Search results for 'David S. Clarke' (try it on Scholar)

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  1.  15
    Mary E. Clarke (1930). The Central Problem of David Hume's Philosophy. An Essay Towards a Phenomenological Interpretation of the First Book of the Treatise of Human Nature. [REVIEW] Journal of Philosophy 27 (21):575-579.
  2.  6
    Luc Foisneau, John Brooke, Katherine Morris, Desmond Clarke & John Stephens (1995). Review of Raison Et Déraison d'État. Théoriciens Et Theories de la Raison d'État aux XVIe Et XVIIe Siécles Sous la Direction de Yves Charles Zarka Paris, Presses Universitaires de France, 1994 Pp. 436, 248 FF. ISBN 9-782130-461616; Beverly C. Southgate: 'Covetous of Truth': The Life and Work of Thomas White, 1593-1676 Dordrecht: Kluwer Academic Publishers, 1993. 189 Pp. £60.00 ISBN 0-7923-1926-5; George Dicker: Descartes: An Analytical and Historical Introduction Oxford University Press, 1993 £14.95 Pbk. ISBN 0-19-507590-0; Theo Verbeek: Descartes and the Dutch: Early Reactions to Cartesian Philosophy, 1637-1650. Carbondale and Edwardsville, Southern Illinois University Press, 1992, X + 168 Pp. $30.00 ISBN 0-8093-1617-X; David Berman: George Berkeley: Idealism and the Man Oxford University Press, 1994. £27.50 ISBN 0-19-826746-0; Joseph Mali: The Rehabilitation of Myth: Vico's New Science Cambridge: Cambridge University Press, 1992. Pp. Xv + 275. £35.00 ISBN 0-521-41952-2; R. C. Solomon. [REVIEW] British Journal for the History of Philosophy 3 (2):441-472.
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  3.  20
    Samuel Clarke (1956). The Leibniz-Clarke Correspondence: Together with Extracts From Newton's Principia and Opticks. Barnes & Noble.
    This book presents extracts from Leibniz's letters to Newtonian scientist Samuel Clarke.
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  4. W. Norris Clarke & Gerald A. McCool (eds.) (1988). The Universe as Journey: Conversations with W. Norris Clarke, S.J. Fordham University Press.
    W. Norris Clarke's metaphysics of the universe as a journey rests on six major positions: the unrestricted dynamism of the mind, the primacy of the act of existence, the participation structure of reality, and the person, considered as both the starting point of philosophy and the source of the categories needed for a flexible contemporary metaphysics. Reflecting on his conscious life and the universe around him, the finite person mounts by a two-fold path to its Infinite source, who, though (...)
     
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  5.  18
    Thomas Frangenberg & Ludovico David (1994). The Geometry of a Dome: Ludovico David 's Dichiarazione Della Pittura Della Capella Del Collegio Clementino di Roma. Journal of the Warburg and Courtauld Institutes 57:191-208.
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  6. Samuel Clarke & Gottfried Wilhelm Leibniz (1717). A Collection of Papers, Which Passed Between the Late Learned Mr. Leibnitz and Dr. Clarke in the Years 1715 and 1716 Relating to the Principles of Natural Philosophy and Religion : With an Appendix : To Which Are Added, Letters to Dr. Clarke Concerning Liberty and Necessity, From a Gentleman of the University of Cambridge, with the Doctor's Answers to Them : Also, Remarks Upon a Book, Entituled, a Philosophical Enquiry Concerning Human Liberty. [REVIEW] Printed for James Knapton.
  7. B. Clarke, The Marriage of John Locke's 'Wife', Elizabeth Clarke. Locke Studies 25:93.
     
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  8.  15
    Andrew Howat (2010). Some Pragmatist Themes By David S. Clarke. Transactions of the Charles S. Peirce Society 46 (1):143-149.
  9. Phillip H. Wiebe (2005). David S. Clarke, Ed., Panpsychism: Past and Recent Selected Readings Reviewed By. Philosophy in Review 25 (4):242-244.
