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  1. John Anderson, Freethought, Political and Miscellaneous Writings (1928-1961).
  2. John Anderson (1962). Studies in Empirical Philosophy. [Sydney]Angus and Robertson.
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  3. D. M. Armstrong (2004). Truth and Truthmakers. Cambridge University Press.
    Truths are determined not by what we believe, but by the way the world is. Or so realists about truth believe. Philosophers call such theories correspondence theories of truth. Truthmaking theory, which now has many adherents among contemporary philosophers, is the most recent development of a realist theory of truth, and in this book D. M. Armstrong offers the first full-length study of this theory. He examines its applications to different sorts of truth, including contingent truths, modal truths, truths about (...)
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  4. D. M. Armstrong, John Bacon, Keith Campbell & Lloyd Reinhardt (eds.) (1993). Ontology, Causality, and Mind: Essays in Honor of D.M. Armstrong. Cambridge University Press.
  5. A. J. Baker (1986). Australian Realism: The Systematic Philosophy of John Anderson. Cambridge University Press.
    This book outlines the realist and pluralist philosophy of John Anderson, Australia's most original thinker. His teaching at Sydney University and his arti6es have deeply influenced Australian intellectual life. Several main themes run through his work, but Anderson never gave an overall account of his views. This is remedied here: exhibiting the range of Anderson's thought from logic, epistemology and theory of mind, to language and social theory, this volume sketches realism as a systematic philosophical position, while showing something of (...)
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  6. Marina Barabas (2011). In Search of Goodness. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  7. Peter Beer (2009). An Introduction to Bernard Lonergan. Sid Harta Publishers.
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  8. John Bigelow, Raymond D. Bradley, Andrew Brennan, Tony Coady, Peter Forrest, James Franklin, Karen Green, Russell Grigg, Matthew Sharpe, Jeanette Kennett, Neil Levy, Catriona Mackenzie, Gary Malinas, Chris Mortensen, Robert Nola & Paul Patton (2011). The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books.
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  9. Purushottama Bilimoria (1995). Introduction to the Special Issue: Comparative and Asian Philosophy in Australia and New Zealand. Philosophy East and West 45 (2):151-169.
  10. Radu J. Bogdan & D. M. Armstrong (1986). Us $55.00. Australasian Journal of Philosophy 64 (1).
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  11. Ross Brady (2004). 2003 Annual Conference of the Australasian Association for Logic: Sponsored by the Association for Symbolic Logic, Adelaide, Australia July 5-6, 2003. [REVIEW] Bulletin of Symbolic Logic 10 (2):290-294.
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  12. Stephen Buckle (2013). Gaita's Moral Philosophy and the Rational Soul. Philosophical Investigations 36 (4):285-302.
    Raimond Gaita's moral philosophy has a Platonic emphasis on “goodness beyond virtue.” But it also displays an anti-rationalist tendency, subordinating reason to the immediate responsiveness of human beings to each other. However, Gaita's account of the lucidity on which moral life depends fits ill with this subordination. Some Wittgensteinian remarks that have influenced Gaita are deployed to show that a Platonic rationalist psychology better serves his purposes than does his own, implicitly empiricist, psychology. The conclusion notes that Gaita's more recent (...)
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  13. Charles Christopher Camosy (2012). Peter Singer and Christian Ethics: Beyond Polarization. Cambridge University Press.
    Machine generated contents note: Acknowledgements; Introduction; 1. Abortion; 2. Euthanasia and the end of life; 3. Non-human animals; 4. Duties to the poor; 5. Ethical theory; 6. Singer's shift?; Conclusion; Bibliography; Appendices.
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  14. Keith Campbell (2014). David Malet Armstrong (8 July 1926 – 13 May 2014). Australasian Journal of Philosophy 92 (3):617-618.
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  15. Keith Campbell (2002). JJC Smart. In Leemon McHenry, P. Dematteis & P. Fosl (eds.), British Philosophers, 1800-2000. Bruccoli Clark Layman 262--247.
