Search results for 'Charles A. Barbour' (try it on Scholar)

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  1. Charles Barbour & Thomas Kemple (2005). Marx as a Republican Writer. Telos: Critical Theory of the Contemporary 130:9.
     
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  2. David Charles (1999). Aristotle on Well-Being and Intellectual Contemplation: David Charles. Aristotelian Society Supplementary Volume 73 (1):205–223.
    [David Charles] Aristotle, it appears, sometimes identifies well-being (eudaimonia) with one activity (intellectual contemplation), sometimes with several, including ethical virtue. I argue that this appearance is misleading. In the Nicomachean Ethics, intellectual contemplation is the central case of human well-being, but is not identical with it. Ethically virtuous activity is included in human well-being because it is an analogue of intellectual contemplation. This structure allows Aristotle to hold that while ethically virtuous activity is valuable in its own right, the (...)
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  3.  2
    David Charles & A. Kenny (1980). The Aristotelian Ethics: A Study of the Relationship Between the Eudemian and Nicomachean Ethics of Aristotle. Journal of Hellenic Studies 100:224.
    A study of the relationship between the Eudemian and Nichomachean Ethics of Aristotle.
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  4.  38
    Matthew Lister (2015). Four Entries for the Rawls Lexicon: Charles Beitz, H.L.A. Hart, Citizen, Sovereignty. In Jon Mandle & David Reidy (eds.), The Cambridge Rawls Lexicon. Cambridge University Press
    These are for entries for _The Cambridge Rawls Lexicon_, edited by Jon Mandle and David Reidy, on H.L.A. Hart, Charles Beitz, Sovereignty, and Citizen.
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  5. Charles Augustus Baylis & Paul Welsh (eds.) (1975). Fact, Value, and Perception: Essays in Honor of Charles A. Baylis. Duke University Press.
    Clark, R. L. Facts, fact-correlates, and fact-surrogates.--Heintz, J. The real subject-predicate asymmetry.--Stenius, E. All men are mortal.--Wilson, N. L. Notes on the form of certain elementary facts.--Binkley, R. The ultimate justification of moral rules.--Castañeda, H. Goodness, intentions, and propositions.--Patterson, R. L. An analysis of faith.--Simpson, E. Discrimination as an example of moral irrationality.--Welsh, P. Osborne on the art of appreciation.--Lachs, J. The omnicolored sky: Baylis on perception.--Strawson, P. F. Causation in perception.--Reid, C. L. Charles A. Baylis: a bibliography.
     
