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Profile: Peter Jones
Profile: Peter Jones
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Profile: David Jones
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  1.  893 DLs
    Mostyn W. Jones (2013). Electromagnetic-Field Theories of Mind. Journal of Consciousness Studies 20 (11-12).
    Neuroscience investigates how neuronal processing circuits work, but it has problems explaining experiences this way. For example, it hasn’t explained how colour and shape circuits bind together in visual processing, nor why colours and other qualia are experienced so differently yet processed by circuits so similarly, nor how to get from processing circuits to pictorial images spread across inner space. Some theorists turn from these circuits to their electromagnetic fields to deal with such difficulties concerning the mind’s qualia, unity, privacy, (...)
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  2.  519 DLs
    Mostyn W. Jones (2010). How To Make Mind-Brain Relations Clear. Journal of Consciousness Studies 17 (5-6):5 - 6.
    The mind-body problem arises because all theories about mind-brain connections are too deeply obscure to gain general acceptance. This essay suggests a clear, simple, mind-brain solution that avoids all these perennial obscurities. (1) It does so, first of all, by reworking Strawson and Stoljar’s views. They argue that while minds differ from observable brains, minds can still be what brains are physically like behind the appearances created by our outer senses. This could avoid many obscurities. But to clearly do so, (...)
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  3.  431 DLs
    Peter G. Jones (2009). From Metaphysics to Mysticism. Dissertation, Pathways School of Philosophy
    Mysticism claims of its logical scheme that it is Euclidean, that from its first axiom or principle the remainder of its doctrine follows, but it makes this claim in so many languages and in such a variety of obscure and self-contradictory ways that it is difficult to discern how this could be possible, and it is rarely considered a plausible claim in metaphysics. I believe it is plausible, and in this essay I try to explain why. -/- .
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  4.  414 DLs
    Nicholaos Jones (2010). Nyāya-Vaiśesika Inherence, Buddhist Reduction, and Huayan Total Power. Journal of Chinese Philosophy 37 (2):215-230.
    This paper elaborates upon various responses to the Problem of the One over the Many, in the service of two central goals. The first is to situate Huayan's mereology within the context of Buddhism's historical development, showing its continuity with a broader tradition of philosophizing about part-whole relations. The second goal is to highlight the way in which Huayan's mereology combines the virtues of the Nyāya-Vaisheshika and Indian Buddhist solutions to the Problem of the One over the Many while avoiding (...)
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  5.  338 DLs
    Peter Jones (1979). Atheism and the Rejection of God: Contemporary Philosophy and The Brothers Karamazov (Review). Philosophy and Literature 3 (1):121-122.
  6.  255 DLs
    Will Bynoe & Nicholas K. Jones (2013). Solitude Without Souls: Why Peter Unger Hasn't Established Substance Dualism. [REVIEW] Philosophia 41 (1):109-125.
    Unger has recently argued that if you are the only thinking and experiencing subject in your chair, then you are not a material object. This leads Unger to endorse a version of Substance Dualism according to which we are immaterial souls. This paper argues that this is an overreaction. We argue that the specifically Dualist elements of Unger’s view play no role in his response to the problem; only the view’s structure is required, and that is available to Unger’s opponents. (...)
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  7.  234 DLs
    Jan-Erik Jones (2010). Locke on Real Essences, Intelligibility and Natural Kinds. Journal of Philosophical Research 35:147-172.
    In this paper I criticize arguments by Pauline Phemister and Matthew Stuart that John Locke's position in his An Essay Concerning Human Understanding allows for natural kinds based on similarities among real essences. On my reading of Locke, not only are similarities among real essences irrelevant to species, but natural kind theories based on them are unintelligible.
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  8.  223 DLs
    George J. Agich & Royce P. Jones (1986). Personal Identity and Brain Death: A Critical Response. Philosophy and Public Affairs 15 (3):267-274.
  9.  212 DLs
    Peter G. Jones (2012). Is Metaphysics a Waste of Time? Philosophy Pathways (171).
