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David E. Cooper [157]David Edward Cooper [5]
  1. Michael A. Peters, Valerie Allen, Ares D. Axiotis, Michael Bonnett, David E. Cooper, Patrick Fitzsimons, Ilan Gur-Ze'ev, Padraig Hogan, F. Ruth Irwin, Bert Lambeir, Paul Smeyers, Paul Standish & Iain Thomson (2002). Heidegger, Education, and Modernity. Rowman & Littlefield Publishers.
    Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought.
     
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  2.  45
    David E. Cooper (2007). The Measure of Things: Humanism, Humility, and Mystery. Oxford University Press.
    David Cooper explores and defends the view that a reality independent of human perspectives is necessarily indescribable, a "mystery." Other views are shown to be hubristic. Humanists, for whom "man is the measure" of reality, exaggerate our capacity to live without the sense of an independent measure. Absolutists, who proclaim our capacity to know an independent reality, exaggerate our cognitive powers. In this highly original book Cooper restores to philosophy a proper appreciation of mystery-that is what provides a (...)
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  3.  76
    Elizabeth Fricker & David E. Cooper (1987). The Epistemology of Testimony. Aristotelian Society Supplementary Volume 61:57 - 106.
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  4.  5
    David E. Cooper, Jurgen Habermas & William Mark Hohengarten (1993). Postmetaphysical Thinking: Philosophical Essays. Philosophical Quarterly 43 (173):572.
    This collection of Habermas's recent essays on philosophical topics continues the analysis begun in The Philosophical Discourse of Modernity. In a short introductory essay, he outlines the sources of twentieth-century philosophizing, its major themes, and the range of current debates. The remainder of the essays can be seen as his contribution to these debates.Habermas's essay on George Herbert Mead is a focal point of the book. In it he sketches a postmetaphysical, intersubjective approach to questions of individuation and subjectivity. In (...)
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  5. David E. Cooper (1996). Modern Mythology: The Case of 'Reactionary Modernism'. History of the Human Sciences 9 (2):25-37.
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  6.  6
    David E. Cooper (forthcoming). Music, Nature and Ineffability. Philosophia:1-10.
    In the final chapter of his Ineffability and Religious Experience, Guy Bennett-Hunter proposes that the ineffable may be ‘bodied forth’ through works of art and ritual, and hence engage with our lives. By way of supporting this proposal, this paper discusses some relationships between experiences of music and of natural environments. It is argued that several aspects of musical experience encourage a sense of convergence or intimacy between human practice and nature. Indeed, these aspects suggest a codependence between culture (...)
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  7. David E. Cooper (1989). Reviews : David Farrell Krell and David Wood (Eds), Exceedingly Nietzsche: Aspects of Contemporary Nietzsche Interpretation, London: Rout- Ledge, 1988, £15.95, Xvi + 179 Pp. [REVIEW] History of the Human Sciences 2 (1):111-113.
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  8. David E. Cooper (1995). Science, Society and Rationality. History of the Human Sciences 8 (2):109-115.
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  9.  44
    David E. Cooper (2006). A Philosophy of Gardens. Oxford University Press.
    Why do gardens matter so much and mean so much to people? That is the intriguing question to which David Cooper seeks an answer in this book. Given the enthusiasm for gardens in human civilization ancient and modern, Eastern and Western, it is surprising that the question has been so long neglected by modern philosophy. Now at last there is a philosophy of gardens. David Cooper identifies garden appreciation as a special human phenomenon distinct from both from the appreciation of (...)
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  10. David E. Cooper & Simon P. James (2006). Buddhism, Virtue and Environment. Environmental Values 15 (1):138-140.
     
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  11.  5
    David E. Cooper (2008). Teaching and Truthfulness. Studies in Philosophy and Education 27 (2-3):79-87.
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  12. David E. Cooper (2005). Life and Meaning. Ratio 18 (2):125–137.
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  13. David E. Cooper (2003). Meaning. Routledge.
    Meaning is one of our most central and most ubiquitous concepts. Anything at all may, in suitable contexts, have meaning ascribed to it. In this wide-ranging book, David Cooper departs from the usual focus on linguistic meaning to discuss how works of art, ceremony, social action, bodily gesture, and the purpose of life can all be meaningful. He argues that the notion of meaning is best approached by considering what we accept as explanations of meaning in everyday practice and shows (...)
     
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  14. David E. Cooper (1999). Existentialism: A Reconstruction. Blackwell Publishers.
    First published in 1990, " Existentialism" is widely regarded as a classic introductory survey of the topic, and has helped to renew interest in existentialist ...
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  15. David E. Cooper (2006). Truthfulness and 'Inclusion'in Archaeology. In Chris Scarre & Geoffrey Scarre (eds.), The Ethics of Archaeology. Cambridge University Press 131--145.
     
