Search results for 'C. S. Rosati' (try it on Scholar)

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  1.  12
    C. C. (1922). Notes on the Text of Aeschylus. By E. S. Hoernle, I.C.S., Former Scholar of New College, Oxford. Crown 8vo. Pp. 100. Oxford: Basil Blackwell, 1921. 4s. 6d. [REVIEW] The Classical Review 36 (7-8):189-.
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  2.  8
    B. R. S. (1978). C. I. Lewis's Theory of Meaning and Theory of Value. Review of Metaphysics 32 (1):158-158.
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  3. Adán Salinas (1999). La imagen narrativa de Dios en C. S. Lewis, una lectura de “Las crónicas de Narnia”. Boletín de Filosofía (10):261-278.
    El artículo propone una interpretación de la obra literaria "Las Crónicas de Narnia" del autor ingles C. S Lewis. Tal interpretación posibilita considerar la alegoría religiosa que esta obra literaria realiza sobre la experiencia de la divinidad a través de la figura del León.
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  4. Joshua Seachris & Linda Zagzebski (2007). Weighing Evils: The C. S. Lewis Approach. International Journal for Philosophy of Religion 62 (2):81 - 88.
    It is often argued that the great quantity of evil in our world makes God’s existence less likely than a lesser quantity would, and this, presumably, because the probability that some evils are gratuitous increases as the overall quantity of evil increases. Often, an additive approach to quantifying evil is employed in such arguments. In this paper, we examine C. S. Lewis’ objection to the additive approach, arguing that although he is correct to reject this approach, there is a sense (...)
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  5.  19
    Fernando Andacht (2008). Self y Creatividad En El Pragmatismo de C.S. Peirce: "La Incidencia Del Instante Presente En la Conducta". Utopía y Praxis Latinoamericana 13 (40):39-65.
    The article discusses the theoretical and analytical relevance of spontaneity, the basis of creativity, considered as a central aspect of the semiotic model of C. S. Peirce, through the study of its incidence on human identity, on the self. To do so, I work with a series of technical concepts ..
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  6.  12
    Rodica Albu (2010). C. S. Lewis, The Abolition of Man. Journal for the Study of Religions and Ideologies 5 (15):110-116.
    C. S. Lewis, The Abolition of Man HarperCollins Publishers, New York, 2001.
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  7. Owen Barfield, C. S. Lewis & G. B. Tennyson (1989). Owen Barfield on C.S. Lewis.
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  8. Jaime Nubiola (1998). C. S. Peirce and the Hispanic Philosophy of the Twentieth Century. Transactions of the Charles S. Peirce Society 24 (1):31-49.
    A surprising fact in the historiography of the Hispanic philosophy of this century is its almost total opacity towards the American philosophy, in spite of the real affinity between the central questions of American pragmatism and the topics addressed by the most relevant Hispanic thinkers of the century: Unamuno, Ortega y Gasset, d'Ors, Vaz Ferreira. In this paper that situation is studied, paying special attention to Charles S. Peirce, his personal connections with the Hispanic world, the reception of his texts (...)
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  9. Gilbert Meilaender (1978). The Taste for the Other the Social and Ethical Thought of C. S. Lewis. Monograph Collection (Matt - Pseudo).
     
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  10. Richard L. Purtill (1974). Lord of the Elves and Eldils Fantasy and Philosophy in C. S. Lewis and J. R. R. Tolkien. Zondervan Pub. House.
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  11. Herbert L. Searles & A. Shields (1969). A Bibliography of the Works of F. C. S. Schiller with an Introduction to Pragmatic Humanism. San Diego State College Press.
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  12. Milic Capek (1960). The Theory of Eternal Recurrence in Modern Philosophy of Science, with Special Reference to C. S. Peirce. Journal of Philosophy 57 (9):289-296.
