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Profile: David Scott (Grove City College)
Profile: David Scott (Coppin State College)
  1.  45
    David Scott (2003). Culture In Political Theory. Political Theory 31 (1):92-115.
  2.  49
    David Scott (2005). Critical Realism and Empirical Research Methods in Education. Journal of Philosophy of Education 39 (4):633–646.
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  3. David Scott (2007). Rewalking Thoreau and Asia: 'Light From the East' for 'a Very Yankee Sort of Oriental'. Philosophy East and West 57 (1):14-39.
    : Thoreau's engagement with and perspectives on the Orient are considered here. Within Thoreau's Hindu appropriations, the 'practical' importance for Thoreau of yogic practices is reemphasized. Thoreau's often-cited Buddhist links are questioned. Instead, it is Thoreau's explicit use of Confucian and Persian Sufi materials that deserve reemphasis, as do, in retrospect, some striking thematic convergences with Taoism. Thoreau's 'Light from the East' focuses on ethical and mystical techniques, infused with lessons from Nature for 'a very Yankee sort of Oriental.'.
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  4.  24
    David Scott (2010). Leibniz and the Knowledge Argument. Modern Schoolman 87 (2):117-141.
  5.  12
    David Scott (2016). Simultaneity and Delay: A Dialectical Theory of Staggered Time. The European Legacy 21 (4):447-448.
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  6.  59
    David James Frederick Scott (2000). Occasionalism and Occasional Causation in Descartes' Philosophy. Journal of the History of Philosophy 38 (4):503-528.
  7.  86
    David Scott (2006). The “Concept of Time” and the “Being of the Clock”: Bergson, Einstein, Heidegger, and the Interrogation of the Temporality of Modernism. [REVIEW] Continental Philosophy Review 39 (2):183-213.
    The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological (...)
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  8.  1
    Cynthia B. Cohen, Sondra E. Wheeler & David A. Scott (2001). Walking a Fine Line: Physician Inquiries Into Patients' Religious and Spiritual Beliefs. Hastings Center Report 31 (5):29-39.
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  9.  20
    David Scott (1998). Leibniz's Model of Creation and His Doctrine of Substance. Animus 3 (4):73-88.
    It is well known that Leibniz's advances metaphysical, logical and moral reasons why monads possess their own force of action; but what is not well known is that he also advances an account of the divine creative act in explicit support of force-endowed monads. This paper's goal is to highlight and critically examine this doctrine of creation, and to contrast it with the doctrine of creation underlying the occasionalist denial that substances possess their own force of action.
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  10.  23
    David Scott (2004). Learning From Six Philosophers. Review of Metaphysics 57 (3):603-605.
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  11.  6
    Cynthia B. Cohen, Sondra E. Wheeler, David A. Scott, Barbara Springer Edwards & Patricia Lusk (2000). Prayer as Therapy: A Challenge to Both Religious Belief and Professional Ethics. Hastings Center Report 30 (3):40-47.
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  12.  16
    David Scott (2010). Anti-Oedipus: A Practical Metaphysics? The European Legacy 14 (4):463-466.
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  13.  41
    David Scott (2009). Descartes, Madness and Method. International Philosophical Quarterly 49 (2):153-171.
    This paper replies to Fred Ablondi’s discussion of Descartes’s treatment of madness in the Meditations. Against Ablondi’s interpretation that Descartes never seriously takes on board the skeptical hypothesis that he might be mad, because to do so would be for him to undermine the logical thought processes required to realize his agenda in the Meditations, I contend that Descartes does employ madness as a skeptical device, by assimilating its skeptical essentials into the dream argument. I maintain that while Descartes does (...)
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  14.  22
    David Scott (1996). Malebranche's Indirect Realism: A Reply to Steven Nadler. British Journal for the History of Philosophy 4 (1):53 – 78.
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  15.  34
    Gilles Deleuze & David Scott (2011). Supplement. Angelaki 16 (2):181 - 188.
    In this supplement to a work co-authored with André Cresson, David Hume, sa vie, son ?uvre, left untranslated until now, Deleuze lays the groundwork for what he will later develop as an ?ethics without morality.? Contrary to morality, ethics engenders its general rule for action out of the immanence that grants it the power to affect and to be affected, that is, to increase or decrease its capacity to compose new empowering relations between beings, and between beings and the world. (...)
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  16.  31
    David Scott (2011). Gilles Deleuze's Contributions to David Hume, Sa Vie, Son Œuvre. Angelaki 16 (2):175 - 180.
    Angelaki, Volume 16, Issue 2, Page 175-180, June 2011.
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  17.  5
    Sarah Mortimer & David Scott (2015). Leviathan and the Wars of the Three Kingdoms. Journal of the History of Ideas 76 (2):259-270.
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  18.  11
    David Scott (2012). Beyond the Boundary: Arvydas Šliogeris's Instructive Failure. The European Legacy 17 (6):827-829.
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  19.  31
    David Scott (2008). Malebranche and Descartes on Method: Psychologism, Free Will, and Doubt. Southern Journal of Philosophy 46 (4):581-604.
    The subject of this paper is Malebranche’s relation to Descartes on the question of method. Using recent commentary as a springboard, it examines whether Malebranche advances a nonpsychologistic account of method, in contrast to the psychologism typically thought to characterize the Cartesian view. I explore this question with respect to two issues of central importance to method generally: doubt and free will. My argument is that, despite superficial differences of emphasis, Descartes and Malebranche adopt positions on doubt and free will (...)
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  20.  30
    David Scott (1992). Doubt and Descartes' a Priori Proof of God's Existence. Southern Journal of Philosophy 30 (1):101-116.
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  21.  12
    David Scott (1995). Antoine Arnauld, 1612-1694. Cogito 9 (1):25-35.
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  22. David Scott (1996). Malebranche on the Soul's Power. Studia Leibnitiana 28 (1):37-57.
    Dieser Aufsatz untersucht Malebranches Begriff von der Macht oder Kraft des Willens, die für Malebranche eine notwendige Bedingung der Freiheit ist. Mein Ziel ist, festzustellen, welcher Art genau die Macht des Willens ist, indem ich Malebranches Hauptdarstellungen zu Freiheit, Sünde und Tugend untersuche. Der problematischste Zug dieser Lehre zeigt sich in Verbindung mit Malebranches Okkasionalismus, einer Lehre, die die kausale Ohnmacht aller spirituellen und materiellen Schöpfung zu benötigen scheint und innerhalb derer Gott das einzige kausal wirkende Wesen ist. Wie wirkt (...)
     
