Search results for 'Cameron Hepburn' (try it on Scholar)

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  1.  80
    Simon Caney & Cameron Hepburn (2011). Carbon Trading: Unethical, Unjust and Ineffective? Royal Institute of Philosophy Supplement 69:201-234.
    Cap-and-trade systems for greenhouse gas emissions are an important part of the climate change policies of the EU, Japan, New Zealand, among others, as well as China (soon). However, concerns have been raised on a variety of ethical grounds about the use of markets to reduce emissions. In this paper we examine three types of concern. The first holds that emissions trading schemes are 'unethical'. We examine five ethical objections. These objections hold that emissions trading is unethical because it: involves (...)
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  2. Simon Dietz, Cameron Hepburn & Nicholas Stern (2008). Economics, Ethics and Climate Change. In Kaushik Basu & Ravi Kanbur (eds.), Arguments for a Better World: Essays in Honor of Amartya Sen: Volume I: Ethics, Welfare, and Measurement and Volume Ii: Society, Institutions, and Development. OUP Oxford
     
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  3.  1
    Ronald W. Hepburn (1992). Religious Imagination: Ronald W. Hepburn. Royal Institute of Philosophy Supplement 32:127-143.
    In some recent theological writing, imagination is presented as a power of the mind with crucial importance for religion, but one whose role has often suffered neglect. Its fuller acknowledgment has become a live issue today. ‘Theologians’, wrote Professor J. P. Mackey, ‘have recently taken to symbol and metaphor, poetry and story, with an enthusiasm which contrasts very strikingly with their all-but-recent avoidance of such matters’ . As well as relevant writings by Eliade and Ricoeur, there have been treatments of (...)
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  4. R. W. Hepburn (1973). Method and Insight: R. W. Hepburn. Philosophy 48 (184):153-160.
    Fr. Bernard Lonergan's writings have not so far received much discussion in British philosophical journals, although they contain one of the most fully-developed contemporary presentations of Catholic Christianity and have a substantial and distinctive philosophical content. They have not lacked theological commentators, both in print and in conferencediscussions. The present article has three aims: to draw attention to Lonergan's work and its philosophical relevance; to notice the publication of his latest book, Method in Theology , and to venture some critical (...)
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  5. Ronald Hepburn (2000). Values and Cosmic Imagination: Ronald Hepburn. Royal Institute of Philosophy Supplement 47:35-51.
    I shall mean by ‘cosmic imagination’, first, the mental appropriating of objects, events, processes or patterns perceived in nature-atlarge , so as to apply them in articulating our own scheme of values , and in our quest for self-understanding. I shall apply the phrase also to the synthesising activity of the mind in our appraising of items in wider nature itself or as a whole – whether we believe nature to have no value save what we choose to confer or (...)
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  6. Stephen Edelston Toulmin, Ronald W. Hepburn & Alasdair C. Macintyre (1970). Metaphysical Beliefs Three Essays by Stephen Toulmin, Ronald W. Hepburn [and] Alasdair Macintyre. With a Pref. By Alasdair Macintyre. [REVIEW] Schocken Books.
     
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  7. Stephen Edelston Toulmin, Ronald W. Hepburn & Alasdair C. Macintyre (1957). Metaphysical Beliefs Three Essays [by] Stephen Toulmin, Ronald W. Hepburn [and] Alasdair Macintyre. Scm Press.
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  8. Stephen Edelston Toulmin, Ronald W. Hepburn & Alasdair C. Macintyre (1970). Metaphysical Beliefs Three Essays, by Stephen Toulmin, Ronald W. Hepburn [and] Alasdair Macintyre. --. Scm Press.
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  9.  3
    Pierre Desrochers (2013). The Economics and Politics of Climate Change. Dieter Helm and Hepburn Cameron. Revue de Philosophie Économique 14 (1):125.
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  10.  47
    Ross P. Cameron (2015). The Moving Spotlight: An Essay on Time and Ontology. Oxford University Press.
