Stephen R.L. Clark University of Liverpool, Bristol University
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  • Research staff, University of Liverpool
  • Research staff, Bristol University
  • DPhil, Oxford University, 1973.

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About me
Retired from paid employment, and moved down from Merseyside to Bristol. I'm still working on Plotinus, and my monograph on that philosopher is due out from Chicago in 2016.
My works
226 items found.
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  1.  6
    Stephen R. L. Clark (forthcoming). Aesthetic Themes in Pagan and Christian Neoplatonism From Plotinus to Gregory of Nyssa. British Journal for the History of Philosophy:1-3.
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  2. Stephen R. L. Clark (forthcoming). Feature Article Nations and Empires1. European Journal of Philosophy.
     
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  3.  7
    Stephen R. L. Clark (forthcoming). Late Pagan Alternatives: Plotinus and the Christian Gospel. Religious Studies:1-16.
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  4.  7
    Stephen R. L. Clark (2015). Atheism Considered as a Christian Sect. Philosophy 90 (2):277-303.
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  5.  10
    Stephen R. L. Clark (2015). Changing Kinds: Aristotle and the Aristotelians. Diametros 45:19-34.
    Aristotle is routinely blamed for several errors that, it is supposed, held 'science' back for centuries - among others, a belief in distinct, homogenous and unchanging species of living creatures, an essentialist account of human nature, and a suggestion that 'slavery' was a natural institution. This paper briefly examines Aristotle's own arguments and opinions, and the perils posed by a contrary belief in changeable species. Contrary to received opinion even amongst some of his followers, Aristotle was not a species essentialist (...)
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  6. Stephen R. L. Clark (2015). How to Live Forever: Science Fiction and Philosophy. Routledge.
    Immortality is a subject which has long been explored and imagined by science fiction writers. In his intriguing new study, Stephen R.L.Clark argues that the genre of science fiction writing allows investigation of philosophical questions about immortality without the constraints of academic philosophy. He reveals how fantasy accounts of issues such as resurrection, disembodied survival, reincarnation and devices or drugs for preserving life can be used as an important resource for philosophical inquiry and examines how a society of immortals might (...)
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  7.  2
    Stephen R. L. Clark (2015). Metaphysics and Grammar By William Charlton Bloomsbury , 2014, 234 + Vi Pp., £19.99 PB; £65.00 HB ISBN: HB: 978-1-4725-3421-7 ISBN: PB: 978-1-4725-7930-0 wPDF: 978-1-4725-2887-2 ePub: 978-1-4725-3193-3. [REVIEW] Philosophy 90 (3):532-539.
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  8.  1
    Stephen R. L. Clark (2015). Platonists and Participation. Revista Portuguesa de Filosofia 71 (2-3):249-266.
    Resumo O autor começará por examinar a noção de participação, tal como é aplicada por Platão, primeiro à distinção gramatical entre identidade e predicação e depois às questões metafísicas acerca de sujeitos reais, sendo eles indivíduos contáveis, de um “material” subjacente, ou Formas que aparecem mais ou menos reconhecíveis na nossa experiência. Mesmo os materialistas modernos admitem uma distinção entre a realidade tal como ela “é” e tal como “aparece”. Surge então a questão, mais ainda para os modernos do que (...)
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  9.  5
    Stephen R. L. Clark (2015). PLOTINUS ON SELF. R. Mortley Plotinus, Self and the World. Pp. Viii + 153. Cambridge: Cambridge University Press, 2013. Cased, £50, US$85. ISBN: 978-1-107-04024-3. [REVIEW] The Classical Review 65 (1):87-89.
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  10.  1
    S. R. L. Clark (2014). Divine Essence and Divine Energies: Ecumenical Reflections on the Presence of God in Eastern Orthodoxy. Philosophical Quarterly 64 (256):513-517.
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  11. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  12. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  13.  6
    Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  14. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  15.  4
    Stephen R. L. Clark (2013). Ancient Mediterranean Philosophy. Continuum.
    In composing this study of 'Ancient Mediterranean Philosophy', I have chosen to draw attention to other philosophical traditions than the Classical Greek and Latin , although we know much less about them. My working assumption is that ...
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  16.  15
    Stephen R. L. Clark (2013). Dougherty Evidentialism and its Discontents_ . Pp. Xii + 335. £45.00 . ISBN 978 0 19 956350 0. Clark & VanArragon _Evidence and Religious Belief . Pp. X + 214. £35.00 , £24.94 . ISBN 9780 19 960371 8. [REVIEW] Religious Studies 49 (1):134-139.
    Book Reviews STEPHEN R. L. CLARK, Religious Studies, FirstView Article.
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  17.  3
    Stephen R. L. Clark (2013). Dougherty Evidentialism and its Discontents_ . Pp. Xii + 335. £45.00 . ISBN 978 0 19 956350 0. Clark & VanArragon _Evidence and Religious Belief . Pp. X + 214. £35.00 , £24.94 . ISBN 9780 19 960371 8. [REVIEW] Religious Studies 49 (1):134-139.
    Book Reviews STEPHEN R. L. CLARK, Religious Studies, FirstView Article.
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  18. Stephen R. L. Clark (2012). Folly to the Greeks: Good Reasons to Give Up Reason. European Journal for Philosophy of Religion 4:93-113.
    A discussion of why a strong doctrine of 'reason' may not be worth sustaining in the face of modern scientific speculation, and the difficulties this poses for scientific rationality, together with comments on the social understanding of religion, and why we might wish to transcend common sense.
     
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  19.  6
    Stephen R. L. Clark (2012). Moments of Truth: The Marginal and the Real. The European Legacy 17 (6):769-778.
    Why is Plotinus relevant to a study of marginality? On the one hand, moderns have marginalized the Platonic tradition. On the other, it is our ?common sense? that?on Plotinus's account at least?distracts us from the real, and better, world. We could have learned the same lesson even from modern naturalistic science, which seems to show that we live on the margins, in a universe far older, grimmer and more mysterious than we can easily imagine, but from our ordinary point of (...)
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  20. Stephen R. L. Clark (2012). The Ethics of Taxonomy: A Neo-Aristotelian Synthesis. In Evangelos D. Protopapadakis (ed.), Animal Ethics: Past and Present Perspectives. Logos Verlag
    How the 'Aristotelian' biological synthesis has been affected by modern accounts of biological evolution, and the relation of taxonomy to ethics.
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  21.  17
    Stephen R. L. Clark (2012). T.L.S. Sprigge, The Importance of Subjectivity: Selected Essays in Metaphysics and Ethics, Ed. B. McHenry Leemon. Clarendon Press, Oxford, 2010, Xi + 356 Pp., £47. ISBN: 978-0-19-959154-1. [REVIEW] Philosophy 87 (02):310-315.
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  22. Stephen R. L. Clark (2011). Animals in Classical and Late Antique Philosophy. In Tom Beauchamp & Raymond Frey (eds.), Oxford Handbook of Animal Ethics. Oxford University Press
    A description and analysis of attitudes to non-human animals in classical and late antique Mediterranean thought.
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  23. Stephen R. L. Clark (2011). Philosophical Futures. Peter Lang.
    A collection of papers, revised for the volume, on likely and unlikely futures for humanity.
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  24.  28
    Stephen R. L. Clark (2011). Plato's Philosophers: The Coherence of the Dialogues. [REVIEW] British Journal for the History of Philosophy 19 (4):811 - 815.
    British Journal for the History of Philosophy, Volume 19, Issue 4, Page 811-815, July 2011.
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  25. Stephen R. L. Clark (2011). Religion and Law – Response to Michael Moxter. Ars Disputandi 5:57-71.
    A response to Michael Moxter's account of the need for 'religious feeling' for social order, suggesting that togetherness is currently promoted in overtly non-religious ways, and that true piety may often be at odds with social - and especially with state - order.
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  26. Stephen Clark (2010). Ethical Thought in India. In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge
     