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  6. Charles A. Baylis (1967). Landesman Charles. A Note on Belief. Analysis , Vol. 24 No. 5 , Pp. 180–182. Journal of Symbolic Logic 32 (3):405.
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  7. Arto Laitinen (2003). Charles Taylor and Nicholas H. Smith on Human Constants and Transcendental Arguments. A Review. [REVIEW] SATS: Northern European Journal of Philosophy 4 (2):191-201.
    In the introduction to his Philosophical Papers 1&2 Charles Taylor assures us that his work, while encompassing a range of issues, follows a single, tightly knit agenda. He claims that the central questions concern "philosophical anthropology". Taylor's work on these questions has been presented piecemeal, in the form of articles and papers, and the student has had to imagine what a systematic monograph by Taylor on philosophical anthropology would look like. Neither Hegel, Sources of the Self, Ethics of Authenticity, (...)
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  8.  10
    Ks Tomasz Czernik (2013). Koncepcja tożsamości w poglądach Charles'a Taylora. Filo-Sofija 13 (20).
    Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of (...)
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  9.  11
    Franco A. Carnevale (2013). Charles Taylor, Hermeneutics and Social Imaginaries: A Framework for Ethics Research. Nursing Philosophy 14 (2):86-95.
    Hermeneutics, also referred to as interpretive phenomenology, has led to important contributions to nursing research. The philosophy of Charles Taylor has been a major source in the development of contemporary hermeneutics, through his ontological and epistemological articulations of the human sciences. The aim of this paper is to demonstrate that Taylor's ideas can further enrich hermeneutic inquiry in nursing research, particularly for investigations of ethical concerns. The paper begins with an outline of Taylor's hermeneutical framework, followed by a review (...)
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  10.  6
    Joseph Brent (1993). Charles Sanders Peirce: A Life. History and Philosophy of Logic 14 (2):531-538.
    Charles Sanders Peirce was born in September 1839 and died five months before the guns of August 1914. He is perhaps the most important mind the United States has ever produced. He made significant contributions throughout his life as a mathematician, astronomer, chemist, geodesist, surveyor, cartographer, metrologist, engineer, and inventor. He was a psychologist, a philologist, a lexicographer, a historian of science, a lifelong student of medicine, and, above all, a philosopher, whose special fields were logic and semiotics. He (...)
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  11. Charles Augustus Baylis & Paul Welsh (1975). Fact, Value, and Perception Essays in Honor of Charles A. Baylis. Paul Welsh, Editor. --. Duke University Press.
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  12.  8
    Ian Hunter (2011). Charles Taylor's A Secular Age and Secularization in Early Modern Germany. Modern Intellectual History 8 (3):621-646.
    In this essay I discuss the historical adequacy of Charles Taylor's philosophical history of secularization, as presented in his A Secular Age . I do so by situating it in relation to the contextual historiography of secularization in early modern Europe, with a particular focus on developments in the German Empire. Considering how profoundly conceptions of secularization have been bound to competing religious and political programmes, we must begin our discussion by entertaining the possibility that modern philosophical and historiographic (...)
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  13.  60
    Hailey Huget (2012). Forgiveness, Reconciliation, and Accountability: A Critique of Charles Griswold's Forgiveness Paradigm. Philosophia 40 (2):337-355.
    Abstract In this paper I analyze and critique Charles Griswold’s work Forgiveness: A Philosophical Exploration. Griswold’s theory of forgiveness is structured around the notion that human frailty, imperfection, and susceptibility to unfortunate circumstances are cornerstones of the human experience. While Griswold’s paradigm of forgiveness is compelling on the whole, I argue that this “human frailty thesis” creates unintentional and problematic consequences that undermine major goals of his paradigm. In particular, the human frailty thesis undermines Griswold’s requirement that forgiveness hold (...)
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  14.  53
    Arto Laitinen (2010). Charles Taylor, a Secular Age. [REVIEW] Ethical Theory and Moral Practice 13 (3):353-355.
    Charles Taylor has written three big books on the self-understandings of modern age andmodern individuals. -/- Hegel -/- (1975) focused on one towering figure, and held that Hegel -/- ’ -/- saspirations to overcome modern dualisms are still ours, but Hegelian philosophicalspeculation is not the way to do it. -/- Sources of the Self -/- (1989) ran the intellectual historyfrom peak to peak, stressing the continuous presence of modern tensions and cross- pressures between Enlightenment and Romanticism. -/- A Secular (...)
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  15.  19
    Kei Hiruta (2006). What Pluralism, Why Pluralism, and How? A Response to Charles Ess. Ethics and Information Technology 8 (4):227-236.
    In this critical response to Charles Ess’ ‚Ethical Pluralism and Global Information Ethics’ presented in this Special Issue of Ethics and Information Technology, it is firstly argued that his account of pros hen pluralism can be more accurately reformulated as a three layered doctrine by separating one acceptance of diversity at a cultural level and another at an ethical theoretic level. Following this clarificatory section, the next section considers Ess’ political and sociological reasons for the necessity and desirability of (...)
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  16.  6
    Jason Blakely (2013). How Charles Taylor Philosophizes with History: A Review of Dilemmas and Connections. [REVIEW] Journal of the Philosophy of History 7 (2):231-243.
    Charles Taylor’s latest collection of essays, Dilemmas and Connections, is the most recent installment in his development of a grand history of the rise of a modern, secular age. In this review, I show how the historical narrative that defines Taylor’s late work is in continuity with his earlier hermeneutic commitments, while also allowing him to advance new inquiries into areas as diverse as secularism, religion, nationalism, and human rights discourse. I do this by not only providing a succinct (...)
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  17.  2
    Charles S. Peirce, Christian J. W. Kloesel, Max H. Fisch, Lynn A. Ziegler, Don Roberts & Nathan Houser (1987). Writings of Charles S. Peirce: A Chronological Edition, Volume 3, 1872-1878. Transactions of the Charles S. Peirce Society 23 (2):327-332.
    The PEIRCE EDITION contains large sections of previously unpublished material in addition to selected published works. Each volume includes a brief historical and biographical introduction, extensive editorial and textual notes, and a full chronological list of all of Peirce’s writings, published and unpublished, during the period covered.
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  18. Greg Moses (2013). Charles Sanders Peirce and a Religious Metaphysics of Natureby Leon Niemoczynski, And: God and the World of Signs: Trinity, Evolution, and the Metaphysical Semiotics of C. S. Peirce by Andrew Robinson (Review). Transactions of the Charles S. Peirce Society 49 (1):120-122.
    In the beginning came Firstness along with icons that could represent it to an awakening dreamer. In his 2011 monograph on Charles Sanders Peirce and a Religious Metaphysics of Nature, Leon J. Niemoczynski develops a critical appreciation of Peircean Firstness that arises from “the depths of experience” as “the living ground of will, power, and potential” (15). Explicitly attuned to Robert Corrington’s “ecstatic naturalism,” Niemoczynski works his way through Peirce to Schelling in order to de-theologize the reader’s understanding of (...)
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  19. James Aloysius Mcwilliams, Francis Spellman & James Daniel Collins (1955). Progress in Philosophy Philosophical Studies in Honor of Rev. Doctor Charles A. Hart. Bruce.
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  20. Taede A. Smedes (2008). Taking Theology and Science Seriously Without Category Mistakes: A Response to Ian Barbour. Zygon 43 (1):271-276.
    . In my response to Ian Barbour's criticisms, I first argue for the anthropological dimensions and contextuality of any theology. Next I examine and criticize Barbour's thesis that I am an in‐compatibilist about divine action. Finally I illustrate the fact that I see genuine opportunities for a dialogue between theologians and scientists without apologetics, category mistakes, or relegating theology to the fringes of science, by pointing to evolutionary explanations of religion.
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  21.  2
    Samuel Shearn (2016). Charles Taylor, Nietzsche and Theology in A Secular Age. In Guido Vanheeswijck, Colin Jager & Florian Zemmin (eds.), Working with a Secular Age: Interdisciplinary Perspectives on Charles Taylor's Master Narrative. De Gruyter 263-282.
    In this paper I first sketch out the field of Christian theological responses to Nietzsche with special reference to Merold Westphal and Giles Fraser. This forms the backdrop for my analysis of Taylor. I argue Taylor characterizes Nietzsche as deeply insightful but peculiarly inhuman and employs Nietzsche in his apologetic strategy to highlight the need for strong moral sources for the demands of humanism. I claim that Taylor also makes theological responses to Nietzsche. Taylor holds out hope that a vision (...)
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  22. Charles S. Peirce, Edward C. Moore, Max H. Fisch, Christian J. W. Kloesel, Don D. Roberts & Lynn A. Ziegler (1985). Writings of Charles S. Peirce: A Chronological Edition Vol. 2. Transactions of the Charles S. Peirce Society 21 (2):271-276.
     
