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Arthur W. Collins [26]Ardis B. Collins [22]Anthony Collins [8]Ardis Collins [6]
A. Collins [6]Allan Collins [5]Arthur Collins [5]Adela Yarbro Collins [5]

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Profile: Aidan Collins (Goldsmiths College, University of London)
Profile: Aasha Collins (Marymount Manhattan College)
Profile: Amy Collins
Profile: Alfie Collins (University of York)
  1. Alicia C. Collins & Bradford F. Lewis (forthcoming). Are Used as Tools of Socialization at Black Women's Colleges. Journal of Thought.
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  2. Ashok Collins (forthcoming). Towards a Saturated Faith: Jean-Luc Marion and Jean-Luc Nancy on the Possibility of Belief After Deconstruction. Sophia:1-21.
    This article aims to explore the philosophical approach to faith after deconstruction as manifested in the work of Jean-Luc Marion and Jean-Luc Nancy. By taking the saturated phenomenon as its focus, the analysis seeks to demonstrate that whilst Marion’s thinking proves to be an innovative re-imagining of the possibilities of phenomenology, its problematic recourse to a supplementary hermeneutic means that saturation can never be adequately applied to faith without simultaneously compromising the excessive intuition upon which it relies. The article then (...)
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  3. Andrew Collins (2015). Hellenistic Kingship. N. Luraghi the Splendors and Miseries of Ruling Alone. Encounters with Monarchy From Archaic Greece to the Hellenistic Mediterranean. Pp. 284, Ills. Stuttgart: Franz Steiner, 2013. Cased, €49. Isbn: 978-3-515-10259-9. [REVIEW] The Classical Review 65 (1):185-187.
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  4. Andrew Collins (2014). The Divinity of the Pharaoh in Greek Sources. Classical Quarterly 64 (2):841-844.
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  5. Alan Collins (2013). Memory and the Psychologists. History of the Human Sciences 26 (1):140-150.
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  6. Ardis Collins (2013). Reason and Its Absolute Opposite in Hegel's Critical Examination of Phenomenal Consciousness. The Owl of Minerva 45 (1/2):37-59.
    This paper begins with Hegel’s critique of Kant in the Encyclopaedia’s examination of three positions on objectivity. According to this critique, Kant’s philosophy is flawed because it reduces objectivity to a relation isolated within the subjectivity of the knower, does not integrate the contingent into its understanding of the rational, and does not acknowledge the reality status of contradiction. The second section of the paper examines Hegel’s analysis of dialectical proof procedure in the introductory essays of his major works. The (...)
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  7. Andrew W. Collins (2012). The Royal Costume and Insignia of Alexander the Great. American Journal of Philology 133 (3):371-402.
    Alexander’s proclamation as King of Asia was not a claim to be the new king of Persia or the new Great King. Alexander’s empire was one above and beyond the local kingship of Persia, and this “revisionist” interpretation of Alexander’s kingship requires a new assessment of Alexander’s reconfigured royal costume. Alexander rejected the upright tiara and the “Median” dress, such as the kandys and anaxyrides. In adopting a new and impressive royal costume, Alexander expressed the exalted nature of his recently (...)
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  8. Samuel Clarke & Anthony Collins (2011). The Correspondence of Samuel Clarke and Anthony Collins, 1707-08. Broadview Press.
    An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke's view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking and (...)
     
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  9. Alan F. Collins, Thomas C. Ormerod, Linden J. Ball & Piers Fleming (2011). Sentence Memorability Reveals the Mental Representations Involved in Processing Spatial Descriptions. Thinking and Reasoning 17 (1):30-56.
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  10. Anthony Collins & William L. Uzgalis (2011). The Correspondence of Samuel Clarke and Anthony Collins, 1707-08. Broadview Press.
    An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke's view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking and (...)
     
