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  1. A. P. Martinich & Kinch Hoekstra (eds.) (forthcoming). The Oxford Handbook of Thomas Hobbes. Oxford University Press.
     
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  2. A. P. Martinich (2012). A Moderate Logic of the History of Ideas. Journal of the History of Ideas 73 (4):609-625.
  3. A. P. Martinich (2012). Egoism, Reason, and the Social Contract. Hobbes Studies 25 (2):209-222.
    Bernard Gert’s distinctive interpretation of the philosophy of Thomas Hobbes in his recent book may be questioned in at least three areas: (1) Even if Hobbes is not a psychological egoist, he seems to be a desire egoist, which has the consequence, as he understands it, that a person acts at least for his own good in every action. (2) Although there are several senses of reason, it seems that Hobbes uses the idea that reason is calculation of means to (...)
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  4. A. P. Martinich (2011). Morality in the Philosophy of Thomas Hobbes: Cases in the Law of Nature (Review). Journal of the History of Philosophy 49 (1):125-126.
    Sharon Lloyd's new book on Hobbes is one of the most significant in the last twenty-five years. She presents an original thesis about the foundation of Hobbes's moral philosophy, namely, that his basic moral principle is what she calls the "reciprocity theorem": "From our common definition of man as rational, Hobbes argues that we won't count a person as rational unless he can formulate and is willing to offer, at least post hoc, what he regards as justifying reasons for his (...)
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  5. A. P. Martinich (2011). Reason and Reciprocity in Hobbes's Political Philosophy: On Sharon Lloyd's: Morality in the Philosophy of Thomas Hobbes. Hobbes Studies 23 (2):158-169.
    Lloyd's book, Morality in the Philosophy of Thomas Hobbes , correctly stresses the deductive element in Hobbes's proofs of the laws of nature. She believes that “the principle of reciprocity” is the key to these proofs. This principle is effective in getting ego-centric people to recognize moral laws and their moral obligations. However, it is not, I argue, the basic principle Hobbes uses to derive the laws of nature, from definitions. The principle of reason, which dictates that all similar cases (...)
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  6. A. P. Martinich (2011). The Sovereign in the Political Thought of Hanfeizi and Thomas Hobbes. Journal of Chinese Philosophy 38 (1):64-72.
  7. A. P. Martinich (2009). Historia ecclesiastica (review). Journal of the History of Philosophy 47 (3):pp. 470-471.
    This book in effect consists of two parts. The first part contains seven chapters on Historia Ecclesiastica Carmine and related topics, written by Patricia Springborg over many years. While valuable, they will not be discussed here because these have been previously published. The second part is a critical text and translation, on facing pages, of Historia Ecclesiastica by Springborg, Patricia Stablein, and Paul Wilson, accompanied by extensive explanatory and interpretive notes by the same scholars. The work shows prodigious effort and (...)
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  8. A. P. Martinich (ed.) (2009). Philosophy of Language. Routledge.
    What do ‘meaning’ and ‘truth’ mean? And how are they situated in the concrete practices of linguistic communication? What is the relationship between words and the world? How—with words—can people do such varied things as marry, inaugurate a president, and declare a country’s independence? How is language able to express knowledge, belief, and other mental states? What are metaphors and how do they work? Is a mathematically rigorous account of language possible? Does language make women invisible and encode a male (...)
     
