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  1. added 2015-01-26
    Victor Nuovo (2011). A Portrait of John Locke as a Christian Virtuoso. In V. Nuovo (ed.), Christianity, Antiquity, and Englightenment: Interpretations of Locke.
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  2. added 2015-01-26
    Victor Nuovo (2011). Locke Against the Epicureans. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
  3. added 2015-01-26
    David Hume (2010). Essais Sur L’Art Et le Goût. Vrin.
    Nous ne cessons d’apprécier des objets, nous leur donnons de la valeur, nous les disons beaux ou laids. La beauté ou la laideur ne sont donc pas des qualités réelles des choses. Mais ce sentiment qui est le nôtre est causé par des qualités qui sont bien réelles dans les choses. De sorte que, la nature humaine étant assez ordinaire parmi les hommes, il n’est pas vain de rechercher dans les matières du goût, et plus particulièrement dans les matières littéraires, (...)
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  4. added 2015-01-26
    David Hume (2009). Essais Et Traités Sur Plusieurs Sujets Ii: Essais Moraux, Politiques Et Littéraires. Vrin.
    Hume économiste, Hume historien, Hume penseur politique. Hume fut un grand analyste de l’actualité de son époque, en même temps qu’un homme de culture. Le commerce, les impôts, la dette publique, la population etc. ce sont des questions urgentes sur lesquelles il faut se prononcer, C’est une autre image du philosophe écossais : sceptique, certes; mais aussi positif quant il s’agit de la conduite humaine, puisque, dans la vie, il faut savoir se conduire et se donner pour cela des règles (...)
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  5. added 2015-01-26
    David Hume (2008). Enquête Sur L’Entendement Humain. Vrin.
    Dès la parution du Traité de la nature humaine, Hume avait été accusé d’entretenir des paradoxes sceptiques. A cette accusation, l’Enquête sur l’entendement humain répond d’une triple façon : 1) sur le mode discret d’une incontestable autocensure; 2) sur le mode positif d’une science sceptique et positive de la nature humaine; 3) enfin, par la définition d’une règle de bonne conduite : le scepticisme-mitigé.
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  6. added 2015-01-26
    David Hume (2004). Essais Et Traités Sur Plusieurs Sujets Iii: Enquête Sur L’Entendement Humain Dissertation Sur les Passions. Vrin.
    Essais et Traités sur plusieurs Sujets, c’est sous ce titre que Hume réunit à partir de 1753 l’ensemble de ses œuvres philosophiques. Cette collection, corrigée et complétée au fil des éditions, n’a jamais compris le Traité de la nature humaine, formellement eclu par son auteur. La dernière édition parut en 1777, après la mort du philosophe qui l’avait soigneusement préparée.L’ensemble du recueil a une incontestable unité de pensée et d’écriture, en dépit de la liberté de style et de la variété (...)
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  7. added 2015-01-26
    David Hume (2002). Essais Et Traités Sur Plusieurs Sujets Iv: Enquête Sur les Principes de la Morale Histoire Naturelle de la Religion. Vrin.
    Essais et traités sur plusieurs sujets, c’est sous ce titre que Hume réunit à partir de 1753 l’ensemble de ses œuvres philosophiques. Cette collection, corrigée et complétée au fil des éditions, n’a jamais compris le Traité de la nature humaine, formellement exclus par son auteur. La dernière édition parut en 1777, après la mort du philosophe qui l’avait soigneusement préparée.L’ensemble du recueil a une incontestable unité de pensée et d’écriture, en dépit de la liberté de style et de la variété (...)
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  8. added 2015-01-26
    David Hume (1999). Essais Et Traités Sur Plusieurs Sujets I: Essais Moraux, Politiques Et Littéraires. Vrin.
    Essais et traités sur plusieurs sujets, c’est sous ce titre que Hume réunit à partir de 1753 l’ensemble de ses œuvres philosophiques, dont les fameux Essais esthétiques. Imputer la discrimination du beau et du laid à un sens esthétique qui juge spontanément n’empêche pas de rechercher les qualités des objets qui précisément sollicitent ce sens esthétique. Le sens juge esthétiquement, mais son jugement est causé par telle ou telle qualité de l’objet. Néanmoins, le goût étant une opération de l’âme si (...)
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  9. added 2015-01-26
    David Hume (1980). L’Histoire Naturelle de la Religion Et Autres Essais Sur la Religion. Vrin.
    « Tous ceux qui depuis Descartes prenaient part aux sciences par leurs recherches ou leurs études, étaient certains d’avance que la vérité et la méthode de ces sciences possédaient en soi le sceau de la validité définitive et qu’elles étaient exemplaires. Et voici que le scepticisme empiriste de Hume faisait venir au jour ce qui se trouvait déjà en germe dans la méditation cartésienne fondamentale, à savoir le fait que l’ensemble de la connaissance du monde, qu’elle soit pré-scientifique ou scientifique, (...)