     
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  10.  10
    A. J. M. Wedderburn (1989). David E. Aune: The New Testament in its Literary Environment. Pp. 260. Cambridge: James Clarke, 1988 (First U.S. Edition, 1987). £12.95. [REVIEW] The Classical Review 39 (02):388-389.
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  11.  3
    Paul Brazier (2012). Christian Ethics as Witness: Barth's Ethics for a World at Risk. By David Haddorff. Pp. Xxii, 482, Cambridge, James Clarke, 2010, £28, $58, €40.99. Ethics with Barth: God, Metaphysics and Morals. By Matthew Rose. Pp. Viii, 226, Farnham, Surrey, Ashgate, 2010, £50, $89.95, €63.99. The Analogy of Grace. By Gerald McKenny. Pp. Xiv, 310, Oxford University Press, 2010, £68, $120, €82.99. [REVIEW] Heythrop Journal 53 (4):722-723.
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  12. David King (1997). The Port Orford, Oregon, Meteorite Mystery by Roy S. Clarke. [REVIEW] Isis: A Journal of the History of Science 88:346-347.
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  13. David A. Kring (1997). The Port Orford, Oregon, Meteorite MysteryRoy S. Clarke, Jr. Isis 88 (2):346-347.
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  14. D. R. Oldroyd (1991). The Archaean Controversy in Britain: Part I—The Rocks of St David'S. Annals of Science 48 (5):407-452.
    Early geological investigations in the St David's area are described, particularly the work of Murchison. In a reconnaissance survey in 1835, he regarded a ridge of rocks at St David's as intrusive in unfossiliferous Cambrian; and the early Survey mapping was conducted on that assumption, leading to the publication of maps in 1845 and 1857. The latter represented the margins of the St David's ridge as ‘Altered Cambrian’. So the supposedly intrusive ‘syenite’ was regarded as younger, and (...)
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  15.  3
    D. R. Oldroyd & G. McKenna (1995). A Note on Andrew Ramsay's Unpublished Report on the St David's Area, Recently Discovered. Annals of Science 52 (2):193-196.
    Notice is given of the discovery of two reports and an accompanying manuscript map by Andrew Ramsay, on the geology of the St David's area, Pembrokeshire. This adds to previously published information on early geological work in this important region: Ramsay's report throw some light on his attitude towards Murchison's ideas on Welsh stratigraphy. The map is the earliest known version of the Survey's St David's sheet.
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  16.  16
    Graham Oppy (2002). The Tristram Shandy Paradox: A Response to David S. Oderberg. Philosophia Christi 4 (2):335-350.
    This paper is a response to David Oderberg's discussion of the Tristram Shandy paradox. I defend the claim that the Tristram Shandy paradox does not support the claim that it is impossible that the past is infinite.
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  17.  33
    David James Stewart (2015). The Fulfillment of a Polanyian Vision of Heuristic Theology: David Brown’s Reframing of Revelation, Tradition, and Imagination. Tradition and Discovery 41 (3):4-19.
    According to Richard Gelwick, one of the fundamental implications of Polanyi’s epistemology is that all intellectual disciplines are inherently heuristic. This article draws out the implications of a heuristic vision of theology latent in Polanyi’s thought by placing contemporary theologian David Brown’s dynamic understanding of tradition, imagination, and revelation in the context of a Polanyian-inspired vision of reality. Consequently, such a theology will follow the example of science, reimagining its task as one of discovery rather than mere reflection on (...)
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  18. John J. Tilley (2015). John Clarke of Hull's Argument for Psychological Egoism. British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition (...)
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  19. Anthony Skelton (2013). Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips. Revue d'Etudes Benthamiennes 12.
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account of the epistemology (...)
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  20. Katalin Balog (2000). Phenomenal Judgment and the HOT Theory: Comments on David Rosenthal’s “Consciousness, Content, and Metacognitive Judgments”. Consciousness and Cognition 9 (2):215-219.