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  27.  3
    Stephen Clark (2010). John Cottingham Why Believe?(London: Continuum, 2009). Pp. Xvi+ 186.£ 14.99 (Pbk). ISBN 978 08264 9636 2. Religious Studies 46 (4):539-541.
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  28.  2
    Stephen Clark (2010). No Title Available: Book Reviews. [REVIEW] Religious Studies 46 (4):539-541.
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  29.  30
    Stephen R. L. Clark (2010). How to Become Unconscious. Royal Institute of Philosophy Supplement 85 (67):21-44.
    Consistent materialists are almost bound to suggest that , if it exists at all, is no more than epiphenomenal. A correct understanding of the real requires that everything we do and say is no more than a product of whatever processes are best described by physics, without any privileged place, person, time or scale of action. Consciousness is a myth, or at least a figment. Plotinus was no materialist: for him, it is Soul and Intellect that are more real than (...)
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  30.  11
    Stephen R. L. Clark (2010). Plotinus on Number (S.) Slaveva-Griffin Plotinus on Number. Pp. Xii + 176. New York: Oxford University Press, 2009. Cased £39.99, US$74, ISBN: 978-0-19-537719-. [REVIEW] The Classical Review 60 (01):91-.
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  31.  20
    Stephen R. L. Clark (2010). Review of Michael Ruse, Science and Spirituality: Making Room for Faith in the Age of Science. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
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  32.  2
    Stephen R. L. Clark (2010). Therapy and Theory Reconstructed: Plato and His Successors. Royal Institute of Philosophy Supplement 66:83-102.
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  33.  16
    Stephen R. L. Clark (2010). Therapy and Theory Reconstructed: Plato and His Successors. Royal Institute of Philosophy Supplement 85 (66):83-.
    When we speak of philosophy and therapy, or of philosophy as therapy, the usual intent is to suggest that ‘philosophizing’ is or should be a way to clarify the mind or purify the soul. While there may be little point in arguing with psychoses or deeply-embedded neuroses our more ordinary misjudgements, biases and obsessions may be alleviated, at least, by trying to ‘see things clearly and to see them whole’, by carefully identifying premises and seeing what they – rationally – (...)
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  34.  19
    Stephen Clark (2009). Plotinus on Intellect – Eyjólfur Kjalar Emilsson. Philosophical Quarterly 59 (235):357-359.
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  35. Stephen Clark (2009). Understanding Faith: Religious Belief and its Place in Society. Imprint Academic.
  36.  1
    Stephen R. Clark (2009). Reviews: Reviews. [REVIEW] Philosophy 84 (1):156-158.
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  37.  62
    Stephen R. L. Clark (2009). Book Review: Stephen J. Pope, Human Evolution and Christian Ethics (Cambridge: Cambridge University Press, 2007). Xiii + 359 Pp. £50/US$95 (Hb), ISBN 978-0-521-86340-7. [REVIEW] Studies in Christian Ethics 22 (4):506-509.
  38.  8
    Stephen R. L. Clark (2009). Plotinus: Charms and Countercharms. Royal Institute of Philosophy Supplement 84 (65):215-.
    For the last few years, thanks to the Leverhulme Trust, I've been largely absent from my department, working on the late antique philosopher Plotinus. To speak personally – it's been a difficult few years, since my youngest daughter has been afflicted with anorexia during this period, and my own bowel cancer was discovered, serendipitously, and removed, at the end of 2005. Since then I've had ample occasion to consider the importance – and the difficulty – of the practice of detachment, (...)
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  39.  2
    Stephen R. L. Clark (2009). Plotinus: Charms and Countercharms. Royal Institute of Philosophy Supplement 65:215-231.
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  40.  19
    Stephen R. L. Clark (2009). Plotinian Dualisms and the "Greek" Ideas of Self. Journal of Chinese Philosophy 36 (4):554-567.
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  41.  15
    Stephen R. L. Clark (2009). The Verge of Philosophy . By John Sallis. University of Chicago Press: Chicago, 2007. 144 Pp. [REVIEW] Philosophy 84 (1):156-158.
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  42. Stephen R. L. Clark (2009). What has Plotinus' One to Do with God? In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum
     
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  43. Panayiota Vassilopoulou & Stephen R. L. Clark (eds.) (2009). Late Antique Epistemology: Other Ways to Truth. Palgrave Macmillan.
     
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  44.  38
    Stephen R. L. Clark (2008). Deconstructing the Laws of Logic. Philosophy 83 (1):25-53.
    I consider reasons for questioning 'the laws of logic' (identity, non-contradiction, excluded middle, and negation), and suggest that these laws do not accord with everyday reality. Either they are rhetorical tools rather than absolute truths, or else Plato and his successors were right to think that they identify a reality distinct from the ordinary world of experience, and also from the ultimate source of reality.
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  45.  11
    Stephen R. L. Clark (2008). I Knew Him by His Voice. Philosophy Now 67:13-16.
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  46. Stephen R. L. Clark & Stephen Clark (2008). How to Live Forever: Science Fiction and Philosophy. Routledge.
    Immortality is a subject which has long been explored and imagined by science fiction writers. In his intriguing new study, Stephen R.L.Clark argues that the genre of science fiction writing allows investigation of philosophical questions about immortality without the constraints of academic philosophy. He reveals how fantasy accounts of issues such as resurrection, disembodied survival, reincarnation and devices or drugs for preserving life can be used as an important resource for philosophical inquiry and examines how a society of immortals might (...)
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  47.  2
    Stephen Clark, Stephen L. Eliason, Sameer Hinduja, Justin W. Patchin & Gregory M. Zimmerman (2008). First Page Preview. British Journal for the History of Philosophy 16 (1).
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  48. Stephen R. L. Clark (2006). Animals and Their Moral Standing. Routledge.
    Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker. This book brings together for the first time Stephen R.L. Clark's major essays (...)
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  49.  18
    Stephen R. L. Clark (2006). G.K.Chesterton: Thinking Backward, Looking Forward. Templeton Foundation Press.
    Offering a detailed study of early 20th-century essayist, poet, novelist, political campaigner, and theologian G.K. Chesterton, author Stephen R.L. Clark ...
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  50.  6
    Stephen R. L. Clark (2006). Martian Chronicles. Metascience 15 (3):563-567.
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  51. S. R. L. Clark (2005). Griffiths, Lying: An Augustinian Theology of Duplicity. Studies in Christian Ethics 18 (3):151.
     
