Search results for 'Colin Oakes' (try it on Scholar)

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  1. Colin Oakes (1999). Interpretations of Intuitionist Logic in Non-Normal Modal Logics. Journal of Philosophical Logic 28 (1):47-60.score: 240.0
    Historically, it was the interpretations of intuitionist logic in the modal logic S4 that inspired the standard Kripke semantics for intuitionist logic. The inspiration of this paper is the interpretation of intuitionist logic in the non-normal modal logic S3: an S3 model structure can be 'looked at' as an intuitionist model structure and the semantics for S3 can be 'cashed in' to obtain a non-normal semantics for intuitionist propositional logic. This non-normal semantics is then extended to intuitionist quantificational logic.
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  2. Richard Bradley, Roya Sorensen, Mirror Notation & Philip Kremer (1999). Colin Oakes/Interpretations of Intuitionist Logic in Non-Normal Modal Logics 47–60 Aviad Heifetz/Iterative and Fixed Point Common Belief 61–79 Dw Mertz/the Logic of Instance Ontology 81–111. [REVIEW] Journal of Philosophical Logic 28:661-662.score: 90.0
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  3. Kenneth Oakes (2012). Karl Barth on Theology and Philosophy. Oup Oxford.score: 60.0
    This book is an analysis of Karl Barth's understanding of the relationship between theology and philosophy. Kenneth Oakes shows the complexity and variability of Barth's thoughts on theology and philosophy and challenges the typical views that Barth was either too hostile towards philosophy or too indebted to it.
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  4. Guy Oakes (1988). Rickert's Value Theory and the Foundations of Weber's Methodology. Sociological Theory 6 (1):38-51.score: 30.0
    The general area of this essay is an issue left unexplored by the tradition of commentary on Rickert's philosophy and Weber's methodology: the question of the relationship between Rickert's value theory and the validity of Weber's methodological positions. Within this area, the essay focuses on the question of the relationship between Rickert's analysis of the problem of the objectivity of values and Weber's conception of the objectivity of the cultural sciences. The thesis defended is that a solution to Weber's problem (...)
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  5. Robert Oakes (2008). Life, Death, and the Hiddenness of God. International Journal for Philosophy of Religion 64 (3):155 - 160.score: 30.0
    Many philosophers have contended that (traditional) theism or supernaturalism suffers from what can properly be called the Problem of Divine Hiddenness (the PDH ). [See Howard-Snyder and Moser 2002]. Moreover, it is the contention of many proponents of the PDH that this “problem,” if, indeed, not just a component of the “problem of evil,” bears a striking similarity to the latter. Specifically, at the heart of this ostensible difficulty for theism is that Divine “Hiddenness,” like pain and suffering—or at least (...)
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  6. Michele C. Henderson, M. Gregory Oakes & Marilyn Smith (2009). What Plato Knew About Enron. Journal of Business Ethics 86 (4):463 - 471.score: 30.0
    This paper applies Plato’s cave allegory to Enron’s success and downfall. Plato’s famous tale of cave dwellers illustrates the different levels of truth and understanding. These levels include images, the sources of images, and the ultimate reality behind both. The paper first describes these levels of perception as they apply to Plato’s cave dwellers and then provides a brief history of the rise of Enron. Then we apply Plato’s levels of understanding to Enron, showing how the company created its image (...)
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  7. Robert Oakes (1990). The Wrath of God. International Journal for Philosophy of Religion 27 (3):129 - 140.score: 30.0
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  8. Robert A. Oakes (1978). How to Rescue the Traditional Causal Theory of Perception. Philosophy and Phenomenological Research 38 (March):370-383.score: 30.0
  9. M. Gregory Oakes (2004). Perdurance and Causal Realism. Erkenntnis 60 (2):205-227.score: 30.0
    While there has been considerable recent criticism of perdurance theory in connection with a Humean understanding of causality, perdurance theory conjoined with causal realism has received relatively little attention. One might, then, form the impression that perdurance theory under the auspices of causal realism is a relatively safe view. I shall argue, however, to the contrary. My general strategy is to show that there is no plausible way of spelling out the perdurance position (of the non-Humean, causal realist sort). I (...)