    Ross P. Cameron argues that the flow of time is a genuine feature of reality. He suggests that the best version of the A-Theory is a version of the Moving Spotlight view, according to which past and future beings are real, but there is nonetheless an objectively privileged present. Cameron argues that the Moving Spotlight theory should be viewed as having more in common with Presentism than with the B-Theory. Furthermore, it provides the best account of truthmakers for (...)
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  11.  1
    Michael Cameron (2012). Christ Meets Me Everywhere: Augustine's Early Figurative Exegesis. OUP Usa.
    In Christ Meets Me Everywhere, Michael Cameron argues that Augustine wanted to train readers of Scripture to transpose themselves into the texts in the same way he did, by the same process of figuration that he found at its core. Tracking Augustine's developing practice of self-transposition into the figures of the biblical texts over the course of his entire career, Cameron shows that this practice is the key to Augustine's hermeneutics.
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  12.  73
    Alexandre Guay & Brian Hepburn (2009). Symmetry and its Formalisms: Mathematical Aspects. Philosophy of Science 76 (2):160-178.
    This article explores the relation between the concept of symmetry and its formalisms. The standard view among philosophers and physicists is that symmetry is completely formalized by mathematical groups. For some mathematicians however, the groupoid is a competing and more general formalism. An analysis of symmetry that justifies this extension has not been adequately spelled out. After a brief explication of how groups, equivalence, and symmetries classes are related, we show that, while it’s true in some instances that groups are (...)
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  13.  19
    Edwin Cameron (2007). Normalizing Testing—Normalizing AIDS. Theoria 54 (112):99-108.
    Judge Edwin Cameron (South African Supreme Court of Appeal) makes a plea for a radical change of approach and of formal health policy in relation to HIV/AIDS in South Africa. Cameron delivered this lecture at the University of KwaZulu-Natal Forum on 4 May 2006 as part of the Ronald Louw Memorial Campaign, 'Get Tested, Get Treated'. Ronald Louw was a Professor of Law at the University of KwaZulu-Natal, an AIDS treatment activist and co-founder of the Durban Gay and (...)
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  14.  2
    Elizabeth Hepburn (2009). Ethical Decision Making. Chisholm Health Ethics Bulletin 14 (4):6.
    Hepburn, Elizabeth In my years working with healthcare professionals trying to figure out how we can make ethical decisions reliably, I have often been confronted by the reality that those I have come to think of as wise and just, analyse matters differently from others. It seems to me that what sets such people apart is a capacity to reflect on experience and interpolate that into their decision making. What follows is my attempt to identify those processes, and to (...)
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  15.  1
    Sharon Cameron (1978). Naming as History: Dickinson's Poems of Definition. Critical Inquiry 5 (2):223-251.
    For Emily Dickinson, perhaps no more so than for the rest of us, there was a powerful discrepancy between what was "inner than the Bone"1 and what could be acknowledged. To the extent that her poems are a response to that discrepancy—are, on one hand, a defiant attempt to deny that the discrepancy poses a problem and, on the other, an admission of defeat at the problem's enormity—they have much to teach us about the way in which language articulates our (...)
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  16. John Forrester & Laura Cameron (2017). Freud in Cambridge. Cambridge University Press.
    Freud may never have set foot in Cambridge - that hub for the twentieth century's most influential thinkers and scientists - but his intellectual impact there in the years between the two World Wars was immense. This is a story that has long languished untold, buried under different accounts of the dissemination of psychoanalysis. John Forrester and Laura Cameron present a fascinating and deeply textured history of the ways in which a set of Freudian ideas about the workings of (...)
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  17. Ross P. Cameron (2016). Do We Need Grounding? Inquiry 59 (4):382-397.
    Many have been tempted to invoke a primitive notion of grounding to describe the way in which some features of reality give rise to others. Jessica Wilson argues that such a notion is unnecessary to describe the structure of the world: that we can make do with specific dependence relations such as the part–whole relation or the determinate–determinable relation, together with a notion of absolute fundamentality. In this paper I argue that such resources are inadequate to describe the particular ways (...)
