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  1. David James (forthcoming). The Closed Commercial State: Perpetual Peace and Commercial Society From Rousseau to Fichte. The European Legacy:1-3.
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  2. David James (forthcoming). 'The Instruction of Any'and Moral Philosophy. African Philosophy: Selected Readings.
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  3. David James (2013). Rousseau on Dependence and the Formation of Political Society. European Journal of Philosophy 21 (3):343-366.
    : I explore Rousseau's account of the problem of dependence by means of an analysis of the distinction he makes between dependence on things and dependence on men. With reference to his Second Discourse, I argue that dependence on things alone exists only in the case of primitive man in the earliest stages of the state of nature, while dependence on men is more properly to be understood as dependence on other human beings as mediated by dependence on things. I (...)
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  4. David James (2012). Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice. European Journal of Philosophy 21 (2):n/a-n/a.
    Fichte's definitions of property appear to diverge from modern common linguistic usage, especially his identification of leisure as the object of an absolute right of property, and they may even appear arbitrary. I argue that these definitions are not in fact arbitrary. Rather, any divergence from common linguistic usage can be explained in terms of a conceptual innovation which consists in expanding or modifying a concept by thinking it through, thereby generating new content. In the case of Fichte's theory of (...)
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  5. David James (2012). J.G. Fichte and the Atheism Dispute (1798–1800). British Journal for the History of Philosophy 20 (6):1217-1221.
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  6. David James (2012). Subjective Freedom and Necessity in Hegel's Philosophy of Right. Theoria 59 (131):41-63.
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  7. David James (2012). The Role of Evil in Kant's Liberalism. Inquiry 55 (3):238-261.
    Abstract Carl Schmitt distinguishes between political theories in terms of whether they rest on the anthropological assumption that man is evil by nature or on the anthropological assumption that man is good by nature, and he claims that liberal political theory is based on the latter assumption. Contrary to this claim, I show how Kant's liberalism is shaped by his theory of the radical evil in human nature, and that his liberalism corresponds to the characterization of liberalism that Schmitt himself (...)
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  8. David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
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  9. David James (2011). Fichte's Social and Political Philosophy: Property and Virtue. Cambridge University Press.
    Machine generated contents note: 1. Fichte's theory of property; 2. Applying the concept of right: Fichte and Babeuf; 3. Fichte's reappraisal of Kant's theory of cosmopolitan right; 4. The relation of right to morality in Fichte's Jena theory of the state and society; 5. The role of virtue in the Addresses to the German Nation.
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  10. David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.
  11. David James (2011). Rousseau on Needs, Language and Pity: The Limits of 'Public Reason'. European Journal of Political Theory 10 (3):372-393.
    The idea of ‘public reason’ has recently been associated with Rousseau’s views on the formation of a general will. Advocates of this idea in the Kantian tradition tend to emphasize reflective acts of rational deliberation which, I suggest, are more suited to written than to spoken language. Rousseau’s accounts of the role of spoken language as a means of expressing human needs and the role of pity in the development of a moral form of reasoning, which allows one properly to (...)
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  12. David James (2011). The Question of Freedom in Rousseau's Writings. History of European Ideas 37 (3):403-405.
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  13. David James (2011). The 'Self-Positing' Self in Kierkegaard's The Sickness Unto Death. The European Legacy 16 (5):587 - 598.
    In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self ?posits? itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that (...)
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  14. David James (2010). Fichte on the Vocation of the Scholar and the (Mis)Use of History. Review of Metaphysics 63 (3):539-566.
    In his early Some Lectures concerning the Scholar’s Vocation, J. G. Fichte developed an account of the social role of the scholar. This role concerns the task of furthering human culture and progress, which Fichte considers to be a moral duty for the scholar. In these lectures, Fichte also outlined the capabilities and knowledge that the scholar needs in order to be able to fulfill the task in question, including the possession of historical knowledge. The article argues that the later (...)
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  15. David James (2010). Fichte's Reappraisal of Kant's Theory of Cosmopolitan Right. History of European Ideas 36 (1):61-70.
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  16. David James (2010). Fichte's Theory of Property. European Journal of Political Theory 9 (2):202-217.
    I discuss J. G. Fichte’s theory of property and its implications in relation to the claim made by C. B. Macpherson that, by broadening the meaning of the term ‘property’, it becomes possible to reconcile two principles of liberal democratic theory that seem to be at odds with each other: the right to property, understood as the right to exclude others from the use or benefit of something, and the right to use and develop one’s capacities. I argue that Fichte’s (...)