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  10. Robert A. Oakes (1982). Seeing Our Own Faces: A Paradigm for Indirect Realism. Philosophy and Phenomenological Research 42 (March):442-448.score: 30.0
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  11. Robert A. Oakes (1977). An Illusion About Phenomenalism. Southern Journal of Philosophy 15 (2):201-206.score: 30.0
  12. Robert A. Oakes (1970). Science, Error, and Dualism. Philosophy and Phenomenological Research 30 (March):450-452.score: 30.0
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  13. G. Oakes (1990). The Sales Process and the Paradoxes of Trust. Journal of Business Ethics 9 (8):671 - 679.score: 30.0
    This essay explores a major ethical variable in personal sales: trust. By analyzing data drawn from life insurance sales, the essay supports the thesis that the role of the agent and the exigencies of personal sales create certain antinomies of trust that compromise the sales process. As a result, trust occupies a problematic and apparently paradoxical position in the sales process. On the one hand, success in personal sales is held to depend upon trust. On the other hand, because the (...)
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  14. Robert A. Oakes (1978). God and Physical Objects. International Journal for Philosophy of Religion 9 (1):16 - 29.score: 30.0
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  15. Guy Oakes (1988). On Rickert's Solution to the Problem of Values. Sociological Theory 6 (2):263-264.score: 30.0
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  16. Robert Oakes (1996). Mystical Union, Traditional Theism and Veridicality: A Revisitation. [REVIEW] International Journal for Philosophy of Religion 39 (2):65 - 76.score: 30.0
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  17. Robert A. Oakes (1973). Noumena, Phenomena, and God. International Journal for Philosophy of Religion 4 (1):30 - 38.score: 30.0
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  18. Robert Oakes (1981). Religious Experience and Epistemological Miracles: A Moderate Defense of Theistic Mysticism. [REVIEW] International Journal for Philosophy of Religion 12 (2):97 - 110.score: 30.0
  19. Robert Oakes (2007). Theism and Infallibilism: Can the Marriage Be Saved? Response to Blaauw. Religious Studies 43 (3):355-358.score: 30.0
    This essay constitutes a brief response to Martin Blaauw's paper, 'Divorcing theism from infallibilism', "Religious Studies," 43 (2007), 349-354, in which he raises a number of thought-provoking objections to an earlier paper of mine which appeared in this journal: 'Theism and infallibilism: a marriage made in heaven?', "Religious Studies," 40 (2004), 193-201. In the following counter-response, I hope to show that the argument developed in my original essay manages to survive his objections. (All page references in the text are to (...)
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  20. Robert A. Oakes (1974). God, Electrons, and Professor Plantinga. Philosophical Studies 25 (2):143 - 147.score: 30.0
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  21. Robert A. Oakes (1971). Mediation, Encounter, and God. International Journal for Philosophy of Religion 2 (3):148 - 155.score: 30.0
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  22. Robert Oakes (2004). Theism and Infallibilism: A Marriage Made in Heaven? Religious Studies 40 (2):193-201.score: 30.0
    Many philosophers ardently subscribe to what can be called the doctrine of public-world fallibilism (DPWF), i.e. the doctrine that human persons can never have infallible awareness of the truth of propositions such as that expressed by the sentence ‘There is an olive on the kitchen floor’. It has, of course, been standard to contrast such claims with epistemically tentative first-person phenomenological reports, e.g. ‘It seems to me that there is olive on the kitchen floor’. According to the DPWF, for any (...)