    The cyclical theory f time, which is better known under the name of the 'theory of eternal recurrence,' is usually associated with certain ancient thinkers--in particular, Pythagoreans and Stoics. The most famous among those who have tried to revive the theory in the modern era is unquestionably Friedrich Nietzsche. It is less well known that the theory was defended also by C.S. Peirce and, as late as 1927, by the French historian of science, Abel Rey. The contemporary discussion of the (...)
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  13.  29
    J. Caleb Clanton (2014). The Structure of C. S. Peirce's Neglected Argument for the Reality of God: A Critical Assessment. Transactions of the Charles S. Peirce Society 50 (2):175-200.
    C. S. Peirce develops a novel argument for belief in God in a 1908 paper he entitled “A Neglected Argument for the Reality of God.”1 That essay has received a fair amount of attention in recent years,2 but Peirce’s overall argument remains somewhat obscure. There is still more work to be done in explicating its basic structure and determining whether the argument can withstand criticism. The purpose of this essay is to reconstruct Peirce’s argument in a way that reveals the (...)
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  14.  31
    Chihab El Khachab (2013). The Logical Goodness of Abduction in C. S. Peirce's Thought. Transactions of the Charles S. Peirce Society 49 (2):157-177.
    “What is abduction?” asks Jaakko Hintikka in the title to his 1998 article on C. S. Peirce’s concept. The answer to Hintikka’s question is problematic on several counts. There is, to begin with, a difference between Peirce’s own views on abduction and later interpretations of abduction as “inference to the best explanation” (Minnameier 2004; Paavola 2006). There are, furthermore, tensions within Peirce’s own account of abduction, for instance, a tension between “inferential” and “instinctual” aspects of abduction (Fann 1970; Anderson 1986; (...)
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  15.  2
    Leigh C. Bishop (1992). In Defense of Joy: C. S. Lewis and Psychoanalysis. [REVIEW] Journal of Medical Humanities 13 (2):103-111.
    The imaginative experience of Joy, as he calls it, was central to the career of C. S. Lewis: it informed his work as literary scholar, writer, and religious thinker. Cognizant that psychoanalytic concepts held implications for the meaning of this experience, Lewis offers a critical commentary on these implications and their presuppositions with regard to literary imagery. His commentary suggests possible conflicts between a view of humankind that is psychoanalytically-derived and one which is aesthetically informed.
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  16.  8
    Andrew Robinson (2010). God and the World of Signs: Trinity, Evolution, and the Metaphysical Semiotics of C.S. Peirce. Brill.
    Drawing on the philosophy of C. S. Peirce, Robinson develops a ‘semiotic model’ of the Trinity and proposes a new theology of nature according to which the evolving cosmos may be understood as bearing ‘vestiges of the Trinity in ...
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  17.  34
    Kieran Cashell (2009). Reality, Representation and the Aesthetic Fallacy: Critical Realism and the Philosophy of C. S. Peirce. Journal of Critical Realism 8 (2):135-171.
    This essay develops a theory of representation that confirms realism – an objective dependent on establishing that reality is autonomous of representation. I argue that the autonomy of reality is not incompatible with epistemic access and that an adequate account of representation is capable of satisfying both criteria. Pursuit of this argument brings the work of C. S. Peirce and Roy Bhaskar together. Peirce’s doctrine of semiotics is essentially a realist theory of representation and is thus relevant to the project (...)
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  18.  11
    Paul Brazier (2014). C. S. Lewis: The Question of Multiple Incarnations. Heythrop Journal 55 (3):391-408.
    Formulated by Aquinas, commented on by post-Copernican philosophers and theologians, analysed in depth by C.S. Lewis, and deliberated by some contemporary writers, the question of multiple incarnations either within humanity or amongst extra-terrestrial sentient species is all too intermittently examined: ‘Can the Christ be incarnated more than once in our reality, or somewhere else in the universe, or another reality?’ In this paper, we examine the debate and the conclusions: that is, Lewis’s position within his philosophical theology and his analogical (...)
