Search results for 'Creature' (try it on Scholar)

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  1. Michael V. Antony (2008). Are Our Concepts Conscious State and Conscious Creature Vague? Erkenntnis 68 (2):239 - 263.
    are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that conscious state and conscious creature are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing that some of those conditions cannot be met with conscious state. I conclude that conscious (...)
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  2.  83
    Chris Tucker (2008). Divine Hiddenness and the Value of Divine–Creature Relationships. Religious Studies 44 (3):269-287.
    Apparently, relationships between God (if He exists) and His creatures would be very valuable. Appreciating this value raises the question of whether it can motivate a certain premise in John Schellenberg’s argument from divine hiddenness, a premise which claims, roughly, that if some capable, non-resistant subject fails to believe in God, then God does not exist. In this paper, I argue that the value of divine–creature relationships can justify this premise only if we have reason to believe that the (...)
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  3.  74
    Neil Campbell Manson (2000). State Consciousness and Creature Consciousness: A Real Distinction. Philosophical Psychology 13 (3):405-410.
    It is widely held that there is an important distinction between the notion of consciousness as it is applied to creatures and, on the other hand, the notion of consciousness as it applies to mental states. McBride has recently argued in this journal that whilst there may be a grammatical distinction between state consciousness and creature consciousness, there is no parallel ontological distinction. It is argued here that whilst state consciousness and creature consciousness are indeed related, they are (...)
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  4.  9
    Jakob Kellner & Saharon Shelah (2012). Creature Forcing and Large Continuum: The Joy of Halving. Archive for Mathematical Logic 51 (1-2):49-70.
    For ${f,g\in\omega^\omega}$ let ${c^\forall_{f,g}}$ be the minimal number of uniform g-splitting trees needed to cover the uniform f-splitting tree, i.e., for every branch ν of the f-tree, one of the g-trees contains ν. Let ${c^\exists_{f,g}}$ be the dual notion: For every branch ν, one of the g-trees guesses ν(m) infinitely often. We show that it is consistent that ${c^\exists_{f_\epsilon,g_\epsilon}{=}c^\forall_{f_\epsilon,g_\epsilon}{=}\kappa_\epsilon}$ for continuum many pairwise different cardinals ${\kappa_\epsilon}$ and suitable pairs ${(f_\epsilon,g_\epsilon)}$ . For the proof we introduce a new mixed-limit creature (...)
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  5. R. McBride (1999). Consciousness and the State/Transitive/Creature Distinction. Philosophical Psychology 12 (2):181-196.
    This essay examines the grammatical structure underlying the use of the word "conscious". Despite the existence of this grammatical structure, I reject the assumption that actual consciousness has a similar structure. Specifically, I reject the claim that consciousness consists of three subtypes: state consciousness, transitive consciousness, and creature consciousness. I offer an inductive argument and a deductive argument that no such psychological entities exist. The inductive argument: given the lack of evidence or arguments for the entities and given that (...)
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  6. Gualtiero Piccinini (2007). The Ontology of Creature Consciousness: A Challenge for Philosophy. Behavioral and Brain Sciences 30 (1):103-104.
    I appeal to Merker's theory to motivate a hypothesis about the ontology of consciousness: Creature consciousness is (at least partially) constitutive of phenomenal consciousness. Rather than elaborating theories of phenomenal consciousness couched solely in terms of state consciousness, as philosophers are fond of doing, a correct approach to phenomenal consciousness should begin with an account of creature consciousness.
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  7.  62
    Axel Seemann (2011). Joint Motor Action and Cross-Creature Embodiment. Review of Philosophy and Psychology 2 (2):279-301.
    The question of what is shared in joint action has been discussed mainly with reference to the notion of collective intentionality. The problem of how to account for intentional states that are shared between two or more jointly engaged creatures is particularly relevant for actions that involve distal intentions. Yet there is another important kind of joint action, which so far has received less interest, at least by philosophers. This kind of action can be described in terms of a shared (...)
