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David Kyle Johnson [23]David Johnson [21]David K. Johnson [17]David Martel Johnson [16]
David M. Johnson [15]David E. Johnson [9]David A. Johnson [7]David W. Johnson [4]

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Profile: David Johnson (Metropolitan State University)
Profile: David Johnson (San Francisco State University)
Profile: David Johnson (University of Adelaide)
Profile: David James Frank Johnson (Open University (UK))
Profile: David Randall Johnson
Profile: David Benjamin Johnson (Northwestern University)
Profile: David Johnson (Pennsylvania State University)
Profile: David Johnson (Massachusetts College of Liberal Arts)
Profile: David Johnson
Profile: David B. Johnson (Marymount University)
  1. Michael R. Garey & David S. Johnson (1983). Computers and Intractability. A Guide to the Theory of NP-Completeness. Journal of Symbolic Logic 48 (2):498-500.
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  2. Thomas McKay & David Johnson (1996). A Reconsideration of an Argument Against Compatibilism. Philosophical Topics 24 (2):113-122.
  3.  7
    David R. Johnson & Elaine Howard Ecklund (forthcoming). Ethical Ambiguity in Science. Science and Engineering Ethics.
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  4.  38
    David Kyle Johnson (2013). A Refutation of Skeptical Theism. Sophia 52 (3):425-445.
    Skeptical theists argue that no seemingly unjustified evil (SUE) could ever lower the probability of God's existence at all. Why? Because God might have justifying reasons for allowing such evils (JuffREs) that are undetectable. However, skeptical theists are unclear regarding whether or not God's existence is relevant to the existence of JuffREs, and whether or not God's existence is relevant to their detectability. But I will argue that, no matter how the skeptical theist answers these questions, it (...)
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  5.  15
    David E. Johnson (2015). As If, As Such. Research in Phenomenology 45 (3):386-411.
    _ Source: _Volume 45, Issue 3, pp 386 - 411 “As If, As Such” reads Derrida’s understanding of the institution of literature as both the most interesting thing in the world and “perhaps” more interesting than the world in relation to his remark that the noema remains one of the most difficult and problematic concepts in Husserl’s phenomenological toolbox. By focusing on the noema as the objective side of consciousness and thus as what does not properly belong to consciousness, hence (...)
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  6.  11
    David Kyle Johnson (2016). Does Free Will Exist? Think 15 (42):53-70.
    In, I suggested that, while the non-existence of the soul does threaten free will, the threat it possess is inconsequential. Free will faces so many other hurdles that, if those were overcome, the soul's non-existence would be a non-threat. In this paper, I establish this; and to do so, I define the common libertarian notion of free will, and show how neuroscience, determinism, indeterminism, theological belief, axioms in logic, and even Einstein's theory of relativity each entail that libertarian free will (...)
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  7.  19
    David Johnson (1999). Hume, Holism, and Miracles. Cornell University Press.
    David Johnson seeks to overthrow one of the widely accepted tenets of Anglo-American philosophy -- that of the success of the Humean case against the rational ...
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  8.  8
    David Kyle Johnson (2013). The Failure of Plantinga’s Solution to the Logical Problem of Natural Evil. Philo 15 (2):145-157.
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  9. David Johnson & Shalom Lappin (1997). A Critique of the Minimalist Program. Linguistics and Philosophy 20 (3):273-333.
  10.  4
    Ruth Tallman & David Kyle Johnson (2015). A Debate Between a Theist and a Santa Clausist. Think 14 (40):27-41.
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  11.  18
    David M. Johnson (1999). God as the True Self. Ancient Philosophy 19 (1):1-19.
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  12.  19
    David K. Johnson (1995). The Ought-Is Question. Inquiry 14 (4):74-79.
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  13.  10
    David Johnson (2004). Truth Without Paradox. Rowman & Littlefield Publishers.
    In Truth Without Paradox, David Johnson purports to solve several of the traditional problems of metaphysics, pertaining to truth, logic, similitude, morality, and God.
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  14.  3
    David W. Johnson (2015). The Experience of Truth. Graduate Faculty Philosophy Journal 36 (2):373-396.
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  15. David W. Johnson (1984). Circles of Learning Cooperation in the Classroom. Monograph Collection (Matt - Pseudo).
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  16.  96
    David Kyle Johnson (2009). God, Fatalism, and Temporal Ontology. Religious Studies 45 (4):435-454.