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  23. Charles S. Peirce, Max H. Fisch, Christian J. W. Kloesel, Edward C. Moore, Don D. Roberts & Lynn A. Ziegler (1983). Writings of Charles S. Peirce: A Chronological Edition, Vol. I, 1857-1866. Transactions of the Charles S. Peirce Society 19 (1):63-83.
     
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  24. Charles Morton (1995). Aristotelian and Cartesian Logic at Harvard: Charles Morton's a Logick System & William Brattle's Compendium of Logick. Published by the Colonial Society of Massachusetts and Distributed by the University Press of Virginia.
    Machine generated contents note: ARISTOTELIAN AND CARTESIAN LOGIC AT HARVARD -- by Rick Kennedy -- I. Introduction --II. Religiously-Oriented, Dogmatically-Inclined Humanistic Logics from the Renaissance to the Seventeenth Century -- A. Melanchthon and Aristotelianism 01 -- B. Richardson and Ramism 16 -- C. Aristotelianism, Ramism, and Schematic Thinking 25 -- D. Puritan Favoritism From Ramus to Descartes 32 -- E. Cartesian Logic and Christian Skepticism 37 -- F. The Religious and Dogmatic Orientation of The Port-'Royalfogic 42 -- G. Cartesian Logic (...)
     
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  25. Eduardo de la Fuente (2009). Review Essay: Exemplary Stories: On the Uses of Biography in Recent Sociology Alan Sica and Stephen Turner (Eds) The Disobedient Generation: Social Theorists in the Sixties (University of Chicago, 2005); Mathieu Deflem (Ed.) Sociologists in a Global Age: Biographical Perspectives (Ashgate, 2007); Anthony Elliott and Charles Lemert, The New Individualism: The Emotional Costs of Globalization (Routledge, 2006). [REVIEW] Thesis Eleven 97 (1):115-129.
    Review Essay: Exemplary Stories: On the Uses of Biography in Recent Sociology: Alan Sica and Stephen Turner The Disobedient Generation: Social Theorists in the Sixties ; Mathieu Deflem Sociologists in a Global Age: Biographical Perspectives ; Anthony Elliott and Charles Lemert, The New Individualism: The Emotional Costs of Globalization.
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  26.  3
    Charles A. Ellwood (1910). Book Review:Social Organization: A Study of the Larger Mind. Charles Horton Cooley. [REVIEW] Ethics 20 (2):228-.
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  27. Charles A. Baylis (1967). Review: Charles Landesman, A Note on Belief. [REVIEW] Journal of Symbolic Logic 32 (3):405-405.
     
