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  1. C. J. F. Williams (1960). Hic Autem Non Est Procedere in Infinitum: Quia Sic Non Esset Aliquod Primum Mouens; Et Per Consequens Nec Aliquod Aliud Mouens, Quia Mouentia Secunda Non Mouent Nisi Per Hic Quod Sunt Mota a Primo Mouente. Mind 69 (275):403-405.
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  2. C. J. F. Williams (1981). What is Existence? Clarendon Press.
    A thorough and closely argued examination of a central issue in philosophical logic, an issue which is shown to have profound implications for the philosophy of language and much of metaphysics.
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  3.  70
    C. J. F. Williams (1960). Discussions. Mind 69 (275):403-405.
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  4.  72
    C. J. F. Williams (1969). Inferences Concerning Wishes. Analysis 30 (2):42 - 45.
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  5. C. J. F. Williams (1992). Towards a Unified Theory of Higher-Level Predication. Philosophical Quarterly 42 (169):449-464.
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  6.  57
    C. J. F. Williams (1984). Comparatives. Analysis 44 (1):15 - 16.
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  7. C. J. F. Williams (1969). Are Primary Qualities Qualities? Philosophical Quarterly 19 (October):310-323.
  8. C. J. F. Williams (1974). Believing in God and Knowing That God Exists. Noûs 8 (3):273-282.
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  9.  39
    C. J. F. Williams (1988). How Much Did the President Know? Analysis 48 (1):64 -.
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  10.  77
    C. J. F. Williams (1982). Reply to Miller. Analysis 42 (4):189 - 190.
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  11.  8
    Nicholas Denyer & C. J. F. Williams (1994). Being, Identity and Truth. Philosophical Quarterly 44 (174):117.
    Philosophers have met with many problems in discussing the interconnected concepts being, identity, and truth, and have advanced many theories to deal with them. Professor Williams argues that most of these problems and theories result from an inadequate appreciation of the ways in which the words `be', `same', and `true' work. By means of linguistic analysis he shows that being and truth are not properties, and identity is not a relation. He is thus able to demystify a number of metaphysical (...)
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  12.  61
    C. J. F. Williams (1991). You and She. Analysis 51 (3):143 - 146.
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  13.  26
    C. J. F. Williams, G. E. M. Anscombe & P. T. Geach (1963). Three Philosophers: Aristotle, Aquinas, Frege. Philosophical Quarterly 13 (52):270.
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  14.  24
    C. J. F. Williams (1984). [Comparatives and Degrees]: Comment. Analysis 44 (1):20 -.
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  15.  57
    C. J. F. Williams (1971). Truth: A Composite Rejoinder. Analysis 32 (2):57 - 64.
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  16. C. J. F. Williams (1976). What Is Truth? Philosophy 51 (198):482-483.
    A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.
     
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  17.  3
    C. J. F. Williams & R. J. Hirst (1965). Form and Sensation. Aristotelian Society Supplementary Volume 39:139-172.
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  18.  10
    C. J. F. Williams (1991). They’Re Trying to Get Rid of Me. Cogito 5 (2):73-81.
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  19.  45
    C. J. F. Williams (1969). What Does 'X Is True' Say About X? Analysis 29 (4):113 - 124.
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  20.  37
    C. J. F. Williams (1980). What Is, Necessarily Is, When It Is. Analysis 40 (3):127 - 131.
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  21.  19
    C. J. F. Williams (1985). Aristotle's Theory of Descriptions. Philosophical Review 94 (1):63-80.
  22. Patricia Kenig Curd, Jyl Gentzler, Christopher J. Martin, C. J. F. Williams, Nicholas Denyer & Christopher Kirwan (1991). Brill Online Books and Journals. Phronesis 36 (3).
     
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  23.  1
    C. J. F. Williams (1968). A Programme for Christology: C. J. F. WILLIAMS. Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  24.  12
    C. J. F. Williams (1961). Comment on Professor Mackay's Reply. Analysis 21 (4):84 - 85.
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  25.  28
    C. J. F. Williams (1960). Logical Indeterminacy and Freewill. Analysis 21 (1):12 - 13.
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  26.  7
    C. J. F. Williams (1969). Is God Really Related to His Creatures? Sophia 8 (3):1-10.
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  27.  5
    C. J. F. Williams (1985). Kant and Aristotle on the Existence of Space. Grazer Philosophische Studien 25:559-572.
    Kant asserts that we cannot represent to ourselves the non-existence of space. In his discussion of the Ontological Argument he maintains that there is nothing whose non-existence is inconceivable. He thus seems to contradict himself. If the non-existence of space is unthinkable, so is the non-existence of a part of space — a place. Indicating a particular place, we might say "There are no objects there", but it would be nonsense to say "There doesn't exist". We can say, as Aristotle (...)
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  28.  10
    Anthony Manser, Margaret Gilbert, Roger Trigg, R. F. Atkinson, Gerhard Zecha, Edgar Morscher & C. J. F. Williams (1971). New Books. [REVIEW] Mind 80 (320):623-639.
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  29.  37
    Patrick Gardiner, C. C. W. Taylor, Leslie M. S. Griffiths, C. J. F. Williams, Richard Campbell, Brian Barry & J. C. Gosling (1968). New Books. [REVIEW] Mind 77 (308):602-620.
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  30.  8
    C. J. F. Williams (1993). Do I Have to Be Here Now? Ratio 6 (2):165-180.
  31.  11
    C. J. F. Williams, R. J. Pinkerton, J. L. Mackie & J. M. Shorter (1961). Discussion. Australasian Journal of Philosophy 39 (3):276 – 287.