    The view that metaphysics is a waste of time appears to be gaining in popularity with every passing day. It is held openly by many scientists and even by many philosophers. I argue here that this is a consequence of the way metaphysics is often done, the futility of a certain approach to it, and not a reason to suppose that there is no useful knowledge to be acquired in metaphysics.
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  10.  192 DLs
    Nicholaos Jones (2009). Fazang's Total Power Mereology: An Interpretive Analytic Reconstruction. Asian Philosophy 19 (3):199-211.
    In his _Treatise on the Golden Lion_, Fazang says that wholes are _in_ each of their parts and that each part of a whole _is_ every other part of the whole. In this paper, I offer an interpretation of these remarks according to which they are not obviously false, and I use this interpretation in order to rigorously reconstruct Fazang's arguments for his claims. On the interpretation I favor, Fazang means that the presence of a whole's part suffices for the (...)
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  11.  183 DLs
    Karen Jones (1999). Second-Hand Moral Knowledge. Journal of Philosophy 96 (2):55-78.
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  12.  154 DLs
    Mostyn W. Jones (1994). The Roots of Imagination. Dissertation, The University of Manchester
    This work presents a new theory of imagination which tries to overcome the overly narrow perpectives that current theories take upon this enigmatic, multi-faceted phenomenon. Current theories are narrowly preoccupied with images and imagery. This creates problems in explaining (1) what imagination is, (2) how it works, and (3) what its strengths and limitations are. (1) Ordinary language identifies imagination with both imaging (image-making) and creativity, but most current theories identify imagination narrowly with imaging while neglecting creativity. Yet imaging is (...)
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  13.  152 DLs
    Karen Jones (2006). Metaethics and Emotions Research: A Response to Prinz. Philosophical Explorations 9 (1):45-53.
    Prinz claims that empirical work on emotions and moral judgement can help us resolve longstanding metaethical disputes in favour of simple sentimentalism. I argue that the empirical evidence he marshals does not have the metaethical implications he claims: the studies purporting to show that having an emotion is sufficient for making a moral judgement are tendentiously described. We are entitled to ascribe competence with moral concepts to experimental subjects only if we suppose that they would withdraw their moral judgement on (...)
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  14.  151 DLs
    Karen Jones (1996). Trust as an Affective Attitude. Ethics 107 (1):4-25.
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  15.  144 DLs
    Christopher S. Jones (2003). Ethics and Politics in the Early Nishida: Reconsidering "Zen No Kenkyū". Philosophy East and West 53 (4):514-536.
    The early Nishida has conventionally been seen as an apolitical thinker, concerned primarily with religious philosophy. In itself this constitutes a political reading of Nishida's work, since it represents an attempt to distance (and thus "save") his wider philosophy from his dubious political practice during the 1930s and 1940s. However, a fresh reading of Nishida's debut, "Zen no kenkyū" (An inquiry into the good), reveals a distinctive political agenda and a sophisticated philosophy of political ethics. Counterintuitively, this essay suggests that (...)
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  16.  143 DLs
    Karen Jones (2004). Emotional Rationality as Practical Rationality. In Cheshire Calhoun (ed.), Setting the Moral Compass: Essays by Women Philosophers. Oxford University Press
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  17.  142 DLs
    Mostyn W. Jones (1995). Inadequacies in Current Theories of Imagination. Southern Journal of Philosophy 33 (3):313-333.
    Interest in imagination dates back to Plato and Aristotle, but full-length works have been devoted to it only relatively recently by Sartre, McKellar, Furlong, Casey, <span class='Hi'>Johnson</span>, Warnock, Brann, and others. Despite their length and variety, however, these current theories take overly narrow views of this complex phenomenon. (1) Their definitions of “imagination” neglect the multiplicity of its meanings and tend to focus narrowly on the power of imaging alone (which produces images and imagery). But imagination in the fullest, most (...)
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  18.  140 DLs
    Peter Dear, Ian Hacking, Matthew L. Jones, Lorraine Daston & Peter Galison (2012). Objectivity in Historical Perspective. Metascience 21 (1):11-39.
