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D. Z. Phillips [205]David Phillips [74]D. C. Phillips [51]Derek L. Phillips [24]
Dawn M. Phillips [9]D. Phillips [7]Denise Phillips [6]Donald F. Phillips [3]

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Profile: David Phillips
Profile: David Phillips
Profile: David Phillips (University of Houston)
Profile: Dawn M Wilson (nee Phillips) (University of Hull)
Profile: Deborah Phillips (Georgia State University)
  1. D. Z. Phillips (2002). Propositions, Pictures and Practices. Ars Disputandi 2 (1):164-171.
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  2. D. Z. Phillips (2006). Religion and Friendly Fire. Ars Disputandi 6:1566-5399.
     
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  3. D. Z. Phillips (2004). The Problem of Evil and the Problem of God. Scm Press.
     
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  4.  1
    Shashi S. Seshia, Michael Makhinson, Dawn F. Phillips & G. Bryan Young (2014). Evidence-Informed Person-Centered Healthcare Part I: Do ‘Cognitive Biases Plus’ at Organizational Levels Influence Quality of Evidence? Journal of Evaluation in Clinical Practice 20 (6):734-747.
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  5.  3
    D. Z. Phillips (1993). Wittgenstein and Religion. St. Martin's Press.
  6.  16
    David Phillips (2016). The Point of View of the Universe, by Katarzyna de Lazari-Radek and Peter Singer. [REVIEW] Mind 125 (497):244-248.
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  7.  40
    D. Z. Phillips (1988). Faith After Foundationalism. Routlege.
    1 Foundationalism and Religion: a Philosophical Scandal It has been one of the scandals of the philosophy of religion that foundationalism in epistemology ...
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  8. Dayton Z. Phillips (1946). The Foundations of Experience. Philosophy of Science 13 (April):150-165.
  9. Diarmuid Costello & Dawn M. Phillips (2009). Automatism, Causality and Realism: Foundational Problems in the Philosophy of Photography. Philosophy Compass 4 (1):1-21.
    This article contains a survey of recent debates in the philosophy of photography, focusing on aesthetic and epistemic issues in particular. Starting from widespread notions about automatism, causality and realism in the theory of photography, the authors ask whether the prima facie tension between the epistemic and aesthetic embodied in oppositions such as automaticism and agency, causality and intentionality, realism and fictional competence is more than apparent. In this context, the article discusses recent work by Roger Scruton, Dominic Lopes, Kendall (...)
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  10. David Phillips (2003). Thomson and the Semantic Argument Against Consequentialism. Journal of Philosophy 100 (9):475 - 486.
    I argue that Judith Jarvis Thomson's attack on consequentialism, premised on the semantic claim that all goodness is goodness-in-a-way, is less powerful and less precisely targeted than she supposes. For we can develop an argument against pure obligation or categorical imperatives that is largely parallel to Thomson's argument against pure goodness. The right response to both arguments is that the existence of pure goodness or pure obligation is neither semantically rule out nor semantically guaranteed.
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  11.  17
    D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.
    Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...)
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  12. D. Z. Phillips (1970). Faith and Philosophical Enquiry. New York,Schocken Books.
    The concern of this book is the nature of religious belief and the ways in which philosophical enquiry is related to it. Six chapters present the positive arguments the author wishes to put forward to discusses religion and rationality, scepticism about religion, language-games, belief and the loss of belief. The remaining chapters include criticisms of some contemporary philosophers of religion in the light of the earlier discussions, and the implications for more specific topics, such as religious education, are investigated. The (...)
     
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  13.  27
    D. Z. Phillips (1982). Rights. Review of Metaphysics 36 (2):457-459.
  14.  3
    D. Z. Phillips (2013). The Concept of Prayer. Routledge.
    Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...)
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  15. D. C. Phillips & Nicholas C. Burbules (2001). Postpositivism and Educational Research. British Journal of Educational Studies 49 (1):109-111.
     
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  16.  2
    D. Z. Phillips (2000). Recovering Religious Concepts: Closing Epistemic Divides. St. Martin's Press.
    This collection of essays argues that we need to recover concepts from the distortions of philosophy. The author shows the disastrous consequences for an understanding of religion of the epistemic divide which can be found in contemporary philosophy of religion: divides between belief and practice, the world and God, religious experience and religious contexts. By closing these divides, religious significance is given its proper place.
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  17.  10
    Antony Flew & D. Z. Phillips (1967). The Concept of Prayer. Philosophical Quarterly 17 (66):91.
    Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...)
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  18.  57
    Derek L. Phillips (1975). Paradigms and Incommensurability. Theory and Society 2 (1):37-61.
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  19. Dawn M. Phillips (2009). Photography and Causation: Responding to Scruton's Scepticism. British Journal of Aesthetics 49 (4):327-340.
    According to Roger Scruton, it is not possible for photographs to be representational art. Most responses to Scruton’s scepticism are versions of the claim that Scruton disregards the extent to which intentionality features in photography; but these cannot force him to give up his notion of the ideal photograph. My approach is to argue that Scruton has misconstrued the role of causation in his discussion of photography. I claim that although Scruton insists that the ideal photograph is defined by its (...)
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  20.  28
    D. C. Phillips (2005). The Contested Nature of Empirical Educational Research (and Why Philosophy of Education Offers Little Help). Journal of Philosophy of Education 39 (4):577–597.
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  21. D. Z. Phillips (1986). Belief, Change, and Forms of Life. Humanities Press International.
     