    Theological incompatibility arguments suggest God's comprehensive foreknowledge is incompatible with human free will. Logical incompatibility arguments suggest a complete set of truths about the future is logically incompatible with human free will. Of the two, most think theological incompatibility is the more severe problem; but hardly anyone thinks either kind of argument presents a real threat to free will. I will argue, however, that sound theological and logical incompatibility arguments exist and that, in fact, logical incompatibly is the more severe (...)
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  17.  65
    David Johnson (2011). The Ghost in the Multiverse. Sophia 50 (3):357-362.
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  18.  14
    David M. Johnson (1990). Can Abstractions Be Causes? Biology and Philosophy 5 (1):63-77.
    The Empiricist or Lockean view says natural kinds do not exist objectively in nature but are practical categories reflecting use of words. The Modern, Ostensive view says they do exist, and one can refer to such a kind by ostention and recursion, assuming his designation of it is related causally to the kind itself. However, this leads to a problem: Kinds are abstract repeatables, and it seems impossible that abstractions could have causal force. In defence of the Modern view, I (...)
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  19.  12
    David K. Johnson (1991). The Illusions of Our Epoch. Inquiry 8 (4):6-8.
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  20.  12
    David K. Johnson (1995). Hypothesis and Realism. Inquiry 15 (1):80-85.
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  21. David Martel Johnson & Christina E. Erneling (eds.) (1997). The Future of the Cognitive Revolution. Oxford University Press.
    The basic idea of the particular way of understanding mental phenomena that has inspired the "cognitive revolution" is that, as a result of certain relatively recent intellectual and technological innovations, informed theorists now possess a more powerfully insightful comparison or model for mind than was available to any thinkers in the past. The model in question is that of software, or the list of rules for input, output, and internal transformations by which we determine and control the workings of a (...)
     
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  22. David Johnson (2009). Aristippus at the Crossroads: The Politics of Pleasure in Xenophon's Memorabilia. Polis 26 (2):204-222.
    In two passages from Xenophon's Memorabilia, Socrates refutes Aristippus, first by a rather brutal brand of Realpolitik , then by refusing to answer Aristippus' questions about the good and the beautiful . This article argues that the nasty politics that emerge in Memorabilia 2.1 are not Socratic, but rather the natural consequence of Aristippean hedonism. Political considerations of another sort drive Socrates' tactics in Memorabilia 3.8, where his evasive manoeuvres are driven by his desire to avoid a direct confrontation with (...)
     
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  23.  21
    David Kyle Johnson (2014). The Failure of the Multiverse Hypothesis as a Solution to the Problem of No Best World. Sophia 53 (4):447-465.
    The multiverse hypothesis is growing in popularity among theistic philosophers because some view it as the preferable way to solve certain difficulties presented by theistic belief. In this paper, I am concerned specifically with its application to Rowe’s problem of no best world, which suggests that God’s existence is impossible given the fact that the world God actualizes must be unsurpassable, yet for any given possible world, there is one greater. I will argue that, as a solution to the problem (...)
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  24.  9
    David M. Johnson (2008). Sophrosyne and the Rhetoric of Self-Restraint. Ancient Philosophy 26 (2):401 - 404.
  25.  22
    David Kyle Johnson (2013). Are Science and Religion Compatible? The Philosophers' Magazine 63:44-50.
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  26.  24
    David Kyle Johnson (2013). Do Souls Exist? Think 12 (35):61-75.
    ‘The soul hypothesis’ enjoys near unanimous support in the general population. Among philosophers and scientists, however, belief in the soul is far less common. The purpose of this essay to explain why many philosophers and scientists reject the soul hypothesis and to consider what the non-existence of the soul would entail.
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  27.  12
    David E. Johnson & Lawrence S. Moss (1994). Grammar Formalisms Viewed as Evolving Algebras. Linguistics and Philosophy 17 (6):537 - 560.
    We consider the use ofevolving algebra methods of specifying grammars for natural languages. We are especially interested in distributed evolving algebras. We provide the motivation for doing this, and we give a reconstruction of some classic grammar formalisms in directly dynamic terms. Finally, we consider some technical questions arising from the use of direct dynamism in grammar formalisms.
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  28.  3
    William Irwin & David Kyle Johnson (2014). What Would Dutton Say About the Paradox of Fiction? Philosophy and Literature 38 (1A):A144-A147.
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  29.  29
    David M. Johnson (2003). Xenophon's Socrates on Law and Justice. Ancient Philosophy 23 (2):255-281.
  30.  12
    David E. Johnson (2006). Kant's Dog. Diacritics 34 (1):19-39.