    Objectivity in historical perspective Content Type Journal Article Category Book Symposium Pages 11-39 DOI 10.1007/s11016-011-9597-2 Authors Peter Dear, Department of History, Cornell University, 435 McGraw Hall, Ithaca, NY 14853, USA Ian Hacking, Department of Philosophy, University of Toronto, 170 St. George St., Toronto, ON M5R 2M8, Canada Matthew L. Jones, Department of History, Columbia University, 514 Fayerweather Hall, 1180 Amsterdam Ave., New York, NY 10027, USA Lorraine Daston, Max Planck Institute for the History of Science, Boltzmannstraße 22, 14195 Berlin, Germany (...)
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  19.  137 DLs
    Peter E. Jones (1994). Evald Ilyenkov and the History of Marxism in the USSR. History of the Human Sciences 7 (4):105-118.
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  20.  134 DLs
    Julia A. Jones, Irena F. Creed, Kendra L. Hatcher, Robert J. Warren, Mary Beth Adams, Melinda H. Benson, Emery Boose, Warren A. Brown, John L. Campbell & Alan Covich (2012). Ecosystem Processes and Human Influences Regulate Streamflow Response to Climate Change at Long-Term Ecological Research Sites. BioScience 62 (4):390-404.
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  21.  133 DLs
    Kile Jones (2010). Falsifiability and Traction in Theories of Divine Action. Zygon 45 (3):575-589.
    One of the most focused research programs in the science-religion dialogue that has taken place up to the present is the series of volumes published jointly by the Vatican Observatory and the Center for Theology and the Natural Sciences. Originating with the encouragement of Pope John Paul II, this series has produced seven volumes focusing on how divine action can be understood in light of contemporary science. A retrospective volume published in 2008, Scientific Perspectives on Divine Action: Twenty Years of (...)
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  22.  130 DLs
    Gregory Currie & Nicholas Jones (2006). McGinn on Delusion and Imagination. Philosophical Books 47 (4):306-313.
  23.  128 DLs
    D. A. Jones (2007). Book Review: Robin Gill, Healthcare and Christian Ethics, New Studies in Christian Ethics, 26 (Cambridge: Cambridge University Press, 2006). Xiii + 229 Pp. 45/ US$75 (Hb), ISBN 0 521 85723. [REVIEW] Studies in Christian Ethics 20 (2):296-299.
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  24.  125 DLs
    Nicholas K. Jones (2011). Williams on Supervaluationism and Logical Revisionism. Journal of Philosophy 108 (11):633-641.
    Central to discussion of supervaluationist accounts of vagueness is the extent to which they require revisions of classical logic and if so, whether those revisions are objectionable. In an important recent Journal of Philosophy article, J.R.G. Williams presents a powerful challenge to the orthodox view that supervaluationism is objectionably revisionary. Williams argues both that supervaluationism is non-revisionary and that even if it were, those revisions would be unobjectionable. This note shows that his arguments for both claims fail.
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  25.  116 DLs
    Greta Jones (1994). Reviews : Roger Smith, Inhibition, History and Meaning in the Sciences of Mind and Brain. London: Free Association Books, 1992. £37.50, Xi + 323 Pp. [REVIEW] History of the Human Sciences 7 (3):121-122.
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  26.  113 DLs
    Karen Jones (2003). Emotion, Weakness of Will, and the Normative Conception of Agency. In A. Hatzimoysis (ed.), Royal Institute of Philosophy Supplement. Cambridge University Press 181-200.
    Empirical work on and common observation of the emotions tells us that our emotions sometimes key us to the presence of real and important reason-giving considerations without necessarily presenting that information to us in a way susceptible of conscious articulation and, sometimes, even despite our consciously held and internally justified judgment that the situation contains no such reasons. In this paper, I want to explore the implications of the fact that emotions show varying degrees of integration with our conscious agency—from (...)
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  27.  112 DLs
    Janine Jones (2004). His Fair Lady Weds My Nigger Son. Journal of Speculative Philosophy 18 (4):311-316.
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  28.  111 DLs
    Roger Jones (1997). Physics and Chance: Philosophical Issues in the Foundations of Statistical Mechanics. [REVIEW] Foundations of Physics 27 (6):953-955.
  29.  109 DLs
    David Albert Jones (2013). Book Review: Charles C. Camosy, Peter Singer and Christian Ethics: Beyond Polarization. [REVIEW] Studies in Christian Ethics 26 (2):227-230.
