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Dan Kaufman [14]Daniel A. Kaufman [11]Daniel Kaufman [1]
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Profile: Dan Kaufman (University of Colorado, Boulder)
  1. Dan Kaufman (2014). Cartesian Substances, Individual Bodies, and Corruptibility. Res Philosophica 91 (1):71-102.
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  2. Dan Kaufman (ed.) (2014). The Routledge Companion to Seventeenth Century Philosophy. Routledge.
    The Seventeenth century is one of the most important periods in the history of Western philosophy, witnessing philosophical, scientific, religious and social change on a massive scale. In spite of this, there are remarkably few comprehensive, single volume surveys of the period as a whole. The Routledge Companion to Seventeenth Century Philosophy is an outstanding and comprehensive survey of this momentous period, covering the major thinkers, topics and movements in Seventeenth century philosophy. It is divided into seven parts: Historical Context (...)
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  3. Daniel A. Kaufman (2012). Interpretation and the “Investigative” Concept of Criticism. Angelaki 17 (1):3 - 12.
    Angelaki, Volume 17, Issue 1, Page 3-12, March 2012.
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  4. Daniel A. Kaufman (2009). Introduction to the Theory of Knowledge. Teaching Philosophy 32 (4):413-417.
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  5. Dan Kaufman (2008). Descartes on Composites, Incomplete Substances, and Kinds of Unity. Archiv für Geschichte der Philosophie 90 (1):39-73.
    It is widely-accepted that Descartes is a substance dualist, i.e. that he holds that there are two and only two kinds of finite substance – mind and body. However, several scholars have argued that Descartes is a substance trialist, where the third kind of substance he admits is the substantial union of a mind and a body, the human being. In this paper, I argue against the trialist interpretation of Descartes. First, I show that the strongest evidence for trialism, based (...)
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  6. Dan Kaufman (2008). Review of David Clemenson, Descartes' Theory of Ideas. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).
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  7. Dan Kaufman (2007). Locke on Individuation and the Corpuscular Basis of Kinds. Philosophy and Phenomenological Research 75 (3):499–534.
    In a well-known paper, Reginald Jackson expresses a sentiment not uncommon among readers of Locke: “Among the merits of Locke’s Essay…not even the friendliest critic would number consistency.”2 This unflattering opinion of Locke is reiterated by Maurice Mandelbaum: “Under no circumstances can [Locke] be counted among the clearest and most consistent of philosophers.”3 The now familiar story is that there are innumerable inconsistencies and internal problems contained in Locke’s Essay. In fact, it is probably safe to say that there is (...)
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  8. Daniel A. Kaufman (2007). Family Resemblances, Relationalism, and the Meaning of 'Art'. British Journal of Aesthetics 47 (3):280-297.
    Peter Kivy has maintained that the Wittgensteinian account of ‘art’ ‘is not a going concern’ and that ‘the traditional task of defining the work of art is back in fashion, with a vengeance’. This is true, in large part, because of the turn towards relational definitions of ‘art’ taken by philosophers in the 1960s; a move that is widely believed to have countered the Wittgensteinian charge that ‘art’ is an open concept and which gave rise to a ‘New Wave’ in (...)
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  9. Dan Kaufman (2006). Locks, Schlocks, and Poisoned Peas: Boyle on Actual and Dispositive Qualities. In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume 3. Clarendon Press.
     
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  10. Dan Kaufman (2006). Review of Stephen Gaukroger (Ed.), The Blackwell Guide to Descartes' Meditations. [REVIEW] Notre Dame Philosophical Reviews 2006 (6).
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  11. Daniel A. Kaufman (2006). Knowledge, Wisdom, and the Philosopher. Philosophy 81 (1):129-151.
    The overarching thesis of this essay is that despite the etymological relationship between the word ‘philosophy’ and wisdom—the word ‘philosophos’, in Greek, means ‘lover of wisdom’—and irrespective of the longstanding tradition of identifying philosophers with ‘wise men’—mainline philosophy, historically, has had little interest in wisdom and has been preoccupied primarily with knowledge. Philosophy, if we are speaking of the mainline tradition, has had and continues to have more in common with the natural and social sciences than it does with the (...)
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  12. Dan Kaufman (2005). God's Immutability and the Necessity of Descartes's Eternal Truths. Journal of the History of Philosophy 43 (1):1-19.
