Search results for 'Cora Diamon' (try it on Scholar)

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  1.  94
    W. K. C. Guthrie, Ian Hacking, Graham Bird, D. R. Cousin, Martha Kneale, Cora Diamon, R. W. Hepburn, J. L. Ackrill & P. F. Strawson (1966). New Books. [REVIEW] Mind 75 (298):293-308.
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  2. To Cora (2007). Mild Mono-Wittgensteinianism. In Alice Crary (ed.), Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond. MIT 31.
     
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  3.  1
    Toralba Cora (2007). Solidarity Facing World Problems. The Proceedings of the Twenty-First World Congress of Philosophy 1:213-219.
    Human beings consider the world's problems as such because they affect humanity. Problems are "created" by human beings directly or indirectly either through intended actions or consequences of unintended ones. Human beings inflict problems on themselves or others. One of the greatest social problems the world is facing is the lack of peace and security. The latest threat is caused by terrorism. The people in the regions known for terrorism are suffering from extreme poverty and use terrorism as a means (...)
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  4.  2
    Diamond Cora (1995). Sameness and Difference. Social Research 62 (3):685-689.
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  5.  1
    Giorgio Corà (1988). " De red" e" de dicto". Riferimento modale e possibilità in Aristotele. Verifiche: Rivista Trimestrale di Scienze Umane 17 (1):1-60.
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  6.  1
    Giorgio Corà (1986). Heidegger tra ermeneutica e dialettica. Verifiche: Rivista Trimestrale di Scienze Umane 15 (4):395-421.
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  7. G. Cora (1988). 'De Re'and'de Dicto'-Modal Reference and Possibility in Aristotle. Verifiche: Rivista Trimestrale di Scienze Umane 17 (1-2):3-60.
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  8. G. Cora (1989). Features of a Philosophy of Language in the Writings of Cicero. Verifiche: Rivista Trimestrale di Scienze Umane 18 (1-2):111-207.
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  9. G. Cora (1986). Heidegger Between Hermeneutics and Dialectics. Verifiche: Rivista Trimestrale di Scienze Umane 15 (4):395-421.
     
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  10.  0
    Giorgio Corà (1989). Lineamenti di una filosofia del linguaggio in Cicerone. Verifiche: Rivista Trimestrale di Scienze Umane 18 (1):111-208.
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  11. G. Cora (1985). Origins and Contemporary Developments of the Modal Question. Verifiche: Rivista Trimestrale di Scienze Umane 14 (4):403-425.
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  12. G. Cora (1984). Revision and Overcoming of Phenomenology in Heidegger, Martin, Pt 3, the Foundation of Transcendental Reduction. Verifiche: Rivista Trimestrale di Scienze Umane 13 (3):281-316.
     
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  13. G. Cora (1984). Repetition and the Transcendence of Phenomenology in Heidegger, Martin. 2. Reflections on the Phenomenological Method (1925-1927). [REVIEW] Verifiche: Rivista Trimestrale di Scienze Umane 13 (1):19-53.
     