    In this commentary I criticize David Rosenthal’s higher order thought theory of consciousness . This is one of the best articulated philosophical accounts of consciousness available. The theory is, roughly, that a mental state is conscious in virtue of there being another mental state, namely, a thought to the effect that one is in the first state. I argue that this account is open to the objection that it makes “HOT-zombies” possible, i.e., creatures that token higher order mental states, (...)
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  21.  19
    Christian Forstner (2008). The Early History of David Bohm's Quantum Mechanics Through the Perspective of Ludwik Fleck's Thought-Collectives. Minerva 46 (2):215-229.
    This paper analyses the early history of David Bohm’s mechanics from the perspective of Ludwik Fleck’s thought-collectives and shows how the thought-style of the scientific community limits the possible modes of thinking and what new possibilities for the construction of a new theory arise if these limits are removed.
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  22. Gail Fine (2010). Signification, Essence, and Meno's Paradox: A Reply to David Charles's 'Types of Definition in the Meno'. Phronesis 55 (2):125-152.
    According to David Charles, in the Meno Socrates fleetingly distinguishes the signification from the essence question, but, in the end, he conflates them. Doing so, Charles thinks, both leads to Meno's paradox and prevents Socrates from answering it satisfactorily. I argue that Socrates doesn't conflate the two questions, and that his reply to Meno's paradox is more satisfactory than Charles allows.
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  23.  40
    Mark Hanin (2012). Naturalistic Moral Realism and Moral Disagreement: David Copp's Account. Res Publica 18 (4):283-301.
    To enhance the plausibility of naturalistic moral realism, David Copp develops an argument from epistemic defeaters aiming to show that strongly a priori synthetic moral truths do not exist. In making a case for the non-naturalistic position, I locate Copp’s account within the wider literature on peer disagreement; I identify key points of divergence between Copp’s doctrine and conciliatorist doctrines; I introduce the notion of ‘minimal moral competence’; I contend that some plausible benchmarks for minimal moral competence are grounded (...)
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  24.  80
    Barry Maguire (2013). Defending David Lewis's Modal Reduction. Philosophical Studies 166 (1):129-147.
    David Lewis claims that his theory of modality successfully reduces modal items to nonmodal items. This essay will clarify this claim and argue that it is true. This is largely an exercise within ‘Ludovician Polycosmology’: I hope to show that a certain intuitive resistance to the reduction and a set of related objections misunderstand the nature of the Ludovician project. But these results are of broad interest since they show that would-be reductionists have more formidable argumentative resources than is (...)
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  25.  44
    Kieran Oberman (2013). Beyond Sectarianism? On David Miller's Theory of Human Rights. Res Publica 19 (3):275-283.
    In his most recent book, National Responsibility and Global Justice, David Miller presents an account of human rights grounded on the idea of basic human needs. Miller argues that his account can overcome what he regards as a central problem for human rights theory: the need to provide a ‘non-sectarian’ justification for human rights, one that does not rely on reasons that people from non-liberal societies should find objectionable. The list of human rights that Miller’s account generates is, however, (...)
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  26.  44
    von Wachter Daniel (2004). The Ontological Turn Misunderstood: How to Misunderstand David Armstrong’s Theory of Possibility. Metaphysica 5 (2):105-114.
    This article argues that there is a great divide between semantics and metaphysics. Much of what is called metaphysics today is still stuck in the linguistic turn. This is illustrated by showing how Fraser MacBride misunderstands David Armstrong's theory of modality.
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  27. Barry Loewer (2004). David Lewis's Humean Theory of Objective Chance. Philosophy of Science 71 (5):1115--25.
    The most important theories in fundamental physics, quantum mechanics and statistical mechanics, posit objective probabilities or chances. As important as chance is there is little agreement about what it is. The usual “interpretations of probability” give very different accounts of chance and there is disagreement concerning which, if any, is capable of accounting for its role in physics. David Lewis has contributed enormously to improving this situation. In his classic paper “A Subjectivist's Guide to Objective Chance” he described a (...)