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  16.  8
    David E. Cooper (1983). Authenticity and Learning: Nietzsche's Educational Philosophy. Routledge & K. Paul.
    The issue posed by Nietzsche is how the individual shall live in the era of history following 'the death of God'. God's death is his metaphor not only for ...
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  17.  10
    David E. Cooper (2013). Beauty and the Cosmos. The Harvard Review of Philosophy 19:106-117.
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  18. David E. Cooper (1980). Illusions of Equality. Monograph Collection (Matt - Pseudo).
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  19.  4
    David E. Cooper & Joy A. Palmer (eds.) (1998). Spirit of the Environment: Religion, Value and Environmental Concern. Routledge.
    Spirit of the Environment brings spiritual and religious concerns to environmental issues. Providing a much needed alternative to exploring human beings' relationship to the natural world through the restrictive lenses of 'science', 'ecology', or even 'morality', this book offers a fresh perspective to the field. Spirit of the Enironment addresses: * the environmental attitudes of the major religions; * the relationship between art and nature; * the Gaia hypothesis; * the non-instrumental values which have inspired environmental concern. Contributors (...)
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  20.  72
    David E. Cooper (1978). Moral Relativism. Midwest Studies in Philosophy 3 (1):97-108.
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  21. David E. Cooper & Peter S. Fosl (eds.) (2010). Philosophy: The Classic Readings. Wiley-Blackwell.
    Ethics -- Epistemology -- Metaphysics -- Philosophy of religion -- Political philosophy.
     
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  22.  26
    David E. Cooper (2003). S0ren Kierkegaard. In Robert C. Solomon & David L. Sherman (eds.), The Blackwell Guide to Continental Philosophy. Blackwell Pub. 12--43.
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  23.  25
    David E. Cooper (2003). World Philosophies: An Historical Introduction. Blackwell.
    This popular book has now been revised to ensure that it continues to meet the needs of the growing number of people interested in all the main philosophical ...
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  24.  27
    Gareth B. Matthews New, Andrew R. Bailey, Sarah Buss, Steven M. Cahn, Howard Caygill, David J. Chalmers, John Christman, Michael Clark, David E. Cooper & Simon Critchley (2002). Books for Review and for Listing Here Should Be Addressed to Emily Zakin, Review Editor, Department of Philosophy, Miami University, Oxford, OH 45056. Teaching Philosophy 25 (4):403.
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  25.  10
    David E. Cooper (2009). Filling the Whole. The Philosophers' Magazine 45 (45):83-83.
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  26.  27
    David E. Cooper (2009). Visions of Philosophy. Royal Institute of Philosophy Supplement 84 (65):1-.
    Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. Then there is (...)
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  27.  33
    David E. Cooper (2008). Beautiful People, Beautiful Things. British Journal of Aesthetics 48 (3):247-260.
    This paper sympathetically examines the neglected virtue-centric idea that the primary location of beauty is in bodily expressions of human virtues, so that things like buildings are beautiful only because of an appropriate relationship they have to beautiful people. After a brief history of the idea as articulated by, for example, Kant, it is then distinguished from accounts of beauty with which it might be confused, such as the view that something is beautiful only if it helps to instil virtue. (...)
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  28.  33
    David E. Cooper (1983). On Reading Nietzsche on Education. Journal of Philosophy of Education 17 (1):119–126.
  29.  23
    David E. Cooper (1985). Cognitive Development and Teaching Business Ethics. Journal of Business Ethics 4 (4):313 - 329.
    This paper discusses how to use cognitive developmental psychology to create a business ethics course that has philosophical integrity. It begins with the pedagogical problem to be overcome when students are not philosophy majors. To provide a context for the practical recommendations, Kohlberg's cognitive developmental theory is summarized and then the relationship between Kohlberg's theory, normative philosophy, and teaching is analyzed. The conclusion recommends strategies that should help overcome some of the vexing pedagogical problems mentioned in the first section. In (...)
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  30.  23
    David E. Cooper (1994). The Presidential Address: Analytical and Continental Philosophy. Proceedings of the Aristotelian Society 94:1 - 18.
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  31.  33
    David E. Cooper (2003). In Praise of Gardens. British Journal of Aesthetics 43 (2):101-113.
    The paper asks whether gardens may be objects of ‘serious’ (in Ronald Hepburn's sense) and distinctive appreciation. Dismissive attitudes to the possibility of such appreciation, including Hegel's, are rejected, as is the view—Kant's, for example—that garden appreciation is ‘factorizable’ into the modes appropriate for artworks and ‘raw’ nature respectively. That view entails that there is nothing distinctive in garden appreciation. Attention then turns to the idea that it is the representational/symbolic capacities of gardens that render them objects of distinctive appreciation. (...)
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  32.  41
    David E. Cooper (1972). Searle on Intentions and Reference. Analysis 32 (5):159 - 163.
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  33.  60
    David E. Cooper (2001). Heidegger's Philosophy of Art. Julian Young. Mind 110 (440):1133-1137.
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  34. David E. Cooper (2009). Mystery, World and Religion. In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum
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  35. Stephen Davies, Kathleen Marie Higgins, Robert Hopkins, Robert Stecker & David E. Cooper (eds.) (2009). A Companion to Aesthetics. John Wiley & Sons.
    In this extensively revised and updated edition, 168 alphabetically arranged articles provide comprehensive treatment of the main topics and writers in this area of aesthetics. Written by prominent scholars covering a wide-range of key topics in aesthetics and the philosophy of art Features revised and expanded entries from the first edition, as well as new chapters on recent developments in aesthetics and a larger number of essays on non-Western thought about art Unique to this edition are six overview essays on (...)
     