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  14. G. Cora (1983). Repetition and Transcendence in Heidegger Phenomenology. 1. Perception as a Path Through and Beyond Husserl. Verifiche: Rivista Trimestrale di Scienze Umane 12 (4):371-409.
  15.  19
    Alice Crary (ed.) (2007). Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond. MIT.
    Essays by leading scholars that take as their point of departure Cora <span class='Hi'>Diamond</span>'s work on the unity of Wittgenstein's thought and her writings on moral philosophy ...
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  16. Cora Diamond (1999). How Old Are These Bones? Putnam, Wittgenstein and Verification: Cora Diamond. Aristotelian Society Supplementary Volume 73 (1):99–134.
    Hilary Putnam has argued against philosophical theories which tie the content of truth-claims closely to the available methods of investigation and verification. Such theories, he argues, threaten our idea of human communication, which we take to be possible between people of different cultures and across periods of time during which methods of investigation change dramatically. Putnam rejects any reading of Wittgenstein which takes him to make a close tie between meaning and method of verification. What strands in Wittgenstein's thought appear (...)
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  17.  50
    D. Moyal-Sharrock (2012). Cora Diamond and the Ethical Imagination. British Journal of Aesthetics 52 (3):223-240.
    In much of her writing, Cora Diamond stresses the role of the imagination in awakening the sense of our humanity. She subtly unthreads the operations of the ethical imagination in literature, but deplores its absence in philosophy. Borrowing the notion of ‘deflection’ from Cavell, Diamond sees ethical understanding ‘present only in a diminished and distorted way in philosophical argumentation’. She does, however, herself make a philosophical, if idiosyncratic, use of the imagination in her appeal to it for a ‘transitional’ (...)
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  18.  3
    Jonas Ahlskog & Olli Lagerspetz (2015). Language‐Games and Relativism: On Cora Diamond's Reading of Peter Winch. Philosophical Investigations 38 (3):n/a-n/a.
    We will look critically at three essays by Cora Diamond concerning Peter Winch's views on the possibility of communication and criticism between language-games. We briefly present our understanding of Winch's approach to philosophy. Then, we argue that Diamond misidentifies Winch's views, taking them to imply language-game relativism or linguistic idealism. When she does raise valid criticisms against language-game relativism, her critical points mainly coincide with things that Winch has already stressed in his own work. That leaves us with the (...)
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  19.  26
    Leonard Lawlor (2011). Reality and Philosophy: Reflections on Cora Diamond's Work. Philosophical Investigations 34 (4):353-366.
    The publication of Cora Diamond's important 2002 “The Difficulty of Reality and the Difficulty of Philosophy” (in Philosophy and Animal Life) stimulated the writing of this essay. “The Difficulty of Reality and the Difficulty of Philosophy” attempted to show that there are experiences of reality (recounted especially in literature like John Coetzee's novels and Ted Hughes' poetry) in relation to which philosophical concepts and words encounter difficulty. The experiences resist conceptualization. By examining several of Diamond's earlier writings, I try (...)
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  20.  4
    Guy Lancaster (2012). Minority Narratives and National Memory by Cora Alexa Døving and Nicolas Schwaller, Eds. Human Rights Review 13 (3):409-411.
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  21.  7
    Silver Bronzo (2013). Cora Diamond. Philosophy in a Realistic Spirit. An Interview. Iride 26 (2):239-282.
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  22.  26
    Sabina Lovibond (1997). The 'Late Seriousness' of Cora Diamond. Journal of Philosophical Research 22:43-55.
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  23.  4
    Jennifer Flynn (2010). Stanley Cavell, Cora Diamond, John McDowell, Ian Hacking, and Cary Wolfe, Philosophy and Animal Life Reviewed By. Philosophy in Review 29 (4):241-243.
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  24.  13
    Simon DeDeo (2000). Cora Diamond. The Harvard Review of Philosophy 8 (1):69-81.
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  25.  15
    Richard Eldridge (2008). Alice Crary, Ed., Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond. [REVIEW] Ethics 118 (3):543-549.
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  26.  18
    Roger Teichmann (2008). Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond – Alice Crary. Philosophical Quarterly 58 (233):741-743.
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  27.  9
    G. B. Kerferd (1956). Cora Mason: Socrates, the Man Who Dared to Ask. Pp. X+165; 4 Drawings. London: Bell, 1955. Cloth, 9s. 6d. Net. The Classical Review 6 (3-4):303-304.
  28.  8
    Gerald L. Bruns (2009). Review of Stanley Cavell, Cora Diamond, John McDowell, Ian Hacking, Cary Wolf (Authors 1st Book), Stephen Mulhall (Author 2nd Book), (Book 1) Philosophy and Animal Life; (Book 2) the Wounded Animal: J. M. Coetzee and the Difficulty of Reality in Literature and Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2009 (5).
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  29.  10
    Dale Jacquette (2007). Review of Alice Crary (Ed.), Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond. [REVIEW] Notre Dame Philosophical Reviews 2007 (12).
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  30.  2
    Pasquale Frascolla & Martin Gustafsson (2011). Rileggere Wittgenstein di James Conant e Cora Diamond. Iride 24 (1):199-212.
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  31.  1
    J. G. Sikes (1940). Cora E. Lutz: Iohannis Scotti Annotationes in Marcianum. Pp. Xxx+244. Cambridge, Mass.: Mediaeval Academy of America, 1939. Cloth, $3–50. [REVIEW] The Classical Review 54 (02):116-.
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  32.  1
    Richard Eldridge (1994). Cora Diamond, The Realistic Spirit: Wittgenstein, Philosophy, and the Mind Reviewed By. Philosophy in Review 14 (1):15-18.
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  33.  1
    Richard Janko (1985). Cora Angier Sowa: Traditional Themes and the Homeric Hymns. Pp. Xv + 390; 10 Plates, 9 Figures in the Text. Chicago: Bolchazy-Carducci, 1984. $39 (Paper, $20). [REVIEW] The Classical Review 35 (02):378-379.
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  34.  0
    C. C. J. Webb (1941). Johannis Scoti Annotationes in Marcianum. Edited by Cora E. Lutz. (Cambridge, Mass.: The Mediaeval Academy of America. 1939. Pp. Xxx + 244. Price $3.50.). [REVIEW] Philosophy 16 (61):87-.
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  35. Jennifer Flynn (2009). Stanley Cavell, Cora Diamond, John McDowell, Ian Hacking, and Cary Wolfe, Philosophy and Animal Life. [REVIEW] Philosophy in Review 29:241-243.
     