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  52.  68
    S. R. L. Clark (2005). Book Review: Lying: An Augustinian Theology of Duplicity. [REVIEW] Studies in Christian Ethics 18 (3):151-153.
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  53. S. R. L. Clark (2005). Review: Can a Darwinian Be a Christian? The Relationship Between Science and Religion. [REVIEW] Mind 114 (455):773-777.
  54.  6
    Stephen R. L. Clark (2005). Berkeley on Religion. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press
  55.  13
    Stephen R. L. Clark (2005). Deference, Degree and Selfhood. Philosophy 80 (2):249-260.
    The world we lost, and now barely understand, was one where everyone knew her place, and her attendant duties. Civilized groups were the likeliest to insist on a diversity of rôle and rule. Primitive societies are ones where there are rather fewer such distinctions. Slaves and merchants offered a way of being outside the orders, and from the older point of view, the life of slaves and merchants is exactly what the ‘liberal’ ideal entails. No one can count on her (...)
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  56.  50
    Stephen R. L. Clark (2004). Progress and the Argument From Evil. Religious Studies 40 (2):181-192.
    The argument from evil, though it is the most effective rhetorical argument against orthodox theism, fails to demonstrate its conclusion, since we are unavoidably ignorant whether there is more evil than could possibly be justified. That same ignorance infects any claims to discern a divine purpose in nature, as well as recent attempts at a broadly Irenaean theodicy. Evolution is not, on neo-Darwinian theory, intellectually, morally, or spiritually progressive in the way that some religious thinkers have supposed. To suppose so, (...)
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  57.  13
    Stephen Clark (2003). What's in a Name? The Philosophers' Magazine 23 (23):43-45.
    A brief discussion of the differences between catarrhines and platyrrhines, as these are conceived in the practice of UK animal experimentalists: I conclude that there are no adequate objective differences sufficient to warrant different treatment, and that the historical and subjective differences lie behind the lesser standing given to platyrrhines (that is, New World monkeys) over against their cousins (Old World monkeys, apes, and us).
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  58.  43
    Stephen R. L. Clark (2003). Non-Personal Minds. In Royal Institute of Philosophy Supplement. Cambridge: Cambridge University Press 185-209.
    Persons are creatures with a range of personal capacities. Most known to us are also people, though nothing in observation or biological theory demands that all and only people are persons, nor even that persons, any more than people, constitute a natural kind. My aim is to consider what non-personal minds are like. Darwin's Earthworms are sensitive, passionate and, in their degree, intelligent. They may even construct maps, embedded in the world they perceive around them, so as to be able (...)
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  59.  2
    Stephen R. L. Clark (2003). Non-Personal Minds. Royal Institute of Philosophy Supplement 53:185-209.
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  60.  57
    Stephen R. L. Clark (2003). Review: The Wisdom of Aristotle. [REVIEW] Mind 112 (448):777-780.
  61.  10
    Stephen R. L. Clark (2003). Slaves, Servility and Noble Deeds. Philosophical Inquiry 25 (3-4):165-176.
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  62.  7
    Stephen R. L. Clark (2003). The Wisdom of Aristotle. Mind 112 (448):777-780.
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  63. Stephen R. L. Clark (2003). Constructing Persons: The Psychopathology of Identity. Philosophy, Psychiatry, and Psychology 10 (2):157-159.
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  64.  25
    Stephen R. L. Clark (2003). Tolstoy on Aesthetics: What is Art? By H. O. Mounce (Ashgate: Aldershot, 2001), Pp Viii + 115, £Xxxx, ISBN 0 7546 0488 8. [REVIEW] Philosophy 78 (2):289-307.
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  65.  13
    Stephen R. L. Clark (2002). Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation by Richard Sorabji, Clarendon Press: Oxford 2000. Pp. XII+499pp., £30.00, ISBN 019-8250053. [REVIEW] Philosophy 77 (1):125-141.
  66.  22
    Stephen R. L. Clark (2002). Feyerabend's Conquest of Abundance. Inquiry 45 (2):249 – 267.
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  67. Stephen R. L. Clark (2002). Nothing Without Mind. In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins
  68.  64
    Stephen R. L. Clark (2002). Review: Religious Commitment and Secular Reason. [REVIEW] Mind 111 (443):639-643.
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  69. Stephen R. L. Clark (2002). The Covenant with All Living Creatures. In Mark J. Cartledge & David Mills (eds.), Covenant Theology: Contemporary Approaches.
    Philosophers are usually expected to argue only from premises acceptable to a secular audience, in ways that require no special commitment beyond that to the value of argument itself. As a philosopher, I see no particular reason to deny myself the opportunity to argue from other, more `sectarian', premises, in ways now unfamiliar to an unbelieving nation. In so doing I may (as theistical philosophers often do) sound more traditional than many theologians.
     
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  70. Stephen Clark (2001). From Biosphere To Technosphere. Ends and Means 5 (2).
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  71.  18
    Stephen Clark (2001). The Rules of Division. The Philosophers' Magazine (13):42-43.
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  72.  2
    S. Clark (2000). Paul Ricoeur: Recent Work. Theory, Culture and Society 17 (2):121-132.
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  73.  11
    Stephen Clark (2000). Proper Sentiment and Human Cloning. Philosophy Now 28:14-17.
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  74.  17
    Stephen R. L. Clark (2000). Biology and Christian Ethics. Cambridge University Press.
    This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes are not governed (...)
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  75.  23
    Stephen R. L. Clark (2000). Have Biologists Wrapped Up Philosophy? Inquiry 43 (2):143 – 165.
    An examination of the currently fashionable thesis that scientists, and especially biologists in the wake of the Darwinian Revolution, can now solve the problems that traditional philosophers have only talked about. Past philosophers, for example during the Enlightenment, have themselves made use of contemporary, scientific techniques and theories. The present claim may only be another such move, to be welcomed by philosophers who would distinguish themselves from rhetoricians. Others may prefer to stake out the merely human or subjective world as (...)
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  76.  6
    Stephen R. L. Clark (2000). The Cosmic Priority of Value. Tijdschrift Voor Filosofie 62 (4):681 - 700.
    Adam Sedgwick's complaint that Darwin's rejection of final causes indicated a "demoralized understanding" cannot easily be dismissed: if nothing happens because it should, our opinions about what is morally beautiful are no more than projections. Darwin was carrying out an Enlightenment project — to exclude final causes or God's purposes from science because we could not expect to know what they were. That abandonment of final causes was an episode in religious history, a reaction against complacent idolatry, an attempt to (...)
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  77.  55
    Stephen R. L. Clark (2000). The Evolution of Language: Truth and Lies. Philosophy 75 (3):401-421.
    There is both theoretical and experimental reason to suppose that no-one could ever have learned to speak without an environment of language-users. How then did the first language-users learn? Animal communication systems provide no help, since human languages aren't constituted as a natural system of signs, and are essentially recursive and syntactic. Such languages aren't demanded by evolution, since most creatures, even intelligent creatures, manage very well without them. I propose that representations, and even public representations like sculptures, precede full (...)
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  78. Stephen Clark (1999). A New Stoicism. [REVIEW] Philosophy 74 (1):122-139.
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  79. Stephen Clark (1999). Living High and Letting Die: Our Illusion of Innocence. [REVIEW] Philosophy 74 (1):122-139.
     