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  11. Alfred Collins (2009). Dharmamegha Samadhi and the Two Sides of Kaivalya : Toward a Yogic Theory of Culture. In Christopher Key Chapple (ed.), Yoga and Ecology: Dharma for the Earth: Proceedings of Two of the Sessions at the Fourth Danam Conference, Held on Site at the American Academy of Religion, Washington, Dc, 17-19 November 2006. Deepak Heritage Books
     
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  12. Andrew Collins (2008). Sigerus and Satur: A Prosopographical Note on Dio 67.15.1 and Suet. Dom. 17.2. Classical Quarterly 58 (01):388-393.
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  13. Ardis B. Collins (2006). Work, Language and Community: A Response to Hegel's Critics. In Douglas Moggach (ed.), The New Hegelians: Politics and Philosophy in the Hegelian School. Cambridge University Press
     
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  14. Arthur W. Collins (2004). Review of Anat Biletzki, (Over)Interpreting Wittgenstein. [REVIEW] Notre Dame Philosophical Reviews 2004 (3).
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  15. Ardis Collins (2003). The Task And Method Of Hegel's Phenomenology. Bulletin of the Hegel Society of Great Britain 47:73-88.
     
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  16. A. Collins, J. L. Coolidge, T. Coote, B. Corrigan, D. D. Cummins, H. B. Curry, J. Czerlinksi, C. Daood, L. Daston & S. B. Datta (2002). Friedman, JH, 167 Friedman, N., 165. In Renée Elio (ed.), Common Sense, Reasoning, & Rationality. Oxford University Press
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  17. Ardis Collins (2002). The Role Of Religion In Hegel's Epistemology. Bulletin of the Hegel Society of Great Britain 45:36-55.
     
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  18. Hans Dieter Betz, Adela Yarbro Collins & Margaret Mary Mitchell (eds.) (2001). Antiquity and Humanity: Essays on Ancient Religion and Philosophy: Presented to Hans Dieter Betz on His 70th Birthday. Mohr Siebeck.
  19. A. M. Collins, J. G. Greeno & L. B. Resnick (2001). Educational Learning Theory. In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. 6--4276.
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  20. Angus P. Collins (2001). "Listening to the Silence": Sound and Religious Belief in Muriel Spark's A Far Cry From Kensington. Logos 4 (3).
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  21. Ardis Collins (2001). Justification And Time In Hegel's Phenomenology. Bulletin of the Hegel Society of Great Britain 43:15-43.
     