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  36. R. Harris (1997). Diamond, Cora, The Realistic Spirit: Wittgenstein, Philosophy, and the Mind. International Studies in Philosophy 29:106-107.
     
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  37.  0
    Pamela Lastres (2012). Cora Diamond. ¿Tiene Bismarck un escarabajo en su caja? Estudios de Filosofía 5:47-82.
    Pensamos que el argumento de Wittgenstein sobre el lenguaje privado se encuentra en las Investigaciones Filosóficas , aunque discrepemos de dónde se encuentra exactamente y qué tipo de argumento es. Podemos hollar bosquejos tempranos del argumento -o algo parecido- en los textos de Wittgenstein de los años treinta así como en sus apuntes para el dictado de clases de esos años. En el presente artículo sostendré que hay un argumento del lenguaje privado en el Tractatus , cercanamente emparentado con el (...)
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  38. Paul G. Morrison (1977). Cora Diamond "Wittgenstein's Lectures on the Foundations of Mathematics". [REVIEW] Philosophy and Phenomenological Research 37 (4):584.
     
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  39.  0
    Oscar Ugarte (2015). Cora Wawrzinek: Die „wahre Republik“ und das „Bündel von Kompromissen. Kant-Studien 106 (1):130-134.
    Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 1 Seiten: 130-134.
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  40. Ian Proops (2001). The New Wittgenstein: A Critique. European Journal of Philosophy 9 (3):375–404.
    An essay challenging Cora Diamond's influential approach to reading Wittgenstein's Tractatus. According to Diamond, the Tractatus contains no substantive philosophical theses, but is purely an exercise in the debunking of nonsense. I argue that a convincing case for this claim has not yet been made--either by Diamond herself, or by the numerous defenders of this so-called "resolute" reading. Having critically examined the arguments that have been offered in favor of the resolute reading, I go on to marshal textual evidence--using (...)
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  41. Ian Proops (2001). Logical Syntax in the Tractatus. In Richard Gaskin (ed.), Grammar in Early Twentieth-Century Philosophy. Routledge 163.
    An essay on Wittgenstein's conception of nonsense and its relation to his idea that "logic must take care of itself". I explain how Wittgenstein's theory of symbolism is supposed to resolve Russell's paradox, and I offer an alternative to Cora Diamond's influential account of Wittgenstein's diagnosis of the error in the so-called "natural view" of nonsense.
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  42.  28
    Stephen Mulhall (2012). Realism, Modernism and the Realistic Spirit: Diamond's Inheritance of Wittgenstein. Nordic Wittgenstein Review 1 (1):7-33.
    This paper argues that Cora Diamond's interpretation of Wittgenstein's early and later work, and her specific attempts to apply it in religious and ethical contexts, show a willingness to sacrifice elements of Wittgenstein's signature concepts to the demands of what she calls his 'realistic spirit'. The paper also argues that this willingness relates her project to a certain understanding of modernism in the arts.
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  43.  17
    Stephen Mulhall (forthcoming). Realism, Modernism and the Realistic Spirit: Diamond's Inheritance of Wittgenstein, Early and Late. Nordic Wittgenstein Review.
    This paper argues that Cora Diamond's interpretation of Wittgenstein's early and later work, and her specific attempts to apply it in religious and ethical contexts, show a willingness to sacrifice elements of Wittgenstein's signature concepts to the demands of what she calls his 'realistic spirit'. The paper also argues that this willingness relates her project to a certain understanding of modernism in the arts.
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  44.  4
    Roberto Frega (2014). New Voices for Expressive Pragmatism: Bridging the Divide Between Pragmatism and Perfectionism. Metaphilosophy 45 (3):399-421.
