Roy Perrett Australian National University
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  • Faculty, Australian National University
  • PhD, University of Otago, 1987.

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  1. Roy W. Perrett (2016). An Introduction to Indian Philosophy. Cambridge University Press.
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  2.  8
    Roy W. Perrett (2014). Book Note. [REVIEW] Australasian Journal of Philosophy 92 (1):211-212.
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  3.  9
    Roy W. Perrett (2014). Compassion and Moral Guidance, by Steve Bein. Australasian Journal of Philosophy 92 (1):211-212.
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  4. Roy W. Perrett (ed.) (2013). Epistemology: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  5. Roy W. Perrett (ed.) (2013). Metaphysics: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  6. Roy W. Perrett (ed.) (2013). Philosophy of Religion: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  7. Roy W. Perrett (ed.) (2013). Theory of Value: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  8. Roy W. Perrett (2010). Ineffability, Signification and the Meaning of Life. Philosophical Papers 39 (2):239-255.
    There is an apparent tension between two familiar platitudes about the meaning of life: (i) that 'meaning' in this context means 'value', and (ii) that such meaning might be ineffable. I suggest a way of trying to bring these two claims together by focusing on an ideal of a meaningful life that fuses both the axiological and semantic senses of 'significant'. This in turn allows for the possibility that the full significance of a life might be ineffable not because its (...)
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  9.  41
    Roy W. Perrett (2004). The Momentariness of Simples. Philosophy 79 (3):435-445.
    Many philosophers have supposed that while most of the objects in our immediate experience are composed of parts, at some point we must come down to those fundamental impartite objects out of which all partite things are composed: the metaphysical simples (usually conceived of as enduring, even eternal, entities). I consider what reason we have to believe that there really are simples, then we also have good reason to believe in their momentariness.
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  10. Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier (2003). From Africa to Zen: An Invitation to World Philosophy. Rowman & Littlefield Publishers.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...)
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  11.  28
    Roy W. Perrett (2003). Future Generations and the Metaphysics of the Self: Western and Indian Philosophical Perspectives. Asian Philosophy 13 (1):29 – 37.
    Our present actions can have effects on future generations - affecting not only the environment they will inherit, but even perhaps their very existence. This raises a number of important moral issues, many of which have only recently received serious philosophical attention. I begin by discussing some contemporary Western philosophical perspectives on the problem of our obligations to future generations, and then go on to consider how these approaches might relate to the classical Indian philosophical tradition. Although the Indian commitment (...)
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  12.  56
    Roy W. Perrett (2003). Intentionality and Self-Awareness. Ratio 16 (3):222-235.
    In this essay I defend both the individual plausibility and conjoint consistency of two theses. One is the Intentionality Thesis: that all mental states are intentional . The other is the Self-Awareness Thesis: that if a subject is aware of an object, then the subject is also aware of being aware of that object. I begin by arguing for the individual prima facie plausibility of both theses. I then go on to consider a regress argument to the effect that (...)
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  13.  16
    Roy W. Perrett (2003). Recognizing and Reacting to Value. Journal of Value Inquiry 37 (1):51-58.
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  14.  17
    Srimati Basu, Heather T. Frazer, Dermot Killingley, James Blumenthal, Anne M. Blackburn, Roy W. Perrett, Kees W. Bolle, Donald R. Davis, Mariko Namba Walter & George W. Spencer (2002). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 6 (3):319-337.
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  15.  20
    Roy W. Perrett (2002). Evil and Human Nature. The Monist 85 (2):304-19.
  16. Roy W. Perrett (2002). Personal Identity, Minimalism, and Madhyamaka. Philosophy East and West 52 (3):373-385.
    The publication of Derek Parfit's Reasons and Persons in 1984 revived and reshaped the debate on personal identity in Western philosophy. Not only does Parfit argue forcefully and ingeniously for a revisionary Reductionist theory of persons and their diachronic identity, but he also draws radical normative inferences from such a theory. Along the way he also mentions Indian Buddhist parallels to his own Reductionist theory. Some of these parallels are explored here, while particular attention is also paid to the supposed (...)
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  17.  17
    Roy W. Perrett (2002). Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition (Review). Philosophy East and West 52 (1):145-149.
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  18.  38
    Roy W. Perrett (2001). Computationality, Mind and Value: The Case of Sāmkhya-Yoga. Asian Philosophy 11 (1):5 – 14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa ('self', 'consciousness') and prakrti ('nature', 'matter') - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and (...)
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  19. Roy W. Perrett (2001). Computationality, Mind and Value: The Case of S¯Mkhya-Yoga. Asian Philosophy 11 (1):5-14.
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  20. Roy W. Perrett (ed.) (2001). Epistemology. Garland.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  21. Roy W. Perrett (ed.) (2001). Epistemology: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  22. Roy W. Perrett (ed.) (2001). Indian Philosophy: A Collection of Readings. Garland.
    1. Epistemology -- 2. Logic and philosophy of language -- 3. Metaphysics -- 4. Philosophy of religion -- 5. Theory of value.
     