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  23.  20
    David Scott (2010). Resemblance as a Principle of Representation in Descartes' Philosophy. American Catholic Philosophical Quarterly 84 (3):483-512.
    I argue that Descartes takes true representation by means of concepts (or clear and distinct ideas) to involve resemblance between those concepts andtheir extra-mental objects. On the basis of analysis of a wide range of important Cartesian texts, I contend we must attribute to Descartes a doctrine of conceptualor intellectual resemblance, according to which ideas or concepts represent objects by resembling them. This doctrine of resemblance entails a further doctrine of property-sharing which, though inherently problematic for Cartesian ontology generally, is (...)
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  24.  7
    David Scott (2012). Merleau-Ponty And Deleuze Ask “What Is Philosophy?”. Chiasmi International 13:259-283.
    Merleau-Ponty et Deleuze demandent « Qu’est-ce que la philosophie? »La naïveté de la pensée et l’innocence de la questionLa philosophie doit reconnaître que son obligation pressante à l’égard de « l’histoire souterraine du problème du monde » implique qu’elle affronte les conditions de sa propre détermination. En d’autres termes, l’historicité de la philosophie est l’histoire du « monde » en tant qu’il devient problématique. Mais ce devenir problématique « n’appartient pas à l’histoire ». Dans la pensée de Merleau-Ponty comme dans (...)
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  25.  25
    David Scott (2009). Malebranche's Method: Knowledge and Evidence. British Journal for the History of Philosophy 17 (1):169 – 183.
  26.  14
    David Scott (1995). Buddhist Functionalism—Instrumentality Reaffirmed. Asian Philosophy 5 (2):127 – 149.
    Abstract This article seeks to determine if Buddhism can best be understood as primarily a functionalist tradition. In pursuing this, some analogies arise with various Western strands?particularly James? ?pragmatism?, Dewey's ?instrumentalism?, Braithwaite's ?empiricism?, Wittgenstein's ?language games?, and process thinkers like Hartshorne and Jacobson. Within the Buddhist setting, the traditional Therav?da framework of sila (ethics/precepts), sam?dhi (meditation) and pañña (wisdom) are examined, together with Therav?da rituals. Despite some ?correspondence? approaches with regard to truth claim statements, e.g. vipassan? ?insight? and Abhidharma analysis, (...)
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  27.  4
    David Scott (2015). Andrea Christofidou , Self, Reason, and Freedom: A New Light on Descartes’ Metaphysics . Reviewed By. Philosophy in Review 35 (1):7-10.
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  28.  3
    David Scott (2011). Merleau-Ponty And Deleuze Ask “What Is Philosophy?”: The Naïveté of Thought and the Innocence of the Question. Chiasmi International 13:259-283.
    Merleau-Ponty et Deleuze demandent « Qu’est-ce que la philosophie ? »La naïveté de la pensée et l’innocence de la questionLa philosophie doit reconnaître que son obligation pressante à l’égard de « l’histoire souterraine du problème du monde » implique qu’elle affronte les conditions de sa propre détermination. En d’autres termes, l’historicité de la philosophie est l’histoire du « monde » en tant qu’il devient problématique. Mais ce devenir problématique « n’appartient pas à l’histoire ». Dans la pensée de Merleau-Ponty comme (...)
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  29.  5
    David Scott (2002). The Semiotics of the Lieu de Mémoire: The Postage Stamp as a Site of Cultural Memory. Semiotica 2002 (142).
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  30.  12
    David Scott (1997). Leibniz and the Two Clocks. Journal of the History of Ideas 58 (3):445-463.
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  31.  8
    David Scott (2009). Silencing the Demon's Advocate. International Philosophical Quarterly 49 (3):405-407.
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  32.  2
    David Scott (2004). Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. [REVIEW] Review of Metaphysics 57 (4):828-830.
  33.  7
    David Scott (1991). Change and Selves. Cogito 5 (1):56-58.
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  34. David Scott, Blending Industry Varietals : Developmental Considerations for the South African Wine Tourism Industry.
     