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  18. Ross P. Cameron (2010). How to Have a Radically Minimal Ontology. Philosophical Studies 151 (2):249 - 264.
    In this paper I further elucidate and defend a metaontological position that allows you to have a minimal ontology without embracing an error-theory of ordinary talk. On this view 'there are Fs' can be strictly and literally true without bringing an ontological commitment to Fs. Instead of a sentence S committing you to the things that must be amongst the values of the variables if it is true, I argue that S commits you to the things that must exist as (...)
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  19. Ross P. Cameron (2008). Turtles All the Way Down: Regress, Priority and Fundamentality. Philosophical Quarterly 58 (230):1-14.
    I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...)
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  20. Ross P. Cameron (2008). Truthmakers and Ontological Commitment: Or How to Deal with Complex Objects and Mathematical Ontology Without Getting Into Trouble. Philosophical Studies 140 (1):1 - 18.
    What are the ontological commitments of a sentence? In this paper I offer an answer from the perspective of the truthmaker theorist that contrasts with the familiar Quinean criterion. I detail some of the benefits of thinking of things this way: they include making the composition debate tractable without appealing to a neo-Carnapian metaontology, making sense of neo-Fregeanism, and dispensing with some otherwise recalcitrant necessary connections.
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  21. Ross P. Cameron (2007). The Contingency of Composition. Philosophical Studies 136 (1):99-121.
    There is widespread disagreement as to what the facts are concerning just when a collection of objects composes some further object; but there is widespread agreement that, whatever those facts are, they are necessary. I am unhappy to simply assume this, and in this paper I ask whether there is reason to think that the facts concerning composition hold necessarily. I consider various reasons to think so, but find fault with each of them. I examine the theory of composition as (...)
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  22. Ross P. Cameron (2008). How to Be a Truthmaker Maximalist. Noûs 42 (3):410 - 421.
    When there is truth, there must be some thing (or things) to account for that truth: some thing(s) that couldn’t exist and the true proposition fail to be true. That is the truthmaker principle. True propositions are made true by entities in the mind-independently existing external world. The truthmaker principle seems attractive to many metaphysicians, but many have wanted to weaken it and accept not that every true proposition has a truthmaker but only that some important class of propositions require (...)
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  23.  30
    Ross P. Cameron (2016). On Characterizing the Presentism/Eternalism and Actualism/Possibilism Debates. Analytic Philosophy 57 (2):110-140.
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  24. Ross Cameron (2011). Truthmaking for Presentists. Oxford Studies in Metaphysics 6:55-100.
  25. Ross P. Cameron (2010). From Humean Truthmaker Theory to Priority Monism. Noûs 44 (1):178 - 198.
    I argue that the truthmaker theorist should be a priority monist if she wants to avoid commitment to mysterious necessary connections. In section 1 I briefly discuss the ontological options available to the truthmaker theorist. In section 2 I develop the argument against truthmaker theory from the Humean denial of necessary connections. In section 3 I offer an account of when necessary connections are objectionable. In section 4 I use this criterion to narrow down the options from section 1. In (...)
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  26. Elizabeth Barnes & Ross Cameron (2009). The Open Future: Bivalence, Determinism and Ontology. Philosophical Studies 146 (2):291 - 309.
    In this paper we aim to disentangle the thesis that the future is open from theses that often get associated or even conflated with it. In particular, we argue that the open future thesis is compatible with both the unrestricted principle of bivalence and determinism with respect to the laws of nature. We also argue that whether or not the future (and indeed the past) is open has no consequences as to the existence of (past and) future ontology.
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  27. Ross Paul Cameron (2008). Truthmakers and Modality. Synthese 164 (2):261 - 280.
    This paper attempts to locate, within an actualist ontology, truthmakers for modal truths: truths of the form or . In Sect. 1 I motivate the demand for substantial truthmakers for modal truths. In Sect. 21 criticise Armstrong's account of truthmakers for modal truths. In Sect. 31 examine essentialism and defend an account of what makes essentialist attributions true, but I argue that this does not solve the problem of modal truth in general. In Sect. 41 discuss, and dismiss, a theistic (...)