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  23. Roy W. Perrett (ed.) (2001). Logic and Philosophy of Language. Garland.
     
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  24. Roy W. Perrett (ed.) (2001). Theory of Value. Garland.
     
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  25. Roy W. Perrett (2000). Buddhism, Abortion and the Middle Way. Asian Philosophy 10 (2):101 – 114.
    What have modern Buddhist ethicists to say about abortion and is there anything to be learned from it? A number of writers have suggested that Buddhism (particularly Japanese Buddhism) does indeed have something important to offer here: a response to the dilemma of abortion that is a 'middle way' between the pro-choice and pro-life extremes that have polarised the western debate. I discuss what this suggestion might amount to and present a defence of its plausibility.
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  26.  14
    Roy W. Perrett (2000). Indigenous Language Rights and Political Theory: The Case of Te Reo Māori. Australasian Journal of Philosophy 78 (3):405 – 417.
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  27.  20
    Roy W. Perrett (2000). Libertarianism, Feminism, and Relative Identity. Journal of Value Inquiry 34 (4):383-395.
  28. Roy W. Perrett (ed.) (2000). Metaphysics. Garland Pub..
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  29. Roy W. Perrett (ed.) (2000). Metaphysics: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  30.  3
    Roy W. Perrett (ed.) (2000). Philosophy of Religion. Garland.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  31. Roy W. Perrett (ed.) (2000). Philosophy of Religion: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  32.  16
    Roy W. Perrett (2000). Taking Life and the Argument From Potentiality. Midwest Studies in Philosophy 24 (1):186–197.
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  33. Roy W. Perrett (ed.) (2000). Theory of Value: Indian Philosophy. Routledge.
    First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
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  34.  15
    Roy W. Perrett (1999). History, Time, and Knowledge in Ancient India. History and Theory 38 (3):307–321.
    The lack of interest in history in ancient India has often been noted and contrasted with the situation in China and the West. Notwithstanding the vast body of Indian literature in other fields, there is a remarkable dearth of historical writing in the period before the Muslim conquest and an associated indifference to historiography. Various explanations have been offered for this curious phenomenon, some of which appeal to the supposed currency of certain Indian philosophical theories. This essay critically examines such (...)
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  35.  20
    Roy W. Perrett (1999). Is Whatever Exists Knowable and Nameable? Philosophy East and West 49 (4):401-414.
    Naiyāyikas are fond of a slogan, which often appears as a kind of motto in their texts: "Whatever exists is knowable and nameable." What does this mean? Is it true? The first part of this essay offers a brief explication of this important Nyāya thesis; the second part argues that, given certain plausible assumptions, the thesis is demonstrably false.
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  36.  40
    Roy W. Perrett (1999). Musical Unity and Sentential Unity. British Journal of Aesthetics 39 (2):97-111.
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  37.  29
    Roy W. Perrett (1999). Preferring More Pain to Less. Philosophical Studies 93 (2):213-226.
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  38.  61
    Roy W. Perrett & Charles Barton (1999). Personal Identity, Reductionism, and the Necessity of Origins. Erkenntnis 51 (2-3):277-94.
    A thought that we all entertain at some time or other is that the course of our lives might have been very different from the way they in fact have been, with the consequence that we might have been rather different sorts of persons than we actually are. A less common, but prima facie intelligible thought is that we might never have existed at all, though someone rather like us did. Arguably, any plausible theory of personal identity should be able (...)
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  39.  25
    Roy W. Perrett (1998). Indigenous Rights and Environmental Justice. Environmental Ethics 20 (4):377-391.
    The modern environmental movement has a tradition of respect for indigenous cultures and many environmentalists believe that there are important ecological lessons to be learned from studying the traditional life styles of indigenous peoples. More recently, however, some environmentalists have become more sceptical. This scepticism has been sharpened by current concerns with the cause of indigenous rights. Indigenous peoples have repeatedly insisted on their rights to pursue traditional practices or to develop their lands, even when the exercise of these rights (...)
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  40.  24
    Roy W. Perrett (1998). Indigenous Rights and Environmental Justice. Environmental Ethics 20 (4):377-91.
    The modem environmental movement has a tradition of respect for indigenous cultures and many environmentalists believe that there are important ecological lessons to be learned from studying the traditional life styles of indigenous peoples. More recently, however, some environmentalists have become more sceptical. This scepticism has been sharpened by current concerns with the cause of indigenous rights. Indigenous peoples have repeatedly insisted on their rights to pursue traditional practices or to develop their lands, even when the exercise of these rights (...)
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  41.  30
    Roy W. Perrett (1998). Truth, Relativism and Western Conceptions of Indian Philosophy. Asian Philosophy 8 (1):19 – 29.
    We (relatively few) Western analytic philosophers who also work on classical Indian philosophy commonly encounter puzzlement or suspicion from our colleagues in Western philosophy because of our Indian interests. The ubiquity of these attitudes is itself revealing of Western conceptions of Indian philosophy, though their origins lie in cultural history often unknown to those who hold them. In the first part of this paper I relate a small but significant slice of that history before going on to distinguish and illustrate (...)
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  42.  10
    Roy W. Perrett, Michael H. Fisher, Timothy C. Cahill, Narasingha P. Sil, Arti Dhand & Francis X. Clooney (1998). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 2 (3):442-451.
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  43.  14
    Roy W. Perrett (1997). Religion and Politics in India: Some Philosophical Perspectives. Religious Studies 33 (1):1-14.
    What is the traditional relation of religion to politics in India? Recent scholarly debate has generated at least two divergent answers. According to one view there is a long standing traditional opposition between religion and politics in India. According to another view a separation of religion from politics is contrary to Indian ways of thinking. I argue that from the perspective of classical Indian philosophy there is no single tradition on the issue of religion and politics. To be able do (...)
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  44.  40
    Roy W. Perrett (1997). The Analogical Argument for Animal Pain. Journal of Applied Philosophy 14 (1):49-58.
    Philosophical defenders of animal liberation believe that we have direct duties to animals. Typically a presumption of that belief is that animals have the capacity to experience pain and suffering. Notoriously, however, a strand of Western scientific and philosophical thought has held animals to be incapable of experiencing pain, and even today one frequently encounters in discussions of animal liberation expressions of scepticism about whether animals really experience pain. -/- The Analogical Argument for Animal Pain responds to this scepticism by (...)
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  45.  41
    Roy W. Perrett (1996). Buddhism, Euthanasia and the Sanctity of Life. Journal of Medical Ethics 22 (5):309-13.
    Damien and John Keown claim that there is important common ground between Buddhism and Christianity on the issue of euthanasia and that both traditions oppose it for similar reasons in order to espouse a "sanctity of life" position. I argue that the appearance of consensus is partly created by their failure to specify clearly enough certain key notions in the argument: particularly Buddhism, euthanasia and the sanctity of life. Once this is done, the Keowns' central claims can be seen to (...)
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  46.  36
    Roy W. Perrett (1996). Symbols, Icons and Stupas. British Journal of Aesthetics 36 (4):432-438.
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  47. Roy W. Perrett, Fred Feldman & John Martin Fischer (1995). Confrontations with the Reaper: A Philosophical Study of the Nature and Value of Death.The Metaphysics of Death. Philosophical Quarterly 45 (179):234.
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  48. Roy W. Perrett (1993). Indian Philosophy of Religion. International Journal for Philosophy of Religion 34 (1):62-64.
     