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  28. Charles A. Baylis (1946). Young Frederic Harold. Charles Sanders Peirce. America's Greatest Logician and Most Original Philosopher. A Paper Delivered 15 October 1945, at Milford, Pennsylvania, Before the Pike County Historical Society. Privately Printed 1946, 8 Pp. [REVIEW] Journal of Symbolic Logic 11 (3):100.
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  29. Charles A. Ellwood (1909). Social Organisation: A Study of the Larger Mind, by Charles Horton Cooley. [REVIEW] Ethics 20:228.
     
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  30. Arto Laitinen (2004). A Critique of Charles Taylor's Notions of “Moral Sources” and “Constitutive Goods”. In Jussi Kotkavirta & Michael Quante (eds.), Moral Realism. Acta Philosophica Fennica 73-104.
    In this paper I argue that moral realism does not, pace Charles Taylor, need “moral sources” or “constitutive goods”, and adding these concepts distorts the basic insights of what can be called “cultural” moral realism.1 Yet the ideas of “moral topography” or “moral space” as well as the idea of “ontological background pictures” are valid, if separated from those notions. What does Taylor mean by these notions?
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  31.  48
    A. J. Pinching (2001). HIV and AIDS--Testing, Screening, and Confidentiality: Edited by Rebecca Bennett and Charles A Erin, Oxford, Oxford University Press, 1999, 285 Pages, Pound35.00. [REVIEW] Journal of Medical Ethics 27 (3):212-212.
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  32.  8
    James A. McWilliams (1955). Presentation of Volume, Progress in Philosophy, to Charles A. Hart in Recognition of His Twenty-Five Years as National Secretary of the Association. Proceedings of the American Catholic Philosophical Association 29:43-43.
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  33.  5
    William G. Hoy (2014). Kenneth J. Doka, Amy S. Tucci, Charles A. Corr, and Bruce Jennings : End-of-Life Ethics: A Case Study Approach. Theoretical Medicine and Bioethics 35 (5):395-399.
    As readers of Theoretical Medicine and Bioethics undoubtedly know, edited books can be highly uneven in their quality, with some chapters excelling in content, depth, and readability while others languish in mediocrity. Volumes in an annually issued series run an even greater risk of suffering the plague of inferiority, especially after many years of fame and success. End-of-Life Ethics: A Case Study Approach clearly overcomes these maladies and provides readers with an excellent collection of well-written, thought-provoking essays.The Hospice Foundation of (...)
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  34.  2
    J. A. McWilliams (1957). Commentary on Charles A. Hart. Proceedings of the American Catholic Philosophical Association 31:91-95.
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  35.  5
    Edwin A. Burtt (1925). Book Review:A Philosophical Study of Mysticism. Charles A. Bennett. [REVIEW] Ethics 35 (2):200-.
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  36.  2
    Frank A. Fetter (1911). Book Review:Sociology and Modern Social Problems. Charles A. Ellwood. [REVIEW] Ethics 21 (4):500-.
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  37. Frank A. Fetter (1910). Sociology and Modern Social Problems, by Charles A. Ellwood. [REVIEW] Ethics 21:500.
     
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  38. Harold A. Larrabee (1938). Book Review:A History of Social Philosophy. Charles A. Ellwood. [REVIEW] Ethics 49 (1):109-.
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  39. Jack Meiland (1973). The Historical Relativism of Charles A. Beard. History and Theory 12 (4):405-413.
    Despite seemingly ambiguous writings, Beard is a relativist. Beard states that if historical conceptions are relative, then relativity is relative; this is not a rejection of relativism. As times change, doctrines become outmoded. Beard's times were right for relativism, so he was a relativist, despite his knowledge of its eventual demise. Relativism cannot provide the historian with a frame of reference to interpret the "totality of history." He must choose a comprehensive and informed frame. Beard seems to indicate that historians (...)
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  40. S. Radhakrishnan & Charles Alexander Moore (1960). A Source Book in Indian Philosophy Edited by Sarvepalli Radhakrishnan and Charles A. Moore. Princeton University Press.
     