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  31.  10
    David B. Johnson (2012). The Postmodern Sublime. In Timothy M. Costelloe (ed.), The Sublime: From Antiquity to the Present. Cambridge University Press 118.
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  32.  22
    David M. Johnson (2006). Sophrosyne and the Rhetoric of Self-Restraint: Polysemy & Persuasive Use of an Ancient Greek Value Term, by Adriaan Rademaker. Ancient Philosophy 26 (2):401-404.
  33.  14
    David Kyle Johnson (2011). Natural Evil and the Simulation Hypothesis. Philo 14 (2):161-175.
    Some theists maintain that they need not answer the threat posed to theistic belief by natural evil; they have reason enough to believe that God exists and it renders impotent any threat that natural evil poses to theism. Explicating how God and natural evil coexist is not necessary since they already know both exist. I will argue that, even granting theists the knowledge they claim, this does not leave them in an agreeable position. It commits the theist to a very (...)
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  34.  9
    David K. Johnson (1993). Language, Thought, and World. Inquiry 11 (1):3-5.
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  35.  6
    David Kyle Johnson (2013). Cartmanland and the Problem of Evil. In Robert Arp & Kevin S. Decker (eds.), The Ultimate South Park and Philosophy: Respect My Philosophah! Wiley-Blackwell
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  36.  9
    David K. Johnson (1994). Confessions of a Sentimental Philosopher. Inquiry 14 (1):76-83.
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  37.  3
    Zdenka Babikova, David Johnson, Toby Bruce, John Pickett & Lucy Gilbert (2014). Underground Allies: How and Why Do Mycelial Networks Help Plants Defend Themselves? Bioessays 36 (1):21-26.
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  38.  8
    David M. Johnson (2014). XEONPHON'S SOCRATES. DorionL'Autre Socrate. Études sur les écrits socratiques de Xénophon. Pp. xxxii + 518.Paris:Les Belles Lettres,2013. Paper, €55. ISBN:978-2-251-42049-3. [REVIEW] The Classical Review 64 (2):384-386.
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  39.  4
    Matthew R. Silliman & David K. Johnson (2000). The Anti-Theorist's Paradox. Social Philosophy Today 15:199-208.
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  40.  18
    David Kyle Johnson (2007). All Praise the Fonz. The Philosophers' Magazine 39 (39):83-86.
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  41.  3
    David Martel Johnson (1987). The Greek Origins of Belief. American Philosophical Quarterly 24 (4):319 - 327.
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  42.  17
    David Martel Johnson (1971). Another Perspective on the Speckled Hen. Canadian Journal of Philosophy 1 (December):235-244.
  43.  15
    David M. Johnson (2004). Reply to Vivienne Gray. Ancient Philosophy 24 (2):446-448.
  44. David Johnson (2009). Merleau-Ponty and the Other World of Painting: A Response. Journal of the British Society for Phenomenology 40 (1):89-97.
    This paper is a response to a recent claim made by Norwegian philosopher Tarjei Larsen in the Journal of the British Society for Phenomenology that Merleau-Ponty’s own theory of painting undermines the important distinction made in his thought between primordial perception and cultural construction because it requires that perception take different cultural and historical forms in order to account for perspectival painting. I try to show that this distinction is not so easily collapsed by arguing that Larsen has misconstrued Merleau-Ponty’s (...)
     
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  45.  15
    Matthew R. Silliman & David Kenneth Johnson (2007). Tortured Ethics. Social Philosophy Today 23:211-222.
    This dialogue discusses a proposal for the legalization of torture under specific circumstances and contrasts it with arguments for a total ban on torture. We consider three types of objection: first, that the difficulty of having adequate knowledge renders the stock “ticking bomb” scenario such a low-probability hypothetical as to present no realistic threat to a policy banning all torture; second, that empirically the information gleaned from torture is so unlikely to be reliable that it could not justify the moral (...)
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  46.  4
    David K. Johnson (1991). Endnotes for Johnson, From Page 8. Inquiry 8 (4):27-27.
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  47.  23
    David Johnson (1991). Induction and Modality. Philosophical Review 100 (3):399-430.
  48.  16
    David Johnson (2008). What Does Academic Skepticism Presuppose? Lyceum 10 (1):44-54.
  49.  20
    David E. Johnson & Lawrence S. Moss (1997). Introduction. Linguistics and Philosophy 20 (6):571-574.
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  50.  9
    David L. Johnson (1973). The Task of Relevance: Aurobindo's Synthesis of Religion and Politics. Philosophy East and West 23 (4):507-515.
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