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Errol E. Harris [130]Edward M. Harris [25]E. Harris [18]Errol Harris [12]
Edward Harris [9]Eirik Lang Harris [8]E. A. Harris [6]Elizabeth J. Harris [5]

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See also:
Profile: Eirik Lang Harris (City University of Hong Kong)
Profile: Erica Harris (McGill University)
Profile: Emily Rose Harris (University of Northampton)
Profile: Elatia Harris (Mills College)
Profile: Erica Harris (Upper Iowa University)
Profile: Ellen Harris (University College London)
Profile: Emily Harris (Nottingham University)
Profile: Eldred Harris
  1.  21
    Eirik Lang Harris (2011). Is the Law in the Way? On the Source of Han Fei's Laws. Journal of Chinese Philosophy 38 (1):73-87.
    In this paper, I analyze the ‘Da ti’ chapter of the Han Feizi 韓非子. This chapter is often read as one of the so-called Daoist Chapters of text. However, a deeper study of this chapter allows us to see that, while Daoist terminology is employed, it is done so in a way that is certainly not reminiscent of either the Zhuangzi 莊子 or the Laozi 老子. Neither, though, does it have quite the flavor of other chapters in the Han Feizi (...)
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  2.  11
    Mirko Canevaro & Edward M. Harris (2012). The Documents in Andocides' on the Mysteries. Classical Quarterly 62 (01):98-129.
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  3.  2
    Eirik Lang Harris (2013). Han Fei on the Problem of Morality. In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the vastly different goals (...)
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  4.  2
    Elizabeth J. Harris (2013). Ananda Metteyya: Controversial Networker, Passionate Critic. Contemporary Buddhism 14 (1):78-93.
    Ananda Metteyya (Charles Henry Allan Bennett 1872?1923), according to some representations of Buddhism's transmission to the West, was a respectable member of an elite group of converts to Buddhism at the beginning of the twentieth century, who, in effect, stole recognition from a non-elite group. Whilst not contesting this basic premise, I first suggest in this paper that Ananda Metteyya was neither elite nor always, at least in the eyes of the Buddhist Society of Great Britain and Ireland, ?respectable?. In (...)
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  5.  17
    Eirik Lang Harris (2013). Constraining the Ruler: On Escaping Han Fei's Criticism of Confucian Virtue Politics. Asian Philosophy 23 (1):43-61.
    One of Han Fei’s most trenchant criticisms against the early Confucian political tradition is that, insofar as its decision-making process revolves around the ruler, rather than a codified set of laws, this process is the arbitrary rule of a single individual. Han Fei argues that there will be disastrous results due to ad hoc decision-making, relationship-based decision-making, and decision-making based on prior moral commitments. I lay out Han Fei’s arguments while demonstrating how Xunzi can successfully counter them. In doing so, (...)
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  6. Enriqueta Harris (1964). A Caritas Romana by Murillo. Journal of the Warburg and Courtauld Institutes 27:337-339.
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  7.  22
    Jennifer A. Knight, Elizabeth J. Comino, Elizabeth Harris & Lisa Jackson-Pulver (2009). Indigenous Research: A Commitment to Walking the Talk. The Gudaga Study—an Australian Case Study. [REVIEW] Journal of Bioethical Inquiry 6 (4):467-476.
    Increasingly, the role of health research in improving the discrepancies in health outcomes between Indigenous and non-Indigenous populations in developed countries is being recognised. Along with this comes the recognition that health research must be conducted in a manner that is culturally appropriate and ethically sound. Two key documents have been produced in Australia, known as The Road Map and The Guidelines, to provide theoretical and philosophical direction to the ethics of Indigenous health research. These documents identify research themes considered (...)
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  8.  10
    Eirik Lang Harris (2016). Aspects of Shen Dao's Political Philosophy. History of Philosophy Quarterly 32 (2):217-234.
    Even among those who work in the field of early Chinese philosophy,the name Shen Dao (慎到, ca. 360–285 BCe) rarely calls to mind much of interest, and what it does call up are often simply depictions of him in several of the more famous texts of the time: in the Han Feizi as an advocate of positional power; in the Xunzi as being blinded by a focus on laws; or in the Zhuangzi as one who wished to discard knowledge. Few (...)