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  36.  11
    David E. Cooper (1972). Innateness: Old and New. Philosophical Review 81 (4):465-483.
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  37. David E. Cooper (2003). Meaning. Carleton University Press.
    Meaning is one of our most central and most ubiquitous concepts. Anything at all may, in suitable contexts, have meaning ascribed to it. In this wide-ranging book, David Cooper departs from the usual focus on linguistic meaning to discuss how works of art, ceremony, social action, bodily gesture, and the purpose of life can all be meaningful. He argues that the notion of meaning is best approached by considering what we accept as explanations of meaning in everyday practice and (...)
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  38.  28
    David E. Cooper (1994). Is Daoism 'Green'? Asian Philosophy 4 (2):119 – 125.
    Abstract Contemporary advocates of ?deep ecology? often appeal to daoist ideals as an early expression of ?respect? for nature. This appeal is inspired, presumably, by daoist attacks on ?convention? or ?artifice? which, as Zhuang Zi puts it, ?has been the ruin of primordial nature ... the ruin of the world?. But there are problems with this appeal. Daoists are extremely selective in the aspects of nature which they admire, and it is as much the skilled artisan as the person ?at (...)
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  39.  10
    David E. Cooper (2014). Daoism, Nature and Humanity. Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally do in (...)
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  40.  42
    David E. Cooper (2009). Music, Education, and the Emotions. Journal of Chinese Philosophy 36 (4):642-652.
  41.  17
    David E. Cooper (1997). Wittgenstein, Heidegger and Humility. Philosophy 72 (279):105 - 123.
  42.  33
    David E. Cooper (1972). Definitions and `Clusters'. Mind 81 (324):495-503.
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  43. David E. Cooper (1999). Existentialism: A Reconstruction. Wiley-Blackwell.
    First published in 1990, _Existentialism_ is widely regarded as a classic introductory survey of the topic, and has helped to renew interest in existentialist philosophy. The author places existentialism within the great traditions of philosophy, and argues that it deserves as much attention from analytic philosophers as it has always received on the continent.
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  44. David E. Cooper (1999). Existentialism: A Reconstruction. Wiley-Blackwell.
    First published in 1990, _Existentialism_ is widely regarded as a classic introductory survey of the topic, and has helped to renew interest in existentialist philosophy. The author places existentialism within the great traditions of philosophy, and argues that it deserves as much attention from analytic philosophers as it has always received on the continent.
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  45.  9
    David E. Cooper (1987). Practice, Philosophy and History: Carr Vs. Jonathan. Journal of Philosophy of Education 21 (2):181–186.
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  46.  18
    David E. Cooper, Robert L. Arrington & James Rachels (eds.) (1998). Ethics: The Classic Readings. Blackwell Publishers.
    Ranging from Plato to Sartre and representing classic texts such as Hume's TREATISE and J.S. Mill's UTILITARIANISM, this collection brings together essential ...
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  47.  18
    David E. Cooper (1997). The Ethics of Culture. Philosophy and Phenomenological Research 57 (1):233-235.
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  48.  13
    David E. Cooper (1991). The Inaugural Address: Ineffability. Aristotelian Society Supplementary Volume 65:1 - 15.
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  49.  12
    David E. Cooper (1996). Heidegger. Claridge Press.
    With clear philosophical judgement, Cooper guides the reader through the novel concepts of Heideggerian metaphysics, explores the arguments used to introduce ...
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  50.  21
    David E. Cooper (2010). The Cultural Landscape. The Philosophers' Magazine 50 (50):32-33.
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