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  19.  26
    Logan Paul Gage (2011). Jerry Root: C.S. Lewis and a Problem of Evil. [REVIEW] Theological Book Review 23 (2):80-81.
    A review of Jerry Root's book C.S. Lewis and a Problem of Evil.
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  20.  36
    Robert Larmer (2008). C. S. Lewis's Critique of Hume's “on Miracles”. Faith and Philosophy 25 (2):154-171.
    In this article I argue that C. S. Lewis is both a perceptive reader and trenchant critic of David Hume’s views on miracle.
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  21.  44
    Erik J. Wielenberg (2007). God and the Reach of Reason: C.S. Lewis, David Hume, and Bertrand Russell. Cambridge University Press.
    C. S. Lewis is one of the most beloved Christian apologists of the twentieth century; David Hume and Bertrand Russell are among Christianity’s most important critics. This book puts these three intellectual giants in conversation with one another on various important questions: the existence of God, suffering, morality, reason, joy, miracles, and faith. Alongside irreconcilable differences, surprising areas of agreement emerge. Curious readers will find penetrating insights in the reasoned dialogue of these three great thinkers.
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  22.  14
    P. H. Brazier (2007). C. S. Lewis & Christological Prefigurement. Heythrop Journal 48 (5):742–775.
    This paper is an examination of the Christology and Pneumatology that C. S. Lewis read from the apparent prefiguring of elements of the Incarnation‐Resurrection narrative in religious myths, and also his assertion that the incarnation‐resurrection narrative operates on us both as fact and myth. After an initial examination of the term myth and mythopoeia, Lewis' writings on the myth that became reality are discussed along with examples of prefigurement. Through his understanding of natural theology and his cautious respect for human (...)
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  23.  24
    João Queiroz (2011). Classificações de signos de C.S.Peirce : de ?On the Logic of Science? ao ?Syllabus of Certain Topics of Logic? Trans/Form/Ação 30 (2):179-195.
    As classificações dos signos de C.S.Peirce começam a ser desenvolvidas em 1865 e se estendem a até, pelo menos, 1909. Vou apresentar o período que tem início em 1865, e possui dois momentos de intensa produção –“On a New List of Categories” e “On the Algebra of Logic: a contribution to the philosophy of notation”. Em seguida apresento as dez classes de signos, uma morfologia que aparece no “Syllabus of Certain Topics of Logic”, e é desenvolvida a partir de 1903. (...)
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  24.  5
    Catherine F. Botha (2016). D. C. S. Oosthuizen on Husserl’s Doctrine of Constitution. Husserl Studies 32 (2):131-147.
    The following is an English translation of the 1960 paper by the South African philosopher D. C. S. Oosthuizen entitled “Die Transendentaal-Frenomenologiese Idealisme: ‘n Aspek van die konstitusie-probleem in die filosofie van Edmund Husserl,” preceded by a few contextualizing remarks by the translator. The paper attempts to show that the phenomenological, eidetic and transcendental reductions, the problem of constitution and transcendental genesis are indispensable parts of the transcendental phenomenological method. It then demonstrates that this method and the results that are (...)
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  25.  25
    Nicholas Wolterstorff (2013). C. S. Lewis on the Problem of Suffering. Res Philosophica 90 (1):33-48.
    C. S. Lewis’s small book, The Problem of Pain, first published in 1940, is essentially a theodicy, specifically, a version of soul-making theodicy. In this essay I present Lewis’s theodicy and I offer some critical comments. I conclude by asking whether his theodicy remains intact and helpful upon the death of Lewis wife, as he reflects on that in A Grief Observed. I conclude that it does.
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  26. Jaakko Hintikka (1997). The Place of C.S. Peirce in the History of Logical Theory. In Paul Forster & Jacqueline Brunning (eds.), The Rule of Reason: The Philosophy of C.S. Peirce. University of Toronto Press 13-33.