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  8.  46
    D. Matravers (2000). The Institutional Theory: A Protean Creature. British Journal of Aesthetics 40 (2):242-250.
    In 1987 Jerrold Levinson wrote, in a review of George Dickie's _The Art Circle_, that in reading it he felt 'caught in a kind of aesthetic time warp'. I had the same feeling, and indeed have the same feeling when I read papers published since on Dickie's theory. A recent criticism in this journal by Oswald Hanfling is a case in point. To be fair, Hanfling explicit states that he is discussing the 1974 version of the theory rather than Dickie's (...)
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  9.  16
    George T. Hole (1989). Nothingness and Creature Consciousness. Philosophy and Theology 3 (3):223-239.
    This essay offers a set of personal reflections on the relation of creature consciousness to the general philosophical issues of knowledge. morality. and humannature.
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  10.  5
    Roberto Frega (2014). The Normative Creature. Social Theory and Practice 40 (1):1-27.
    In this paper I offer a first account of a practice-based conception of normativity for the political domain. This standpoint is used to relocate the most sophisticated normative practices of justification and critique within an experience-based framework, that of the human being as a “normative creature.” I begin by discussing the two major paradigms in political theory, showing that their neglect of this broad framework of normativity is a serious drawback. I then proceed to articulate the central elements of (...)
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  11. Peter C. Grosvenor (2004). Darwin and the Barnacle: The Story of One Tiny Creature and History's Most Spectacular Scientific Breakthrough (Review). Perspectives in Biology and Medicine 47 (4):624-626.
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  12.  1
    Marco Buzzoni (2013). Is Frankenstein's Creature a Machine or Artificially Created Human Life? Intentionality Between Searle and Turing. Epistemologia 1 (1):37-53.
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  13.  5
    Soojin Lee (2016). La possibilité d’une étude sémiotique des transhumanités: Une lecture d’un film La Créature céleste, bouddha robot coréen. Semiotica 2016 (213):43-61.
    Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 213 Seiten: 43-61.
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  14.  93
    David Morrow (2009). Moral Psychology and the Mencian Creature. Philosophical Psychology 22 (3):281-304.
    Recent work in various branches of philosophy has reinvigorated debate over the psychology behind moral judgment. Using Marc Hauser's categorization of theories as “Kantian,” “Humean,” or “Rawlsian” to frame the discussion, I argue that the existing evidence weighs against the Kantian model and partly in favor of both the Humean and the Rawlsian models. Emotions do play a causal role in the formation of our moral judgments, as the Humean model claims, but there are also unconscious principles shaping our moral (...)
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  15. Anselm W. Müller (2006). The Sort of Creature You Are. [REVIEW] Philosophical Quarterly 56 (224):442 - 446.
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  16.  2
    Francesco Piro (2016). L’argument du « miracle perpétuel » et ses conséquences. Dispositions naturelles et action de la créature dans les derniers écrits de Leibniz. Les Etudes Philosophiques 163 (3):407.
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  17.  6
    M. Hayward, E. Mechoulan & R. Lapidus (2012). Bove, Laurent. Vauvenargues ou le seditieux. Entre Pascal et Spinoza, une philosophie pour la seconde nature. Paris: Honore Champion. Bjornstad, Hall. Creature sans createur. Pour une anthropologie baroque dans les Pensees de Pascal. Quebec: Presses de l'Universite Laval, 2010. [REVIEW] Substance 41 (3):166-168.
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  18. Rodney Brooks (1991). Challenges for Complete Creature Architectures. In Jean-Arcady Meyer & Stewart W. Wilson (eds.), From Animals to Animats: Proceedings of the First International Conference on Simulation of Adaptive Behavior (Complex Adaptive Systems). MIT Press
    boundaries. It is impossible to do good science without having an appreciation for the problems and concepts in the other levels of abstraction (at least in the direction from biology towards physics), but there are whole sets of tools, methods of analysis, theories and explanations within each discipline which do not cross those boundaries.
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  19.  19
    Mary Lowe-Evans (2004). Frankenstein's Creature. Semiotics:117-129.
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  20.  82
    Jan Aertsen (1988). Nature and Creature: Thomas Aquinas's Way of Thought. E.J. Brill.