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  9. A. P. Martinich (2009). Taming the Leviathan: The Reception of the Political and Religious Ideas of Thomas Hobbes in England 1640–1700 (Review). Journal of the History of Philosophy 47 (1):pp. 142-143.
    Parkin’s book covers the same period and much of the same material as John Bowle’s Hobbes and his Critics and Samuel Mintz’s The Hunting of Leviathan , but his scholarship is more extensive and significantly better than that of the earlier books. The scholarship is similar to that of Jeffrey Collins in Hobbes’s Allegiance and belongs to the same school of Cambridge contextualism. Parkin’s book contains good summaries of the books and pamphlets that were published about Hobbes’ political and religious (...)
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  10. A. P. Martinich & Yang Xiao (2009). Ideal Interpretation: The Theories of Zhu Xi and Ronald Dworkin. Philosophy East and West 60 (1):88-114.
    Ideal interpretation is understanding a text in the best possible way. It is usually used when the text has a canonical status, such as the Bible or the U.S. Constitution. We argue that Zhu Xi’s view about interpreting the Four Books and Ronald Dworkin’s view about constitutional interpretation are examples of ideal interpretation and that their basic principles are similar. Each holds, roughly, that their target text contains moral truth; that the author’s mind requires the mediation of learning; that the (...)
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  11. A. P. Martinich (2008). Interpreting the Religion of Thomas Hobbes: An Exchange: Hobbes's Erastianism and Interpretation. Journal of the History of Ideas 70 (1):143-163.
  12. A. P. Martinich & E. David Sosa (eds.) (2008). A Companion to Analytic Philosophy. Wiley-Blackwell.
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  13. A. P. Martinich (2007). Review of Noel Malcolm, Reason of State, Propaganda, and the Thirty Years' War: An Unknown Translation by Thomas Hobbes. [REVIEW] Notre Dame Philosophical Reviews 2007 (9).
  14. A. P. Martinich (2005). Hobbes. Routledge.
    Thomas Hobbes (1588-1679) was the first great English philosopher and one of the most important theorists of human nature and politics in the history of Western thought.
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  15. A. P. Martinich (2005). Leviathan: Thomas Hobbes, Leviathan, 2 Vols, G. A. J. Rogers and Karl Schuhmann (Eds), Bristol: Thoemmes Continuum, 2003. [REVIEW] British Journal for the History of Philosophy 13 (2):349-359.
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  16. A. P. Martinich (2004). The Interpretation of Covenants in Leviathan'. In Tom Sorell & Luc Foisneau (eds.), Leviathan After 350 Years. Oxford University Press.
     
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  17. A. P. Martinich (2003). A estrutura de um ensaio filosófico. Critica.
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  18. A. P. Martinich (2003). Philosophy and the History of Philosophy. Journal of the History of Philosophy 41 (3).
    Two recent articles described two ways of writing the history of philosophy, one analytic, the other historical, as if the history of philosophy cannot be both analytically sharp and contextually informed at the same time. I recommend the practice of "philosophical history of philosophy," which combines the advantages of the analytic and historical methods.
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  19. A. P. Martinich (2003). Presbyterians in'Behemoth'(T. Hobbes). Filozofski Vestnik 24 (2):121-138.
     
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  20. A. P. Martinich (2003). Quentin Skinner, Visions of Politics. Journal of the History of Philosophy 41 (4):555-557.
     
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  21. A. P. Martinich (2003). Review of Wayne A. Davis, Meaning, Expression, and Thought, Cambridge. [REVIEW] Notre Dame Philosophical Reviews 2003 (10).
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  22. A. P. Martinich (2002). Paul Grice, Aspects of Reason. Journal of the History of Philosophy 40 (2):273-273.
     
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  23. A. P. Martinich (2001). Interpretation and Hobbes's Political Philosophy. Pacific Philosophical Quarterly 82 (3‐4):309-331.
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  24. David Sosa & A. P. Martinich (eds.) (2001). Blackwell Companion to Analytic Philosophy. Blackwell.
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  25. A. P. Martinich (2000). Linguistic Refutations of Skepticism. Facta Philosophica: Internazionale Zeitschrift für Gegenwartsphilosophie: International Journal for Contemporary Philosophy 2:75-93.
     
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  26. A. P. Martinich (2000). Religion, Fanaticism, and Liberalism. Pacific Philosophical Quarterly 81 (4):409–425.
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  27. A. P. Martinich (1996). Steven Shapin, A Social History of Truth: Civility and Science in Seventeenth-Century England. Journal of the History of Philosophy 34:145-145.
     
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  28. A. P. Martinich (1995). Morality and Sovereignty in the Philosophy of Hobbes. International Studies in Philosophy 27 (2):136-137.
  29. A. P. Martinich (1995). Noel Malcolm, Ed., The Correspondence of Thomas Hobbes. Journal of the History of Philosophy 33 (4):686-687.
     
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  30. A. P. Martinich (1995). Thomas Hobbes and the Natural Law Tradition. International Studies in Philosophy 27 (4):107-108.
  31. A. P. Martinich (1991). Howard R. Cell and James I. MacAdam, "Rousseau's Response to Hobbes". [REVIEW] Journal of the History of Philosophy 29 (1):125.
     