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  80.  9
    Stephen R. L. Clark (1999). A New Stoicism by Lawrence C. Becker. Princeton University Press: Princeton, New Jersey, 1998, 272pp; ISBN 0 691 01660 7 £22.50. [REVIEW] Philosophy 74 (1):122-139.
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  81. Stephen R. L. Clark (1999). Decent Conduct Toward Animals: A Traditional Approach. Teorema: International Journal of Philosophy 18 (3):61-83.
    The Bishop of Questoriana has recently asked for a pontifical document ‘furnishing a doctrinal foundation of love and respect for life existing on the earth’. Mainstream moralists have urged, since the Axial Era, that it is human life that most demands love and respect. We realize and perfect our own humanity by recognizing humanity in every other, of whatever creed or race. Realizing that biological species are not natural kinds, more recent moralists have hoped to found moral decency either on (...)
     
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  82.  18
    Stephen R. L. Clark (1999). Living High and Letting Die: Our Illusion of Innocence by Peter Unger. Oxford University Press: New York & Oxford, 1996, 199pp; ISBN 0195075897 £35.00; 0195108590 £13.50. [REVIEW] Philosophy 74 (1):122-139.
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  83. Stephen R. L. Clark (1999). The Political Animal: Biology, Ethics and Politics. Routledge.
    People, as Aristotle said, are political animals. Mainstream political philosophy, however, has largely neglected humankind's animal nature as beings who are naturally equipped, and inclined, to reason and work together, create social bonds and care for their young. Stephen Clark, grounded in biological analysis and traditional ethics, probes into areas ignored in mainstream political theory and argues for the significance of social bonds which bypass or transcend state authority. Understanding the ties that bind us reveals how enormously capable we are (...)
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  84. Stephen R. L. Clark (1999). The Political Animal: Biology, Ethics and Politics. Routledge.
    People, as Aristotle said, are political animals. Mainstream political philosophy, however, has largely neglected humankind's animal nature as beings who are naturally equipped, and inclined, to reason and work together, create social bonds and care for their young. Stephen Clark, grounded in biological analysis and traditional ethics, probes into areas ignored in mainstream political theory and argues for the significance of social bonds which bypass or transcend state authority. Understanding the ties that bind us reveals how enormously capable we are (...)
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  85.  71
    Stephen R. L. Clark (1999). The Political Animal: Biology, Ethics, and Politics. Routledge.
    In The Political Animal Stephen Clark investigates the political nature of the human animal. Based on biological science and traditional ethics, he probes into areas of inquiry that are usually ignored by traditional political theory. He suggests that properly informed political philosophy must take the role of women and children more seriously, and must be prepared to face up to the ethnocentric and domineering tendencies of the human animal.
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  86.  5
    Stephen R. L. Clark (1999). The Religion of Modernists. The Chesterton Review 25 (4):541-542.
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  87. Stephen R. L. Clark (1999). Book Reviews : Environmental Ethics and Process Thinking, by Clare Palmer. Oxford: Clarendon Press, 1998. 243 Pp. Hb. 35. ISBN 0-19-826952-. [REVIEW] Studies in Christian Ethics 12 (2):89-91.
  88.  26
    Stephen R. L. Clark (1998). Dangerous Conservatives: A Reply to Daniel Dombrowski. Sophia 37 (2):44-69.
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  89. Stephen R. L. Clark & Society for Promoting Christian Knowledge Britain) (1998). God, Religion and Reality.
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  90. Richard E. Ashcroft, D. Chadwick, S. Clark, Richard H. T. Edwards & Lucy Frith (1997). Implications of Socio-Cultural Contexts for the Ethics of Clinical Trials. Core Research.
     
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  91.  5
    Stephen R. L. Clark (1997). Animals and Their Moral Standing. Routledge.
    Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker. This book brings together for the first time Stephen R.L. Clark's major essays (...)
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  92.  8
    Stephen R. L. Clark (1997). A Plotinian Account of Intellect. American Catholic Philosophical Quarterly 71 (3):421-432.
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  93.  17
    Stephen R. L. Clark (1997). How (and Why) to Be Virtuous. The Personalist Forum 13 (2):143-160.
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  94.  20
    Stephen R. L. Clark (1997). What Ryle Meant by 'Absurd'. Cogito 11 (2):79-88.
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  95.  1
    Stephen Clark (1996). La Contribution de Stephen Clark À la Philosophie Sur Internet. Horizons Philosophiques 6 (2):95.
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  96.  11
    Stephen R. L. Clark (1996). How Chesterton Read History. Inquiry 39 (3 & 4):343 – 358.
    Chesterton was a serious and even excellent philosopher, whose reputation has suffered because his style was so striking, and his conversion to Catholicism so unpopular with Whiggish Britons. He had many ?politically incorrect? opinions, but those ?faults? were symptoms of a greater virtue, his insistence that ?the whole object of history is to make us realize that humanity can be great and glorious, under conditions quite different and even contrary to our own?. His desire for a United Europe was not (...)
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  97.  37
    Stephen R. L. Clark (1996). Minds, Memes, and Multiples. Philosophy, Psychiatry, and Psychology 3 (1):21-28.
  98.  3
    Stephen R. L. Clark (1996). Thinking About How and Why to Think. Philosophy 71 (277):385 - 403.
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  99.  18
    Stephen R. L. Clark (1996). Commentary on "Multiple Personality and Moral Responsibility&Quot. Philosophy, Psychiatry, and Psychology 3 (1):55-57.
  100.  4
    Stephen R. L. Clark (1996). Nations and Empires. European Journal of Philosophy 4 (1):63-80.
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  101.  8
    Stephen R. L. Clark (1996). Riots at Brightlingsea. Journal of Applied Philosophy 13 (1):109-112.
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  102.  1
    Stephen R. L. Clark (1995). Form and Transformation: A Study in the Philosophy of Plotinus. Philosophical Books 36 (1):40-42.
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  103.  52
    Stephen R. L. Clark (1995). How to Live Forever: Science Fiction and Philosophy. Routledge.
    Immortality has long preoccupied everyone from alchemists to science fiction writers. In this intriguing investigation, Stephen Clark contends that the genre of science fiction writing enables the investigation of philosophical questions about immortality without the constraints of academic philosophy. He shows how fantasy accounts of phenomena such as resurrection, outer body experience, reincarnation or life extending medicines can be related to philosophy in interesting ways. Reading Western myths such as that of vampire, he examines the ways fear and hopes of (...)
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  104.  1
    Stephen R. L. Clark (1995). Substance: Or Chesterton's Abyss of Light. Aristotelian Society Supplementary Volume 69 (1):1-14.
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  105.  2
    Stephen R. L. Clark (1995). The Inaugural Address Substance: Or Chesterton's Abyss of Light. Aristotelian Society Supplementary Volume 69:1 - 14.
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  106. Stephen R. L. Clark (1995). Tools, Machines and Marvels: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 38:159-176.
    Technology, according to Derry and Williams's Short History , ‘comprises all that bewilderingly varied body of knowledge and devices by which man progressively masters his natural environment’. Their casual, and unconscious, sexism is not unrelated to my present topic. Women enter the story as spinners, burden bearers and, at long last, typists. ‘The tying of a bundle on the back or the dragging of it along upon the outspread twigs of a convenient branch are contributions [and by implication the only (...)
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  107.  3
    Stephen R. L. Clark (1995). Tools, Machines and Marvels. Royal Institute of Philosophy Supplement 38:159-176.
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  108.  1
    Stephen R. Clark (1994). Plotinus: An Introduction to the Enneads. [REVIEW] International Philosophical Quarterly 34 (3):382-384.
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  109.  4
    Stephen R. L. Clark (1994). Genetic and Other Engineering. Journal of Applied Philosophy 11 (2):233-237.
  110.  7
    Stephen R. L. Clark (1994). Global Religion. Royal Institute of Philosophy Supplement 36:113-128.
    The social and environmental problems that we face at this tail end of twentieth-century progress require us to identify some cause, some spirit that transcends the petty limits of our time and place. It is easy to believe that there is no crisis. We have been told too often that the oceans will soon die, the air be poisonous, our energy reserves run dry; that the world will grow warmer, coastlands be flooded and the climate change; that plague, famine and (...)
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  111. Stephen R. L. Clark (1994). How to Think About the Earth. Mowbray.
  112.  6
    Stephen R. L. Clark (1994). Plotinus. International Philosophical Quarterly 34 (3):382-384.
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  113.  1
    Stephen R. L. Clark (1994). Review: Companions on the Way. [REVIEW] Philosophical Quarterly 44 (174):90 - 100.
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  114.  20
    Stephen R. L. Clark (1994). The Possible Truth of Metaphor. International Journal of Philosophical Studies 2 (1):19 – 30.
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  115.  2
    Stephen R. L. Clark (1994). Genetic and Other Engineering. Journal of Applied Philosophy 11 (2):233-237.
  116.  11
    S. R. L. Clark (1993). God and Greek Philosophy; The Philosophy in Christianity. Ancient Philosophy 13 (1):255-258.
  117. S. R. L. Clark (1993). "The Philosophy in Christianity", Edited by G. Vesey. [REVIEW] Ancient Philosophy 13 (1):255.
     
