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Christopher Hughes [28]Chris Hughes [7]Christina Hughes [4]
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Profile: Christopher Hughes (King's College London)
  1.  99
    Mary Kalantzis, Bill Cope & Chris Hughes (1985). Pluralism and Social Reform: A Review of Multiculturalism in Australian Education. [REVIEW] Thesis Eleven 10 (1):195-215.
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  2. Christopher Hughes (2004). Kripke: Names, Necessity, and Identity. Oxford University Press.
    Saul Kripke, in a series of classic writings of the 1960s and 1970s, changed the face of metaphysics and philosophy of language. Christopher Hughes offers a careful exposition and critical analysis of Kripke's central ideas about names, necessity, and identity. He clears up some common misunderstandings of Kripke's views on rigid designation, causality and reference, and the necessary a posteriori and contingent a priori. Through his engagement with Kripke's ideas Hughes makes a significant contribution to ongoing debates on, inter alia, (...)
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  3.  37
    Christopher Hughes (2015). Denying Privilege. Analytic Philosophy 56 (3):210-228.
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  4. Christopher Hughes (1997). Same-Kind Coincidence and the Ship of Theseus. Mind 106 (421):53-67.
    Locke thought that it was impossible for there to be two things of the same kind in the same place at the same time. I offer (what looks to me like) a counterexample to that principle, involving two ships in the same place at the same time. I then consider two ways of explaining away, and one way of denying, the apparent counterexample of Locke's principle, and I argue that none is successful. I conclude that, although the case under discussion (...)
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  5. Christopher Hughes & Robert Merrihew Adams (1992). Miracles, Laws of Nature and Causation. Aristotelian Society Supplementary Volume 66 (66):179 - 224.
  6.  63
    Christopher Hughes (1989). On a Complex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology. Cornell University Press.
    [I] Divine Simplicity: God and His Existence Types of Divine Simplicity Of the properties ascribed to God in Aquinas' natural theology, we may call one sort ...
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  7. Christopher Hughes (1999). Bundle Theory From A to B. Mind 108 (429):149-156.
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  8.  61
    Christopher Hughes (1997). An Incredible Coincidence? Mind 106 (424):769-772.
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  9.  14
    Christopher Hughes (2016). Augustine on Will, Freedom, and Foreknowledge: De Libero Arbitrio, III, 1–3. Religious Studies 52 (3):315-332.
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  10.  50
    Christopher Hughes (2005). More Fuss About Formulation: Sider (and Me) on Three- and Four-Dimensionalism. Dialectica 59 (4):463–480.
    Sider has argued that four‐dimensionalism can be given a clear and coherent formulation, and has attempted to provide one. He has also argued that three‐dimensionalism resists adequate formulation. I argue that Sider's worries about whether there is an adequate formulation of three‐dimensionalism are misplaced, and suggest a formulation of three‐dimensionalism different from the ones considered and rejected by Sider. I then give a ‘matching’ formulation of four‐dimensionalism, and argue that it captures four‐dimensionalism better than Sider's own formulation of that doctrine.
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  11.  5
    Christopher Hughes (2015). The Consequence Argument and the Definition of Determinism. Revista Portuguesa de Filosofia 71 (4):705-724.
    Resumo Peter van Inwagen no seu An Essay of Free Will e, no muito mais tarde, “The Consequence Argument” formula várias versões daquilo que designou por “o argumento de consequência”. van Inwagen descreveu o “argumento da consequência” como um argumento para a incompatibilidade do determinismo com o livre arbítrio. Contudo, o autor deste artigo argumenta que a mais recente formulação do argumento da consequência não é, tal como está, um argumento para a incompatibilidade do determinismo com o livre arbítrio. Embora (...)
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  12.  74
    Christopher Hughes (2000). Three Cosmological Arguments. Ratio 13 (3):213–233.
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  13.  70
    Christopher Hughes (1994). The Essentiality of Origin and the Individuation of Events. Philosophical Quarterly 44 (174):26-44.
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  14.  28
    Chris Hughes (2013). The Autonomous Animal: Self-Governance and the Modern Subject. Contemporary Political Theory 12 (3):e12.
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  15.  30
    Chris Hughes (2012). Dialogue Between Fukuyama's Account of the End of History and Derrida's Hauntology. Journal of Philosophy: A Cross-Disciplinary Inquiry 7 (18):13-26.
    This paper explores the relationship between Fukuyama’s account of history and Derrida’s theory of hauntology. Initially, I use Derrida’s idea of hauntology tocritique Fukuyama’s account of an end of history. I argue that Derrida’s idea of a hauntology is a valuable theoretical tool for theorising about politics, sinceDerrida shows that the death of a particular social/political system (e.g. Communism) does not entail the death/devaluing of the thinker(s) who inspired that system, since critics of the contemporary social and political order may (...)
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  16.  40
    Christopher Hughes (2011). Conspecific Coincidence and Mutual Incorporation. Philosophical Perspectives 25 (1):241-252.
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  17.  40
    Christopher Hughes (1986). Is a Thing Just the Sum of its Parts? Proceedings of the Aristotelian Society 86:213-234.
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  18.  34
    Christopher Hughes (1998). Negative Existentials, Omniscience, and Cosmic Luck. Religious Studies 34 (4):375-401.
    Suppose there are possible worlds in which God exists but Anselm does not. Then (I argue) there are possible worlds in which Anselm does not exist, but God cannot even entertain the thought that he does not. In such worlds Anselm does not exist, but God does not know that. This, I argue, is incompatible with (a straightforward construal of) the doctrine of God's essential omniscience. Considerations involving negative existentials also call into question a certain picture of creation, on which (...)
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  19.  22
    Christopher Hughes (1995). Reasoned Faith. Faith and Philosophy 12 (3):426-431.
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  20.  22
    Christina Hughes & Malcolm Tight (1995). The Myth of the Learning Society. British Journal of Educational Studies 43 (3):290 - 304.
    The learning society has been advocated as an answer to current economic, political and social problems by a wide coalition of interests, including politicians, employers and educators. Here we critically analyse the concept as a myth; that is, as an idea which may or may not have validity, but which many people believe in. For the purpose of this analysis, the learning society is set alongside four other myths upon which it builds: those of productivity, change, lifelong education and the (...)
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  21. Christina Hughes & Malcolm Tight (1995). The Myth of the Learning Society. British Journal of Educational Studies 43 (3):290-304.
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  22.  16
    Christopher Hughes (1996). Matter and Individuation in Aquinas. History of Philosophy Quarterly 13 (1):1 - 16.
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  23.  3
    Chris Hughes (2010). Time and World Politics. Contemporary Political Theory 9 (4):510.
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  24. Christopher Hughes (1997). Aquinas on Continuity and Identity. Medieval Philosophy and Theology 6 (93):93-108.
  25. Christopher Hughes (1998). Matter and Actuality in Aquinas. Revue Internationale de Philosophie 52 (204):269-286.
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  26. Christopher Hughes (2002). On the Real Distinction Between Persons and Their Bodies'. In Michele Marsonet (ed.), The Problem of Realism. Ashgate 82.
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  27. Christopher Hughes (2005). Aquinas. Routledge.
    First published in 2008. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  28. Christopher Hughes (2015). Aquinas on Being, Goodness, and God. Routledge.
    Thomas Aquinas is one of the most important figures in the history of philosophy and philosophical theology. Relying on a deep understanding of Aristotle, Aquinas developed a metaphysical framework that is comprehensive, detailed, and flexible. Within that framework, he formulated a range of strikingly original and carefully explicated views in areas including natural theology, philosophy of mind, philosophical psychology, and ethics. In this book_, _Christopher Hughes focuses on Aquinas’s thought from an analytic philosophical perspective. After an overview of Aquinas’s life (...)
     
