Search results for 'Charles Cooper' (try it on Scholar)

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  1.  8
    Charles Cooper (ed.) (1972/1973). Science, Technology and Development. London,F. Cass.
    Science, Technology and Production in the Underdeveloped Countries: An Introduction By Charles Cooper* The uncritical notion that it would be easy to orient ...
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  2.  20
    N. Timothy, Charles R. Plott, A. U. Zarazaga, E. Carlos, Increase Suburban Income Growth, Russell W. Cooper, Third Federal Reserve District A. U. Mester, J. Loretta, Bank Closure A. U. Mailath & J. George (1993). Caltech Social Science Working Paper. Inquiry 1994:10.
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  3.  7
    John Charles Cooper (1992). The Philosophy of John Scottus Eriugena. Idealistic Studies 22 (3):232-234.
  4.  3
    Andrew Abbott, Philippe Bourgois, Teresa Chataway, Daniel Chirot, Frederick Cooper, Brian Donovan, Mauro Guillen, Gary Hamilton, Douglas Harper & Charles Hirschman (2000). Acknowledgment of External Reviewers for 1999. Theory and Society 29 (149):149-150.
  5.  1
    Nicholas Asher, Graciela De Pierris, Paul Gomberg, Robert E. Goodin, Charles W. Mills, Jordan Howard Sobel, Andrew Levine, Frank Cunningham, W. J. Waluchow & Wesley Cooper (1989). Tp [\ Canadian (Q\ JJJournal of£| Philosophy. Philosophy 19 (3).
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  6. John Charles Cooper (1972). A New Kind of Man. Philadelphia,Westminster Press.
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  7. Charles R. Embry & Barry Cooper (eds.) (2005). Philosophy, Literature, and Politics: Essays Honoring Ellis Sandoz. University of Missouri.
    The essays in this collection honor Professor Ellis Sandoz, Hermann Moyse Jr. Distinguished Professor of Political Science, Louisiana State University, and founding director of the Eric Voegelin Institute for American Renaissance Studies, an institute located at Louisiana State University and devoted to research and publication in the fields of political philosophy, constitutional law, and Voegelin studies. Without the tireless leadership—both academic and economic—of Ellis Sandoz, who was one of Eric Voegelin’s early students and his first American doctoral candidate at the (...)
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  8. Jorge J. E. Gracia, William Cooper, Francis M. Myers, Iván Jaksić, Donald L. Schmidt & Charles Schofield (1989). Latin American philosophy in the twentieth century. Man, values and the search for philosophical identity, 1 vol. Revue Philosophique de la France Et de l'Etranger 179 (4):611-612.
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  9. Charles J. Vierck & Brian Y. Cooper (1980). Contextual Determinants of Pain Reactions. Behavioral and Brain Sciences 3 (2):314.
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  10. 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, (...)
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  11. Wesley Cooper (2002). The Unity of William James's Thought. Vanderbilt University Press.
    Wesley Cooper opposes the traditional view of William Jamesís philosophy which dismissed it as fragmented or merely popular, arguing instead that there is a systematic philosophy to be found in James's writings. His doctrine of pure experience is the binding thread that links his earlier psychological theorizing to his later epistemological, religious, and pragmatic concerns.
     
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  12.  2
    David E. Cooper (1984). Metaphors We Live By: David E. Cooper. Royal Institute of Philosophy Supplement 18:43-58.
    Aside from aperçus of Kant, Nietzsche, and of course, Aristotle, metaphor has not, until recently, received its due. The dominant view has been Hobbes': metaphors are an ‘abuse’ of language, less dangerous than ordinary equivocation only because they ‘profess their inconstancy’.
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  13. David E. Cooper (1997). Wittgenstein, Heidegger and Humility: David E. Cooper. Philosophy 72 (279):105-123.
    In 1929, doubtless to the discomfort of his logical positivist host Moritz Schlick, Wittgenstein remarked, ‘To be sure, I can understand what Heidegger means by Being and Angst ’ . I return to what Heidegger meant and Wittgenstein could understand later. I begin with that remark because it has had an instructive career. When the passage which it prefaced was first published in 1965, the editors left it out—presumably to protect a hero of ‘analytic’ philosophy from being compromised by an (...)
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  14.  12
    Sébastien Charles (2002). Berkeley's Principles and Dialogues. Background Source Materials Charles J. McCracken Et Ian C. Tipton Collection «Cambridge Philosophical Texts in Context» Cambridge, Cambridge University Press, 2000, X, 300 P. [REVIEW] Dialogue 41 (04):807-.
  15.  4
    Tom Cooper (1995). A Conference Report Worth Reading: A Report Review by Tom Cooper. Journal of Mass Media Ethics 10 (3):188 – 190.
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  16.  1
    Wesley Cooper (2007). Review: The Cambridge Companion to Peirce. [REVIEW] Review of Metaphysics 60 (4):875-878.
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  17. S. Charles (forthcoming). Session of the Charles S. Peirce Society. Semiotics.
     