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  32.  10
    C. J. F. Williams (1985). Kant and Aristotle on the Existence of Space. Grazer Philosophische Studien 25:559-572.
    Kant asserts that we cannot represent to ourselves the non-existence of space. In his discussion of the Ontological Argument he maintains that there is nothing whose non-existence is inconceivable. He thus seems to contradict himself. If the non-existence of space is unthinkable, so is the non-existence of a part of space — a place. Indicating a particular place, we might say "There are no objects there", but it would be nonsense to say "There doesn't exist". We can say, as Aristotle (...)
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  33.  9
    C. J. F. Williams (1974). False Pleasures. Philosophical Studies 26 (3-4):295 - 297.
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  34.  4
    C. J. F. Williams (1991). Myself. Ratio 4 (1):76-89.
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  35.  14
    C. J. F. Williams (1979). Is Identity a Relation? Proceedings of the Aristotelian Society 80:81 - 100.
    Wittgenstein held that identity is expressible not by a sign of identity but by identity of sign. but belief contexts construed transparently show that repetition of a name is not sufficient to express identity. what is needed is a relational predicate like "=", but like quine's "ref" which converts a two-place into a one-place predicable. geach showed that "self" expresses an operation of this sort; so "same" and "self" turn out to express the same concept, as does "correspond" in explications (...)
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  36.  2
    C. J. F. Williams (1965). Aristotle and Corruptibility. Religious Studies 1 (1):95.
    In a discussion-note in Mind , Father P. M. Farrell, O.P., gave an account, in what he admitted to be an embarrassingly brief compass, of the Thomist doctrine concerning evil. There is one sentence in this discussion which at first glance appears paradoxical. Father Farrell has been arguing that a universe containing ‘corruptible good’ as well as incorruptible is better than one containing ‘incorruptible good’ only. He continues: ‘If, however, they are to manifest this corruptible good, they must be corruptible (...)
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  37.  2
    C. J. F. Williams (1966). Aristotle and Corruptibility: C. J. F. WILLIAMS. Religious Studies 1 (2):203-215.
    ἆρ' ∈ἰ kaì ⋯γ ∈´νητον … πρòς τò ɸθαρτόν, ⋯ϕ' ᾧΘ . Aristotle claims so far to have proved that the eternal is incorruptible and that it is ungenerated. He has still to prove the converse of each of these propositions, namely, that whatever is incorruptible is eternal and that whatever is ungenerated is eternal also. After putting the thesis in question form he gives a further definition of ⋯γ∈´νητος and ἄɸθαρτος in the parenthesis of 282 a 27–30. Unfortunately in (...)
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  38.  6
    C. J. F. Williams (1968). A Programme for Christology. Religious Studies 3 (2):513 - 524.
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  39.  18
    C. J. F. Williams, Anthony Savile, Richard Norman, Robert Black, R. G. Swinburne, David Holdcroft, Eva Schaper, Thomas McPheron & Karl Britton (1973). New Books. [REVIEW] Mind 82 (328):617-638.
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  40.  14
    C. J. F. Williams (1969). On Dying. Philosophy 44 (169):217 - 230.
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  41.  16
    C. J. F. Williams (1972). Referential Opacity and False Belief in the Theaetetus. Philosophical Quarterly 22 (89):289-302.
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  42.  6
    C. J. F. Williams (1987). Knowledge, Belief and Existence. Analysis 47 (2):103 - 110.
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  43.  4
    C. J. F. Williams (1982). The Collected Philosophical Papers of G.E.M. Anscombe (Three Volumes). Philosophical Books 23 (4):222-224.
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  44.  2
    C. J. F. Williams (1983). Reference and Generality. Philosophical Books 24 (2):98-99.
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  45.  8
    C. J. F. Williams (1995). Aristotle's Metaphysics. International Philosophical Quarterly 35 (3):362-363.
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  46.  10
    C. J. F. Williams (1983). Malcolm Schofield, Martha Craven Nussbaum (Edd.): Language and Logos. Studies in Ancient Greek Philosophy Presented to G. E. L. Owen. Pp. Xiii + 359; Frontispiece. Cambridge University Press, 1982. £27.50. [REVIEW] The Classical Review 33 (02):331-332.
  47.  9
    C. J. F. Williams (1966). Aristotle and Corruptibility: A Discussion of Aristotle "De Caelo" I, Xii. Part II. Religious Studies 1 (2):203 - 215.
  48.  9
    C. J. Rowe, M. Welbourne & C. J. F. Williams (1982). Knowledge, Perception and Memory: Theaetetus 166 B. Classical Quarterly 32 (02):304-.
    At Theaetetus 163d-164b Socrates objects to the thesis that knowledge is perception by pointing out that a man who has seen something can still remember it, and so has knowledge of it; but this is impossible, if knowledge is perception, since he is no longer perceiving it.To this Protagoras is made to reply with two sentences at 166b 1–4: .Cornford translates ‘ For instance, do you think you will find anyone to admit that one's present memory of a past impression (...)
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  49.  8
    C. J. F. Williams (1994). Aquinas on Mind. International Philosophical Quarterly 34 (3):375-376.
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  50.  3
    C. J. F. Williams (1991). On Sameness and Selfhood. In H. G. Lewis (ed.), Peter Geach: Philosophical Encounters. Kluwer Academic Publishers 195--212.
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