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  27.  21
    Matías Parmigiani (2011). Intersubjetividad y autorreferencialidad en la teoría ética de C.S. Nino. Dianoia 56 (66):105-139.
    En El constructivismo ético, C.S. Nino sostuvo que "la discusión y la decisión intersubjetiva es el procedimiento más confiable de acceso a la verdad moral". Esta tesis epistémica sobre el conocimiento moral posee claramente un costado político: a los fines de atender imparcialmente los intereses de todos los integrantes de una comunidad, "el intercambio de ideas y la necesidad de justificarse frente a los demás" acrecientan las posibilidades de éxito. Por el contrario, bastante menos claro resulta determinar en la obra (...)
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  28. Roger Smith (2000). The Embodiment of Value: C. S. Sherrington and the Cultivation of Science. British Journal for the History of Science 33 (3):283-311.
    The paper examines the reputation of C. S. Sherrington as both eminent physiologist and eminent representative of scientific culture. It describes Sherrington's ‘figurehead’ status. In his career, research and personal manner, he embodied a life of science, not only not in opposition to humanistic values but in fact appearing to be the highest achievement of those values. An analysis of Sherrington's research, of his lectures on Man on His Nature and of his poetry supports this account. The paper uses Sherrington's (...)
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  29.  6
    ClantonJ Caleb (forthcoming). The Structure of C. S. Peirce's Neglected Argument for the Reality of God: A Critical Assessment. .
    Despite the attention it has received in recent years, C. S. Peirce's so-called neglected argument for God's reality remains somewhat obscure. The aim of this essay is to clarify the basic structure of Peirce's three-part argument and to show how it falls prey to several objections. I argue that his overall argument is ultimately unsuccessful in demonstrating the reality of God, even if it provides some degree of warrant for the belief in God's reality to those who are uncontrollably drawn (...)
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  30.  20
    H. P. McDonald (2003). First Philosophy in the Pragmatic Humanism of F.C.S. Schiller. International Philosophical Quarterly 43 (4):503-525.
    During his lifetime, F.C.S. Schiller was viewed as a major figure in the pragmatist movement, but his reputation has faded. This article will challenge the view that he was an unoriginal or less important figure. In particular, I will attempt a reconstruction of Schiller’s position on first philosophy, which will examine the differences between Schiller and the other major figures in the pragmatist movement. By using texts from Schiller’s writings, I attempt to create an undistorted reconstruction of what he wrote (...)
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  31.  24
    P. H. Brazier (2014). 'God … or a Bad, or Mad, Man': C.S. Lewis's Argument for Christ – A Systematic Theological, Historical and Philosophical Analysis of Aut Deus Aut Malus Homo. Heythrop Journal 55 (1):1-30.
    The proposition that Jesus was ‘Bad, Mad or God’ is central to C.S. Lewis's popular apologetics. It is fêted by American Evangelicals, cautiously endorsed by Roman Catholics and Protestants, but often scorned by philosophers of religion. Most, mistakenly, regard Lewis's trilemma as unique. This paper examines the roots of this proposition in a two thousand year old theological and philosophical tradition (that is, aut Deus aut malus homo), grounded in the Johannine trilemma (‘unbalanced liar’, or ‘demonically possessed’, or ‘the God (...)
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  32.  13
    T. Percy Nunn & F. C. S. Schiller (1909). Are Secondary Qualities Independent of Perception? A Discussion Opened by T. Percy Nunn and F. C. S. Schiller. Proceedings of the Aristotelian Society 10:191 - 231.
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  33. Guy Debrock (2001). Las Categorías y El Problema de Lo Posible En C. S. Peirce. Anuario Filosófico 34 (69):39-56.
    The purpose of this paper is to examine, from the point of view of C. S. Peirce's categories, the question whether there are real possibilities, such as those that are implicit in any moral statement suggesting that we could have acted differently. An inquiry into these categories shows that, according to Peirce, real possibilities are the truthmakers of a particular sort of general conditional statements.
