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  1. Andrew Aberdein (2010). Strange Bedfellows: The Interpenetration of Philosophy and Pornography. In Dave Monroe (ed.), Porn: How to Think with Kink. Wiley-Blackwell. 22-34.
    This paper explores some surprising historical connections between philosophy and pornography (including pornography written by or about philosophers, and works that are both philosophical and pornographic). Examples discussed include Diderot's Les Bijoux Indiscrets, Argens's Therésè Philosophe, Aretino's Ragionamenti, Andeli's Lai d'Aristote, and the Gor novels of John Norman. It observes that these works frequently dramatize a tension between reason and emotion, and argues that their existence poses a problem for philosophical arguments against pornography.
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  2. Georgios Anagnostopoulos (ed.) (2009). A Companion to Aristotle. Wiley-Blackwell.
    Written by well-known scholars of the Aristotelian corpus, these essays not only articulate the most widely accepted accounts of Aristotle's views on certain ...
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  3. Maria Rosa Antognazza (forthcoming). The Benefit to Philosophy of the Study of its History. British Journal for the History of Philosophy 23 (1):1-24.
    This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...)
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  4. J. Adolfo Arias (1991). La filosofía como hecho histórico y la prospectividad de la filosofía. Revista de Filosofía (Madrid) 6 (2):377.
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  5. Leslie Armour (2007). The Philosophers' God Revisited. British Journal for the History of Philosophy 15 (1):169 – 179.
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  6. Piotr Augustyniak (2011). Bóg Mistrza Eckharta wobec Nietzscheańskiej krytyki chrześcijaństwa. ARGUMENT 1 (2):211-224.
    English title: Master Eckhart’s God Confronted with Nietzschean Critique of Christianity. Author tries to demonstrate that the way of thinking about Christian God developed in the late Middle Ages by Master Eckhart goes beyond the interpretation which underlies Nietzsche’s criticism of Christianity as a religion of the other world. In the paper, Author first presents the said criticism, followed by the vision of God outlined by Eckhart. He demonstrates that Christianity, criticized by Nietzsche, uses a commonsense vision of God’s transcendence (...)
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  7. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  8. M. Baghramian (2010). 'Relativism: A Brief History. In Michael Kausz (ed.), Relativism: A Contemporary Anthology. Columbia University Press.
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  9. Oded Balaban (1990). Subject and Consciousness: A Philosophical Inquiry Into Self-Consciousness. Rowman & Littlefield.
    Title on spine: Subject & consciousness.
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  10. Adrian Bardon (2007). Empiricism, Time-Awareness, and Hume's Manners of Disposition. Journal of Scottish Philosophy 5 (1):47-63.
    The issue of time-awareness presents a critical challenge for empiricism: if temporal properties are not directly perceived, how do we become aware of them? A unique empiricist account of time-awareness suggested by Hume's comments on time in the Treatise avoids the problems characteristic of other empiricist accounts. Hume's theory, however, has some counter-intuitive consequences. The failure of empiricists to come up with a defensible theory of time-awareness lends prima facie support to a non-empiricist theory of ideas.
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  11. Louis A. Barth (1982). A History of Russian Thought From the Enlightenment to Marxism. By Andrzej Walicki. Modern Schoolman 59 (3):220-222.
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  12. Linda A. Bell (ed.) (1983). Visions of Women. The Humana Press, Inc..
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  13. Erica Benner (2009). Machiavelli's Ethics. Princeton University Press.
    Benner, Erica. Machiavelli’s Ethics. Princeton, 2009. 527p bibl index afp; ISBN 9780691141763, $75.00; ISBN 9780691141770 pbk, $35.00.

    Reviewed in CHOICE, April 2010

    This major new study of Machiavelli’s moral and political philosophy by Benner (Yale) argues that most readings of Machiavelli suffer from a failure to appreciate his debt to Greek sources, particularly the Socratic tradition of moral and political philosophy. Benner argues that when read in the light of his Greek sources, Machiavelli appears as much less the immoralist or sophist (...)