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  18. Robert Kay Guan Chia & Robert Cooper (1998). In the Realm of Organisation Essays for Robert Cooper.
     
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  19. Thomas Cooper & Udo Thiel (2001). Philosophical Writings of Thomas Cooper. Monograph Collection (Matt - Pseudo).
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  20. Keith J. Cooper (1985). Scientific Method and the Appraisal of Religion: KEITH J. COOPER. Religious Studies 21 (3):319-329.
    In looking for criteria by which to assess religious conceptual systems, many philosophers have turned for help to scientific methodology. Perhaps this is because they felt philosophers of science were themselves looking in the right epistemological direction, and had a viable way of describing what they saw. Richard Swinburne has provided a strong, sustained treatment of the application of scientific method to religious truth claims, in The Existence of God . He there makes use of what he sees as ‘the (...)
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  21. David E. Cooper (1983). The Free Man: David E. Cooper. Royal Institute of Philosophy Supplement 15:131-145.
    Not long after the historian, Seeley, had defined ‘perfect liberty’ as ‘the absence of all government’, Oscar Wilde wrote that a man can be totally free even in that granite embodiment of governmental constraint, prison. Ten years after Mill's famous defence of civil freedoms, On Liberty , Richard Wagner declaimed: I'll put up with everything—police, soldiers, muzzling of the press, limits on parliament… Freedom of the spiriti is the only thing for men to be proud of and which raises them (...)
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  22. David E. Cooper (1995). Technology: Liberation or Enslavement?: David E. Cooper. Royal Institute of Philosophy Supplement 38:7-18.
    The week, twenty-five years ago, of the Apollo spacecraft's return visit to the moon was described by Richard Nixon as the greatest since the Creation. Across the Atlantic, a French Academician judged the same event to matter less than the discovery of a lost etching by Daumier. Attitudes to technological achievement, then, differ. And they always have. Chuang-Tzu, over 2,000 years ago, relates an exchange between a Confucian passer-by and a Taoist gardener watering vegetables with a bucket drawn from a (...)
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  23.  2
    Maurice Platnauer (1953). The Latin Hexameter Charles Gordon Cooper: An Introduction to the Latin Hexameter. Pp. Ix + 70. Melbourne and London: Macmillan, 1952. Limp Cloth, 7s. 6d. Net. [REVIEW] The Classical Review 3 (3-4):167-168.
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  24.  1
    Charles Duffy (1950). James Fenimore Cooper. Thought: A Journal of Philosophy 25 (1):175-175.
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  25.  3
    Richard M. Gale (2004). The Still Divided Self of William James: A Response to Pawelski and Cooper. Transactions of the Charles S. Peirce Society 40 (1):153 - 170.
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  26. Patrick Shade (1995). Ron L. Cooper, "Heidegger and Whitehead: A Phenomenological Examination Into the Intelligibility of Experience". [REVIEW] Transactions of the Charles S. Peirce Society 31 (1):246.
     
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  27. Douglas R. Anderson & Charles S. Peirce (1995). Strands of System the Philosophy of Charles Peirce. Monograph Collection (Matt - Pseudo).
     
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  28. Kenneth Laine Ketner (1998). His Glassy Essence: An Autobiography of Charles Sanders Peirce. Vanderbilt University Press.
    Charles Sanders Peirce , the most important and influential of the classical American philosophers, is credited as the inventor of the philosophical school of pragmatism. The scope and significance of his work have had a lasting effect not only in several fields of philosophy but also in mathematics, the history and philosophy of science, and the theory of signs, as well as in literary and cultural studies. Largely obscure until after his death, Peirce's life has long been a (...)
     