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  49. Graham Oddie & Roy W. Perrett (eds.) (1992). Justice, Ethics, and New Zealand Society. Oxford University Press.
    What is sovereignty? Was it ceded to the Crown in the Treaty of Waitangi? If land was unjustly confiscated over a century ago, should it be returned? Is an ecosystem valuable in itself, or only because of its value to people? Does a property right entail a right to destroy? Can collectives (such as tribes) bear moral responsibility? Do they have moral rights? If so, what are the implications for the justice system? These questions are essentially philosophical, yet all thoughtful (...)
     
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  50.  12
    Graham Oddie & Roy W. Perrett (1992). Simultaneity and God's Timelessness. Sophia 31 (1-2):123-127.
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  51.  9
    Roy W. Perrett (1992). Valuing Lives. Bioethics 6 (3):185–200.
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  52.  13
    Roy W. Perrett (1992). Dialogue at the Margins: Whorf, Bakhtin, and Linguistic Relativity (Review). Philosophy and Literature 16 (2):376-378.
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  53. Roy W. Perrett & John Patterson (1991). Virtue Ethics and Maori Ethics. Philosophy East and West 41 (2):185-202.
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  54. Roy W. Perrett (1990). Reviews. [REVIEW] Philosophy and Literature 14 (1):157.
     