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  14. Arianna Betti & Willem R. de Jong (2010). Introduction. Synthese 174 (2):181-183.
  15. Emanuela Bianchi (2012). Natal Bodies, Mortal Bodies, Sexual Bodies. Graduate Faculty Philosophy Journal 33 (1):57-84.
  16. Stephan Blatti (2008). The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity (Review). [REVIEW] Mind 117 (465):191-95.
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  17. Paul Richard Blum (2013). Péter Pázmánys Seelenlehre. In Alinka Ajkay Rita Bajáki (ed.), Pázmány Nyomában. Tanulmányok Hargittay Emil tiszteletére. Mondat.
    Péter Pázmány taught philosophy at the Jesuit university of Graz, end of 16th century. This analyzes his interpretation of Aristotelian psychology.
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  18. Paul Richard Blum (ed.) (2010). Philosophers of the Renaissance. Catholic University of America Press.
    *A rich and accessible introduction to the philosophical thought that shaped modernity*.
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  19. Paul Richard Blum (2008). On Popular Platonism: Giovanni Pico with Elia Del Medigo Against Marsilio Ficino. In Sabrina Ebbersmeyer (ed.), Sol et homo. Mensch und Natur in der Renaissance. Fink.
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  20. Paul Richard Blum (2008). Pico, Theology, and the Church. In M. V. Dougherty (ed.), Pico Della Mirandola: New Essays. Cambridge University Press.
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  21. Paul Richard Blum (2007). The Immortality of the Soul. In James Hankins (ed.), The Cambridge Companion to Renaissance Philosophy. Cambridge University Press.
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  22. Paul Richard Blum (2006). Benedictus Pererius: Renaissance Culture at the Origins of Jesuit Science. Science & Education 15 (2-4):279-304.
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  23. Paul Richard Blum (2006). The Young Paul Oskar Kristeller as a Philosopher. In John Monfasani (ed.), Kristeller Reconsidered, Essays on His Life and Scholarship. Italica.
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  24. Paul Richard Blum (2004). Truth Thrives in Diversity: Battista Mantovano and Lorenzo Valla on Thomas Aquinas. Verbum – Analecta Neolatina 6:215-226.
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  25. Paul Richard Blum (2004). Philosophieren in der Renaissance. Kohlhammer.
  26. Paul Richard Blum (1998). Philosophenphilosophie Und Schulphilosophie - Typen des Philosophierens in der Neuzeit. Steiner.
    Inhalt: Descartes und das scholastische Argumentieren - Scholastik und Humanismus im Bildungsprogramm der Jesuiten - Nikolaus Cusanus - Marsilio Ficino - Giordano Bruno - Studienordnung und Philosophiebegriff: die Ratio studiorum SJ - Der ...
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  27. Paul Richard Blum (1980). Aristoteles Bei Giordano Bruno, Studien Zur Philosophischen Rezeption. Fink.
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  28. O. F. M. Boehner (1947). A History of Philosophy (Review). Franciscan Studies 7 (4):510-510.
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  29. A. P. Bos (2013). Nurturing Technologies for Sustainability Transitions. Foundations of Science 18 (2):367-372.
    This paper is a commentary to a paper by Erik Paredis (2011). It is firstly argued that the theories of technology, as distinguished by Feenberg, cannot adequately explain the different interpretations of the role of technology in the transition towards sustainability, as Paredis argues. Secondly, the basic argument of Paredis is countered that transition research is fundamentally handicapped by its constructivists roots to discriminate between options. Finally it is argued that a third strand of transition research exists that is explicitly (...)
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  30. Vojislav Bozickovic (2012). Schopenhauer on Scientific Knowledge. In Bart Vandenabeele (ed.), A Companion to Schopenhauer (Blackwell Companions to Philosophy). Wiley-Blackwell.