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  10. added 2015-01-25
    Antonia LoLordo (213). Reply to Rickless. Locke Studies 13:53-62.
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  11. added 2015-01-25
    J. R. Milton (2013). A Locke Commonplace Book in Glasgow University Library. Locke Studies 13:139-144.
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  12. added 2015-01-25
    Antonia LoLordo (2013). Review Article. [REVIEW] Locke Studies 13:145-175.
  13. added 2015-01-25
    Samuel C. Rickless (2013). Locke on Active Power, Freedom, and Moral Agency. Locke Studies 13:31-52.
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  14. added 2015-01-25
    Jiri Benovsky (2012). The Speed of Thought: Experience of Change, Movement, and Time: A Lockian Account. Locke Studies 12:85-110.
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  15. added 2015-01-25
    Patricia Sheridan (2012). Review Article. [REVIEW] Locke Studies 12:285-291.
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  16. added 2015-01-25
    Victor Nuovo (2011). Locke's Theology, 1694-1704. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  17. added 2015-01-25
    Victor Nuovo (2011). Aspects of Stoicism in Locke's Philosophy. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  18. added 2015-01-25
    Victor Nuovo (2011). Locke's Proof Ot the Divine Authority of Scripture. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  19. added 2015-01-25
    Victor Nuovo (2011). Locke's 'Dubia Circa Philosophiam Orientalem' and the Reception of Kabbala Denudata in England During the Seventeenth Century. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  20. added 2015-01-25
    Victor Nuovo (2011). Reflections on Locke's Platonism. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  21. added 2015-01-25
    Victor Nuovo (2011). Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  22. added 2015-01-25
    Victor Nuovo (2011). Locke's Religious Thinking and His Politics. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
  23. added 2015-01-25
    J. Harris (2011). Reid and Hume on the Possibility of Character. In Ahnert & Manning (eds.), Character, Self and Sociability in the Scottish Enlightenment. Palgrave Macmillan.
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  24. added 2015-01-25
    Victor Nuovo (2011). Locke on St. Paul, Messianic Secrecy, and the Consummation of Faith. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  25. added 2015-01-25
    Victor Nuovo (2011). Catharine Cockburn's Enlightenment. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  26. added 2015-01-25
    Victor Nuovo (2011). Locke's Christology as a Key to Understanding His Philosophy. In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
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  27. added 2015-01-25
    F. G. A. (1965). The Moral Philosophy of David Hume. [REVIEW] Review of Metaphysics 18 (4):772-773.
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  28. added 2015-01-25
    Oskar Kraus (1914). Die Grundlagen der Werttheorie. Philosopische Jahrbucher 11:1-48.
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  29. added 2015-01-24
    Julie R. Klein (2014). &Quot;something of It Remains&Quot;: Spinoza and Gersonides on Intellectual Eternity. In Steven M. Nadler (ed.), Spinoza and Jewish Philosophy. Cambridge UP. 177-203.
  30. added 2015-01-24
    Yumiko Inukai (2011). Perceptions and Objects. Hume Studies 37 (2):189-210.
    In A Treatise of Human Nature, Hume seems to use the term “object” to refer to different things in different contexts, including impressions, ideas, perceptions, and bodies. Does he ever use the term “external bodies” to refer to things in the extra-mental world? I argue that what Hume means by external bodies when he affirms their existence is not externally existing, material objects that are somehow presented to the mind or presented in impressions. Rather, the bodies that Hume affirms are, (...)
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  31. added 2015-01-24
    Sergi Rosell (2010). Teoria Humeana de la Motivació I Sentimentalisme. Quaderns De Filosofia I Ciència 40:63-73.
    This paper deals with Hume’s main claims on human action and morality. Three connected issues are considered: the so-called Humean theory of motivation, the sentimentalist basis for moral judgment and the consequential motivational internalism. After diagnosing a possible incoherency in Hume’s overall account, due to his aim of overcoming sheer subjectivism and to the resulting Possible Sentiment Problem, I present an alternative picture of the kind of sentiment involved in moral judgment that surmounts this problem and undoes the incoherency.
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  32. added 2015-01-24
    David A. Dilworth (2008). Santayana's Place in World Philosophy. [REVIEW] Teorema 28:159-173.
    Review of Flamm and Skowronski (2007) Under Any Sky: Contemporary Readings of George Santayana.
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  33. added 2015-01-24
    Marina Frasca-Spada (2002). Hume on Sense Impressions and Objects. Vienna Circle Institute Yearbook 9:13-24.
    This essay is on the nature and roles of sense impressions and objects in Hume’s account of perception in the Treatise of Human Nature. I start by considering how Hume introduces sense impressions at the beginning of the Treatise and show that, although he explains the distinction between impressions and ideas on the basis of their different strength and liveliness, the crucial difference between them is in fact that ideas are copies of impressions, while impressions do not, in turn, copy (...)