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  28. David Papineau (2004). David Lewis and Schrödinger's Cat. Australasian Journal of Philosophy 82 (1):153 – 169.
    In 'How Many Lives Has Schrödinger's Cat?' David Lewis argues that the Everettian no-collapse interpretation of quantum mechanics is in a tangle when it comes to probabilities. This paper aims to show that the difficulties that Lewis raises are insubstantial. The Everettian metaphysics contains a coherent account of probability. Indeed it accounts for probability rather better than orthodox metaphysics does.
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  29.  39
    David H. Fleming & William Brown (2011). Deterritorialisation and Schizoanalysis in David Fincher's Fight Club. Deleuze Studies 5 (2):275-299.
    Taking a schizoanalytic approach to audio-visual images, this article explores some of the radical potentia for deterritorialisation found within David Fincher's Fight Club (1999). The film's potential for deterritorialisation is initially located in an exploration of the film's form and content, which appear designed to interrogate and transcend a series of false binaries between mind and body, inside and outside, male and female. Paying attention to the construction of photorealistic digital spaces and composited images, we examine the actual (and (...)
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  30. David Hoekema (2008). There Are No Just Wars: David Rodin and Oliver O’Donovan’s Divergent Critiques of a Tradition. Ars Disputandi 8.
    Two recent monographs re-examine the central elements of the just war tradition and its contemporary applications. David Rodin’s War and Self-Defense analyzes, and rejects, the common doctrine that just war is an instance of national self-defense, in parallel with the right of individuals to protect themselves against violent attack. This derivation fails, and it cannot justify resort to war. In contrast, Oliver O’Donovan’s The Just War Revisited dismisses the notion that there are rules for just war and calls instead (...)
     
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  31.  5
    James Griesemer (2013). Integration of Approaches in David Wake’s Model-Taxon Research Platform for Evolutionary Morphology. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 44 (4):525-536.
    What gets integrated in integrative scientific practices has been a topic of much discussion. Traditional views focus on theories and explanations, with ideas of reduction and unification dominating the conversation. More recent ideas focus on disciplines, fields, or specialties; models, mechanisms, or methods; phenomena, problems. How integration works looks different on each of these views since the objects of integration are ontologically and epistemically various: statements, boundary conditions, practices, protocols, methods, variables, parameters, domains, laboratories, and questions all have their own (...)
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  32. David S. Cunningham (2007). David Bentley Hart's The Beauty of the Infinite: Critical Responses. New Blackfriars 88 (1017):581-584.
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  33.  29
    Jamie Morgan (2016). Power, Property, the Law, and the Corporation – a Commentary on David Ellerman's Paper: 'The Labour Theory of Property and Marginal Productivity Theory'. Economic Thought 5 (1):37.
    The point of departure of David Ellerman's paper is that the role of labour in economics can be looked at in a fundamentally different way than has typically been the case. The paper's purpose is, therefore, oppositional. However, it cannot simply be dismissed. It is clearly articulated, well reasoned, and most importantly, thought provoking. It requires one to rethink how one conceives some basic issues in economics. As such, one does not need to be entirely convinced by the argument (...)
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  34. Crawford L. Elder (2009). Real Essentialism • by David S. Oderberg. Analysis 69 (2):376-378.
    This book presents vigorous and wide-ranging arguments in defense of an Aristotelian metaphysical scheme along fairly orthodox Thomistic lines. The central claim is that the items that populate the world have real essences – natures that mind-independently define what each such item is. This Aristotelian essentialism, Oderberg begins by telling us, is a different doctrine from what has recently been called ‘essentialism’, and a more powerful one . For recent essentialism has treated a thing's essence as merely all those properties (...)
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  35.  37
    David Carrier (1988). Gavin Hamilton's Oath of Brutus and David's Oath of the Horatii. The Monist 71 (2):197-213.