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  118.  7
    Stephen Clark (1993). First Person Plural: Multiple Personality and the Philosophy of Mind. Philosophical Books 34 (2):109-112.
  119.  7
    Stephen R. L. Clark (1993). Does the Burgess Shale Have Moral Implications? Inquiry 36 (4):357 – 380.
    Stephen Jay Gould's Wonderful Life is a study of the fossils of the Burgess Shale of British Columbia. My concern is with the morals that Gould draws, with the ?new picture of life? that, he says, the reinterpreted Burgess animals compel. I conclude that his case is not established. (1) There may have been reasons to do with ?fitness? why most of the Burgess animals left no descendants, even if we cannot guess exactly what they were. (2) We do not (...)
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  120. Stephen R. L. Clark (1993). How to Think About the Earth Philosophical and Theological Models for Ecology. Monograph Collection (Matt - Pseudo).
  121.  32
    Stephen R. L. Clark (1993). Minds, Memes, and Rhetoric. Inquiry 36 (1-2):3-16.
    Dennett's Consciousness Explained presents, but does not demonstrate, a fully naturalized account of consciousness that manages to leave out the very consciousness he purports to explain. If he were correct, realism and methodological individualism would collapse, as would the very enterprise of giving reasons. The metaphors he deploys actually testify to the power of metaphoric imagination that can no more be identified with the metaphors it creates than minds can be identified with memes. That latter equation, of minds with meme?complexes, (...)
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  122.  5
    Stephen R. L. Clark (1993). The Better Part. Royal Institute of Philosophy Supplement 35:29-49.
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  123. Stephen R. L. Clark (1993). The Better Part: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 35:29-49.
    According to Aristotle, the goal of anyone who is not simply stupid or slavish is to live a worthwhile life. There are, no doubt, people who have no goal at all beyond the moment's pleasure or release from pain. There may be people incapable of reaching any reasoned decision about what to do, and acting on it. But anyone who asks how she should live implicitly agrees that her goal is to live well, to live a life that she can (...)
     
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  124.  63
    Stephen R. L. Clark (1993). Book Review : Anarchy and Christianity by Jacques Ellul, Translated by G. W. Bromiley. Grand Rapids, Michigan, Eerdmans, 1988. Vi + 110pp. No Price. [REVIEW] Studies in Christian Ethics 6 (1):52-55.
  125.  98
    Stephen R. L. Clark (1993). Philosophers and Popular Cosmology. Journal of Applied Philosophy 10 (1):115-122.
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  126.  24
    Stephen Clark & R. Kraut (1993). Aristotle on the Human Good. Journal of Hellenic Studies 113 (3):193.
    Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness, is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake (...)
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  127.  4
    Steven F. Sapontzis, John Stockwell, George P. Cave, Stephen Clark, Michael J. Cohen & Michael W. Fox (1993). From Jim Harter, Animals: 1419 Copyright-Free 1UustraJWns, 1979; Carol Belanger Grafton, Old. Between the Species 9 (3).
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  128.  2
    George Abbet, Steven F. Sapontzis, John Stockwell, George P. Cave, Stephen Clark, Michael J. Cohen, Michael W. Fox, Ann Cottrell Free, Richard Grossinger & Judith Hampson (1992). Graphics Advisors. Between the Species 8 (3).
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  129.  17
    S. R. L. Clark (1992). Human Dignity and Animal Well-Being. Journal of Medical Ethics 18 (3):165-166.
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  130. Stephen Clark (1992). Review: [Untitled]. [REVIEW] Ethics 103:188-189.
     