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  23. Robert Oakes (1986). Theistic Orthodoxy, Theistic Consubstantialism, and Theistic Internalism. International Journal for Philosophy of Religion 19 (3):177 - 189.score: 30.0
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  24. Robert A. Oakes (1974). God, Evil, and Professor Ross. Philosophy and Phenomenological Research 35 (2):261-267.score: 30.0
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  25. Robert A. Oakes (1975). The Second Ontological Argument and Existence- Simpliciter. International Journal for Philosophy of Religion 6 (3):180 - 184.score: 30.0
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  26. Robert A. Oakes (1972). Pragmatism, God, and Professor Matson: Some Confusions. Philosophy and Phenomenological Research 32 (3):397-402.score: 30.0
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  27. Catherine Oakes (2004). St John the Divine: The Deified Evangelist in Medieval Art and Theology. British Journal of Aesthetics 44 (1):102-104.score: 30.0
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  28. Pierre Colin (2009). Appendices: The Rebel ; Pascalian Philosophy ; Death and Immortality ; Religious Experience and Intelligibility in the Work of Gabriel Marcel. In Gabriel Marcel (ed.), Homo Viator: Introduction to the Metaphysic of Hope. St. Augustine's Press.score: 30.0
     
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  29. Jason Lee Oakes (2004). Pop Music, Racial Imagination, and the Sounds of Cheese : Notes on Loser's Lounge. In Christopher Washburne & Maiken Derno (eds.), Bad Music: The Music We Love to Hate. Routledge.score: 30.0
  30. Robert A. Oakes (1993). Representational Sensing: What's the Problem? In Edmond Leo Wright (ed.), New Representationalisms: Essays in the Philosophy of Perception. Brookfield: Avebury.score: 30.0
     
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  31. Colin McGinn (2008). Interview - Colin McGinn. The Philosophers' Magazine 40 (40):49-50.score: 15.0
    Colin McGinn has written on a wide range of philosophical issues and is best known for his argument that the human mind is incapable of understanding itself, and that therefore attempts to understand the nature of consciousness are doomed. He has written a novel and a memoir, and has recently turned his attention to the cinema and Shakespeare. He is professor of philosophy at Miami University.
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  32. Linda Lopez McAlister (1978). Oakes' Illusion. Southern Journal of Philosophy 16 (3):275-279.score: 15.0
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  33. Tim Button (2013). Truth by Analysis: Games, Names, and Philosophy By Colin McGinn. [REVIEW] Analysis 73 (3):577-580.score: 12.0
    In Truth by Analysis (2012), Colin McGinn aims to breathe new life into conceptual analysis. Sadly, he fails to defend conceptual analysis, either in principle or by example.
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  34. Robert K. Garcia (2000). Minds Sans Miracles: Colin McGinn's Naturalized Mysterianism. Philosophia Christi 2 (2):227-242.score: 12.0
    In this paper, I discuss Colin McGinn’s claim that the mind is not miraculous but merely mysterious, and that this mystery is due to the limits of our cognitive faculties. To adequately present the flow and unity of McGinn’s overall argument, I offer an extended and uninterrupted précis of his case, followed by a critique. I will argue that McGinn’s argument is unsuccessful if it is intended to persuade non-naturalists, but nevertheless may be a plausible position for a naturalist, (...)
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  35. Douglas Mesner & Colin A. Ross (2011). Letter to the Editor: A Dialogue Regarding Colin Ross' Article “The Electrophysiological Basis of Evil Eye Belief”. Anthropology of Consciousness 22 (2):103-105.score: 12.0
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  36. Martijn Blaauw (2007). Divorcing Theism From Infallibilism: A Reply to Robert Oakes. Religious Studies 43 (3):349-354.score: 12.0
    Robert Oakes has argued that theism defeats the 'doctrine of public-world fallibilism'. That is, Oakes has argued that theism supports infallibilism about public-world beliefs such as 'There is an olive on the floor', or 'I have two hands'. Given the enormous discussion of radical scepticism in the recent epistemological literature, this argument is well worth investigating. In this short note, however, I argue that the argument Oakes presents is unconvincing. The truth of theism does not support public-world (...)
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  37. Gene Outka (1996). Theocentric Agape and the Self: An Asymmetrical Affirmation in Response to Colin Grant's Either/Or. Journal of Religious Ethics 24 (1):35 - 42.score: 12.0
    Colin Grant ranges widely in his attempt to retrieve Anders Nygren's depiction of agape, but the claims I examine here are that (1) agape is distinctive, (2) we should offer a theocentric account of it, (3) Nygren's altruism should be endorsed, and (4) secular defenses of impartiality are not other-regarding enough. I accept (1) and (2), reject (3), and deny that (4) is our only alternative to (3). Neighbor-love and self-love are like and unlike each other, and the unlikenesses (...)