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  29.  10
    Charles Blattberg (2006). Modern Social Imaginaries Charles Taylor Durham, NC: Duke University Press, 2004, 215 Pp., $18.95 Paper. [REVIEW] Dialogue 45 (1):183.
    Review of Charles Taylor's book, Modern Social Imaginaries.
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  30. Charles S. Peirce & Kenneth Laine Ketner (1977). Charles Sanders Peirce Complete Published Works, Including Selected Secondary Materials : Microfiche Collection. Johnson Associates.
     
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  31.  9
    Ruth Abbey (ed.) (2004). Charles Taylor. Cambridge University Press.
    Charles Taylor is beyond question one of the most distinctive figures in the landscape of contemporary philosophy. In a time of increasing specialization Taylor's ability to contribute to philosophical conversations across a wide spectrum of ideas is distinctive and impressive. These areas include moral theory, theories of subjectivity, political theory, epistemology, hermeneutics, philosophy of mind, philosophy of language and aesthetics. His most recent writings have seen him branching into the study of religion. Written by a team of international (...)
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  32.  15
    Carl R. Hausman (1993). Charles S. Peirce's Evolutionary Philosophy. Cambridge University Press.
    In this systematic introduction to the philosophy of Charles S. Peirce, the author focuses on four of Peirce's fundamental conceptions: pragmatism and Peirce's development of it into what he called 'pragmaticism'; his theory of signs; his phenomenology; and his theory that continuity is of prime importance for philosophy. He argues that at the centre of Peirce's philosophical project is a unique form of metaphysical realism, whereby continuity and evolutionary change are both necessary for our understanding of experience. In (...)
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  33.  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. (...)
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  34.  2
    Sandra B. Rosenthal (1994). Charles Peirce's Pragmatic Pluralism. State University of New York Press.
    This work runs counter to the traditional interpretations of Peirce's philosophy by eliciting an inherent strand of pragmatic pluralism that is embedded in the very core of his thought and that weaves his various doctrines into a systematic ...
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  35. Jaime Nubiola, The Spanish Mathematician Ventura Reyes Prósper and His Connections with Charles S. Peirce and Christine Ladd-Franklin. Arisbe. The Peirce Gateway.
    In this paper the relations between the almost unknown Spanish mathematician Ventura Reyes Prósper (1863-1922) with Charles S. Peirce and Christine Ladd-Franklin are described. Two brief papers from Reyes Prósper published in El Progreso Matemático 12 (20 December 1891), pp. 297-300, and 18 (15 June 1892) pp. 170-173 on Ladd-Franklin, and on Peirce and Mitchell, respectively, are translated for first time into English and included at the end of the paper.
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  36. Charles S. Peirce & Victoria Welby (1977). Semiotic and Significs the Correspondence Between Charles S. Peirce and Lady Victoria Welby. Monograph Collection (Matt - Pseudo).
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  37. Gerard Deledalle (2001). Charles S. Peirce's Philosophy of Signs: Essays in Comparative Semiotics. Indiana University Press.
    [Note: Picture of Peirce available] Charles S. Peirce’s Philosophy of Signs Essays in Comparative Semiotics Gérard Deledalle Peirce’s semiotics and metaphysics compared to the thought of other leading philosophers. "This is essential reading for anyone who wants to find common ground between the best of American semiotics and better-known European theories. Deledalle has done more than anyone else to introduce Peirce to European audiences, and now he sends Peirce home with some new flare."—Nathan Houser, Director, Peirce Edition Project (...)
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  38.  46
    John F. Boler (1963). Charles Peirce and Scholastic Realism. Seattle, University of Washington Press.
    IN 1903, commenting on an article he had written more than thirty years before, Charles Peirce said that he had changed his mind on many issues at least a half-dozen times but had "never been able to think differently on that question of nominalism and realism" (1.20). For anyone acquainted with Peirce's writings, this remark alone could justify a study of "that question.".
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  39.  7
    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 (...)
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  40.  11
    Jeremy Dunham (2015). Idealism, Pragmatism, and the Will to Believe: Charles Renouvier and William James. British Journal for the History of Philosophy 23 (4):1-23.
    This article investigates the history of the relation between idealism and pragmatism by examining the importance of the French idealist Charles Renouvier for the development of William James's ‘Will to Believe’. By focusing on French idealism, we obtain a broader understanding of the kinds of idealism on offer in the nineteenth century. First, I show that Renouvier's unique methodological idealism led to distinctively pragmatist doctrines and that his theory of certitude and its connection to freedom is worthy of (...)