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  22. D. Z. Phillips (ed.) (1992). Interventions in Ethics. State University of New York Press.
    This book contains essays, written between 1965 and 1990, which focus on the need to explore such issues as the nature of moral endeavor, the request for a justification of moral endeavor; the appeal to human flourishing; the nature of the ...
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  23. D. Z. Phillips (2004). Religion and Friendly Fire Examining Assumptions in Contemporary Philosophy of Religion. Monograph Collection (Matt - Pseudo).
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  24. D. Z. Phillips (1970). Moral Practices. New York,Schocken Books.
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  25. D. Z. Phillips (1968). Miss Anscombe's Grocer. Analysis 28 (6):177 - 179.
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  26.  22
    D. Z. Phillips (1999). Philosophy's Cool Place. Cornell University Press.
    Philosophical Authorship: The Posing of a Problem The nature of philosophy is itself a philosophical problem, a problem as old as philosophy. ...
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  27.  10
    Gordon Graham & D. Z. Phillips (1978). Religion Without Explanation. Philosophical Quarterly 28 (112):280.
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  28. Michael D. Mrazek, Dawa T. Phillips, Michael S. Franklin, James M. Broadway & Jonathan W. Schooler (2013). Young and Restless: Validation of the Mind-Wandering Questionnaire Reveals Disruptive Impact of Mind-Wandering for Youth. Frontiers in Psychology 4.
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  29.  10
    D. Z. Phillips (ed.) (1996). Religion and Morality. St. Martin's Press.
    Reflection on religion inevitably involves consideration of its relation to morality. When great evil is done to human beings, we may feel that something absolute has been violated. Can that sense, which is related to gratitude for existence, be expressed without religious concepts? Can we express central religious concerns, such as losing the self, while abandoning any religious metaphysic? Is moral obligation itself dependent on divine commands if it is to be objective, or is morality not only independent of religion, (...)
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  30.  53
    D. Z. Phillips (2003). Wittgenstein, Wittgensteinianism, and Magic: A Philosophical Tragedy? Religious Studies 39 (2):185-201.
    This paper takes issue with remarks by Brian Clack on the manner in which Wittgensteinian philosophers have interpreted religion. Clack attributes an expressivist interpretation of religion to Wittgensteinians. By reference to my own writings, and to those of Rush Rhees, I show how wide of the mark is this gloss on the Wittgensteinian tradition's approach to religion. In particular, the view that magico-religious rituals are cathartic is demonstrated to be one that Wittgensteinians have been keen to attack, rather than defend. (...)
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  31.  59
    D. Z. Phillips & H. S. Price (1967). Remorse Without Repudiation. Analysis 28 (1):18 - 20.
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  32.  4
    D. Z. Phillips, Aurel Kolnai, Bernard Williams & David Wiggins (1978). Ethics, Value and Reality. Philosophical Quarterly 28 (112):277.
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  33. D. C. Phillips (2009). Empirical Educational Research : Charting Philosophical Disagreements in an Undisciplined Field. In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press
     
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  34.  53
    D. C. Phillips, Philosophy of Education. Stanford Encyclopedia of Philosophy.
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  35.  57
    D. Z. Phillips (2007). William Hasker's Avoidance of the Problems of Evil and God (Or: On Looking Outside the Igloo). [REVIEW] International Journal for Philosophy of Religion 62 (1):33 - 42.
    Our Book Review Editor, James Keller, invited William Hasker to write a review of the Book by D.Z. Phillips, The Problem of Evil and the Problem of God and then in consultation with the Editor-in-Chief invited Phillips to respond. Aware of both their respect for each other and their philosophical differences we planned that Hasker’s review and Phillips’ response would appear in the same issue of the International Journal for Philosophy of Religion. Unfortunately that was not to be. Dewi, as (...)
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  36. D. Z. Phillips (2005). The Holocaust and Language. In John K. Roth (ed.), Genocide and Human Rights: A Philosophical Guide. Palgrave Macmillan 46--64.
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  37.  13
    D. Z. Phillips (1974). Essays in the Philosophy of Religion. [REVIEW] Journal of Philosophy 71 (5):151-153.
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  38. Derek L. Phillips (1977). Wittgenstein and Scientific Knowledge: A Sociological Perspective. Macmillan.
     