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  16. Peter Cave (2012). How Deep is Your Love? A Common Humanity: Thinking About Love and Truth and Justice, by Raimond Gaita (Routledge)£ 17.99/$27.50. [REVIEW] The Philosophers' Magazine 16:56.
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  17. Peter Coghlan (2011). Form and Content in Romulus, My Father. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  18. Christopher Cordner (2011). Gaita and Plato : Goodness, Love, and Beauty. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
  19. Christopher Cordner & Raimond Gaita (eds.) (2011). Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge.
    The work of Raimond Gaita, in books such as Good and Evil: An Absolute Conception, A Common Humanity and The Philosopher's Dog, has made an outstanding and controversial contribution to philosophy and to the wider culture.
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  20. John N. Crossley & Lloyd Humberstone (1981). Meeting of the Association for Symbolic Logic: Melbourne, Australia 1979. Journal of Symbolic Logic 46 (2):424-426.
  21. İlham Dilman (2001). Critical Notice: Raimond Gaita, A Common Humanity. Philosophical Investigations 24 (4):347-360.
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  22. Nick Drake (2011). On Adapting Romulus, My Father. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  23. Antony Duff (2011). Good and Evil and the Criminal Law. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  24. Elianna Fetterolf (2012). Philosophy, Ethics and A Common Humanity: Essays in Honour of Raimond Gaita Edited by Christopher Cordner Routledge, 2011, £65, Pp. Xv + 233. [REVIEW] Philosophy 87 (03):456-461.
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  25. James Franklin (2011). Philosophy in Sydney. In G. Oppy & N. Trakakis (eds.), The Antipodean Philosopher. Lexington Books 61-66.
    Let me tell you what philosophy is about, then about how Sydney does it in its own special way. Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I’m told? Those are questions it’s easy to avoid, in the rush to acquire (...)
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  26. James Franklin, Australian Philosophy. Sydney Philosophy Forum.
    Greek, Latin and Ancient History. Instead, after a good result in mathematics, I decided to pursue that instead. That left me with an extra subject to choose to fill up first year. What was this "Philosophy" on offer? I couldn't understand where there was something in the spectrum of knowledge for philosophy to be about. Biology was about cats, English was about language and literature, mathematics was about numbers (I was not yet philosophically smart enough to realise there was a (...)
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  27. James Franklin (2009). The Lure of Philosophy in Sydney. Quadrant 53 (10):76-79.
    Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I'm told? Those are questions it is easy to avoid, in the rush to acquire goods and prestige. Even for many of a more serious outlook, they are questions easy to dismiss with (...)
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  28. James Franklin (2006). Australia's Wackiest Postmodernists. MercatorNet.
    Postmodernism is not so much a theory as an attitude. It is an attitude of suspicion – suspicion about claims of truth and about appeals to rational argument. Its corrupting effects must be answered by finding a better alternative, which must include a defence of the objecvity of both reason and ethics. Natural law thinking is necessary for the latter.
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  29. James Franklin (2003). Corrupting the Youth: A History of Philosophy in Australia. Macleay Press.
    A polemical account of Australian philosophy up to 2003, emphasising its unique aspects (such as commitment to realism) and the connections between philosophers' views and their lives.
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  30. James Franklin (1996). Catholic Thought and Catholic Action: Dr Paddy Ryan Msc. Journal of the Australian Catholic Historical Society 17:44-55.
    An account of the life of Dr P.J. Ryan, Australian Catholic scholastic philosopher and anti-Communist organiser.
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  31. Guy Freeland (1985). William Hilton Leatherdale, 1923-1985. Metascience 3:71.
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  32. D. A. T. Gasking (1996). Language, Logic, and Causation: Philosophical Writings of Douglas Gasking. Melbourne University Press.
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  33. Evelien Geerts, Forcefully Subverting or Reinforcing Dichotomies? Elizabeth Grosz‟s Feminist Rereading of Charles Darwin, Via the Perspectives of Jacques Derrida and Luce Irigaray.