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  29. Christopher Hughes (2015). Aquinas and Central Problems of Philosophy: Mind, Metaphysics, and Philosophical Theology. Routledge.
    Thomas Aquinas was the most influential philosopher of the Middle Ages, and one of the most famous Christian theologians of all time. His philosophy is a powerful synthesis of Aristotle and Plato presented within a Christian framework. His "five ways" to prove the existence of God are studied by undergraduates on many theology and philosophy of religion courses. Apart from his specifically theological works, he spent much of his time writing about metaphysics, all of which was to have important ramifications (...)
     
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  30. Christopher Hughes (2005). Aquinas on Being, Goodness, and God. Routledge.
    Thomas Aquinas was the most influential philosopher of the Middle Ages, and one of the most famous Christian theologians of all time. His philosophy is a powerful synthesis of Aristotle and Plato presented within a Christian framework. His "five ways" to prove the existence of God are studied by undergraduates on many theology and philosophy of religion courses. Apart from his specifically theological works, he spent much of his time writing about metaphysics, all of which was to have important ramifications (...)
     
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  31. Christopher Hughes (2005). Aquinas on Mind, Metaphysics and Theology. Routledge.
    Thomas Aquinas was the most influential philosopher of the Middle Ages, and one of the most famous Christian theologians of all time. His philosophy is a powerful synthesis of Aristotle and Plato presented within a Christian framework. His "five ways" to prove the existence of God are studied by undergraduates on many theology and philosophy of religion courses. Apart from his specifically theological works, he spent much of his time writing about metaphysics, all of which was to have important ramifications (...)
     
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  32. Christina Hughes & Loraine Blaxter (2007). Feminist Appropriations of Bourdieu : The Case of Social Capital. In Terry Lovell (ed.), (Mis)Recognition, Social Inequality and Social Justice: Nancy Fraser and Pierre Bourdieu. Routledge
  33. Christopher Hughes (1996). Giving the Skeptic Her Due? Epistemologia 19 (2):309-326.
     
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  34. Christopher Hughes (2004). Kripke: Names Necessity and Identity. Oxford University Press Uk.
    Saul Kripke, in a series of classic writings of the 1960s and 1970s, changed the face of metaphysics and philosophy of language. Christopher Hughes offers a careful exposition and critical analysis of Kripke's central ideas about names, necessity, and identity. He clears up some common misunderstandings of Kripke's views on rigid designation, causality and reference, the necessary and the contingent, the a posteriori and the a priori. Through his engagement with Kripke's ideas Hughes makes a significant contribution to ongoing debates (...)
     
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  35. Chris Hughes (2011). Liberal Democracy as the End of History: Fukuyama and Postmodern Challenges. Routledge.
    Introduction -- Methodology : an approach to philosophical analysis -- Fukuyama I : the concept of a history with universal direction and end point -- Fukuyama II : why does history end in liberal democracy? -- Postmodern perspectives on the flow of time -- Questioning the universality of human nature -- The myth of the individual : how "I" is constructed and gives an account of itself -- A theory of a history which ends in liberal democracy through a reading (...)
     
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  36. Chris Hughes (2013). The Autonomous Animal: Self-Governance and the Modern Subject. Contemporary Political Theory 12 (3):e12-e14.
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  37. Chris Hughes (2010). Time and World Politics. Contemporary Political Theory 9 (4):510-512.
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  38. Patricia Matthews, Scott MacDonald & Christopher Hughes (1992). On a Complex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology. Philosophical Review 101 (4):956.
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