Search results for 'Ben S. Cordry' (try it on Scholar)

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  1.  43
    Ben S. Cordry (2004). Necessity and Rigidly Designating Kind Terms. Philosophical Studies 119 (3):243-264.
    Kripke claims that certainkind terms, particularly natural kind terms,are, like names, rigid designators. However,kind terms are more complicated than names aseach is connected both to a principle ofinclusion and an extension. So, there is aquestion regarding what it is that rigidlydesignating kind terms rigidly designate. Inthis paper, I assume that there are rigidlydesignating kind terms and attempt to answerthe question as to what it is that they rigidlydesignate. I then use this analysis of rigidlydesignating kind terms to show how Kripke''sreasoning (...)
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  2.  40
    Benjamin Cordry (2011). A More Dangerous Enemy? Philo's “Confession” and Hume's Soft Atheism. International Journal for Philosophy of Religion 70 (1):61-83.
    While Hume has often been held to have been an agnostic or atheist, several contemporary scholars have argued that Hume was a theist. These interpretations depend chiefly on several passages in which Hume allegedly confesses to theism. In this paper, I argue against this position by giving a threshold characterization of theism and using it to show that Hume does not confess. His most important confession does not cross this threshold and the ones that do are often expressive rather than (...)
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  3.  54
    Benjamin S. Cordry (2009). Divine Hiddenness and Belief de Re. Religious Studies 45 (1):1-19.
    In this paper I argue that Poston and Dougherty's attempt to undermine the problem of divine hiddenness by using the notion of belief de re is problematic at best. They hold that individuals who appear to be unbelievers (because they are de dicto unbelievers) may actually be de re believers. I construct a set of conditions on ascribing belief de re to show that it is prima facie implausible to claim that seemingly inculpable and apparent unbelievers are really de re (...)
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  4.  63
    Benjamin S. Cordry (2010). A Critique of Religious Fictionalism. Religious Studies 46 (1):77-89.
    Andrew Eshleman has argued that atheists can believe in God by being fully engaged members of religious communities and using religious discourse in a non-realist way. He calls this position 'fictionalism' because the atheist takes up religion as a useful fiction. In this paper I critique fictionalism along two lines: that it is problematic to successfully be a fictionalist and that fictionalism is unjustified. Reflection on fictionalism will point to some wider problems with religious anti-realism.
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  5.  21
    Benjamin S. Cordry (2006). Theism and the Philosophy of Nature. Religious Studies 42 (3):273-290.
    In this paper I argue that traditional theism, in its theory, history, and practice has implications for the philosophy of nature. Namely, nature should be designed around aesthetic or meaningful principles and nature should be engineered in order to fulfil a fairly well defined set of purposes. If theism is true, we should be able to study nature objectively as a teleological system. After all, the teleological structure of nature is more important to us as spiritual beings than its mechanisms. (...)
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  6.  1
    Ben Cordry (2013). The Argument From Unjust Hiddennesss. Philo 16 (2):153-169.
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  7.  10
    Benjamin S. Cordry (2009). Martin W. F. Stone (Ed.) Reason, Faith, and History: Essays for Paul Helm . (Aldershot: Ashgate, 2009). Pp. XI+243. £55.00 (Hbk). Isbn 978 0 7546 0926. [REVIEW] Religious Studies 45 (4):515-520.
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  8.  9
    Christopher Lowry (2013). Commentary on Ben Berger's Attention Deficit Democracy. Social Philosophy Today 29:159-168.
    This article critically discusses of Ben Berger’s , making two main claims. First, I argue that his conceptual distinctions ought to be further developed in order to be able to distinguish between, on the one hand, politically legitimate moral ends (i.e., ones that are suitable objects of political engagement) and, on the other hand, other moral ends that ought to be pursued only through social engagement. To help with this task I consider the significance of the difference between what I (...)
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  9. Ruth Birnbaum (1982). Joseph Ben Shem Tov's "Kevod Elohim": An Investigation Into the Summum Bonum of Man. Dissertation, Boston University Graduate School
    In his major philosophical opus, Kevod Elohim , written in Hebrew, Joseph ben Shem Tov investigates the summum bonum of man, which consists in the similarity to God's perfection called the "Glory of God" insofar as it can be realized by human nature. Opinions are divided, however, as to the nature of this greatest good. Some Jewish scholars claim that man's final purpose is in the observance of the 613 commandments of the Torah. According to the philosophers, the proofs of (...)