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  31. Vojislav Bozickovic (1996). Schopenhauer and Kant on Objectivity. International Studies in Philosophy 28 (2):35-42.
  32. Lajos L. Brons (2013). Meaning and Reality: A Cross-Traditional Encounter. In Bo Mou R. Tiesze (ed.), Constructive Engagement of Analytic and Continental Approaches in Philosophy. Brill.
    (First paragraph.) Different views on the relation between phenomenal reality, the world as we consciously experience it, and noumenal reality, the world as it is independent from an experiencing subject, have different implications for a collection of interrelated issues of meaning and reality including aspects of metaphysics, the philosophy of language, and philosophical methodology. Exploring some of these implications, this paper compares and brings together analytic, continental, and Buddhist approaches, focusing on relevant aspects of the philosophy of Donald Davidson, Jacques (...)
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  33. Stuart Brown, Diane Collinson & Robert Wilkinson (eds.) (1995). Biographical Dictionary of Twentieth-Century Philosophers. Routledge.
    This Biographical Dictionary provides detailed accounts of the lives, works, influence and reception of thinkers from all the major philosophical schools and traditions of the twentieth-century. This unique volume covers the lives and careers of thinkers from all areas of philosophy - from analytic philosophy to Zen and from formal logic to aesthetics. All the major figures of philosophy, such as Nietzsche, Wittgenstein and Russell are examined and analysed. The scope of the work is not merely restricted to the major (...)
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  34. Krzysztof Brzechczyn & Katarzyna Paprzycka (eds.) (2012). Thinking About Provincialism in Thinking. Rodopi.
    The volume addresses a problem rarely discussed by philosophers - the question of provincialism in science (in the broadest sense of the term). There are only a few great centers of science, which attract funding and provide almost ideal opportunities for research and development. They also attract some of the best researchers. Some - but not all. For a variety of reasons, some of the best researchers, or ones who have that potential, may do science outside these centers, in the (...)
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  35. Jason M. Byron (2007). Whence Philosophy of Biology? British Journal for the Philosophy of Science 58 (3):409 - 422.
    A consensus exists among contemporary philosophers of biology about the history of their field. According to the received view, mainstream philosophy of science in the 1930s, 40s, and 50s focused on physics and general epistemology, neglecting analyses of the 'special sciences', including biology. The subdiscipline of philosophy of biology emerged (and could only have emerged) after the decline of logical positivism in the 1960s and 70s. In this article, I present bibliometric data from four major philosophy of science journals (Erkenntnis, (...)
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  36. F. D. C. (1977). Action, Knowledge and Reality. Review of Metaphysics 31 (1):112-113.
  37. Jacques Choron (1963). Death and Western Thought. New York, Collier Books.
  38. Stephen R. L. Clark (1991). Taylor's Waking Dream: No One's Reply. Inquiry 34 (2):195 – 215.
    Taylor recognizes the problems posed by the ideals of disengaged reason and the affirmation of ?ordinary life? for unproblematic commitment to other ideals of universal justice and the like. His picture of ?the modern identity? neglects too much of present importance and he is too disdainful of Platonic realism to offer a convincing solution. The romantic expressivism that he seeks to re?establish as an important moral resource can only avoid destructive effects if it is taken in its original and Platonic (...)
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  39. Bridget Clarke (2011). Genevieve Lloyd, Providence Lost. [REVIEW] Australasian Journal of Philosophy 89 (3):557 - 559.
    Australasian Journal of Philosophy, Volume 89, Issue 3, Page 557-559, September 2011.
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  40. John Corcoran (2011). Hare and Others on the Proposition. Principia 15 (1):51-76.
    A História atesta diferentes abordagens da “proposição”. A proposição tem sido considerada como objeto de crença, descrença e de dúvida: geralmente como objeto de atitudes proposicionais , aquilo do qual pode se dizer ser acreditado, desacreditado, entendido, etc. Também tem sido tomada como sendo o objeto de apreensão, julgamento, suposição, afirmação, denegação, e de investigação: geralmente como o objeto das ações proposicionais , aquilo que pode ser dito ser apreendido, ser julgado verdadeiro ou falso, ser assumido para fins de raciocínio, (...)