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  28. Kim Cameron (2011). Responsible Leadership as Virtuous Leadership. Journal of Business Ethics 98 (S1):25-35.
    Responsible leadership is rare. It is not that most leaders are irresponsible, but responsibility in leadership is frequently defined so that an important connotation of responsible leadership is ignored. This article equates responsible leadership with virtuousness. Using this connotation implies that responsible leadership is based on three assumptions—eudaemonism, inherent value, and amplification. Secondarily, this connotation produces two important outcomes—a fixed point for coping with change, and benefits for constituencies who may never be affected otherwise. The meaning and advantages of responsible (...)
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  29.  18
    Arran Caza, Brianna A. Barker & Kim S. Cameron (2004). Ethics and Ethos: The Buffering and Amplifying Effects of Ethical Behavior and Virtuousness. [REVIEW] Journal of Business Ethics 52 (2):169-178.
    Logical and moral arguments have been made for the organizational importance of ethos or virtuousness, in addition to ethics and responsibility. Research evidence is beginning to provide, empirical support for such normative claims. This paper considers the relationship between ethics and ethos in contemporary organizations by summarizing emerging findings that link virtuousness and performance. The effect of virtue in organizations derives from its buffering and amplifying effects, both of which are described.
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  30. Elizabeth Barnes & Ross P. Cameron (2011). Back to the Open Future1. Philosophical Perspectives 25 (1):1-26.
    Many of us are tempted by the thought that the future is open, whereas the past is not. The future might unfold one way, or it might unfold another; but the past, having occurred, is now settled. In previous work we presented an account of what openness consists in: roughly, that the openness of the future is a matter of it being metaphysically indeterminate how things will turn out to be. We were previously concerned merely with presenting the view and (...)
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  31. Ross P. Cameron (2014). Parts Generate the Whole, but They Are Not Identical to It. In Aaron J. Cotnoir & Donald L. M. Baxter (eds.), Composition as Identity. Oxford University Press
    The connection between whole and part is intimate: not only can we share the same space, but I’m incapable of leaving my parts behind; settle the nonmereological facts and you thereby settle what is a part of what; wholes don’t seem to be an additional ontological commitment over their parts. Composition as identity promises to explain this intimacy. But it threatens to make the connection too intimate, for surely the parts could have made a different whole and the whole have (...)
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  32. Ross Paul Cameron (2008). Truthmakers and Necessary Connections. Synthese 161 (1):27-45.
    In this paper I examine the objection to truthmaker theory, forcibly made by David Lewis and endorsed by many, that it violates the Humean denial of necessary connections between distinct existences. In Sect. 1 I present the argument that acceptance of truthmakers commits us to necessary connections. In Sect. 2 I examine Lewis’ ‘Things-qua-truthmakers’ theory which attempts to give truthmakers without such a commitment, and find it wanting. In Sects. 3–5 I discuss various formulations of the denial of necessary connections (...)
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  33. Ross P. Cameron (2012). Composition as Identity Doesn't Settle the Special Composition Question1. Philosophy and Phenomenological Research 84 (3):531-554.
    Orthodoxy says that the thesis that composition is identity (CAI) entails universalism: the claim that any collection of entities has a sum. If this is true it counts in favour of CAI, since a thesis about the nature of composition that settles the otherwise intractable special composition question (SCQ) is desirable. But I argue that it is false: CAI is compatible with the many forms of restricted composition, and SCQ is no easier to answer given CAI than otherwise. Furthermore, in (...)
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  34.  35
    Brian Hepburn & Hanne Andersen (2015). Scientific Method. Stanford Encyclopedia of Philosophy.