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  131.  2
    Stephen Clark (1992). Book Review:Primate Politics. Glendon Schubert, Roger D. Masters. [REVIEW] Ethics 103 (1):188-.
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  132.  5
    Stephen R. L. Clark (1992). Descartes' Debt to Augustine. Royal Institute of Philosophy Supplement 32:73-88.
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  133. Stephen R. L. Clark (1992). Descartes' Debt to Augustine: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 32:73-88.
    Jonathan Edwards identified the central act of faith as ‘the cordial consent of beings to Being in general’, which is to say to God . That equation, of Being, Truth and God, is rarely taken seriously in analytical circles. My argument will be that this is to neglect the real context of a great deal of past philosophy, particularly the very Cartesian arguments from which so many undergraduate courses begin. All too many students issue from such courses immunized against enthusiasm, (...)
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  134.  1
    Stephen R. L. Clark (1992). Orwell and the Anti-Realists: Stephen R. L. Clark. Philosophy 67 (260):141-154.
    The purpose of Newspeak was not only to provide a medium of expression for the world-view and mental habits proper to the devotees of Ingsoc, but to make all other modes of thought impossible.
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  135.  6
    Stephen R. L. Clark (1992). Social, Moral and Metaphysical Identities. The Personalist Forum 8 (Supplement):159-161.
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  136.  8
    Stephen R. L. Clark (1992). Where Have All the Angels Gone? Religious Studies 28 (2):221 - 234.
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  137.  6
    Stephen R. L. Clark (1992). Where Have All the Angels Gone?1: STEPHEN R. L. CLARK. Religious Studies 28 (2):221-234.
    Anyone who wishes to talk about angels has to respond to the mocking question, how many of them can dance on the point of a pin. The answer is: ‘just as many as they please’. Angels being immaterial intellects do not occupy space to the exclusion of any other such intellectual substance, and their being ‘on’ the point of a pin can only mean that they attend to it. The question, however, is not one that concerned our mediaeval predecessors, although (...)
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  138.  13
    Stephen R. L. Clark (1992). Orwell and the Anti-Realists. Philosophy 67 (260):141 - 154.
  139. S. R. L. Clark (1991). Book Review : Ethics After Babel, by Jeffrey Stout. Cambridge, James Clarke, 1990. Xiv + 338 Pp. 9.95. [REVIEW] Studies in Christian Ethics 4 (2):92-93.
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  140. Stephen Clark (1991). The Consciousness of Animals. In Raymond Tallis & Howard Robinson (eds.), The Pursuit of Mind. Carcanet 110.
     
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  141.  8
    Stephen R. L. Clark (1991). Don Cupitt. Creation Out of Nothing. Pp. X + 214. Religious Studies 27 (4):559.
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  142. Stephen R. L. Clark (1991). God's World and the Great Awakening. Oxford University Press.
    In this book, Stephen R.L. Clark defends the primary faith of humankind, that there is a real world which is more than a shadow of our desires and fancies, and which can be discovered through right reason. Focusing on the way in which we can "turn aside" to the Truth from the normal delusions of self-concern, Clark offers a properly worked, Platonic metaphysics as the key to identifying that reality. This book is the final volume of Limits and Renewals, a (...)
     
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  143. Stephen R. L. Clark (1991). God's World and the Great Awakening: Limits and Renewals 3. Clarendon Press.
    In God's World and the Great Awakening, Professor Clark's main concern is with the way we can `turn aside' to the Truth from the normal delusions of self-concern. He restates a traditional, Neoplatonic metaphysics as the proper context for scientific and religious practice, and defends a serious Platonic realism against both scientism and anti-realism. Neither scientism, which identifies Truth with what can be revealed to the objectifying gaze, nor fashionable anti-realism, which equates Truth simply with what `we' choose to take (...)
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  144.  14
    Stephen R. L. Clark (1991). How Many Selves Make Me? Philosophy 29:213-33.
  145. Stephen R. L. Clark (1991). How Many Selves Make Me?1: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 29:213-233.
    Cartesian accounts of the mental make it axiomatic that consciousness is transparent: what I feel, I know I feel, however many errors I may make about its cause. ‘I’ names a simple, unextended, irreducible substance, created ex nihilo or eternally existent, and only associated with the complete, extended, dissoluble substance or pretend-substance that is ‘my’ body by divine fiat. Good moderns take it for granted that ‘we’ now realize how shifting, foggy and deconstructible are the boundaries of the self; ‘we’ (...)
     
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  146.  4
    Stephen R. L. Clark (1991). No Title Available: Religious Studies. Religious Studies 27 (4):559-561.
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  147.  22
    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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  148.  2
    Stephen R. L. Clark (1991). Eradicating the Obvious. Journal of Applied Philosophy 8 (1):121-126.
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  149.  1
    Stephen Clark & Peter P. Nicholson (1991). The Political Philosophy of the British Idealists. Philosophical Quarterly 41 (164):365.
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  150.  2
    Stephen Clark (1990). Soft as the Rustle of a Reed From Cloyne. In Peter Gilmour (ed.), Philosophers of the Enlightenment. Barnes & Noble Books 47.
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  151. Stephen R. L. Clark (1990). A Parliament of Souls. Oxford University Press.
    This second volume in the Limits and Renewals trilogy is an attempt to restate a traditional philosophy of mind, drawing on philosophical and poetical resources that are often neglected in modern and postmodern thought, and emphasizing the moral and political implications of differing philosophies of mind and value. Clark argues that without the traditional concept of the soul, we have little reason to believe that rational thought and individual autonomy are either possible or desirable. The particular topics covered include the (...)
     
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  152. Stephen R. L. Clark (1990). A Parliament of Souls: Limits and Renewals 2. Clarendon Press.
    In this volume the author restates a traditional philosophy of mind, drawing on philosophical and poetical resources often neglected in modern and post-modern thought, and emphasizing the moral and political implications of differing `philosophies of mind and value'.
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  153.  6
    Stephen R. L. Clark (1990). Notes on the Underground. Inquiry 33 (1):27 – 37.
    The victory of Ellerman's technetronic civilization is indeed a fearful prospect, but one that is much less plausible than he allows. His imagined makers, as was pointed out forty odd years ago by C. S. Lewis, could themselves have no criterion of right action or right belief, nor could they sensibly expect ? either on secular or on thcistic suppositions ? to be able to control the world forever.
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  154. Stephen R. L. Clark (1990). A Parliament of Souls: Limits and Renewals 2. Oxford University Press Uk.
    Limits and Renewals is a trilogy based on the Stanton Lectures in the Philosophy of Religion delivered at the University of Cambridge in 1986-8. In this, the second volume, Professor Clark attempts to restate a traditional philosophy of mind, drawing upon philosophical and poetic resources that are often neglected in modern and post-modern thought, and emphasizing the moral and political implications of differing `philosophies of mind and value'. He presents a study of the soul as it has traditionally been conceived (...)
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  155. Stephen R. L. Clark (1990). Reason as Daimōn. In Christopher Gill (ed.), The Person and the Human Mind: Issues in Ancient and Modern Philosophy. Oxford University Press
  156. Stephen R. L. Clark (1990). The Limits of Explanation: Limited Explanations: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 27:195-210.
    When I was first approached to read a paper at the conference from which this volume takes its beginning I expected that Flint Schier, with whom I had taught a course on the Philosophy of Biology in my years at Glasgow, would be with us to comment and to criticize. I cannot let this occasion pass without expressing once again my own sense of loss. I am sure that we would all have gained by his presence, and hope that he (...)
     