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  38. Colin Hamer (1971). Colin Lyas on the Coherence of Christian Atheism. Philosophy 46 (175):62.score: 12.0
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  39. Sandra S. F. Erickson (2010). McGinn, Colin. Shakespeare's Philosophy: Discovering the Meaning Behind the Plays. Princípios 15 (24):301-314.score: 12.0
    Resenha do livro de McGinn, Colin. Shakespeare’s Philosophy : Discovering the meaning Behind the Plays [A filosofia de Shakespeare: descobrindo o significado atrás das peças]. New York: Harper, 2008. 230 páginas.
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  40. Colin Clark (1978). Colin Clark Replies to Peter Hunt. The Chesterton Review 4 (2):181-183.score: 12.0
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  41. Daniel Keyes (2003). The Context for Reproducing Knowledge, on Colin MacCabe The Eloquence of the Vulgar: Language, Cinema and the Politics of Culture. Film-Philosophy 7 (1).score: 12.0
    Colin MacCabe _The Eloquence of the Vulgar: Language, Cinema and the Politics of Culture_ London: British Film Institute, 1999 ISBN 0-85170-677-0 184 pp.
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  42. By Colin McGinn (1987). Wittgenstein on Meaning: An Interpretation and Evaluation* By Colin McGinn| Oxford: Basil Blackwell, 1984, Xiv+ 202 Pp.,£ 12.50. [REVIEW] Philosophy 62:103.score: 12.0
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  43. Colin McQuillan (2010). Transcendental Philosophy and Critical Philosophy in Kant and Foucault: Response to Colin Koopman. Foucault Studies 9:145-155.score: 12.0
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  44. Erin C. Tarver (2014). Pragmatism as Transition: Historicity and Hope in James, Dewey, and Rorty by Colin Koopman (Review). Education and Culture 30 (1):95-99.score: 12.0
    In Pragmatism as Transition, Colin Koopman argues for a vision of pragmatism that is at once old and new, seeking to overcome the divide between classicopragmatism and neo-pragmatism through a vision of pragmatism whose central feature is “transitionalism.” Transitionalism, for Koopman, is a thoroughly historicist outlook that is present in all forms of pragmatism, even if not as well thematized as it might have been. On his reading, then, “pragmatism’s most important philosophical contribution is that of redescribing the philosophical (...)
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  45. Carter Heyward (1996). Lamenting the Loss of Love: A Response to Colin Grant. Journal of Religious Ethics 24 (1):23 - 28.score: 12.0
    Preoccupation with "the self" is indeed, as Colin Grant suggests, a serious ethical and theological problem, but Grant's effort to recentralize the "displaced" norm of sacrificial love may not be the best way to address it. The contemporary failure to love is rooted in traditional Christian teachings about agape; thus, it is precisely "for the love of God" that I have proposed the creative energy of eros as an alternative interpretation of God's relation to the world. Moreover, the real (...)
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  46. Colin Howson (2007). An Interview with Colin Howson. The Reasoner 1 (6):1-3.score: 12.0
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  47. James Maclaurin (ed.) (2012). Defensor Rationes: Essays in Honour of Colin Cheyne. Springer.score: 12.0
    Rationis Defensor is a volume of previously unpublished essays celebrating the life and work of Colin Cheyne. It celebrates his dedication to rational enquiry and his philosophical style. It also celebrates the distinctive brand of naturalistic philosophy for which Otago has become known. Contributors to the volume include a wide variety of philosophers, all with a personal connection to Colin, and all of whom are, in their own way, defenders of rationality.
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  48. Colin McQuillan (2010). Transcendental Philosophy and Critical Philosophy: Response to Colin Koopman. Foucault Studies 9:145-155.score: 12.0
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  49. Sophie R. Allen (2006). A Space Oddity: Colin McGinn on Consciousness and Space. Journal of Consciousness Studies 13 (4):61-82.score: 9.0
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  50. Vaughan Rapatahana (2011). Colin Wilson As Hydra. Philosophy Now 85:21-23.score: 9.0
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