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  34. added 2015-01-24
    Julie R. Klein (2002). &Quot;by Eternity I Understand&Quot;: Eternity According to Spinoza. Iyyun, The Jerusalem Philosophical Quarterly 51 (July):295-324.
  35. added 2015-01-24
    P. Hayes (1990). &Quot;commentary on 'The Frame Problem: Artificial Intelligence Meets David Hume'. International Journal of Expert Systems 3 (3):233.
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  36. added 2015-01-23
    Michele Minardi (forthcoming). From Bosporan to Russian Art. Meyer Greco-Scythian Art and the Birth of Eurasia. From Classical Antiquity to Russian Modernity. Pp. XXX + 431, Ills, Maps. Oxford: Oxford University Press, 2013. Cased, £95, Us$160. Isbn: 978-0-19-968233-1. [REVIEW] The Classical Review:1-2.
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  37. added 2015-01-23
    A. W. Price (2014). Aristotle on Desire, Its Objects, and Varieties. Polis 31 (1):160-167.
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  38. added 2015-01-23
    Gregory Salmieri (2014). Aristotle on Selfishness? Understanding the Iconoclasm of Nicomachean Ethics Ix 8. Ancient Philosophy 34 (1):101-120.
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  39. added 2015-01-23
    John Peterson (2014). Creation and Consciousness. Studia Neoaristotelica 11 (1):135-149.
    Defenders of the evolutionary origin of human beings hold that humankind has in its entirety evolved out of lower life forms. This opposes the idea of creation under which at least one aspect of human beings has not evolved out of pre-existing material things or states of thing but has been produced out of nothing by God. It is here argued that creation is correct. For whatever might be said of other aspects or elements in our natures, our consciousness, taken (...)
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  40. added 2015-01-23
    Anne Baril (2014). Aristotle and the Virtues. By Howard Curzer. [REVIEW] Ancient Philosophy 34 (1):216-219.
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  41. added 2015-01-23
    John Wallach (2014). Platonic Power and Political Realism. Polis 31 (1):28-58.
    Despite often being condemned for having a paradigmatically unrealistic or dangerous conception of power, Plato expends much effort in constructing his distinctive conception of power. In the wake of Socrates’ trial and execution, Plato writes about conventional , elitist , and radically unethical conceptions of power only to ‘refute’ them on behalf of a favoured conception of power allied with justice. Are his arguments as pathetic or wrong-headed as many theorists make them out to be – from Machiavelli to contemporary (...)
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  42. added 2015-01-23
    Jay R. Elliott (2014). On the Teacher: Saint Augustine and Saint Thomas Aquinas: A Comparison. By William Ligon Wade, S. J., Edited by John P. Doyle. [REVIEW] Augustinian Studies 45 (1):123-125.
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  43. added 2015-01-23
    Alexander P. Mourelatos (2014). The Conception of Eoikōs/Eikōs as Epistemic Standard in Xenophanes, Parmenides, and in Plato’s Timaeus. Ancient Philosophy 34 (1):169-191.
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  44. added 2015-01-23
    Nathan Powers (2014). Plato’s Cure for Impiety in Laws X. Ancient Philosophy 34 (1):47-64.
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  45. added 2015-01-23
    Luc Brisson (2014). Le mythe du Politique à la lumière des Lois: un argument supplémentaire en faveur des trois phases. Polis 31 (1):122-150.
    À la différence de la plupart des autres commentateurs, je soutiens que l’histoire de l’univers évoquée dans le mythe du Politique comprend trois périodes : le règne de Kronos décrit en 271c3-272d6, le monde laissé à lui-même évoqué en 272d6-273e4 et le règne de Zeus, le nôtre, décrit en 273e4-274d7. La période d’abandon ne peut correspondre à la nôtre, au cours de laquelle, suivant Platon, les dieux sont actifs et jouent un rôle important. Un passage du Timée et surtout le (...)
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  46. added 2015-01-23
    Peter J. Vernezze (2014). Gandhi and the Stoics: Modern Experiments on Ancient Values. By Richard Sorabji. [REVIEW] Ancient Philosophy 34 (1):232-234.
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  47. added 2015-01-23
    Thomas Martin (2014). Men of Bronze: Hoplite Warfare in Ancient Greece. [REVIEW] Polis 31 (1):187-190.
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  48. added 2015-01-23
    Cass Weller (2014). Questioning the Euthyphro-Question. Ancient Philosophy 34 (1):15-28.
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  49. added 2015-01-23
    Lara Denis (2014). Kant on Moral Autonomy. [REVIEW] Kantian Review 19 (2):327-332.
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  50. added 2015-01-23
    Susan Peppers-Bates (2014). Amor Dei in the Sixteenth and Seventeenth Centuries. By David C. Bellusci. [REVIEW] Augustinian Studies 45 (1):133-139.
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1 — 50 / 668