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  157.  3
    Stephen R. L. Clark (1990). The Limits of Explanation: Limited Explanations. Royal Institute of Philosophy Supplement 27:195-210.
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  158.  6
    Stephen R. L. Clark (1990). World Religions and World Orders. Religious Studies 26 (1):43 - 57.
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  159.  2
    Stephen R. L. Clark (1990). World Religions and World Orders: STEPHEN R. L. CLARK. Religious Studies 26 (1):43-57.
    There are good reasons for being suspicious of the very concept of ‘a religion’, let alone a ‘world religion’. It may be useful for a hospital administrator to know a patient's ‘religion’ – as Protestant or Church of England or Catholic or Buddhist – but such labels clearly do little more than identify the most suitable chaplain, and connote groupings in the vast and confusing region of ‘religious thought and practice’ that are of very different ranks. By any rational, genealogical (...)
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  160.  2
    Stephen R. L. Clark (1990). XIV—On Wishing There Were Unicorns. Proceedings of the Aristotelian Society 90 (1):247-266.
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  161.  28
    Stephen R. L. Clark (1989). Aristotle's Classification of Animals. Biology and the Conceptual Unity of the Aristotelian Corpus. Journal of the History of Philosophy 27 (2):300-302.
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  162. Stephen R. L. Clark (1989). Civil Peace and Sacred Order. Oxford University Press.
    This book is an ambitious and challenging restatement of traditional political philosophy. The first of a three-volume series, Limits and Renewals, the book is concerned with the nature of political society, particularly with the errors and faulty arguments that have been used to support a "liberal modernist" view of the state and our political system. Clark argues that political modernism, which is determinedly secular and untraditional, has been a destructive influence on religion and our understanding of community living. In order (...)
     
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  163. Stephen R. L. Clark (1989). Limits and Renewals. Monograph Collection (Matt - Pseudo).
     
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  164.  3
    Stephen R. L. Clark (1989). Mackie and the Moral Order. Philosophical Quarterly 39 (54):98.
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  165. Stephen R. L. Clark (ed.) (1989). Money, Obedience, and Affection: Essays on Berkeley's Moral and Political Thought. Garland Pub..
  166.  6
    Stephen R. L. Clark (1989). On Wishing There Were Unicorns. Proceedings of the Aristotelian Society 90:247 - 265.
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  167. Stephen R. L. Clark (1989). Pierre Pellegrin, "Aristotle's Classification of Animals". [REVIEW] Journal of the History of Philosophy 27 (2):300.
     
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  168.  1
    Stephen R. L. Clark (1989). Retrospective (1988-1945). Between the Species 5 (1):11.
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  169.  3
    Stephen R. L. Clark (1989). Review: Mackie and the Moral Order. [REVIEW] Philosophical Quarterly 39 (154):98 - 114.
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  170.  3
    Stephen R. L. Clark (1988). Cupitt and Divine Imagining. Modern Theology 5 (1):45-60.
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  171.  11
    Stephen R. L. Clark (1988). Robotic Morals. Cogito 2 (2):20-22.
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  172.  2
    Stephen R. L. Clark (1988). Utility, Rights and the Domestic Virtues: Or What's Wrong With Raymond. Between the Species 4 (4):3.
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  173.  5
    Stephen R. L. Clark (1988). Value Judgments: How to Reason About Value Judgments. Royal Institute of Philosophy Lectures 24:173-190.
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  174.  3
    Marcus G. Singer & Stephen R. L. Clark (1988). Value Judgments: Value Judgments and Normative Claims. Royal Institute of Philosophy Lectures 24:145-172.
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  175.  23
    Stephen R. L. Clark (1987). Animals, Ecosystems and the Liberal Ethic. The Monist 70 (1):114-133.
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  176.  3
    Stephen R. L. Clark (1987). Abstract Morality, Concrete Cases. Royal Institute of Philosophy Lectures 22:35-53.
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  177. Stephen R. L. Clark (1987). Abstract Morality, Concrete Cases: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 22:35-53.
    Practitioners of disciplines whose problems are debated by moral philosophers regularly complain that the philosophers are engaged in abstract speculation, divorced from ‘real-life’ consequences and responsibilities, that it is the practitioners who must take the decisions, and that they cannot act in accordance with strict abstract logic.
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  178.  31
    Stephen R. L. Clark (1987). Animal Rights. The Classical Review 37 (02):224-.
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  179.  12
    Stephen R. L. Clark (1987). Animal Rights Daniel A. Dombrowski: The Philosophy of Vegetarianism. Pp. Iv+188. Amherst: University of Massachusetts Press, 1984. $20.00 (Paper, 9.95). [REVIEW] The Classical Review 37 (02):224-225.
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  180.  26
    Stephen R. L. Clark (1987). God's Law and Chandler. Philosophical Quarterly 37 (147):203-208.
  181.  54
    Stephen R. L. Clark (1987). How to Believe in Fairies. Inquiry 30 (4):337 – 355.
    To believe in fairies is not to believe in rare Lepidoptera or the like, within a basically materialistic context. It is to take folk?stories seriously as accounts of the ?dreamworld?, the realm of conscious experience of which our ?waking world? is only a province, to acknowledge and make real to ourselves the presence of spirits that enter our consciousness as moods of love or alienation, wild joy or anger. In W. B. Yeats's philosophy fairies are the moods and characters of (...)
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  182.  1
    Stephen R. L. Clark (1987). Rethinking Modern Political Theory. Philosophical Books 28 (3):181-183.
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  183.  8
    Stephen R. L. Clark (1987). The City of the Wise. Apeiron 20 (1):63 - 80.
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  184. Stephen R. L. Clark (1987). The Description and Evaluation of Animal Emotion. In Colin Blakemore & Susan A. Greenfield (eds.), Mindwaves. Blackwell
     
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  185. Stephen R. L. Clark (1986). The Mysteries of Religion: An Introduction to Philosophy Through Religion. B. Blackwell.
     
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  186.  13
    Stephen R. L. Clark (1986). Icons, Sacred Relics, Obsolescent Plant. Journal of Applied Philosophy 3 (2):201-210.
    Whether churches should be demolished, rebuilt, restored or preserved is a contentious issue. Some hold that the needs of a present worshipping community should take precedence over antiquarian or aesthetic interest, others that we owe a debt to the ages. Arguments mirror those between developers and environmentalists. It is argued here that it is not abstract rights that matter, but a sense of history, and of the sacred. Church buildings and landscapes are to be maintained not as museum pieces but (...)
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  187. S. Clark (1985). Woods, M. , "Aristotle, Eudemian Ethics I, II and VIII". [REVIEW] Mind 94:487.
     
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  188. Stephen Clark (1985). Books Received. [REVIEW] Philosophical Quarterly 35 (140):325.
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  189.  1
    Stephen R. Clark (1985). No Title Available: New Books. [REVIEW] Philosophy 60 (233):411-413.
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  190. Stephen R. L. Clark (1985). God-Appointed Berkeley and the General Good. In John Foster & Howard Robinson (eds.), Essays on Berkeley: A Tercentennial Celebration. Oxford University Press
     
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  191.  23
    Stephen R. L. Clark (1985). Hume, Animals and the Objectivity of Morals. Philosophical Quarterly 35 (139):117-133.
  192.  8
    Stephen R. L. Clark (1985). Slaves and Citizens. Philosophy 60 (231):27 - 46.
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  193. Stephen R. L. Clark (1985). TRIGG, ROGER The Shaping of Man: Philosophical Aspects of Sociobiology. [REVIEW] Philosophy 60:411.
     