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  30.  107 DLs
    Karen Jones (2004). Trust and Terror. In Peggy DesAutels & Margaret Urban Walker (eds.), Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield 3--18.
  31.  107 DLs
    Russell E. Jones (2007). Escapism and Luck. Religious Studies 43 (2):205-216.
    I argue that the problem of religious luck posed by Zagzebski poses a problem for the theory of hell proposed by Buckareff and Plug, according to which God adopts an open-door policy toward those in hell. Though escapism is not open to many of the criticisms Zagzebski raises against potential solutions to the problem of luck, escapism fails to solve the problem: it merely pushes luck forward into the afterlife. I suggest a hybrid solution to the problem which combines escapism (...)
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  32.  101 DLs
    Paul Jones (1986). Reviews : Centre for Contemporary Cultural Studies The Empire Strikes Back: Race and Racism in 70s Britain (Hutchinson 1982). Centre for Contemporary Cultural Studies Making Histories: Studies in History- Writing and Politics (Hutchinson 1982). [REVIEW] Thesis Eleven 15 (1):146-150.
    Reviews : Centre for Contemporary Cultural Studies The Empire Strikes Back: Race and racism in 70s Britain . Centre for Contemporary Cultural Studies Making Histories: Studies in history- writing and politics.
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  33.  99 DLs
    C. D. Jones (2010). Book Review: Craig A. Boyd, A Shared Morality: A Narrative Defense of Natural Law Ethics (Grand Rapids, MI: Brazos Press, 2007). 272 Pp. 14.99/US$29 (Pb), ISBN 978--1--587--43162--3. J. Daryl Charles, Retrieving the Natural Law: A Return to Moral First Things (Grand Rapids, MI: Eerdmans, 2008). X + 346 Pp. 22.99/US$34 (Pb), ISBN 978--0--802--82594--. [REVIEW] Studies in Christian Ethics 23 (3):321-324.
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  34.  97 DLs
    Peter G. Jones, The Metaphysics of Consciousness.
    Some time ago, in an article for the Journal of Consciousness Studies, David Chalmers challenged his peers to identify the ingredient missing from our current theories of consciousness, the absence of which prevents us from solving the 'hard' problem and forces us to make do with nonreductive theories. Here I respond to this challenge. I suggest that consciousness is a metaphysical problem and as such can be solved only within a global metaphysical theory. Such a theory would look very like (...)
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  35.  97 DLs
    D. Jones (2002). Book Reviews : Bioethics: A Christian Approach in a Pluralistic Age, by Scott B. Rae and Paul M. Cox. Grand Rapids, Michigan: Eerdmans, 1999. 326 Pp. Pb. 15.99. ISBN 0-8028-4595-. [REVIEW] Studies in Christian Ethics 15 (1):147-150.
  36.  96 DLs
    Karl O. Jones, Juliet M. V. Reid & Rebecca Bartlett (2007). Views of Academics on Academic Impropriety: Work in Progress. Communication and Cognition: An Interdisciplinary Quarterly Journal 40 (1):103-112.
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  37.  95 DLs
    Nicholaos Jones & Kevin Coffey, Synopsis of the Robert and Sarah Boote Conference in Reductionism and Anti-Reductionism in Physics.
    This document is a synopsis of discussions at the workshop prepared by Nicholaos Jones and Kevin Coffey, with remarks added by by Chuang Liu, John D. Norton, John Earman, Gordon Belot, Mark Wilson, Bob Batterman and Margie Morrison. The program is included in an appendix.
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  38.  92 DLs
    Scott F. Aikin & Nicholaos Jones (2015). An Atheistic Argument From Ugliness. European Journal for Philosophy of Religion 7 (1):209-217.
    The theistic argument from beauty has what we call an 'evil twin', the argument from ugliness. The argument yields either what we call 'atheist win', or, when faced with aesthetic theodicies, 'agnostic tie' with the argument from beauty.
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  39.  92 DLs
    G. Jones (1992). God's Passionate Embrace: Notes for a Christian Understanding of Sexuality. Studies in Christian Ethics 5 (2):32-45.