     
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  34.  2
    C. S. Evans (1989). Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith: C. S. EVANS. Religious Studies 25 (3):347-362.
    If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to (...)
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  35.  3
    Gérard Deledalle & C. S. Peirce (1969). C. S. Peirce: La nature du pragmatisme. Revue Philosophique de la France Et de l'Etranger 159:31 - 496.
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  36. Gregory Bassham (ed.) (2015). C. S. Lewis’s Christian Apologetics: Pro and Con. Brill | Rodopi.
    In _C. S. Lewis’s Christian Apologetics: Pro and Con_, ten articulate defenders and critics of Lewis’s apologetics square off and debate the merits of Lewis’s central arguments for Christian belief.
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  37. Lafayette de Moraes & João Queiroz (2004). Introdução ao Sistema Beta dos Grafos Existenciais de C.S. Peirce: Introduction to Charles S. Peirce's Existential Graphs Beta System. [REVIEW] Cognitio 5 (1).
    Resumo: Os grafos existenciais são uma notação lógica de caráter topológico e estão entre as mais originais invenções de C.S. Peirce . Trata-se de um sistema gráfico de diagramas lógicos por meio do qual, segundo Peirce, "qualquer desenvolvimento do pensamento pode ser representado com precisão" . Eles se dividem em três subsistemas - alfa, beta e gama -, aproximadamente equivalentes ao cálculo proposicional clássico, ao cálculo de predicados clássico de primeira ordem, e a um tipo de lógica modal. Nosso propósito (...)
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  38. Justin Buckley Dyer & Micah J. Watson (2016). C. S. Lewis on Politics and the Natural Law. Cambridge University Press.
    Conventional wisdom holds that C. S. Lewis was uninterested in politics and public affairs. The conventional wisdom is wrong. As Justin Buckley Dyer and Micah J. Watson show in this groundbreaking work, Lewis was deeply interested in the fundamental truths and falsehoods about human nature and how these conceptions manifest themselves in the contested and turbulent public square. Ranging from the depths of Lewis' philosophical treatments of epistemology and moral pedagogy to practical considerations of morals legislation and responsible citizenship, this (...)
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  39. Steven R. Loomis (2009). C.S. Lewis: A Philosophy of Education. Palgrave Macmillan.
    In this book about the philosophy of education, Loomis and Rodriguez carefully examine the first principles of theoretic and practical reason necessary for human development and flourishing. Collaborating with the genius of C.S. Lewis, and particularly his brilliant work The Abolition of Man , the authors offer a multi-facetted, interdisciplinary investigation of perennial questions that impact human development and freedom. What is the human being? What are essential criteria for human flourishing? What is the best institutional framework for education? What (...)
     
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  40. Cheryl Misak (2002). C.S. Peirce On Vital Matters: C. S. Peirce Sobre Assuntos Vitais. Cognitio 3.
    : C.S. Peirce is infamous for his assertion that the ideas of truth and belief are out of place in vital or ethical matters. We must go on instinct and custom. But he also asserts that his view of truth is applicable to ethics - a true belief about what is right or wrong is the belief that would stand up to all deliberation, experience and argument. I shall resolve this tension in Peirce's work in favor of the cognitivist reading. (...)
     
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  41. Helmut Pape (1997). The Logical Structure of Idealism: C.S. Peirce's Search for a Logic of Mental Processes. In Paul Forster & Jacqueline Brunning (eds.), The Rule of Reason: The Philosophy of C.S. Peirce. University of Toronto Press 153-184.
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  42. Mark J. Porrovecchio (2011). F.C.S. Schiller and the Dawn of Pragmatism: The Rhetoric of a Philosophical Rebel. Lexington Books.