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  41. John Corcoran (2007). 2007. Notes on the Founding of Logics and Metalogic: Aristotle, Boole, and Tarski. Eds. C. Martínez Et Al. Current Topics in Logic and Analytic Philosophy / Temas Actuales de Lógica y Filosofía Analítica. Imprenta Univeridade Santiago de Compostela. In C. Martínez (ed.), Current Topics in Logic and Analytic Philosophy /. 145-178.
  42. Françoise Dastur, Res Publica & Penelope Deutscher (2000). Françoise Dastur by Herself. Hypatia 15 (4):174 - 177.
    Françoise Dastur describes her efforts to practice history of philosophy in a (paradoxically) non-historical fashion. She discusses her concept of the historical, and argues that the only true way to be of one's time is to be against one's time.
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  43. Willem R. de Jong & Arianna Betti (2010). The Classical Model of Science: A Millennia-Old Model of Scientific Rationality. Synthese 174 (2):185-203.
    Throughout more than two millennia philosophers adhered massively to ideal standards of scientific rationality going back ultimately to Aristotle’s Analytica posteriora . These standards got progressively shaped by and adapted to new scientific needs and tendencies. Nevertheless, a core of conditions capturing the fundamentals of what a proper science should look like remained remarkably constant all along. Call this cluster of conditions the Classical Model of Science . In this paper we will do two things. First of all, we will (...)
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  44. Enrico Donaggio & Enrico Pasini (eds.) (2000). Cinquant'anni di storiografia filosofica in Italia: omaggio a Carlo Augusto Viano. Il Mulino.
    Acts of the symposium on "50 years of philosophical historiography in Italy: A balance" held in Turin (IT) in 1999 in honor of prof. Carlo Augusto Viano.
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  45. Jeremy Dunham, Iain Hamilton Grant & Sean Watson (2011). Idealism. McGill-Queen's University Press.
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  46. Chad Engelland (2013). History of Epistemology. In R. L. Fastiggi (ed.), New Catholic Encyclopedia 2012-2013: Ethics and Philosophy. Gale (2013).
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  47. Chad Engelland (2010). Unmasking the Person. International Philosophical Quarterly 50 (4):447-460.
    By showing how the person appears, this paper calls into question the Cartesian prejudice that restricts appearance to objects. The paper recapitulates the origin of the term “person,” which originally designated the masks and characters donned by actors and only subsequently came to designate each particular human being. By concealing a face, the mask establishes a character who speaks with words of his own. The mask points to the face and to speech as ways the person appears. It belongs to (...)
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  48. Yiftach J. H. Fehige (2007). Sexualphilosophie. LIT.
    This book is an introduction to philosophy of sex. The history of philosophy of sex is depicted (from Plato to Herman Schmitz) to set up the background against which the philosophy of sex by Herman Schmitz is analyzed. This leads to the discussion of topics like masturbation, the ontology of the sexed human body, and same-sex marriage.
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  49. Hans Fink (1981). Social Philosophy. Methuen.
    Introduction All of us have experienced quite dramatic social changes in our lifetimes. Our families differ greatly from those of our parents, ...
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  50. Juliet Floyd & Sanford Shieh (eds.) (2001). Future Pasts: The Analytic Tradition in Twentieth-Century Philosophy. Oxford University Press.
    This collection of previously unpublished essays presents a new approach to the history of analytic philosophy--one that does not assume at the outset a general characterization of the distinguishing elements of the analytic tradition. Drawing together a venerable group of contributors, including John Rawls and Hilary Putnam, this volume explores the historical contexts in which analytic philosophers have worked, revealing multiple discontinuities and misunderstandings as well as a complex interaction between science and philosophical reflection.
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