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  39.  8
    D. Z. Phillips, Alasdair MacIntyre & Paul Ricoeur (1971). The Religious Significance of Atheism. Philosophical Quarterly 21 (82):93.
  40. David Phillips (2011). Sidgwick on Promises. In Hanoch Sheinman (ed.), Promises and Agreements: Philosophical Essays. Oxford University Press
    Sidgwick believes that his own proto-utilitarian axioms satisfy criteria for self-evidence, while the principles of common sense morality, including the principle requiring fidelity to promises, do not. I articulate Sidgwick's argument for this claim, in Book III of the Methods, but suggest that it fails: its official version is vulnerable to a charge of unfairness, and its unofficial version cannot establish Sidgwick's view against Ross's.
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  41.  2
    David Phillips (1906). The Metaphysics of NatureCarveth Read. International Journal of Ethics 16 (3):393-397.
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  42.  1
    D. Phillips (2015). Francis Bacon and the Germans: Stories From When 'Science Meant 'Wissenschaft. History of Science 53 (4):378-394.
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  43.  10
    Derek L. Phillips (1974). Epistemology and the Sociology of Knowledge: The Contributions of Mannheim, Mills, and Merton. [REVIEW] Theory and Society 1 (1):59-88.
  44.  3
    David Phillips (2011). The Individual and the Social: A Comparative Study of Quality of Life, Social Quality and Human Development Approaches. International Journal of Social Quality 1 (1):71-89.
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  45.  73
    Dawn M. Phillips (2007). The Real Challenge for an Aesthetics of Photography. In Aaron Ridley & Alex Neill (eds.), Arguing about Art (3rd ed.). Routledge
    An extract from this unpublished article is published in Neill & Ridley (eds.) Arguing about Art (2007).
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  46.  30
    David Phillips (2014). Sympathy for the Error Theorist: Parfit and Mackie. [REVIEW] Ethical Theory and Moral Practice 17 (3):559-566.
    Derek Parfit claims that “Williams and Mackie…do not use the normative concepts that I and other Non-Naturalists use.” Whatever we think of Parfit’s interpretation of Williams, his interpretation of Mackie should be rejected. For understandable historical reasons, Mackie’s texts are ambiguous. But if we apply to the interpretation of Mackie the same principle of charity Parfit employs in interpreting Williams, we find decisive reason to interpret Mackie as using the same normative concepts as Non-Naturalists.
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  47.  12
    Donald Kennedy, John Perky, Carolyn Lougee, Marsh McCall, Paul Robinson, James Gibb, Clara N. Bush, Judith Brown, George Dekker, Bill King, William Chace, Carlos Camargo, J. Martin Evans, Ronald Rebholz, Carl Degler, Barbara Gelpi, Renato Rosaldo, William Mahrt, Halsey Rayden, Herbert Lindenberger, Albert Gelpi, Gregson Davis, Diane Middlebrook, David Kennedy, Dennis Phillips, Harry Papasotiriou, Martin Evans, Ron Rebholz, Bill Chace, Jim van HarveySneehan & David Riggs (1989). The Discussion About Proposals to Change the Western Culture Program at Stanford University. Minerva 27 (2-3):223-411.
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  48.  48
    D. Z. Phillips (1969). The Limitations of Miss Anscombe's Grocer. Analysis 29 (3):97 - 99.
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  49.  60
    Dawn M. Phillips (2009). Fixing the Image: Re-Thinking the 'Mind-Independence' of Photographs. Postgraduate Journal of Aesthetics 6 (2):1-22.
    We are told by philosophers that photographs are a distinct category of image because the photographic process is mind-independent. Furthermore, that the experience of viewing a photograph has a special status, justified by a viewer’s knowledge that the photographic process is mind-independent. Versions of these ideas are central to discussions of photography in both the philosophy of art and epistemology and have far-reaching implications for science, forensics and documentary journalism. Mind-independence (sometimes ‘belief independence’) is a term employed to highlight what (...)
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  50.  63
    David Phillips (2007). Mackie on Practical Reason. Ethical Theory and Moral Practice 10 (5):457 - 468.
    I argue that John Mackie’s treatment of practical reason is both attractive and unjustly neglected. In particular, I argue that it is importantly different from, and much more plausible than, the kind of instrumentalist approach famously articulated by Bernard Williams. This matters for the interpretation of the arguments for Mackie’s most famous thesis: moral scepticism, the claim that there are no objective values. Richard Joyce has recently defended a version or variant of moral scepticism by invoking an instrumentalist theory like (...)
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