  13. Daniel A. Kaufman (2005). Between Reason and Common Sense. On the Very Idea of Necessary (Though Unwarranted) Belief. Philosophical Investigations 28 (2):134–158.
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  14. Daniel A. Kaufman (2004). Art and Freedom. British Journal of Aesthetics 44 (3):307-309.
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  15. Dan Kaufman (2003). Divine Simplicity and the Eternal Truths in Descartes. British Journal for the History of Philosophy 11 (4):553 – 579.
  16. Dan Kaufman (2003). Infimus Gradus Libertatis? Descartes on Indifference and Divine Freedom. Religious Studies 39 (4):391-406.
    Descartes held the doctrine that the eternal truths are freely created by God. He seems to have thought that a proper understanding of God's freedom entails such a doctrine concerning the eternal truths. In this paper, I examine Descartes' account of divine freedom. I argue that Descartes' statements about indifference, namely that indifference is the lowest grade of freedom and that indifference is the essence of God's freedom are not incompatible. I also show how Descartes arrived at his doctrine of (...)
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  17. Daniel A. Kaufman (2003). Critical Justification and Critical Laws. British Journal of Aesthetics 43 (4):393-400.
    This essay counters the claim, made by Arnold Isenberg, Mary Mothersill, and others, that there can be no straightforward justification of critical evaluations of artworks, because there can be no critical laws. My argument is that if we adopt an Aristotelian view of the value of artworks, the problem of critical laws is reduced to a mere problem of scope and is easily solved. An Aristotelian system of kind classification, which groups artworks according to common formal and narrative purposes, provides (...)
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  18. Dan Kaufman (2002). Descartes's Creation Doctrine and Modality. Australasian Journal of Philosophy 80 (1):24 – 41.
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  19. Daniel A. Kaufman (2002). Composite Objects and the Abstract/Concrete Distinction. Journal of Philosophical Research 27:215-238.
    In his latest book, Realistic Rationalism (Cambridge, MA: MIT Press, 1998), Jerrold J. Katz proposes an ontology designed to handle putative counterexamples to the traditional abstract/concrete distinction. Objects like the equator and impure sets, which appear to have both abstract and concrete components, are problematic for classical Platonism, whose exclusive categories of objects with spatiotemporal location and objects lacking spatial or temporal location leave no room for them. Katz proposes to add a “composite” category to Plato’s dualistic ontology, which is (...)
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  20. Daniel A. Kaufman (2002). Normative Criticism and the Objective Value of Artworks. Journal of Aesthetics and Art Criticism 60 (2):151–166.
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  21. Daniel A. Kaufman (2002). Reality in Common Sense: Reflections on Realism and Anti–Realism From a 'Common Sense Naturalist'Perspective. Philosophical Investigations 25 (4):331-361.
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  22. Dan Kaufman (2000). Descartes on the Objective Reality of Materially False Ideas. Pacific Philosophical Quarterly 81 (4):385–408.
    “The Standard Interpretation” of Descartes on material falsity states that Descartes believed that materially false ideas (MFIs) lack “objective reality” [realitas objectiva]. The argument for the Standard Interpretation depends on a statement from the “Third Meditation” that MFIs are caused by nothing. This statement, in conjunction with a causal principle introduced by Descartes, seems to entail that MFIs lack objective reality. However, the Standard Interpretation is incorrect. First, I argue that, despite initial appearances, the manner in which Descartes understands the (...)
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  23. Daniel Kaufman (2000). Rationalism, Naturalism, and Conservatism. Southwest Philosophy Review 17 (1):123-136.
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  24. Daniel A. Kaufman (1999). A Word From the Editors. Philosophical Forum 30 (1):1–1.
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  25. Dan Kaufman, The Resurrection of the Same Body and the Ontological Status of Organisms: What Locke Should Have (and Could Have) Told Stillingfleet.
    Vere Chappell has pointed out that it is not clear whether Locke has a well-developed ontology or even whether he is entitled to have one.2 Nevertheless, it is clear that Locke believes that there are organisms, and it is clear that he thinks that there are substances. But does he believe that organisms are substances? There are certainly parts of the Essay in which Locke seems unequivocally to state that organisms are substances. For instance, in 2.23.3 Locke uses men and (...)
     
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