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  10. Scott F. Parker (2011). Sage Advice From Ben's Mom, or the Value of the Coffeehouse. In Scott F. Parker & Michael W. Austin (eds.), Coffee - Philosophy for Everyone: Grounds for Debate. Wiley-Blackwell
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  11.  21
    Norman K. Swazo (2014). Rabbi Elisha Ben Abuyah "At the Mind's Limit": Between Theodicy and Fate. Philosophy and Literature 38 (1):153-168.
    Rabbinic tradition, as given in the Palestinian and Babylonian versions of the Talmud, transmits an account of Rabbi Elisha ben Abuyah only to depreciate him for the “pariah” that he was during his lifetime. For one who accepts rabbinic authority, there can be no moral ambiguity about the character of the man, his beliefs, or his aspirations.1 The twelfth-century philosopher and rabbi Moses Maimonides spared no criticism of Elisha. Maimonides wrote The Guide for the Perplexed with the object of enlightening (...)
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  12.  17
    Yehuda Halper (2013). Il Commento Medio di Averroè Alla Metafisica di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica (Averroes' Middle Commentary on Aristotle's Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical and Philological Introduction). Philosophy East and West 63 (1):96-99.
    Mauro Zonta's long awaited work Il Commento medio di Averroè alla Metafisica di Aristotele nella tradizione ebraica is really three books in one: a historical and philological account of the two medieval Hebrew translations of Averroes' Middle Commentary on Aristotle's Metaphysics and editions of both translations. The Arabic of Averroes' Middle Commentary on Aristotle's Metaphysics is not extant apart from a few fragments (see vol. 1, pp. 13-5). Nor is there a direct Latin translation of the Arabic—indeed, Zonta states (...)
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  13.  6
    Ben Cohen, Jerry Greenfield & Meredith Maran (1998). [Book Review] Ben & Jerry's Double-Dip, Lead with Your Values and Make Money, Too. [REVIEW] Business Ethics Quarterly 8:187-189.
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  14. C. S. R. Responsibility Beyond (2011). Australian Socially Responsible Funds: Performance, Risk and Screening Intensity Pp. 519-535 Downloads Jacquelyn Humphrey and Darren Lee Abuse of Ministerial Authority, Systemic Perjury, and Obstruction of Justice: Corruption in the Shadows of Organizational Practice Pp. 537-562 Downloads Seraphim Voliotis Leadership Centrality and Corporate Social Ir-Responsibility (CSIR): The Potential Ameliorating Effects of Self and Shared Leadership on CSIR Pp. 563-579 Downloads Craig Pearce and Charles Manz Does a Consumer's Religion Really Matter in the Buyer–Seller Dyad? An Empirical Study Examining the Relationship Between Consumer Religious Commitment, Christian Conservatism and the Ethical Judgment of a Seller's Controversial Business Decision Pp. 581-598 Downloads Krist Swimberghe, Dheeraj Sharma and Laura Flurry Convergence Versus Divergence of CSR in Developing Countries: An Embedded Multi-Layered Institutional Lens Pp. 599-621 Downloads Dima Jamali and Ben Neville. [REVIEW] Ethics 102 (1).
     
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  15.  19
    Thomas Murakami (2000). New Critical Theory for the New Millennium: On Ben Agger's Critical Social Theories. Philosophy and Social Criticism 26 (6).
    Agger, Ben, Critical Social Theories - An Introduction (reviewed by Thomas Murakami).
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  16.  3
    Wendy Lynne Lee (2013). Commentary on Ben Berger's Attention Deficit Democracy. Social Philosophy Today 29:153-158.
    In this review I argue that while Berger makes out a good argument that the language of civic engagement covers too much (and hence too little) and that education plays a vital role in developing civic-minded sensibilities, I am less sanguine that the strategies for the reform of our “attention deficit democracy” will achieve the desired effect in a political society dominated by the corrupting influence of corporations who actively seek to undermine just such sensibilities as anathema to their (...)
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  17.  2
    Mark Wynn (2006). A Response to Cordry on Design. Religious Studies 42 (3):291-297.