    This article explores the theme of moral rationality by examining two distinct philosophical approaches, those of perfectionism and pragmatism broadly construed. It does this by comparing Cora Diamond's reading of J. M. Coetzee's novel The Lives of Animals with an imaginary reading of the same novel tuned to a moral sensibility closer to Deweyan pragmatism. By comparing a real account with an imaginary one, the article intends to press Diamond's perfectionist understanding of problematic moral experience into confrontation with a (...)
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  45.  15
    Roberto Frega (2011). Le perfectionisme à l'épreuve du pragmatisme. Dialogue 50 (1):1-22.
    ABSTRACT: In this paper, I first lay out a definition of perfectionism drawing mainly upon the works of Cora Diamond and Stanley Cavell. Secondly, I introduce the notion of “expressive rationality” and show how it contributes to expanding the scope of pragmatism beyond its original boundaries. I then proceed to examine pragmatism and perfectionism as competing alternative accounts of moral experience, through a discussion of Coetzee’s novel The Lives of Animals. In so doing, I intend to show that pragmatism (...)
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  46. Jeff McMahan (2005). “Our Fellow Creatures”. Journal of Ethics 9 (3-4):353 - 380.
    This paper defends “moral individualism” against various arguments that have been intended to show that membership in the human species or participation in our distinctively human form of life is a sufficient basis for a moral status higher than that of any animal. Among the arguments criticized are the “nature-of-the-kind argument,” which claims that it is the nature of all human beings to have certain higher psychological capacities, even if, contingently, some human beings lack them, and various versions of the (...)
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  47.  23
    Jeff Frank (2013). James Baldwin's 'Everybody's Protest Novel': Educating Our Responses to Racism. Educational Philosophy and Theory 46 (1):1-8.
  48.  32
    Reshef Agam-Segal (2009). Contours and Barriers: What is It to Draw the Limits of Moral Language? Philosophy 84 (4):549-570.
    I explore the idea of language reaching its limits by distinguishing two kinds of limits language may have: The first are “Boundaries” which lie on the edges of language, and distinguish what makes sense from what does not. These, I claim, are suitable in making theoretical generalizations. The second are “Contours,” which lie within language, and allow for contrasting and comparing meanings and shades of meanings that we capture in language. These are more suitable for characterizations of particulars, and for (...)
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  49.  31
    Christopher Cowley (2005). Changing One's Mind on Moral Matters. Ethical Theory and Moral Practice 8 (3):277 - 290.
    Contemporary moral philosophy assumes an account of what it means to legitimately change one’s mind in ethics, and I wish to challenge this account by enlarging the category of the legitimate. I am just as eager to avoid illegitimate mind-changing brought on by deceit or brainwashing, but I claim that legitimacy should be defined in terms of transparency of method. A social reformer should not be embarrassed to admit that he acquired many beliefs about justice while reading Dickens. As such, (...)
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  50.  17
    Brad J. Kallenberg (2012). Rethinking Fideism Through the Lens of Wittgenstein's Engineering Outlook. International Journal for Philosophy of Religion 71 (1):55-73.
    Careful readers of Wittgenstein tend to overlook the significance his engineering education had for his philosophy; this despite Georg von Wright’s stern admonition that “the two most important facts to remember about Wittgenstein were, firstly, that he was Viennese, and, secondly, that he was an engineer.” Such oversight is particularly tempting for those of us who come to philosophy late, having first been schooled in math and science, because our education tricks us into thinking we understand engineering by extension. But (...)
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