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  36. Francis J. Beckwith (2006). Defending Abortion Philosophically: A Review of David Boonin's a Defense of Abortion. [REVIEW] Journal of Medicine and Philosophy 31 (2):177 – 203.
    This article is a critical review of David Boonin's book, A Defense of Abortion (Cambridge University Press, 2002), a significant contribution to the literature on this subject and arguably the most important monograph on abortion published in the past twenty years. Boonin's defense of abortion consists almost exclusively of sophisticated critiques of a wide variety of pro-life arguments, including ones that are rarely defended by pro-life advocates. This article offers a brief presentation of the book's contents with extended assessments (...)
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  37.  24
    Bruce Kuklick (2006). Review: David S. Brown. Richard Hofstadter: An Intellectual Biography. Chicago: University of Chicago Press, 2006. [REVIEW] Transactions of the Charles S. Peirce Society 42 (4):574-577.
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  38.  15
    S. L. Greenslade (1970). Augustine: City of God. With an English Translation. Vol. Iii (Books Vii–Xi): Translated by David S. Wiesen. Vol. Iv (Books Xii–Xv): Translated by Philip Levine. (Loeb Classical Library.) Pp. Xii+571; X+581. London: Heinemann, 1968, 1966. Cloth, 25s. Net Each. [REVIEW] The Classical Review 20 (01):102-103.
  39.  14
    David M. Adams (2000). David S. Oderberg and Jacqueline A. Laing, Human Lives: Critical Essays on Consequentialist Bioethics:Human Lives: Critical Essays on Consequentialist Bioethics. Ethics 110 (2):434-436.
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  40.  47
    Michael Ridge (2003). Epistemology Moralized: David Hume's Practical Epistemology. Hume Studies 29 (2):165-204.
    - Peter Railton1 Railton's remark is accurate; contemporary philosophers almost invariably suppose that morality is more vulnerable than empirical science to scepticism. Yet David Hume apparently embraces an inversion of this twentieth century orthodoxy.2 In book I of the Treatise, he claims that the understanding, when it reflects upon itself, "entirely subverts itself" (T 1. 4.7.7; SBN 267) while, in contrast, in book III he claims that our moral faculty, when reflecting upon itself, acquires "new force" (T 3.3.6.3; SBN (...)
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  41.  16
    Reviewed by David M. Adams (2000). David S. Oderberg and Jacqueline A. Laing, Human Lives: Critical Essays on Consequentialist Bioethics. Ethics 110 (2).
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  42. Scott Soames (2014). David Lewis’s Place in Analytic Philosophy. In Analytic Philosophy in America: And Other Historical and Contemporary Essays. Princeton University Press 139-166.
    By the early 1970s, and continuing through 2001, David Lewis and Saul Kripke had taken over W.V.O. Quine’s leadership in metaphysics, epistemology, philosophy of language, and philosophical logic in the English-speaking world. Quine, in turn, had inherited his position in the early 1950s from Rudolf Carnap, who had been the leading logical positivist -- first in Europe, and, after 1935, in America. A renegade positivist himself, Quine eschewed apriority, necessity, and analyticity, while (for a time) adopting a holistic version (...)
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  43. Moti Mizrahi (2015). Comment on David Kaspar's Intuitionism. Reason Papers 37 (2):26-35.
    In his book Intuitionism, David Kaspar is after the truth. That is to say, on his view, “philosophy is the search for the whole truth” (p. 7). Intuitionism, then, “reflects that standpoint” (p. 7). My comments are meant to reflect the same standpoint. More explicitly, my aim in these comments is to evaluate the arguments for intuitionism, as I understand them from reading Kaspar’s book. In what follows, I focus on three arguments in particular, which can be found in (...)
     
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  44.  73
    John Henry (2015). David Leech: The Hammer of the Cartesians: Henry More’s Philosophy of Spirit and the Origins of Modern Atheism. International Journal for Philosophy of Religion 77 (3):267-271.
