67 found
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  1. Daniel R. Leff, David R. C. James, Felipe Orihuela-Espina, Ka-Wai Kwok, Loi Wah Sun, George Mylonas, Thanos Athanasiou, Ara W. Darzi & Guang-Zhong Yang (2015). The Impact of Expert Visual Guidance on Trainee Visual Search Strategy, Visual Attention and Motor Skills. Frontiers in Human Neuroscience 9.
  2.  16
    David James, Independence and Property in Kant's Rechtslehre.
    I argue that the freedom which is to coexist with the freedom of choice of others in accordance with a universal law mentioned in Kant's Rechtslehre is not itself freedom of choice. Rather, it is the independence which is a condition of being able to exercise genuine free choice by not having to act in accordance with the choices of others. Kant's distinction between active and passive citizenship appears, however, to undermine this idea of independence, because the possession of a (...)
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  3.  15
    David James (2016). Independence and Property in Kant's Rechtslehre. British Journal for the History of Philosophy 24 (2):302-322.
    I argue that the freedom which is to coexist with the freedom of choice of others in accordance with a universal law mentioned in Kant's Rechtslehre is not itself freedom of choice. Rather, it is the independence which is a condition of being able to exercise genuine free choice by not having to act in accordance with the choices of others. Kant's distinction between active and passive citizenship appears, however, to undermine this idea of independence, because the possession of a (...)
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  4.  27
    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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  5.  5
    David James (2016). The Political Theology of Fichte’s Staatslehre: Immanence and Transcendence. British Journal for the History of Philosophy 24 (6):1157-1175.
    ABSTRACTGiven its use of religious concepts and language, it is tempting to class Fichte’s rarely discussed Staatslehre as a political theology. I argue that the Staatslehre can be classed as a political theology because of the way in which it can be understood in terms of the concepts of immanence and transcendence. The concept of immanence applies to Fichte’s account of history in particular. Fichte himself allows for a moment of transcendence at the very beginning of history. I argue that (...)
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  6.  4
    David James (2016). Late German Idealism: Trendelenburg and Lotze, by Frederick Beiser. Mind 125 (500):1251-1255.
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  7.  11
    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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  8.  29
    David N. James (1986). The Acquisition of Virtue. The Personalist Forum 2 (2):101-121.
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  9.  13
    David James (2014). The Concept of Practical Necessity From Thucydides to Marx. Theoria 61 (138):1-17.
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  10.  59
    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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  11.  44
    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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  12.  21
    David James (2012). Subjective Freedom and Necessity in Hegel's Philosophy of Right. Theoria 59 (131):41-63.
    Hegel associates 'subjective' freedom with various rights, all of which concern the subject's particularity, and with the demand that this particularity be accorded proper recognition within the modern state. I show that Hegel's account of subjective freedom can be assimilated to the 'positive' model of freedom that is often attributed to him because of the way in which the objective determinations of right recognise the subject's particularity in the form of individual welfare. To this extent, the practical constraints to which (...)
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  13.  5
    David James (2015). Enlightenment and the Unconditional Good: From Fichte to the Frankfurt School. International Journal of Philosophical Studies 24 (1):26-44.
    In a series of lectures from 1804–05, Johann Gottlieb Fichte sets out a conception of enlightenment whose basic structure is, I argue, to some extent reproduced in two more famous accounts of enlightenment found in post-Kantian German philosophy: Hegel’s account of the Enlightenment’s struggle with faith in his Phenomenology of Spirit and the conception of enlightenment rationality presented in Horkheimer and Adorno’s Dialectic of Enlightenment. The narrative I offer serves to highlight, moreover, the critical role played by the notion of (...)
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  14.  16
    David James (2014). The Closed Commercial State: Perpetual Peace and Commercial Society From Rousseau to Fichte. The European Legacy 19 (1):122-124.
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  15.  21
    David N. James (1992). Twenty Questions: Kant's Applied Ethics. Southern Journal of Philosophy 30 (3):67-87.
  16.  22
    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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  17.  5
    David N. James (1989). On Colorizing Films: A Venture Into Applied Aesthetics. Metaphilosophy 20 (3-4):332-340.
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  18.  9
    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.
    I offer an interpretation of Hegel's account of the essential differences between the original epic and the modern epic which supports two claims that have been made on the basis of the available student transcripts of Hegel's lectures on the philosophy of art: Hegel never asserted that art had come to an end in the sense of its having no further significance or interest in the modern world; and Hegel was keen to understand art as a cultural and historical phenomenon, (...)