    1. Overview and organizing themes 2. Historical Review: Aristotle to Mill 3. Logic of method and critical responses 3.1 Logical constructionism and Operationalism 3.2. H-D as a logic of confirmation 3.3. Popper and falsificationism 3.4 Meta-methodology and the end of method 4. Statistical methods for hypothesis testing 5. Method in Practice 5.1 Creative and exploratory practices 5.2 Computer methods and the ‘third way’ of doing science 6. Discourse on scientific method 6.1 “The scientific method” in science education and as seen (...)
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  35.  46
    Margaret Anne Cameron (2015). Is Ground Said-in-Many-Ways? Studia Philosophica Estonica 7 (2):29.
    Proponents of ground, which is used to indicate relations of ontological fundamentality, insist that ground is a unified phenomenon, but this thesis has recently been criticized. I will first review the proponents' claims for ground's unicity, as well as the criticisms that ground is too heterogeneous to do the philosophical work it is supposed to do. By drawing on Aristotle's notion of homonymy, I explore whether ground's metaphysical heterogeneity can be theoretically accommodated while at the same time preserving its proponents' (...)
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  36.  20
    David S. Bright, Kim S. Cameron & Arran Caza (2006). The Amplifying and Buffering Effects of Virtuousness in Downsized Organizations. Journal of Business Ethics 64 (3):249 - 269.
    Virtuousness refers to the pursuit of the highest aspirations in the human condition. It is characterized by human impact, moral goodness, and unconditional societal betterment. Several writers have recently argued that corporations, in addition to being concerned with ethics, should also emphasize an ethos of virtuousness in corporate action. Virtuousness emphasizes actions that go beyond the “do no harm” assumption embedded in most ethical codes of conduct. Instead, it emphasizes the highest and best of the human condition. This research empirically (...)
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  37. Rich Cameron (2004). How to Be a Realist About Sui Generis Teleology Yet Feel at Home in the 21st Century. The Monist 87 (1):72-95.
    The reigning orthodoxy on biological teleology assumes that teleology either must be reduced (or eliminated) or it depends on a supernatural agent. The dominant orthodox sect rejects supernaturalism and eliminitivism, and, given the poverty of competing views has been allowed to become complacent about the adequacy of favored reductivist accounts. These are beset by more serious problems than proponents acknowledge. Moreover, the assumption underlying orthodoxy is false; there is an alternative scientifically and philosophically plausible naturalistic account of teleology. We can (...)
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  38. Ross Cameron (2008). There Are No Things That Are Musical Works. British Journal of Aesthetics 48 (3):295-314.
    Works of music do not appear to be concrete objects; but they do appear to be created by composers, and abstract objects do not seem to be the kind of things that can be created. In this paper I aim to develop an ontological position that lets us salvage the creativity intuition without either adopting an ontology of created abstracta or identifying musical works with concreta. I will argue that there are no musical works in our ontology, but nevertheless the (...)
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  39. Ross Cameron (2009). What's Metaphysical About Metaphysical Necessity? Philosophy and Phenomenological Research 79 (1):1 - 16.
    I begin by contrasting three approaches one can take to the distinction between the essential and accidental properties: an ontological, a deflationary, and a mind-dependent approach. I then go on to apply that distinction to the necessary a posteriori, and defend the deflationist view. Finally I apply the distinction to modal truth in general and argue that the deflationist position lets us avoid an otherwise pressing problem for the actualist: the problem of accounting for the source of modal truth.
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  40. Ross P. Cameron (2008). Truthmakers, Realism and Ontology. Royal Institute of Philosophy Supplement 62 (62):107-128.
    in LePoidevinMcGonigalBeing, pp. (forthcoming).
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  41.  96
    Ross Cameron (2014). On the Lack of Direction in Rayo's The Construction of Logical Space. Inquiry 57 (4):427-441.
    (2014). On the Lack of Direction in Rayo’s The Construction of Logical Space. Inquiry: Vol. 57, The Construction of Logical Space, pp. 427-441. doi: 10.1080/0020174X.2014.905035.
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  42. Ross P. Cameron (2005). Truthmaker Necessitarianism and Maximalism. Logique Et Analyse 48 (189-192):43-56.