  40.  88 DLs
    Mostyn W. Jones, Humans and Persons.
    Traditional ways of characterizing humans and persons are vague and simplistic. For example, persons are often defined as having free will and responsibility – but what actual powers underlie these vague metaphysical abstractions? Traditional answers like "rationality" and "creativity" are still vague, and also simplistic. Similar traits appear as defining traits of humans, yet we’re far too complex to be distinguished from other species in such simple and tight ways. But there may be a looser hallmark of humans that just (...)
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  41.  87 DLs
    G. R. Bassiry & Marc Jones (1993). Adam Smith and the Ethics of Contemporary Capitalism. Journal of Business Ethics 12 (8):621 - 627.
    This paper presents a theoretical elaboration of the ethical framework of classical capitalism as formulated by Adam Smith in reaction to the dominant mercantilism of his day. It is seen that Smith's project was profoundly ethical and designed to emancipate the consumer from a producer and state dominated economy. Over time, however, the various dysfunctions of a capitalist economy — e.g., concentration of wealth, market power — became manifest and the utilitarian ethical basis of the system eroded. Contemporary capitalism, dominated (...)
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  42.  87 DLs
    D. A. Jones (1997). Book Reviews : Euthanasia Examined: Ethical, Clinical and Legal Perspectives, Edited by John Keown. Cambridge University Press, 1995. Xv + 340 Pp. Hb. 40. [REVIEW] Studies in Christian Ethics 10 (1):124-128.
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  43.  87 DLs
    David Albert Jones (2011). Is There a Logical Slippery Slope From Voluntary to Nonvoluntary Euthanasia? Kennedy Institute of Ethics Journal 21 (4):379-404.
    Slippery slope arguments have been important in the euthanasia debate for at least half a century. In 1957 the Cambridge legal scholar Glanville Williams wrote a controversial book, The Sanctity of Life and the Criminal Law, in which he presented the decriminalizing of euthanasia as a modern liberal proposal taking its rightful place alongside proposals to decriminalize contraception, sterilization, abortion, and attempted suicide (all of which the book also advocated).1 Opposition to these reforms was in turn presented as exclusively religious (...)
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  44.  86 DLs
    Keith Jones (1986). Is Kuhn a Sociologist? British Journal for the Philosophy of Science 37 (4):443-452.
  45.  84 DLs
    Karen Jones (2005). Moral Epistemology. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press
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  46.  83 DLs
    Gill Langley, Tom Evans, Stephen T. Holgate & Anthony Jones (2007). Replacing Animal Experiments: Choices, Chances and Challenges. Bioessays 29 (9):918-926.
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  47.  82 DLs
    Nancy Cartwright & Martin Jones (1991). How to Hunt Quantum Causes. Erkenntnis 35 (1-3):205 - 231.
    Reichenbach worked in an era when philosophers were hopeful about the unity of science, and particularly about unity of method. He looked for universal tests of causal connectedness that could be applied across disciplines and independently of specific modeling assumptions. The hunt for quantum causes reminds us that his hopes were too optimistic. The mark method is not even a starter in testing for causal links between outcomes in E.P.R., because our background hypotheses about these links are too thin to (...)
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  48.  82 DLs
    Martin R. Jones (2005). Idealization and Abstraction: A Framework. Poznan Studies in the Philosophy of the Sciences and the Humanities 86 (1):173-218.
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  49.  80 DLs
    D. A. Jones (1998). Book Reviews : Religion & Medical Ethics: Looking Back, Looking Forward, Edited by Allen Verhey. Grand Rapids: Eerdmans, 1996.152 Pp. Pb. No Price. ISBN 0-8028-0862-X. [REVIEW] Studies in Christian Ethics 11 (2):152-155.
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  50.  79 DLs
    Jonathan Barnes, W. von Leyden, David Pole, Anthony Manser, W. H. Walsh, Michael Leahy, Gerard J. Hughes, Guy Robinson, Keith Jones, John Williamson, Alan Motefiore, Dorothy Emmet & N. L. Nathan (1973). New Books. [REVIEW] Mind 82 (326):292-320.
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