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  19. David James (2004). The Role Of Modern Irony In Hegel's Philosophy Of Right: Graduate Essay Prize Runner Up. Bulletin of the Hegel Society of Great Britain 49:127-138.
     
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  20.  33
    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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  21.  22
    David James (2015). Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice. European Journal of Philosophy 23 (3):509-528.
    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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  22.  20
    David N. James (1991). Kant's Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.
  23.  36
    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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  24.  6
    David James (2014). Selfhood, Virtue, and the Wissenschaftslehre: Fichte’s Engagement with Rousseau’s First Discourse. Review of Metaphysics 67 (3):517-541.
    The author argues for the significance of the critique of Rousseau found in Fichte’s early series of lectures on the vocation of the scholar by showing how his presentation of his foundational philosophical science, the Wissenschaftslehre, was in large part shaped by the wish to meet certain challenges posed by Rousseau’s Discourse on the Sciences and the Arts. These challenges concern Rousseau’s claim that the sciences have their source in pride and his claim that they are incompatible with virtue. Fichte’s (...)
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  25.  17
    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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  26.  9
    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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  27.  17
    David N. James (1999). Suicide and Stoic Ethics in the Doctrine of Virtue. Kant-Studien 90 (1):40-58.
  28.  17
    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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  29.  20
    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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  30.  3
    David N. James (1989). The Friendship Model:A Reply to Illingworth. Bioethics 3 (2):142–146.
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  31.  3
    David James (2015). Allen W. Wood , The Free Development of Each: Studies on Freedom, Right, and Ethics in Classical German Philosophy . Reviewed By. Philosophy in Review 35 (2):121-123.
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  32.  3
    David James (2013). Fichte’s Critical Reappraisal of Kant’s Cosmopolitanism. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 707-718.
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  33.  5
    David James (2011). The Question of Freedom in Rousseau's Writings. History of European Ideas 37 (3):403-405.
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  34.  5
    David James (2006). Kant and Hegel on the Right of Rebellion. History of Political Thought 27 (2):331-348.
    I compare Kant's position on the issue as to whether there exists a right of rebellion with the position that can be attributed to Hegel on this issue. I argue that while Kant must concede that such a right exists when the state no longer respects what he calls the universal law of right. Hegel offers us grounds for thinking that a right of rebellion may exist even when the state has achieved the form of a Kantian Rechtstaat. I appeal (...)
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  35.  2
    David N. James (1991). Kant’s Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.
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  36.  8
    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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  37.  7
    David N. James (1989). Gandhi and the Ethics of Fasting. International Journal of Applied Philosophy 4 (3):7-14.
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  38.  7
    David N. James (1992). Selling Drugs in the Physician's Office. Business and Professional Ethics Journal 11 (2):73-88.
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  39.  4
    David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.
  40.  4
    David James (2010). Fichte's Reappraisal of Kant's Theory of Cosmopolitan Right. History of European Ideas 36 (1):61-70.
    I argue that although in the Foundations of Natural Right Fichte adopts a theory of cosmopolitan right that is in a number of important respects formally identical to the one developed by Kant, he later came in The Closed Commercial State to reassess his earlier Kantian cosmopolitanism. This work can in fact be seen to identify a problem with Kant's cosmopolitanism, namely, Kant's failure to recognize the possibility of an indirect form of coercion based on unequal relations of economic dependence. (...)
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  41.  7
    David N. James (1993). The Ethics of Fantasising. International Journal of Applied Philosophy 8 (1):51-55.
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  42.  8
    David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.
  43.  3
    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.
    I argue that despite the various ways in which Fichte separates right from morality in his 1796/97 Foundations of Natural Right, he nevertheless suggests in the writings from the period of his professorship at the University of Jena that there is a reciprocal relation between them. This requires, however, reading the Foundations of Natural Right in the light of The System of Ethics, which was published in 1798, especially the account of the ethical duties deriving from a person's membership of (...)
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  44.  3
    David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.
  45.  2
    David James (2011). Johann Gottlieb Fichte, Attempt at a Critique of All Revelation, Cambridge: Cambridge University Press, 2010, Pp. Xxxiv + 158, ISBN: 9780521112796 , 9780521130189. [REVIEW] Kantian Review 16 (2):315-317.
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  46.  2
    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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  47.  1
    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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  48.  1
    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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  49. David Lloyd James (1955). A Journey to Jerusalem. New Blackfriars 36 (424-425):261-264.
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  50.  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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