    In this paper, I evaluate Elizabeth Grosz's corporeal feminism and ontology of sexual difference(s), by moving through her Derridean and Irigarayian conceptual heritage. The question here is asked whether Grosz succeeds at deconstructing feminism's enemy; biological determinism, and if she deconstructs binary dichotomizes or in the end reinforces them. Grosz's Darwinian ontology of sexual differences is then analyzed via these two leading motives, and through the perspectives of Derrida and Irigaray.
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  34. Andrew Gleeson (2013). Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita', Edited by Christopher Cordner. [REVIEW] Australasian Journal of Philosophy 91 (1):193-196.
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  35. Jonathan Glover (2011). Insanity, Crankiness, and Evil, and Other Ways of Thinking the Unthinkable. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  36. S. A. Grave (1984). A History of Philosophy in Australia. Distributed in the Usa and Canada by Technical Impex Corp..
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  37. S. A. Grave (1976). Philosophy in Australia Since 1958. Sydney University Press for the Australian Academy of the Humanities.
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  38. Alan Hájek (2010). Probability. In Graham Oppy & N. N. Trakakis (eds.), A Companion to Philosophy in Australia and New Zealand. Monash University Publishing
    The philosophy of probability has been alive and well for several decades in Australia and New Zealand. Some distinctive lines of thought have emerged, resonating with broader themes that have come to be associated with Australasian philosophers: realist/objectivist accounts of various theoretical entities; an ongoing concern with logic, including the development of non­classical logics; and enthusiasm for conceptual analysis, rooted in commonsense but informed by science. In this article I concentrate on work by philosophers on the interpretation of probability, its (...)
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  39. Lars Hertzberg (2011). Gaita on Recognizing the Human. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  40. Frank Jackson (2004). Corrupting the Youth: A History of Philosophy in Australia. Australasian Journal of Philosophy 82 (4):652 – 653.
    Book Information Corrupting the Youth: A History of Philosophy in Australia. Corrupting the Youth: A History of Philosophy in Australia James Franklin , ( Sydney : Macleay Press , 2003 ), 465 , AU$59.95 By James Franklin. Macleay Press. Sydney. Pp. 465. AU$59.95.
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  41. Dale Jamieson (ed.) (1999). Singer and His Critics. Blackwell Publishers.
    This is the first book devoted to the work of Peter Singer, one of the leaders of the practical ethics movement, and one of the most influential philosophers of ...
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  42. George H. Knibbs (1926). The Place of Philosophy in the Higher Education of Australia. Australasian Journal of Philosophy 4 (4):286 – 290.
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  43. Susan F. Krantz (2002). Refuting Peter Singer's Ethical Theory: The Importance of Human Dignity. Praeger.
    Shows how Singer's ethical theories threaten human values in a variety of ways.
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  44. Martin Krygier (2011). The Meaning of What We Have Done : Humanity, Invisibility, and Law in the European Settlement of Australia. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  45. Paul Lambros P. (1877). Monnaies Inédites de Raimond Zacosta (Cf. P. 176). Bulletin de Correspondance Hellénique 1 (1):171-173.
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  46. Genevieve Lloyd (2011). Romulus, My Father and the "Virtues of Truth". In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  47. Genevieve Lloyd (2000). No One's Land: Australia and the Philosophical Imagination. Hypatia 15 (2):26-39.
    : Drawing on the work of Michèle Le Dœuff, this paper uses the idea of "philosophical imagination" to make visible the historical intersection between philosophical ideas, social practice, and institutional structures. It explores the role of ideas of "terra nullius" and of the "doomed race" in the formation of some crucial ways in which non-indigenous Australians have imagined their relations with indigenous peoples. The author shows how feminist reading strategies that attend to the imaginary open up ways of rethinking processes (...)
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  48. T. Lynch (2001). Raimond Gaita, A Common Humanity: Thinking About Love and Truth and Justice. Australasian Journal of Philosophy 79 (4):572-573.
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  49. Robert Manne (2011). Primo Levi : An Appreciation. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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  50. Avishai Margalit (2011). Human Dignity Between Kitsch and Deification. In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
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1 — 50 / 69