    Ferdinand Canning Scott Schiller was the foremost first generation British pragmatist; he is also the most overlooked pragmatist. F. C. S. Schiller and the Dawn of Pragmatism: The Rhetoric of a Philosophical Rebel, by Mark J. Porrovecchio, provides the first comprehensive examination of his philosophical career, examining the rhetorical practices that gave rise to his pragmatic humanism and the ways those strategies led to his erasure from the intellectual history of pragmatism.
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  43. C. S. Rafinesque & Charles Boewe (2006). A C.S. Rafinesque Anthology. Journal of the History of Biology 39 (1):210-212.
     
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  44. F. C. S. Schiller (2008). F.C.S. Schiller on Pragmatism and Humanism: Selected Writings, 1891-1939. Humanity Books.
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  45. Michael Ward (2007). Planet Narnia: The Seven Heavens in the Imagination of C. S. Lewis. OUP Usa.
    For over half a century, scholars have laboured to show that C. S. Lewis's famed but apparently disorganised Chronicles of Narnia have an underlying symbolic coherence, pointing to such possible unifying themes as the seven sacraments, the seven deadly sins, and the seven books of Spenser's Faerie Queene. None of these explanations has won general acceptance and the structure of Narnia's symbolism has remained a mystery. -/- Michael Ward has finally solved the enigma. In Planet Narnia he demonstrates that medieval (...)
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  46. Michael Ward (2007). Planet Narnia: The Seven Heavens in the Imagination of C. S. Lewis. Oxford University Press Usa.
    For over half a century, scholars have laboured to show that C. S. Lewis's famed but apparently disorganised Chronicles of Narnia have an underlying symbolic coherence, pointing to such possible unifying themes as the seven sacraments, the seven deadly sins, and the seven books of Spenser's Faerie Queene. None of these explanations has won general acceptance and the structure of Narnia's symbolism has remained a mystery. Michael Ward has finally solved the enigma. In Planet Narnia he demonstrates that medieval cosmology, (...)
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  47. Erik J. Wielenberg (2007). God and the Reach of Reason: C. S. Lewis, David Hume, and Bertrand Russell. Cambridge University Press.
    C. S. Lewis is one of the most beloved Christian apologists of the twentieth century; David Hume and Bertrand Russell are among Christianity's most important critics. This book puts these three intellectual giants in conversation with one another to shed light on some of life's most difficult yet important questions. It examines their views on a variety of topics, including the existence of God, suffering, morality, reason, joy, miracles, and faith. Along with irreconcilable differences and points of tension, some surprising (...)
     
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  48. Torill Strand (2013). C. S. Peirce's New Rhetoric: Prospects for Educational Theory and Research. Educational Philosophy and Theory 45 (7):707 - 711.
  49. Jaime Nubiola (2008). C. S. Peirce and G. M. Searle: The Hoax of Infallibilism. Cognitio 9 (1):73-84.
    George M. Searle (1839-1918) and Charles S. Peirce worked together in the Coast Survey and the Harvard Observatory during the decade of 1860: both scientists were assistants of Joseph Winlock, the director of the Observatory. When in 1868 George, a convert to Catholicism, left to enter the Paulist Fathers, he was replaced by his brother Arthur Searle. George was ordained as a priest in 1871, was a lecturer of Mathematics and Astronomy at the Catholic University of America, and became the (...)
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  50.  73
    Neil Tennant (2010). Review of C. S. Jenkins, Grounding Concepts: An Empirical Basis for Arithmetical Knowledge. [REVIEW] Philosophia Mathematica 18 (3):360-367.
    This book is written so as to be ‘accessible to philosophers without a mathematical background’. The reviewer can assure the reader that this aim is achieved, even if only by focusing throughout on just one example of an arithmetical truth, namely ‘7+5=12’. This example’s familiarity will be reassuring; but its loneliness in this regard will not. Quantified propositions — even propositions of Goldbach type — are below the author’s radar.The author offers ‘a new kind of arithmetical epistemology’, one which ‘respects (...)
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