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  32. A. P. Martinich (1991). Surfaces, by Avrum Stroll. Philosophy and Phenomenological Research 51 (2):476-478.
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  33. A. P. Martinich (1990). Meaning and Intention: Black Versus Grice. Dialectica 44 (1‐2):79-98.
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  34. A. P. Martinich (1990). Philosophy in Question. International Studies in Philosophy 22 (3):116-117.
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  35. A. P. Martinich (1989). Gregory Kavka, "Hobbesian Moral and Political Theory". [REVIEW] Journal of the History of Philosophy 27 (3):474.
     
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  36. A. P. Martinich (1989). Steven Shapin and Simon Schaffer, "Leviathan and the Air-Pump". [REVIEW] Journal of the History of Philosophy 27 (2):308.
     
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  37. A. P. Martinich (1987). Obligation, Ability Andprima Facie Promising. Philosophia 17 (3):323-330.
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  38. A. P. Martinich (1987). Toward a New Sensibility. International Studies in Philosophy 19 (1):66-67.
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  39. A. P. Martinich (1985). A Solution to a Paradox of Promising. Philosophia 15 (1-2):117-122.
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  40. A. P. Martinich (1983). A Pragmatic Solution to the Liar Paradox. Philosophical Studies 43 (1):63 - 67.
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  41. A. P. Martinich (1982). Discussion – Infallibility. Religious Studies 18 (1):81.
    Patrick McGrath has argued that my defence of papal infallibility does not succeed. His basic strategy is to establish that, contrary to my arguments, infallible papal utterances are statements and not merely declarations. He wants this result in order to go on to show that the Pope, in possession of no priviliged epistemic access to the world, is not infallible. I agree that the Pope has no priviliged epistemic access; so that is not in dispute. What is in dispute is (...)
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  42. A. P. Martinich (1982). Duns Scotus on the Possibility of an Infinite Being. Philosophical Topics 13 (Supplement):23-29.
    THE MAJOR PREMISE OF DUNS SCOTUS'S IMPRESSIVE PROOF FOR THE EXISTENCE OF GOD HAS BEEN NEGLECTED. THAT PREMISE, "THE MOST PERFECT BEING IS INFINITE," IS ESTABLISHED IN TWO WAYS. THE KEY PREMISE IN EACH WAY IS THE PROPOSITION, "POSSIBLY, SOME BEING IS INFINITE." THIS PROPOSITION CANNOT BE PROVEN TO BE TRUE, NOT BECAUSE IT IS IN ANY WAY DUBIOUS OR LACKING IN EVIDENCE, BUT BECAUSE ITS TERMS ARE SIMPLE AND NOT SUBJECT TO PROOF OR FURTHER ANALYSIS. BEING IS THE SIMPLEST (...)
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  43. A. P. Martinich (1982). In Defence of Infallibility. Religious Studies 18 (1):81 - 86.
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  44. A. P. Martinich (1980). Conversational Maxims and Some Philosophical Problems. Philosophical Quarterly 30 (120):215-228.
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  45. A. P. Martinich (1980). Infallibility. Religious Studies 16 (1):15 - 27.
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  46. A. P. Martinich (1979). God, Emperor and Relative Identity. Franciscan Studies 39 (1):180-191.
    This article defends my claim, first presented in "identity and trinity," "journal of religion" (1978), that the doctrine of the trinity is consistent. drawing upon tertullian's defense of the doctrine in "adversus praxean", i argue that the logic of the trinity is similar to the logic of emperorship. at various times, two persons, for example, diocletian and maximian, were the same emperor of the roman empire, just as three persons are the same god.
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  47. A. P. Martinich (1979). Referring. Philosophy and Phenomenological Research 40 (2):157-172.
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  48. A. P. Martinich (1977). Scotus and Anselm on the Existence of God. Franciscan Studies 37 (1):139-152.
  49. A. P. Martinich (1977). The Attributive Use of Proper Names. Analysis 37 (4):159 - 163.
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  50. Berndard D. Katz & A. P. Martinich (1976). The Distribution of Terms. Notre Dame Journal of Formal Logic 17 (2):279-283.
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