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  41.  6
    Alice Le Goff (2015). Stratification, luttes sociales et démocratie chez Charles Wright Mills. Astérion 13.
    Dans cet article, nous développons une réflexion sur le conflit en démocratie en nous appuyant sur une étude du parcours et des travaux de Charles Wright Mills. Comme celle de Pierre Bourdieu qui lui fait écho sur de nombreux points et avec laquelle nous l’entrecroisons, la démarche de Mills fournit les bases d’une réflexion sur les conditions sociales d’une authentique conflictualité démocratique, orientée vers une déconstruction de certaines formes de domination. Tout d’abord, le travail de Mills intègre un (...)
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  42.  57
    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 (...)
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  43.  27
    Piers J. Hale (2013). Monkeys Into Men and Men Into Monkeys: Chance and Contingency in the Evolution of Man, Mind and Morals in Charles Kingsley's Water Babies. [REVIEW] Journal of the History of Biology 46 (4):551-597.
    The nineteenth century theologian, author and poet Charles Kingsley was a notable populariser of Darwinian evolution. He championed Darwin’s cause and that of honesty in science for more than a decade from 1859 to 1871. Kingsley’s interpretation of evolution shaped his theology, his politics and his views on race. The relationship between men and apes set the context for Kingsley’s consideration of these issues. Having defended Darwin for a decade in 1871 Kingsley was dismayed to read Darwin’s account of (...)
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  44.  63
    Matthew Walhout (2010). Looking to Charles Taylor and Joseph Rouse for Best Practices in Science and Religion. Zygon 45 (3):558-574.
    People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as (...)
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  45.  49
    James Doyle (2010). Socrates and Gorgias. Phronesis 55 (1):1-25.
    In this paper I try to solve some problems concerning the interpretation of Socrates' conversation with Gorgias about the nature of rhetoric in Plato's Gorgias (448e6-461b2). I begin by clarifying what, ethically, is at stake in the conversation (section 2). In the main body of the paper (sections 3-6) I address the question of what we are to understand Gorgias as believing about the nature of rhetoric: I criticise accounts given by Charles Kahn and John Cooper, and suggest (...)
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  46.  17
    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 (...)
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  47.  15
    Keith A. Wilson (2014). Review of Charles Travis, Perception: Essays After Frege. [REVIEW] Notre Dame Philosophical Reviews 2014 (April).
    Charles Travis’s new collection on perception brings together eleven of his previously published essays on this topic, some of which are substantially revised, plus one new essay. The intentionally ambiguous subtitle hints at the author’s endorsement of Fregean anti-psychologism, though influences from Wittgenstein and Austin are equally apparent. The work centres around two major questions in the philosophy of mind and perception. First, Travis argues against the view that perceptual experience, as distinct from perceptual judgement or belief, is (...)
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  48.  32
    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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  49.  35
    Ruth Abbey (2002). Pluralism in Practice: The Political Thought of Charles Taylor. Critical Review of International Social and Political Philosophy 5 (3):98-123.
    This review article outlines some of the major contributions made to political theory by Charles Taylor. It focuses on his relationship to liberalism, his contribution to the understanding of democracy and his analysis of the politics of recognition. Several lines of critique of Taylor's thought on these issues are also explored. Some reflections on Taylor's style of theorising about politics are offered, and the question of whether he is a conservative or critical theorist is examined.
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  50.  25
    Peter Woodford (2012). Specters of the Nineteenth Century: Charles Taylor and the Problem of Historicism. [REVIEW] Journal of Religious Ethics 40 (1):171-192.
    This paper identifies and analyzes the problem of historicism in Charles Taylor's work overall, but with particular emphasis on his most recent publication, A Secular Age. I circumscribe the problem of historicism through reference to the nineteenth-century German philosophical tradition in which it developed, in particular in the thought of Wilhelm Dilthey. I then trace the structural similarities between the notions of history to be found in the thought of Taylor and Dilthey and how these structural similarities raise (...)
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