lukas M. Verburgt (forthcoming). Robert Leslie Ellis, William Whewell and Kant: The Role of Rev. H.F.C. Logan. BSHM Bulletin: Journal of the British Society for the History of Mathematics.
    Reverend H.F.C. Logan is put forward as the formerly unidentified figure to which Robert Leslie Ellis referred in a journal entry of 1840 in which he wrote that it was due to his influence that William Whewell came to uphold particular Kantian views on time and space. The historical evidence of Ellis’s early familiarity with, and later commitment to Kant is noteworthy for at least two reasons. Firstly, it puts into doubt the accepted view of the second generation of reformers (...)
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  49. Rasmus Grønfeldt Winther (2011). Darwin's Pluralism, Then and Now. [REVIEW] Metascience 21 (1):157-161.
    Tom Stoppard’s 1966 play (and 1990 movie) /Rosencrantz and Guildenstern are Dead/ is a metatext – as a text, it interprets, builds upon, and refers to another text, Shakespeare’s Hamlet. Similarly, David N. Reznick’s /The Origin then and now: An interpretative guide to the Origin of Species/ (Princeton UP, 2010) is also a metatext. In this review, I turn to the history of science to evaluate whether Reznick’s book shares three families of virtues with Stoppard’s play: (i) brevity and precision, (...)
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  50. Dean Zimmerman (forthcoming). A Recent Defense of Monism Based Upon the Internal Relatedness of All Things. In Francois Clementz & Jean-Maurice Monnoyer (eds.), The Metaphysics of Relations. Ontos Verlag
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