    In his paper ‘Theism and the philosophy of nature’, Ben Cordry argues that theism's conception of nature has been falsified. In this response, I argue that the universe in many ways conforms to theistic expectations, and that there is no presumption that a divinely ordered world will take the form that Cordry proposes. (Published Online July 10 2006).
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  18. Benʹi͡amin Shulʹman (2012). Estʹ Li Oshibka V Formule Mira?: Besedy Doktora Ben I͡amina s Uchastiem Vitalii͡a Volkova.
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  19.  40
    Yehuda Halper (2013). Il_ Commento Medio _di Averroè Alla_ Metafisica _di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica_ (Averroes' _Middle Commentary_ on Aristotle's _Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical And. Philosophy East and West 63 (1):96-99.
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  20.  6
    Thomas Schott (1993). The Movement of Science and of Scientific Knowledge: Joseph Ben-David's Contribution to its Understanding. [REVIEW] Minerva 31 (4):455-477.
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  21.  7
    James Taylor (2010). Ben Golder and Peter FitzPatrick: Foucault's Law Routledge, New York, 2009, 143 Pp, Isbn 0415424542 (Pbk), Us $35.95. [REVIEW] Continental Philosophy Review 43 (4):569-574.
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  22.  16
    Aaron Hughes (2002). The Three Worlds of Ibn Ezra's Hay Ben Meqitz. Journal of Jewish Thought and Philosophy 11 (1):1-24.
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  23.  7
    Gad Freudenthal (1987). Joseph Ben-David's Sociology of Scientific Knowledge. Minerva 25 (1-2):135-149.
  24.  6
    Salvatore Cucchiara (2011). Ben Golder and Peter Fitzpatrick's Foucault's Law. Phaenex 6 (1):167-176.
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  25.  14
    James Taylor (2010). Ben Golder and Peter Fitzpatrick: Foucault's Law. [REVIEW] Continental Philosophy Review 43 (4):569-574.
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  26.  6
    Lahoucine Ouzgane (1997). Masculinity as Virility in Tahar Ben Jelloun's Work. Contagion: Journal of Violence, Mimesis, and Culture 4 (1):1-13.
  27.  4
    J. L. Mancha (1997). Levi Ben Gerson's Astronomical Work: Chronology and Christian Context. Science in Context 10 (3).
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  28.  7
    D. J. Gordon (1945). Hymenæi: Ben Jonson's Masque of Union. Journal of the Warburg and Courtauld Institutes 8:107-145.
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  29.  3
    Gary E. Dann (1999). Letson, Ben H. Davidson's Theory of Truth and Its Implications for Rorty's Pragmatism. Review of Metaphysics 53 (2):458-460.
  30.  3
    Michael F. Moloney (1948). The Satiric and the Didactic in Ben Jonson's Comedy. Thought: A Journal of Philosophy 23 (3):528-529.
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  31.  3
    Henri Renard (1944). Roots of Bergson's Philosophy," by Ben-Ami Scharfstein". Modern Schoolman 21 (3):184-185.
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  32.  8
    D. J. Gordon (1943). The Imagery of Ben Jonson's the Masque of Blacknesse and the Masque of Beautie. Journal of the Warburg and Courtauld Institutes 6:122-141.
  33.  8
    B. M. Laing (1944). Roots of Bergson's Philosophy. By Ben-Ami Scharfstein. (New York: Columbia University Press; London: H. Milford. 1943. Pp. Ix + 156. Price $1.75.). [REVIEW] Philosophy 19 (74):278-.
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  34.  10
    Paul Brazier (2007). T. H. Green's Theory of Positive Freedom (British Idealist Studies, Series 3: Green). By Ben Wempet. H. Green: Ethics, Metaphysics and Political Philosophy. Edited by Maria Dimova-Cookson & W. J. Mander. [REVIEW] Heythrop Journal 48 (6):1007–1010.
  35. Novella Brooks De Vita (2005). Abiku Babies: Spirit Children and Human Bonding in Ben Okri's The Famished Road, Edwidge Danticat's Krik? Krak!, and Tina McElroy Ansa's Baby of the Family. Griot 24 (1).