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
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  21.  12
    David Clough (2013). Not a Not-Animal: The Vocation to Be a Human Animal Creature. Studies in Christian Ethics 26 (1):4-17.
    This article diagnoses and critiques two ‘not-animal’ modes of theological anthropology: first, the construction of human identity on the basis of supposed evidence of human/non-human difference; second, accounts of the human that take no account of God’s other creatures. It suggests that not-animal anthropologies exhibit poor theological methodology, are based on inaccurate depictions of both humans and other animals, and result in problematic construals of what it means to be human. Instead, the article concludes, we require theological anthropologies that take (...)
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  22.  45
    Joseph B. Code (1943). Elizabeth Creature of Circumstance. Thought: A Journal of Philosophy 18 (1):135-136.
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  23.  13
    A. Cunningham (2000). Science and Religion in the Thirteenth Century Revisited: The Making of St Francis the Proto-Ecologist - Part 1: Creature Not Nature. Studies in History and Philosophy of Science Part A 31 (4):613-643.
  24. J. J. Freyd & G. F. Miller (1992). Creature Motion. Bulletin of the Psychonomic Society 30 (6):470-470.
     
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  25.  17
    Éric Méchoulan & Roxanne Lapidus (2012). Vauvenargues Ou le Séditieux. Entre Pascal Et Spinoza, Une Philosophie Pour la Seconde Nature, And: Créature Sans Créateur. Pour Une Anthropologie Baroque Dans les Pensées de Pascal (Review). Substance 41 (3):166-168.
    Vauvenargues is one of those authors we think we know without having read. Sidelined among the minor moralists, the texts he published are rarely considered rigorous and powerful. Hence we are endebted to Laurent Bove for having taken this thought seriously, and for having systematically brought into relief its most striking intellectual aspects. Vauvenargues himself asked his readers to “read slowly” (“lire doucement”)—a reading ethic that has finally been followed to the letter. Pascal also sought the right rhythm of reading, (...)
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  26.  47
    Willem A. de Vries (1996). Experience and the Swamp Creature. Philosophical Studies 82 (1):55-80.
  27.  20
    Matthew C. Altman & Cynthia D. Coe (2007). The Self as Creature and Creator: Fichte and Freud Against the Enlightenment. Idealistic Studies 37 (3):179-202.
    The conception of subjectivity that dominates the Western philosophical tradition, particularly during the Enlightenment, sets up a simple dichotomy: either the subject is ultimately autonomous or it is merely a causally determined thing. Fichte and Freud challenge this model by formulating theories of subjectivity thattranscend this opposition. Fichte conceives of the subject as based in absolute activity, but that activity is qualified by a check for which it is not ultimately responsible. Freud explains the behavior of the self in terms (...)
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  28.  24
    W. L. Lacy (1964). Aquinas and God's Knowledge of the Creature. Southern Journal of Philosophy 2 (2):43-48.
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  29.  11
    Matthew C. Altman & Cynthia D. Coe (2007). The Self as Creature and Creator. Idealistic Studies 37 (3):179-202.
    The conception of subjectivity that dominates the Western philosophical tradition, particularly during the Enlightenment, sets up a simple dichotomy: either the subject is ultimately autonomous or it is merely a causally determined thing. Fichte and Freud challenge this model by formulating theories of subjectivity that transcend this opposition. Fichte conceives of the subject as based in absolute activity, but that activity is qualified by a check for which it is not ultimately responsible. Freud explains the behavior of the self in (...)
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  30.  4
    Eric Santner & Diego Rossello (2014). Book Review: The Creature and the Sovereign: On Eric Santner’s New Science of the Flesh, by Eric Santner. [REVIEW] Political Theory 42 (6):739-745.
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  31.  4
    George Abbe (1988). A Creature Like A Chorus. Between the Species 4 (1):9.
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  32.  5
    Barry Whitney (1997). God - Creature - Revelation. Process Studies 26 (3/4):340-340.
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  33.  3
    Merja Bauters (2008). The Whole Creature. American Journal of Semiotics 24 (1/3):195-199.