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  17. David James (2010). Rousseau on Amour Propre Frederick Neuhouser, Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. History of European Ideas 36 (3):340-342.
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  18. David James (2009). Art, Myth, and Society in Hegel's Aesthetics. Continuum.
    Introduction -- The symbolic form of art -- Kant's theory of the mathematical sublime and the boundlessness of the symbolic form of art -- The classical sublimity of Judaism -- The classical form of art -- The original epic -- The ideal -- The transition to the revealed religion and the romantic form of art -- The revealed religion -- Representational thought and the romantic form of art -- Traces of left-hegelianism in Hegel's lectures on aesthetics -- The end of (...)
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  19. David James (2009). The Political Philosophy of Needs, by Lawrence Hamilton. Theoria 118:109.
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  20. David James (2009). The Relation of Right to Morality in Fichte's Jena Theory of the State and Society. History of European Ideas 35 (3):337-348.
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  21. David James (2008). Fichte's Jacobinism. History of European Ideas 34 (1):104-115.
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  22. David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
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  23. David James (2007). Hegel's Philosophy of Right: Subjectivity and Ethical Life. Continuum.
  24. David James (2007). The Transition From Art to Religion in Hegel's Theory of Absolute Spirit. Dialogue 46 (2):265-286.
    I relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel’s account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory ofabsolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i. e., representational thought), I argue that Hegel’s account of the limitations of religious representational thought, (...)
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  25. David James (2006). From the Age of Heroes to the Prose of Everyday Life: Hegel on the Differences Between the Original and the Modern Epic. History of European Ideas 32 (2):190-204.
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  26. David James (2006). Kant and Hegel on the Right of Rebellion. History of Political Thought 27 (2):331-348.
  27. David N. James (1999). Suicide and Stoic Ethics in the Doctrine of Virtue. Kant-Studien 90 (1):40-58.
  28. David N. James (1993). The Ethics of Fantasising. International Journal of Applied Philosophy 8 (1):51-55.
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  29. David N. James (1992). Selling Drugs in the Physician's Office. Business and Professional Ethics Journal 11 (2):73-88.
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  30. David N. James (1992). Selling Drugs in the Physician's Office A Problem of Medical Ethics. Business and Professional Ethics Journal 11 (2):73 - 88.
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  31. David N. James (1992). Twenty Questions: Kant's Applied Ethics. Southern Journal of Philosophy 30 (3):67-87.
  32. David N. James (1991). Kant's Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.
  33. David N. James (1989). On Colorizing Films: A Venture Into Applied Aesthetics. Metaphilosophy 20 (3-4):332-340.
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  34. David N. James (1989). Gandhi and the Ethics of Fasting. International Journal of Applied Philosophy 4 (3):7-14.
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  35. David N. James (1989). The Friendship Model:A Reply to Illingworth. Bioethics 3 (2):142–146.
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  36. David N. James (1988). Artificial Insemination. Philosophy and Theology 2 (4):305-326.
    This paper is a comprehensive examination of the ethical issues surrounding artificial insemination. The interests of parents, AI children and society are identified and compared, and a variety of arguments for and against AIH and AID are examined. Although various criticisms of the natural law position are offered, this paper comes to the similar conclusion that donor artiricial insemination is not morally justified.
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  37. David N. James (1988). Dombrowski on Individuals, Species, and Ecosystems. Between the Species 4 (1):8.
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  38. David N. James (1987). Ectogenesis: A Reply to Singer and Wells. Bioethics 1 (1):80-99.
    The possibility of achieving ectogenesis, or the growing of a human fetus to term in an artificial womb, is approaching reality as a result of advances in treatment of premature newborns and in in vitro fertilization techniques. In their 1984 book, The Reproductive Revolution, issued in North America as Making Babies, Peter Singer and Deane Wells offered several arguments for ectogenesis. James examines their arguments and rejects two of them, that ectogenesis offers a less problematic alternative to surrogate motherhood, and (...)
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  39. David N. James (1986). The Acquisition of Virtue. The Personalist Forum 2 (2):101-121.
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  40. David T. D. James (1985). Does Our Behavioral Methodology Conceal the Deficit Caused by Hippocampal Damage? Behavioral and Brain Sciences 8 (3):502-503.
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  41. David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.
  42. David Gwilym James (1949). The Life of Reason: Hobbes, Locke, Bolingbroke. Longmans, Green.