    Henry More (1614–1687), the most influential of the so-called Cambridge Platonists, and arguably the leading philosophically-inclined theologian in late seventeenth-century England, has come in for renewed attention lately. He was the subject of a detailed intellectual biography in 2003 by Robert Crocker, and in 2012 Jasper Reid published a philosophically penetrating and enlightening study of More’s metaphysics (Crocker 2003; Reid 2012). David Leech’s study of More’s idiosyncratic concept of immaterial spirit—and the role that it plays in his philosophy and (...)
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  45.  16
    Stephen Kemp (2005). Saving the Strong Programme? A Critique of David Bloor's Recent Work. Studies in History and Philosophy of Science Part A 36 (4):707-720.
    This article critically appraises David Bloor’s recent attempts to refute criticisms levelled at the Strong Programme’s social constructionist approach to scientific knowledge. Bloor has tried to argue, contrary to some critics, that the Strong Programme is not idealist in character, and it does not involve a challenge to the credibility of scientific knowledge. I argue that Bloor’s attempt to deflect the charge of idealism, which calls on the self-referential theory of social institutions, is partially successful. However, I suggest that (...)
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  46.  81
    Ingo Brigandt (2013). A Critique of David Chalmers' and Frank Jackson's Account of Concepts. ProtoSociology 30:63–88.
    David Chalmers and Frank Jackson have promoted a strong program of conceptual analysis, which accords a significant philosophical role to the a priori analysis of concepts. They found this methodological program on an account of concepts using two-dimensional semantics. This paper argues that Chalmers and Jackson’s account of concepts, and the related approach by David Braddon-Mitchell, is inadequate for natural kind concepts as found in biology. Two-dimensional semantics is metaphysically faulty as an account of the nature of concepts (...)
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  47.  88
    Alexander R. Pruss (2001). The Cardinality Objection to David Lewis's Modal Realism. Philosophical Studies 104 (2):169-178.
    According to David Lewis's extreme modal realism, every waythat a world could be is a way that some concretely existingphysical world really is. But if the worlds are physicalentities, then there should be a set of all worlds, whereasI show that in fact the collection of all possible worlds is nota set. The latter conclusion remains true even outside of theLewisian framework.
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  48.  31
    A. R. Riggs (1985). David Hume's Practical Economics. Hume Studies 11 (2):154-165.
    David hume rejected utopian experiments in government. He presented his own "idea of a perfect commonwealth," but his approach to political economy was practical and surprisingly modern. In nine essays on economics he argued that 1) national strength lies in productivity; 2) trade indirectly benefits the state by enriching all the people; 3) luxury, Economic growth and refinement in the arts are compatible; 4) the international flow of money should be encouraged; 5) rate of interest is a key to (...)
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  49.  48
    Ira M. Schnall (2010). Weak Reasons-Responsiveness Meets its Match: In Defense of David Widerker's Attack on PAP. Philosophical Studies 150 (2):271 - 283.
    David Widerker, long an opponent of Harry Frankfurt's attack on the Principle of Alternative Possibilities (PAP), has recently come up with his own Frankfurt-style scenario which he claims might well be a counterexample to PAP. Carlos Moya has argued that this new scenario is not a counterexample to PAP, because in it the agent is not really blameworthy, since he lacks weak reasonsresponsiveness (WRR), a property that John Fischer has argued is a necessary condition of practical rationality, and hence (...)
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  50.  60
    Ted Toadvine (2005). Limits of the Flesh: The Role of Reflection in David Abram's Ecophenomenology. Environmental Ethics 27 (2):155-170.
    David Abram’s The Spell of the Sensuous: Perception and Language in a More-Than-Human-World convincingly demonstrates the contribution that phenomenology, especially the work of Maurice Merleau-Ponty, can make to environmental theory. But Abram’s account suffers from several limitations that are explored here. First, although Abram intends to develop an “organic” account of thinking as grounded in the sensible world, his descriptions castigate reflection and reverse, rather than rethinking, the traditional hierarchy between mind and body. Second, Abram’s emphasis on perceptual reciprocity (...)
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