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  34.  11
    Stefán Snævarr (2011). Art as an Amphibian Creature. Per Nilsson: The Amphibian Stand: A Philosophical Essay Concerning Research Processes in Fine Art. Umeå: H:Ström-Text & Kultur, 2009. 175 Pp. ISBN 978-91-7327-095-. [REVIEW] Nordic Journal of Aesthetics 22 (40-41).
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  35.  3
    Kenneth Oakes (2007). The Question of Nature and Grace in Karl Barth: Humanity as Creature and as Covenant-Partner1. Modern Theology 23 (4):595-616.
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  36.  4
    Joseph Westfall (2010). Kierkegaard and the Ingenious Creature: Authorial Unity and Co-Authorship in On My Work as an Author. Kierkegaard Studies Yearbook 2010:267-288.
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  37.  12
    Peter Harries-Jones (2007). Wendy Wheeler, the Whole Creature: Complexity, Biosemiotics and the Evolution of Culture. Acta Biotheoretica 55 (3):297-303.
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  38.  3
    Gerald Vizenor (forthcoming). Authored Animals: Creature Tropes in Native American Fiction. Social Research.
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  39.  2
    Michael Antony (2008). Are Our Concepts< Span Style=" Font-Variant: Small-Caps"> Conscious State and< Span Style=" Font-Variant: Small-Caps"> Conscious Creature Vague? Erkenntnis 68 (2).
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  40.  2
    S. M. Killeen (1938). This Creature, Man. New Scholasticism 12 (2):182-183.
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  41.  2
    F. Rosen (1998). " A Creature of Modern Scholarship": Disobedience and the Crito Problem. Polis 15 (1-2):1-12.
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  42.  2
    André Favre (1934). La Philosophie de Przywara : Métaphysique de Créature. Revue Néo-Scolastique de Philosophie 37 (42):65-87.
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  43. Mathew Abbott (2008). The Creature Before the Law: Notes on Walter Benjamin’s Critique of Violence. Colloquy 16:80-95.
    Transforming as it does from an exemplar of meticulous philosophical analysis into an allusive political/messianic tract, Walter Benjamin’s “Critique of Violence” is representative of all that is most difficult about his work. Against those critics who find the eschatological dimensions of Benjamin’s texts unpalatable and/or philosophically bankrupt, 1 however, the wager of this paper is that it is possible to extract a philosophically sophisticated and politically interesting concept of the messianic from Benjamin. For it remains the case that the mortification (...)
     
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  44. P. Anzulewicz (1997). La spiritualità francescana del distacco dal mondo e dell'amore per le creature. Miscellanea Francescana 97 (3-4):523-564.
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  45. Thomas Bartoldus & Ralf JUNKERJüRGEN (2005). The Most Icy Inscrutable Creature Known to Science: An Englishman: Le Tour du Monde En Quatre-Vingts Jours Dans Une Adaptation Musicale de 1988. Iris 28:205-218.
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  46. J. -P. Beland (1989). La Condition de Créature Dans la Dogmatique de 1925 de Paul Tïllich. Revue D'Histoire Et de Philosophie Religieuses 69 (3):309-324.
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  47. Cristian Eduardo Benavides (2016). The Working of the Spiritual Creature from the Point of View of Dynamic Participation. Ideas Y Valores 65 (161):139-155.
    Se examinan algunas cuestiones relacionadas con el devenir causal de los seres creados -en particular, los seres espirituales-, sobre la base de la noción metafísica de participación desarrollada por Tomás de Aquino. La aproximación parte de las exégesis y comentarios de Cornelio Fabro a las doctrinas tomistas. In the present paper, some issues related to the causal becoming of created beings -in particular, spiritual beings- will be examined, on the basis of the metaphysical notion of participation developed by Thomas Aquinas. (...)
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  48. Maria Luisa Boccia (2000). Creature di sabbia. Corpi mutati nello scenario tecnologico. Iride: Filosofia e Discussione Pubblica 13 (3):539-548.
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  49. S. J. Brinkman (2013). „Creation” and „Creature”. Bijdragen 18 (4):359-374.
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  50. T. Brickhouse & N. Smith (1998). Rosen's ‘a Creature of Modern Scholarship’ -- A Reply. Polis 15 (1-2):13-22.
     
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