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  22. Ardis B. Collins (2001). American Hegel Research in Venice. The Owl of Minerva 33 (1):107-110.
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  23. Ardis B. Collins (2001). In Honor of H. S. Harris. The Owl of Minerva 33 (1):25-26.
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  24. Ardis B. Collins (2001). In Honor of H. S. Harris: A Message From the Editor. The Owl of Minerva 33 (1):25-26.
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  25. A. Collins (2000). Possible Experience (WD Stine). Philosophical Books 41 (1):33-34.
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  26. Ardis B. Collins (2000). Hegel on Language, Citizenship, and the Educational Function of the Workplace. The Owl of Minerva 32 (1):21-43.
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  27. Ardis B. Collins (2000). Hegel's Unresolved Contradiction: Experience, Philosophy, and the Irrationality of Nature. Dialogue 39 (04):771-.
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  28. Sebastian Gardner & Arthur Collins (2000). Kant and the Critique of Pure Reason. Philosophical Quarterly 50 (200):391-395.
  29. Adela Yarbro Collins (1999). Apocalyptic Themes in Biblical Literature. Interpretation 53 (2):117-130.
    Apocalyptic themes in the Bible imaginatively address issues of perennial concern to communities of faith. Apocalyptic rhetoric has the potential to unmask forces that pretend to be benign, but are actually exploitative.
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  30. Andrew R. Collins (1999). Erratum-Oxidative DNA Damage, Antioxidants, and Cancer-BioEssays, Volume 21, No 3, 1999. Bioessays 21 (6):535.
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  31. Andrew R. Collins (1999). Oxidative DNA Damage, Antioxidants, and Cancer. Bioessays 21 (3):238-246.
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  32. Ardis B. Collins (1999). Comment on Terry Pinkard's 'Virtues, Morality and Sittlichkeit'. European Journal of Philosophy 7 (2):239–246.
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  33. Ardis B. Collins (1999). Hegel on Classical and Gothic Architecture. The Owl of Minerva 30 (2):209-209.
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  34. Arthur W. Collins (1999). Behaviorism and Belief. Annals of Pure and Applied Logic 96 (1-3):75-88.
  35. Arthur W. Collins (1999). Possible Experience: Understanding Kant's Critique of Pure Reason. University of California Press.
    Arthur Collins's succinct, revisionist exposition of Kant's Critique of Pure Reason brings a new clarity to this notoriously difficult text.
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  36. Hans Dieter Betz & Adela Yarbro Collins (1998). Ancient and Modern Perspectives on the Bible and Culture Essays in Honor of Hans Dieter Betz. Monograph Collection (Matt - Pseudo).
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  37. Amanda Collins (1998). Cola di Rienzo, the Lateran Basilica, and the Lex de Imperio of Vespasian. Mediaeval Studies 60 (1):159-183.
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  38. Arthur W. Collins (1998). Beastly Experience. [REVIEW] Philosophy and Phenomenological Research 63 (2):375-380.
  39. Arthur W. Collins (1998). On the Question 'Do Numbers Exist?'. Philosophical Quarterly 48 (190):23-36.
    Since we know that there are four prime numbers less than 8 we know that there are numbers. This ‘short argument’ is correct but it is not an ontological claim or part of philosophy of mathematics. Both realists (Quine) and nominalists (Field) reject the short argument and adopt the idea that the existence of numbers might be posited to explain known mathematical truths. Philosophers operate with a negative conception of what numbers are: they are not in space and time, not (...)
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  40. Arthur W. Collins (1998). Review: Beastly Experience. [REVIEW] Philosophy and Phenomenological Research 58 (2):375 - 380.
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  41. Martin A. Conway, A. F. Collins, Stephen J. Anderson & G. Cohen (1998). Changes in Memory Awareness During Learning: The Acquisition of Knowledge by Psychology Undergraduates. Journal of Experimental Psychology.
  42. Ardis B. Collins (1997). In Memory of Quentin Lauer, S.J. The Owl of Minerva 28 (2):217-221.
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  43. Arthur W. Collins (1997). Personal Identity and the Coherence of Q-Memory. Philosophical Quarterly 47 (186):73-80.
    Brian Garrett constructs cases satisfying Andy Hamilton’s definition of weak q‐memory. This does not establish that a peculiar kind of memory is at least conceptually coherent. Any ‘apparent memory experiences’ that satisfy the definition turn out not to involve remembering anything at all. This conclusion follows if we accept, as both Hamilton and Garrett do, a variety of first‐person authority according to which memory judgements may be false, but not on the ground that someone other than the remembering subject had (...)
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  44. Arthur W. Collins (1997). The Psychological Reality of Reasons. Ratio 10 (2):108–123.
  45. Alan F. Collins (1996). The Pathological Gambler and the Government of Gambling. History of the Human Sciences 9 (3):69-100.
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  46. Ardis B. Collins (1996). The Owl in Transition. The Owl of Minerva 28 (1):5-11.
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  47. Arthur W. Collins (1996). Moore's Paradox and Epistemic Risk. Philosophical Quarterly 46 (184):308-319.
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  48. Martin A. Conway, Alan F. Collins, Susan E. Gathercole & Stephen J. Anderson (1996). Recollections of True and False Autobiographical Memories. Journal of Experimental Psychology: General 125 (1):69.
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  49. Allison Collins & Norm Schultz (1995). A Critical Examination of the AICPA Code of Professional Conduct. Journal of Business Ethics 14 (1):31 - 41.
    The American Institute of Certified Public Accountants (AICPA) is responsible for the Code of Professional Conduct that governs the actions of CPAs. In 1988, the Code was revised by the AICPA, but a number of issues still remain unresolved or confounded by the new Code. These issues are examined in light of the profession''s stated commitment to the public good, a commitment that is discussed at length in the new Code.Specifically, this paper reviews the following issues: (1) client confidentiality and (...)
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  50. Arthur W. Collins (1995). The Puzzle of Experience. Philosophy and Phenomenological Research 55 (1):246-248.
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