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  41. J. A. Smith (1928). Charles A. Beard, Ed. Whither Mankind: A Panorama of Modern Civilisation. [REVIEW] Hibbert Journal 27:744.
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  42. Michael Brownstein (2010). Conceptuality and Practical Action: A Critique of Charles Taylor's Verstehen Social Theory. Philosophy of the Social Sciences 40 (1):59-83.
    In their recent debate, Hubert Dreyfus rejects John McDowell’s claim that perception is permeated with "mindedness" and argues instead that ordinary embodied coping is largely "nonconceptual." This argument has important, yet largely unacknowledged consequences for normative social theory, which this article demonstrates through a critique of Charles Taylor’s Verstehen thesis. If Dreyfus is right that "the enemy of expertise is thought," then Taylor is denied his defense against charges of relativism, which is that maximizing the interpretive clarity of social (...)
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  43.  10
    Francesco Bellucci (2013). Diagrammatic Reasoning: Some Notes on Charles S. Peirce and Friedrich A. Lange. History and Philosophy of Logic 34 (4):293 - 305.
    According to the received view, Charles S. Peirce's theory of diagrammatic reasoning is derived from Kant's philosophy of mathematics. For Kant, only mathematics is constructive/synthetic, logic being instead discursive/analytic, while for Peirce, the entire domain of necessary reasoning, comprising mathematics and deductive logic, is diagrammatic, i.e. constructive in the Kantian sense. This shift was stimulated, as Peirce himself acknowledged, by the doctrines contained in Friedrich Albert Lange's Logische Studien (1877). The present paper reconstructs Peirce's reading of Lange's book, and (...)
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  44.  32
    Richard Gelwick (1997). Faith as a First Principle in Charles McCoy's Theology and Ethics. Tradition and Discovery 24 (3):29-40.
    Charles McCoy’s Christian theology and ethics are based in a covenantal understanding that provides a way for Christians to engage the many views in the modern university. McCoy’s approach has both openness and commitment; it is akin to and supported by the fiduciary thought of Johannes Cocceius, H. R. Niebuhr, and Michael Polanyi. By seeing the way faith as trust operates in human beings, McCoy has laid foundations for Christian theology in a muticultural and pluralistic age. Most important is (...)
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  45.  34
    Edward Sherman (2005). Authenticity and Diversity: A Comparative Reading of Charles Taylor and Martin Heidegger. Dialogue 44 (1):145-160.
    Authenticity and diversity have both become catch words in contemporary North Atlantic societies. What has not, however, been widely explored is the interrelation ofthese two ideas. To this end, the present article takes up the sometime convergent, sometime divergent writings of Charles Taylor and Martin Heidegger, drawing out their thoughts on authenticity and showing how they can serve as a ground for a new form of cultural diversity. For both, authentic being-in-the-world affords us access to our own deep reservoir (...)
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  46.  3
    Rosslyn Ives (2016). Charles Darwin: A Great Scientist. Australian Humanist, The 121:1.
    Ives, Rosslyn On February 12, Humanists and many others around the world will celebrate Charles Darwin's birthday. We do this because his most significant contribution to human knowledge, as set out in On Origin of the Species, is the evidence and arguments for evolution by natural selection. By taking a scientific approach, Darwin along with many others changed the way humans understand their origins and place in the biosphere. We are not the product of special creation, but rather naturally (...)
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  47.  16
    Brenda Lyshaug (2004). Authenticity and the Politics of Identity: A Critique of Charles Taylor's Politics of Recognition. Contemporary Political Theory 3 (3):300.
    This essay evaluates Charles Taylor's defence of a politics of recognition in light of his broader account of modern identity and the self. I argue that his call for a politics of recognition betrays what is most ethically promising in his own account of modern subjectivity – namely, its emphasis on and affirmation of inner multiplicity. The first part of the paper identifies the ways in which his account of the self affirms inner multiplicity. The second part of the (...)
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  48.  8
    Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope John Paul (...)
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  49.  12
    Ruth Abbey (2006). Turning or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser. Contemporary Political Theory 5 (2):163.
    Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. Ian Fraser offers a systematic, critical exploration of the nature of Taylor's Catholicism as it appears in his writings. This reply to Fraser endorses his belief in the importance of looking carefully at Taylor's religious views. However, it raises doubts about some of Fraser's particular arguments and conclusions, and aims to foster a clearer understanding (...)
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  50.  34
    Paul James Crittenden (2009). A Secular Age: Reflections on Charles Taylor′s Recent Book. Sophia 48 (4):469-478.
    Charles Taylor in A Secular Age describes the modern secular age as one in which ‘the eclipse of all goals beyond human flourishing … falls within the range of an imaginable life for masses of people’. This article reflects on his historico-analytic investigation of the emergence of modern secularity and his account of how it shapes the current conditions of belief. Taylor challenges the widespread presumption against belief mainly on ethical considerations, especially what counts as human fulfilment. The article (...)
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