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  194.  23
    Stephen R. L. Clark (1985). The Expanding Circle: Ethics and Sociobiology By Peter Singer Oxford: Clarendon Press, 1981, Xiv+190 Pp., £6.95The Shaping of Man: Philosophical Aspects of Sociobiology By Roger Trigg Oxford: Blackwell, 1982, Xx+186 Pp., £12.50, £6.95 Paper. [REVIEW] Philosophy 60 (233):411-.
  195.  5
    Stephen R. L. Clark & John C. Eccles (1985). The Human Mystery. Philosophical Quarterly 35 (140):323.
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  196. Stephen R. L. Clark (1984). From Athens to Jerusalem: The Love of Wisdom and the Love of God. Oxford University Press.
  197.  17
    Stephen R. L. Clark (1984). God, Good, and Evil. In J. Houston (ed.), Proceedings of the Aristotelian Society. Handsel Press 247 - 264.
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  198.  3
    Stephen R. L. Clark (1984). Henry Chadwick. Boethius: The Consolations of Music, Logic, Theology, and Philosophy. Pp. 336. £18.00. [REVIEW] Religious Studies 20 (2):308.
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  199. Stephen R. L. Clark (1984). P. K. Feyerabend, "Philosophical Papers; Vol I Realism, Rationalism and Scientific Method; Vol II Problems of Empiricism". Philosophical Quarterly 34 (135):172.
     
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  200.  31
    Stephen R. L. Clark & P. K. Feyerabend (1984). Philosophical PapersVol. I Realism, Rationalism & Scientific MethodVol. II Problems of Empiricism. Philosophical Quarterly 34 (135):172.
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  201.  2
    S. Clark (1983). Aufbruch Und Verweigerung: Literatur Und Geschichte Am Oberrhein Im Hohen Mittelalter. Aspekte Eines Geschichtlichen Kulturraums. [REVIEW] Speculum 58 (1):240-242.
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  202.  1
    S. L. Clark (1983). Aufbuch und Verweigerung: Literatur und Geschichte am Oberrhein im hohen Mittelalter. Aspekte eines geschichtlichen KulturraumsBernd Thum. Speculum 58 (1):240-242.
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  203.  1
    Stephen Clark (1983). Henry S. Salt, "Animals' Rights Considered in Relation to Social Progress". [REVIEW] Philosophical Quarterly 33 (30):98.
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  204.  16
    Stephen R. L. Clark (1983). Animal Rights and Human Morality. Environmental Ethics 5 (2):185-188.
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  205.  13
    Stephen R. L. Clark (1983). Animal Rights and Human Morality. Environmental Ethics 5 (2):185-188.
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  206.  10
    Stephen R. L. Clark (1983). III. Morals, Moore, and Maclntyre. Inquiry 26 (4):425 – 445.
    Maclntyre's claim that contemporary moral language is, by traditional standards, merely chaotic somewhat exaggerates our chaos, and traditional order. He accuses. Moore and his disciples in particular of using moral language merely as propaganda, failing, like other critics, to reckon with the Platonic context of Moore's argument and the reasons why Goodness is an idea that rational inquiry should not abandon. Genuine moral action is done as the right thing, that produces more that is good than any alternative. Plato's model (...)
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  207.  4
    Stephen R. L. Clark (1983). Sexual Ontology and Group Marriage: Stephen R. L. Clark. Philosophy 58 (224):215-227.
    Philosophers of earlier ages have usually spent time in considering thenature of marital, and in general familial, duty. Paley devotes an entire book to those ‘relative duties which result from the constitution of the sexes’,1 a book notable on the one hand for its humanity and on the other for Paley‘s strange refusal to acknowledge that the evils for which he condemns any breach of pure monogamy are in large part the result of the fact that such breaches are generally (...)
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  208.  32
    Stephen R. L. Clark (1983). Waking-Up: A Neglected Model for the Afterlife. Inquiry 26 (2):209 – 230.
    An inquiry into the possibility that life?after?death be understood as waking from a shared dream into the real world. Attempts to outlaw the possibility that ?really? we are, e.g., vat?brains are shown to lead to unwelcome, anti?realist conclusions about either the world or consciousness. The unsatisfactory nature of empirically observable (Humean) causal connections suggests that real causes may be found beyond the world of our present experience. Though such a story cannot now be proved to be true, we are entitled (...)
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  209.  27
    Stephen R. L. Clark (1983). Sexual Ontology and Group Marriage. Philosophy 58 (224):215 - 227.
  210.  1
    Stephen Clark & Henry S. Salt (1983). Animals' Rights Considered in Relation to Social Progress. Philosophical Quarterly 33 (130):98.
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  211. S. R. L. Clark (1982). FREY, R. G. "Interests and Rights: The Case Against Animals". [REVIEW] Mind 91:459.
     
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  212.  51
    Stephen R. L. Clark (1982). God's Law and Morality. Philosophical Quarterly 32 (129):339-347.
  213. Stephen R. L. Clark (1982). The Nature of the Beast: Are Animals Moral? Oxford University Press.
  214. S. R. L. Clark (1981). KENNY, A. "Aristotle's Theory of the Will". [REVIEW] Mind 90:302.
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  215. Stephen R. L. Clark (1980). Prawa zwierząt. Etyka 18.
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  216.  9
    Mary Midgley & Stephen R. L. Clark (1980). The Absence of a Gap Between Facts and Values. Aristotelian Society Supplementary Volume 54 (1):207 - 240.
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  217. S. R. L. Clark (1979). "Aristotle: Metaphysics M and N." Translated with Introduction and Notes by J. Annas. [REVIEW] Mind 88:125.
     
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  218.  1
    Stephen R. L. Clark (1979). Aristotle. Philosophical Books 20 (1):10-12.
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  219.  35
    Stephen R. L. Clark (1979). The Rights of Wild Things. Inquiry 22 (1-4):171 – 188.
    It has been argued that if non-human animals had rights we should be obliged to defend them against predators. I contend that this either does not follow, follows in the abstract but not in practice, or is not absurd. We should defend non-humans against large or unusual dangers, when we can, but should not claim so much authority as to regulate all the relationships of wild things. Some non-human animals are members of our society, and the rhetoric of 'the land (...)
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  220.  70
    Stephen R. L. Clark (1978). Animal Wrongs. Analysis 38 (3):147 - 149.
  221.  62
    Stephen R. L. Clark (1977). The Moral Status of Animals. Oxford University Press.
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  222.  1
    Stephen R. L. Clark (1977). XV—God, Good and Evil. Proceedings of the Aristotelian Society 77 (1):247-264.
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  223.  3
    J. D. G. Evans & Stephen R. L. Clark (1976). Aristotle's Man. Philosophical Quarterly 26 (103):168.
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  224.  15
    Stephen R. L. Clark (1975). Aristotle's Man: Speculations Upon Aristotelian Anthropology. Clarendon Press.
    Words have determinable sense only within a complex of unstated assumptions, and all interpretation must therefore go beyond the given material. This book addresses what is man's place in the Aristotelian world. It also describes man's abilities and prospects in managing his life, and considers how far Aristotle's treatment of time and history licenses the sort of dynamic interpretation of his doctrines that have been given. The ontological model that explains much of Aristotle's conclusions and methods is one of life-worlds, (...)
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  225. Stephen R. L. Clark (1973). Speculations Upon Aristotelian Anthropology.
     
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  226.  40
    Stephen R. L. Clark (1972). The Use of `Man's Function' in Aristotle. Ethics 82 (4):269-283.
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