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  55.  2
    Roy W. Perrett (1990). Sartre's Ethics of Ambiguity (Review). Philosophy and Literature 14 (2):441-442.
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  56.  4
    Roy W. Perrett (1990). Philosophical Finesse: Studies in the Art of Rational Persuasion (Review). Philosophy and Literature 14 (1):157-158.
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  57.  6
    Roy W. Perrett (1989). The Philosopher as Writer: The Eighteenth Century (Review). Philosophy and Literature 13 (2):378-379.
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  58.  64
    Roy W. Perrett (1987). Death and Immortality. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
    INTRODUCTION In The World as Will and Representation Schopenhauer writes: Death is the real inspiring genius or Musagetes of philosophy, and for this reason ...
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  59.  53
    Roy W. Perrett (1987). Egoism, Altruism and Intentionalism in Buddhist Ethics. Journal of Indian Philosophy 15 (1):71-85.
  60.  4
    Roy W. Perrett (1987). Rebirth. Religious Studies 23 (1):41 - 57.
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  61.  1
    Roy W. Perrett (1987). Rebirth: ROY W. PERRETT. Religious Studies 23 (1):41-57.
    Traditional Western conceptions of immortality characteristically presume that we come into existence at a particular time , live out our earthly span and then die. According to some, our death may then be followed by a deathless post-mortem existence. In other words, it is assumed that we are born only once and die only once; and that – at least on some accounts – we are future-sempiternal creatures. The Western secular tradition affirms at least ; the Western religious tradition – (...)
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  62.  13
    Roy W. Perrett (1986). Regarding Immortality. Religious Studies 22 (2):219 - 233.
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  63.  1
    Roy W. Perrett (1986). Regarding Immortality: ROY W. PERRETT. Religious Studies 22 (2):219-233.
    Would personal immortality have any value for one so endowed? An affirmative answer would seem so obvious to some that they might be tempted to go so far as to claim that immortality is a condition of life's having any value at all. The claim that immortality is a necessary condition for the meaningfulness of life seems untenable. What, however, of the claim that immortality is a sufficient condition for the meaningfulness of life? Though some might hold this to be (...)
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  64.  16
    Roy W. Perrett (1986). The Bodhisattva Paradox. Philosophy East and West 36 (1):55-59.
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  65.  28
    Roy Perrett (1985). Karma and the Problem of Suffering. Sophia 24 (1):4-10.
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  66.  28
    Roy W. Perrett (1985). A Note on the Navya-Nyāya Account of Number. Journal of Indian Philosophy 13 (3):227-234.
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  67.  10
    Roy W. Perrett (1985). Dualistic and Nondualistic Problems of Immortality. Philosophy East and West 35 (4):333-350.
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  68.  2
    Roy W. Perrett (1985). Tolstoy, Death and the Meaning of Life: Roy W. Perrett. Philosophy 60 (232):231-245.
    Questions about the meaning of life have traditionally been regarded as being of particular concern to philosophers. It is sometimes complained that contemporary analytic philosophy fails to address such questions, but there do exist illuminating recent discussions of these questions by analytic philosophers. 1 Perhaps what lurks behind the complaint is a feeling that these discussions are insufficiently close to actual living situations and hence often seem rather thin and bland compared with the vivid portrayals of such situations in autobiography (...)
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  69.  55
    Roy W. Perrett (1985). Tolstoy, Death and the Meaning of Life. Philosophy 60 (232):231-245.
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  70.  28
    Roy W. Perrett (1984). John Hick on Faith: A Critique. [REVIEW] International Journal for Philosophy of Religion 15 (1/2):57 - 66.
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  71.  12
    Roy W. Perrett (1984). Self-Refutation in Indian Philosophy. Journal of Indian Philosophy 12 (3):237-263.
  72.  19
    Roy W. Perrett (1984). The Problem of Induction in Indian Philosophy. Philosophy East and West 34 (2):161-174.
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  73.  7
    Roy W. Perrett (1984). Philosophy as Farce, or Farce as Philosophy. Philosophy 59 (229):373 - 381.
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  74.  5
    Roy W. Perrett (1981). Solipsism and Religious Belief. Sophia 20 (3):17-26.
    In "arguments for the existence of god" and "faith and knowledge", john hick argues for the rationality of religious belief on the basis of an analogy between religious and perceptual belief. i reply that the analogy does not obtain because there is no alternative solipsistic interpretation of perceptual belief possible. this is because (a) hick's phenomenology of dreaming is unsatisfactory and (b) wittgenstein's "private language" argument shows solipsism to be an unintelligible option.
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