    In this paper I examine two principles of orthodox truthmaker theory: truthmaker maximalism - the doctrine that every (contingent) truth has a truthmaker, and truthmaker necessitarianism - the doctrine that the existence of a truthmaker necessitates the truth of any proposition which it in fact makes true. I argue that maximalism should be rejected and that once it is we only have reason to hold a restricted form of necessitarianism.
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  43. Ross P. Cameron (2010). The Grounds of Necessity. Philosophy Compass 5 (4):348-358.
    Some truths are necessary, others could have been false. Why? What is the source of the distinction between the necessary and the contingent? What's so special about the necessary truths that account for their necessity? In this article, we look at some of the most promising accounts of the grounds of necessity: David Lewis' reduction of necessity to truth at all possible worlds; Kit Fine's reduction of necessity to essence; and accounts of necessity that take the distinction between the necessary (...)
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  44. Ross P. Cameron (2012). Why Lewis's Analysis of Modality Succeeds in its Reductive Ambitions. Philosophers' Imprint 12 (8).
    Some argue that Lewisian realism fails as a reduction of modality because in order to meet some criterion of success the account needs to invoke primitive modality. I defend Lewisian realism against this charge; in the process, I hope to shed some light on the conditions of success for a reduction. In §1 I detail the resources the Lewisian modal realist needs. In §2 I argue against Lycan and Shalkowski’s charge that Lewis needs a modal notion of ‘world’ to ensure (...)
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  45. Ross P. Cameron (2006). Much Ado About Nothing: A Study of Metaphysical Nihilism. Erkenntnis 64 (2):193-222.
    This paper is an investigation of metaphysical nihilism: the view that there could have been no contingent or concrete objects. I begin by showing the connections of the nihilistic theses to other philosophical doctrines. I then go on to look at the arguments for and against metaphysical nihilism in the literature and find both to be flawed. In doing so I will look at the nature of abstract objects, the nature of spacetime and mereological simples, the existence of the empty (...)
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  46. Robin Le Poidevin, Simons Peter, McGonigal Andrew & Ross P. Cameron (eds.) (2009). The Routledge Companion to Metaphysics. Routledge.
    The Routledge Companion to Metaphysics is an outstanding, comprehensive and accessible guide to the major themes, thinkers, and issues in metaphysics. The Companion features over fifty specially commissioned chapters from international scholars which are organized into three clear parts: History of Metaphysics Ontology Metaphysics and Science. Each section features an introduction which places the range of essays in context, while an extensive glossary allows easy reference to key terms and definitions. The Routledge Companion to Metaphysics is essential reading for students (...)
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  47. Ross P. Cameron (2013). How to Be a Nominalist and a Fictional Realist. In Christy Mag Uidhir (ed.), Art and Abstract Objects. Oxford University Press 179.
  48.  88
    Ross Cameron (2013). Changing Truthmakers: Reply to Tallant and Ingram. Oxford Studies in Metaphysics 8:362.
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  49. Tineke Abma, Anna Alomes, Gwen Anderson, Mila Aroskar, Kim Atkins, Joy Bickley-Asher, Helen Booth, Janie Butts, Miriam Cameron & Franco Carnevale (2008). Reviewers of Articles Received and Published in 2007–08. Nursing Ethics 15 (6):851.
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  50. Rich Cameron (2003). The Ontology of Aristotle's Final Cause. Apeiron 35 (2):153-79.
    Modern philosophy is, for what appear to be good reasons, uniformly hostile to sui generis final causes. And motivated to develop philosophically and scientifically plausible interpretations, scholars have increasingly offered reductivist and eliminitivist accounts of Aristotle's teleological commitment. This trend in contemporary scholarship is misguided. We have strong grounds to believe Aristotle accepted unreduced sui generis teleology, and reductivist and eliminitivist accounts face insurmountable textual and philosophical difficulties. We offer Aristotelians cold comfort by replacing his apparent view with failed accounts. (...)
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