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  9.  16
    Errol E. Harris (1977). The Young Hegel, Studies in the Relations Between Dialectics and Economics. The Owl of Minerva 9 (2):3-5.
  10.  23
    Errol E. Harris (1975). Empiricism in Science and Philosophy. Royal Institute of Philosophy Lectures 9:154-167.
    The term ‘Empiricism’ has had at least two different, though not unconnected, applications in modern thought, one to scientific method and the other to philosophical theory. My intention in this lecture is to try to show that, while these two applications of the term have a common source, their actual referents are widely divergent and in large measure even mutually incompatible.
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  11.  17
    Errol E. Harris (1975). Coherence and Its Critics. Idealistic Studies 5 (3):208-230.
  12.  19
    Errol E. Harris (1967). Method and Explanation in Metaphysics. Proceedings of the American Catholic Philosophical Association 41:124-133.
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  13.  12
    Errol E. Harris (1966). The Mystery of Existence: An Essay in Philosophical Cosmology. [REVIEW] Journal of Philosophy 63 (23):761-763.
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  14.  9
    Eirik Lang Harris (2015). Cline, Erin M., Confucius, Rawls and the Sense of Justice. Dao: A Journal of Comparative Philosophy 14 (3):455-458.
  15.  36
    Eirik Lang Harris (2013). The Role of Virtue in Xunzi's 荀子 Political Philosophy. Dao: A Journal of Comparative Philosophy 12 (1):93-110.
    Although there has been a resurgence of interest in virtue ethics, there has been little work done on how this translates into the political sphere. This essay demonstrates that the Confucian thinker Xunzi offers a model of virtue politics that is both interesting in its own right and potentially useful for scholars attempting to develop virtue ethics into virtue politics more generally. I present Xunzi’s version of virtue politics and discuss challenges to this version (...)
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  16.  13
    Errol E. Harris (1990). Lectures on the Philosophy of Religion, Volume 2. The Owl of Minerva 22 (1):113-116.
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  17.  12
    Errol E. Harris (1992). Ethical Idealism. Idealistic Studies 22 (3):258-260.
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  18.  2
    Errol E. Harris (1987). Formal, Transcendental, and Dialectical Thinking: Logic and Reality. State University of New York Press.
    This is a critical examination of the three types of logic advocated by current philosophical schools.
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  19.  3
    E. S. Harris & Brent D. Mishler (2009). The Delimitation of Phylogenetic Characters. Biological Theory 4 (3):230-234.
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  20.  8
    Edward D. Harris (1939). Saint Catherine of Siena. Modern Schoolman 16 (3):70-70.
  21. Errol E. Harris (1995). The Substance of Spinoza. Humanities Press International.
  22.  10
    Errol E. Harris (1985). Bradley's Conception of Nature. Idealistic Studies 15 (3):185-198.
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  23.  9
    Lode Lauwaert & Erica Harris (2015). The Enjoyment of Pure Reasoning. Philosophy Today 59 (2):191-206.
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  24.  16
    Errol E. Harris (1995). The Problem of the Attributes In Spinoza's System. Idealistic Studies 25 (2):211-213.
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  25. Errol E. Harris (1992). Cosmos and Theos: Ethical and Theological Implications of the Anthropic Cosmological Principle. Humanities Press.
  26.  49
    Enriqueta Harris (1967). Velázquez and Charles I. Antique Busts and Modern Paintings From Spain for the Royal Collection. Journal of the Warburg and Courtauld Institutes 30:414-420.
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  27. Errol E. Harris (1991/1998). Cosmos and Anthropos: A Philosophical Interpretation of the Anthropic Cosmological Principle. Humanity Books.
  28.  9
    Errol E. Harris (1978). The Fifth Biennial Meeting. The Owl of Minerva 10 (2):1-7.
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  29.  17
    Errol E. Harris (1988). Lectures on the Philosophy of Religion, Volume 3. The Owl of Minerva 20 (1):101-105.
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  30.  16
    Errol E. Harris (1977). The Problem of Self-Constitution For Idealism and Phenomenology. Idealistic Studies 7 (1):1-27.