     
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  36.  2
    G. W. Butterworth (1918). Patristic and Biblical Translations The Treatise of Irenaeus of Lugdunum Against the Heresies. A Translation of the Principal Passages, with Notes and Arguments, by F. R. Montgomery Hitchcock, M.A., D.D. Gregory of Nyssa: The Life of St. Macrina. Translated by W. K. Lowther Clarke, B.D. The Wisdom Pf Ben-Sira. Translated by W. O. E. Oesterley, D.D. (1) Two Vols.; (2) One Vol.; (3) One Vol. Pp. (1) 146, Vol. Ii, 151; (2) 79; (3) 148. London: S.P.C.K., 1916. (1) 2s. Net Per Vol.; (2) Is. Net; (3) 2s. 6d. Net. [REVIEW] The Classical Review 32 (7-8):180-182.
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  37.  1
    Paul Burkett (2004). On Ben Fine's Social Capital Versus Social Theory: Political Economy and Social Science at the Turn of the Millennium. Historical Materialism 12 (1):233-246.
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  38.  1
    Paul Brazier (2014). Making a Meal of It: Rethinking the Theology of the Lord's Supper. By Ben Witherington III. Pp. Xi, 160, Waco, TX, Baylor University Press, 2007, £10.99, $19.95, €15.99. Liturgy and the Beauty of the Unknown: Another Place. By David Torevell. Pp. Viii, 203, Aldershot UK / Burlington, VT, USA, Ashgate Publishing, 2007, £50, $99.95, €89.99. [REVIEW] Heythrop Journal 55 (2):307-309.
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  39.  1
    John W. Martens (2004). 9. Introduction to Ben F. Meyer's "Election-Historical Thinking in Romans 9-11, and Ourselves". Logos 7 (4).
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  40.  5
    David L. Stone (1999). Surveying Segermes S. Dietz, L. L. Sebaï, H. Ben Hassen (Edd.): Africa Proconsularis: Regional Studies in the Segermes Valley of Northern Tunisia . 2 Vols. Pp. 1–438, 439–799, Ills. Aarhus: Collection of Near Eastern and Classical Antiquities, The National Museum of Denmark (Distributed by Aarhus University Press), 1995. DKK 480/£60/$80. ISBN: 87-7288-740-. [REVIEW] The Classical Review 49 (01):222-.
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  41.  3
    Allan Nadler (1992). Meir Ben Elijah of Vilna's Milhamoth Adonai: A Late Anti-Hasidic Polemic. Journal of Jewish Thought and Philosophy 1 (2):247-280.
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  42.  4
    Ross Harrison (2003). Oren Ben-Dor, Constitutional Limits and the Public Sphere: A Critical Study of Bentham's Constitutionalism, Oxford/Portland, Hart Publishing, 2000, Pp. Xiv + 336. Utilitas 15 (2):255.
  43.  1
    Michael A. Zigarelli (1996). Ben & Jerry's: A Case Study in Catholic Social Teaching? International Journal of Value-Based Management 9 (2):133-140.
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  44.  1
    Tamara El-Hoss (2009). Veiling/Unveiling in Tahar Ben Jelloun's The Sand Child: Disguise and Deception of the Female Protagonist. In Leslie Anne Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Disguise, Deception, Trompe-L'oeil: Interdisciplinary Perspectives. Peter Lang 99--149.
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  45. B. Baertschi (1994). Sean E. MCEVENUE, Ben F. MEYERS , "Lonergan's Hermeneutics". [REVIEW] Revue de Théologie Et de Philosophie 126:286.
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  46. F. C. Copleston (1943). Ben-Ami Scharfstein, Roots of Bergson's Philosophy. [REVIEW] Hibbert Journal 42:286.
     
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  47. William Dembski, Foreword to Ben Wiker's Book.
    According to John Maynard Keynes, great intellectual and cultural movements frequently trace back to thinkers who worked in obscurity and are now long forgotten. Of course, the converse also holds. Great intellectual and cultural movements are often also associated with thinkers who worked in the public eye and remain wildly popular. Some thinkers are both famous and influential. Others are only influential.
     
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  48. Tamara El-Hoss (2009). Veiling/Unveiling in Tahar Ben Jelloun's : The Sacred Child. In Leslie Anne Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Disguise, Deception, Trompe-L'oeil: Interdisciplinary Perspectives. Peter Lang
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  49. Benjamin Franklin, John Depol & Charles V. Morris (1963). America's Big Ben. Priv. Print.
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  50. Hilary Gatti (2010). 8. Bruno’s Candelaio and Ben Jonson’s The Alchemist. In Essays on Giordano Bruno. Princeton University Press 161-171.
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