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  35. Ananda Abeysekara & David Scott (1999). Formations of Ritual: Colonial and Anthropological Discourses on the Sinhala Yaktovil. Journal of the American Oriental Society 119 (4):717.
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  36. Nicholas Jolley & David Scott (eds.) (1997). Malebranche: Dialogues on Metaphysics and on Religion. Cambridge University Press.
    Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...)
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  37. Nicholas Jolley & David Scott (eds.) (2012). Malebranche: Dialogues on Metaphysics and on Religion. Cambridge University Press.
    Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...)
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  38. Carrie Paechter, Margaret Preedy, David Scott & Janet Soler (2002). Politicised Knowledge for Depoliticised Times: Knowledge, Power and Learning. British Journal of Educational Studies 50 (4):507-510.
     
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  39. David Scott (2001). Curriculum and Assessment. British Journal of Educational Studies 49 (4):458-461.
     
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  40. David A. Scott (1991). Christian Character Jeremy Taylor and Christian Ethics Today. Monograph Collection (Matt - Pseudo).
     
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  41.  55
    David Scott (2007). Critical Essays on Major Curriculum Theorists. Routledge.
    This volume offers a critical appreciation of the work of 16 leading curriculum theorists through critical expositions of their writings. Written by a leading name in Curriculum Studies, the book includes a balance of established curriculum thinkers and contemporary curriculum analysts from education as well as philosophy, sociology and psychology. With theorists from the UK, the US and Europe, there is also a spread of political perspectives from radical conservatism through liberalism to socialism and libertarianism. Theorists included are: John Dewey, (...)
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  42. David A. Scott (1973). Clark H. Pinnock and David F. Wells , "Toward a Theology for the Future". [REVIEW] The Thomist 37 (2):386.
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  43. David Scott (2004). Conscripts of Modernity the Tragedy of Colonial Enlightenment. Monograph Collection (Matt - Pseudo).
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  44. David Scott (2010). Education, Epistemology and Critical Realism. Routledge.
    Introduction and initial thoughts -- Critical realism and empirical research methods in education -- Resolving the quantitative-qualitative divide -- Epistemic relativism, ontological realism, and the possibility of judgemental rationality -- Educational judgements : epistemic, parasitic and external criteria -- Judgemental rationality -- Empirical indicators and causal narratives -- Structure and agency : key ontological concepts -- Educational critique -- Arbitrary and non-arbitrary knowledge.
     
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  45. David J. F. Scott, Iditol' / Dlroot.Ur.
    PIU PUbJlllhollboth invited reviews and unsolicited reviews of new and significant books in . phllolophy. Wo post on our website a list of books for which we seek reviewers, and welcome IdontlOcllltion of books deserving review. Normally reviews are 1000 words.
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  46. David Scott (1999). Janice Deledalle-Rhodes. Semiotica 123 (3/4):367-375.
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  47. David A. Scott (1986). Karl Barth and the Other Task of Theology. The Thomist 50 (4):540-567.
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  48. David C. Scott (1993). Keeping Faith with Life: Mother Earth in Popular Religious Traditions. Journal of Dharma 18 (1):50-70.
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  49. David H. T. Scott (1988). Pictorialist Poetics Poetry and the Visual Arts in Nineteenth-Century France. Monograph Collection (Matt - Pseudo).
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  50.  18
    David Scott (2000). Realism and Educational Research: New Perspectives and Possibilities. Falmer Press.
    Much education research takes place under a convenient but spurious assumption that there is a common purpose to education research, and a common epistemology. This book takes a clear-sighted and perceptive look at the underlying truths of education research, and in refining our understanding of the subject paves the way to improving our methods and practice. It addresses the theoretical conceptual elements educational discourses that inform most debates about educational research, including: education and its relationship to research; the problems and (...)
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