    Following kant, idealists establish the transcendental unity of the subject as the prior condition of experience of objects. this is necessarily all-inclusive and the finite self becomes one of its phenomena, which cannot be identified with the transcendental ego, nor yet be wholly divorced from it. this is the basis of kant's paralogism of reason. t h green, f h bradley and edmund husserl are all victims of this paralogism, each in his own way. green fails to avoid it by (...)
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  31.  16
    Errol E. Harris (1973). Hegel on the Soul. The Owl of Minerva 5 (2):4-5.
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  32.  5
    Edward M. Harris (2015). The Amnesty of 403 B.C. E. Carawan the Athenian Amnesty and Reconstructing the Law. Pp. X + 310. Oxford: Oxford University Press, 2013. Cased, £65, Us$125. Isbn: 978-0-19-967276-9. [REVIEW] The Classical Review 65 (2):504-506.
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  33.  6
    Udo Schüklenk & Edward Harris (1995). Letters. Health Care Analysis 3 (4):365-366.
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  34.  10
    Edmund M. Harris (2009). Bill Vitek and Wes Jackson (Eds.): The Virtues of Ignorance: Complexity, Sustainability, and the Limits of Knowledge. [REVIEW] Agriculture and Human Values 26 (3):253-254.
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  35.  8
    Errol E. Harris (1994). Dialectic and the Advance of Science. Idealistic Studies 24 (3):227-239.
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  36. Errol E. Harris & Peter Heath (eds.) (1988). Ideas for a Philosophy of Nature. Cambridge University Press.
    This is an English translation of Schelling's Ideas for a Philosophy of Nature, one of the most significant works in the German tradition of philosophy of nature and early nineteenth-century philosophy of science. It stands in opposition to the Newtonian picture of matter as constituted by inert, impenetrable particles, and argues instead for matter as an equilibrium of active forces that engage in dynamic polar opposition to one another. In the revisions of 1803 Schelling incorporated this dialectical view into a (...)
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  37.  24
    Errol E. Harris (1973). Dialectic and Scientific Method. Idealistic Studies 3 (1):1-17.
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  38.  10
    Errol E. Harris (1984). The Hegel Society of America at the XVII World Congress of Philosophy. The Owl of Minerva 15 (2):241-242.
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  39. Patrick McNamara, Erica Harris & Anna Kookoolis (2007). Costly Signaling Theory of Dream Recall and Dream Sharing. In D. Barrett & P. McNamara (eds.), The New Science of Dreaming. Praeger Publishers 117--132.
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  40.  30
    Errol E. Harris (1970). Hegel's Critique of Aristotle's Philosophy of Mind. The Owl of Minerva 1 (3):4-5.
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  41.  31
    Errol E. Harris (1968). Simultaneity and the Future. British Journal for the Philosophy of Science 19 (3):254-256.
  42.  5
    E. A. Harris & Andrew Heenan (1994). Letters. Health Care Analysis 2 (1):81-82.
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  43. Errol E. Harris (1983). An Interpretation of the Logic of Hegel. Upa.
     
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  44.  13
    Errol E. Harris (1985). Lectures on the Philosophy of Religion, Volume 1. The Owl of Minerva 17 (1):70-71.
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  45.  16
    Errol E. Harris (1988). In Memoriam, John Niemeyer Findlay (1903–1987). The Owl of Minerva 19 (2):252-253.
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  46.  49
    Errol E. Harris (1957). Political Power. Ethics 68 (1):1-10.
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  47.  15
    Eirik Lang Harris (2014). Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy. Philosophy Compass 9 (3):155-164.
    ‘Legalism’ is a term that has long been used to categorize a group of early Chinese philosophers including, but not limited to, Han Fei (Han Feizi), Shen Dao, Shen Buhai, and Shang Yang. However, the usefulness of this term has been contested for nearly as long. This essay has the goal of introducing the idea of ‘Legalism’ and laying out aspects of the political thought of Han Fei, the most prominent of these thinkers. In this essay, I first lay out (...)
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  48.  16
    Errol E. Harris (1979). The Difference Between Fiche's and Schelling's System of Philosophy. The Owl of Minerva 11 (2):8-10.
  49.  6
    E. A. Harris (1993). To Market-Led Ministers of Health. Health Care Analysis 1 (1):95-97.
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  50.  2
    Errol E. Harris (1979). The Difference Between Fiche’s and Schelling’s System of Philosophy. The Owl of Minerva 11 (2):8-10.
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