Search results for 'Edgar Coons' (try it on Scholar)

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  1. David Kraehenbuehl & Edgar Coons (1959). Information as a Measure of the Experience of Music. Journal of Aesthetics and Art Criticism 17 (4):510-522.score: 240.0
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  2. Christian Coons (2011). How to Prove That Some Acts Are Wrong (Without Using Substantive Moral Premises). Philosophical Studies 155 (1):83–98.score: 30.0
    I first argue that there are many true claims of the form: x-ing would be morally required, if anything is. I then explain why the following conditional-type is true: If x-ing would be morally required, if anything is, then x-ing is actually morally required. These results allow us to construct valid proofs for the existence of some substantive moral facts—proofs that some particular acts really are morally required. Most importantly, none of my argumentation presupposes any substantive moral claim; I use (...)
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  3. Scott Edgar (2009). Logical Empiricism, Politics, and Professionalism. Science and Education 18 (2):177-189.score: 30.0
    This paper considers George A. Reisch’s account of the role of Cold War political forces in shaping the apolitical stance that came to dominate philosophy of science in the late 1940s and 1950s. It argues that at least as early as the 1930s, Logical Empiricists such as Rudolf Carnap already held that philosophy of science could not properly have political aims, and further suggests that political forces alone cannot explain this view’s rise to dominance during the Cold War, since political (...)
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  4. Christian Coons (forthcoming). The Best Expression of Welfarism. In Mark C. Timmons (ed.), Oxford Studies in Normative Ethics. Oxford University Press.score: 30.0
  5. Christian Coons & David Faraci (2010). First-Personal Authority and the Normativity of Rationality. Philosophia 38 (4):733-740.score: 30.0
    In “Vindicating the Normativity of Rationality,” Nicholas Southwood proposes that rational requirements are best understood as demands of one’s “first-personal standpoint.” Southwood argues that this view can “explain the normativity or reason-giving force” of rationality by showing that they “are the kinds of thing that are, by their very nature, normative.” We argue that the proposal fails on three counts: First, we explain why demands of one’s first-personal standpoint cannot be both reason-giving and resemble requirements of rationality. Second, the proposal (...)
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  6. Christian Coons & Noah Levin (2011). The Dead Donor Rule, Voluntary Active Euthanasia, and Capital Punishment. Bioethics 25 (5):236-243.score: 30.0
    We argue that the dead donor rule, which states that multiple vital organs should only be taken from dead patients, is justified neither in principle nor in practice. We use a thought experiment and a guiding assumption in the literature about the justification of moral principles to undermine the theoretical justification for the rule. We then offer two real world analogues to this thought experiment, voluntary active euthanasia and capital punishment, and argue that the moral permissibility of terminating any patient (...)
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  7. Scott Edgar (2010). The Explanatory Structure of the Transcendental Deduction and a Cognitive Interpretation of the First Critique. Canadian Journal of Philosophy 40 (2):285-314.score: 30.0
    Consider two competing interpretations of Kant's Critique of Pure Reason: the epistemic and cognitive interpretations. The epistemic interpretation presents the first Critique as a work of epistemology, but what is more, it sees Kant as an early proponent of anti-psychologism—the view that descriptions of how the mind works are irrelevant for epistemology.2 Even if Kant does not always manage to purge certain psychological-sounding idioms from his writing, the epistemic interpretation has it, he is perfectly clear that he means his evaluation (...)
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  8. Iain Edgar & David Henig (2010). The Cosmopolitan and the Noumenal : A Case Study of Islamic Jihadist Night Dreams as Reported Sources of Spiritual and Political Inspiration. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. 64.score: 30.0
  9. J. C., C. S. Myers, Helen Wodehouse, J. W. Scott, John Edgar & B. A. (1910). New Books. [REVIEW] Mind 19 (73):125-136.score: 30.0
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  10. T. B., John Sime, W. H. Winch, W. Leslie Mackenzie, Joseph Rickaby, Norman Smith, M. L., Alfred W. Benn, John Edgar & J. Lewis McIntyre (1905). New Books. [REVIEW] Mind 14 (56):552-567.score: 30.0
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  11. Scott Edgar, Hermann Cohen's Principle of the Infinitesimal Method and its History: A Rationalist Interpretation.score: 30.0
    This paper defends a Leibnizian rationalist interpretation of Hermann Cohen’s Principle of the Infinitesimal Method and its History (1883). The first half of the paper identifies Cohen’s various different philosophical aims in the PIM. It argues that they are unified by the fact that Cohen’s arguments for addressing those aims all depend on a single shared premise. That linchpin premise is the claim that mathematical natural science can represent individual objects only if it also represents infinitesimal magnitudes. The second half (...)
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  12. Scott Edgar (2008). Paul Natorp and the Emergence of Anti-Psychologism in the Nineteenth Century. Studies in History and Philosophy of Science Part A 39 (1):54-65.score: 30.0
    This paper examines the anti-psychologism of Paul Natorp, a Marburg School Neo-Kantian. It identifies both Natorp’s principle argument against psychologism and the views underlying the argument that give it its force. Natorp’s argument depends for its success on his view that certain scientific laws constitute the intersubjective content of knowledge. That view in turn depends on Natorp’s conception of subjectivity, so it is only against the background of his conception of subjectivity that his reasons for rejecting psychologism make sense. This (...)
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  13. Scott Edgar (2010). Hermann Cohen. Stanford Encyclopedia of Philosophy.score: 30.0
  14. Christian Coons (2001). Wellman's “Reductive” Justifications for Redistributive Policies That Favor Compatriots. Ethics 111 (4):782-788.score: 30.0
  15. A. M. Bodkin, T. Loveday, W. McD, W. H. Winch, David Morrison, W. Leslie Mackenzie, George Galloway, T. M. Forsyth, John Edgar & A. W. Benn (1908). New Books. [REVIEW] Mind 17 (66):264-285.score: 30.0
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  16. A. E. Taylor, C. D. Broad, Bernard Muscio, R. M. MacIver, Joseph Rickaby, Leonard J. Russell, G. A. Johnston, Henry J. Watt, M. L., John Edgar, Arthur Robinson, J. Laird, R. R. Marett, J. L. McIntyre, W. L. Lorimer, C. V. Valentine, F. C. S. Schiller & Philip E. B. Jourdan (1913). New Books. [REVIEW] Mind 22 (87):403-442.score: 30.0
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  17. Andrew Edgar (1990). An Introduction to Adorno's Aesthetics. British Journal of Aesthetics 30 (1):46-56.score: 30.0
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  18. Maud Lightfoot, W. D. Morrison, F. C. S. Schiller, T. B., John Edgar, M. S., David Morrison, H. Bosanquet, M. S., W. D. Morrison & A. W. Benn (1904). New Books. [REVIEW] Mind 13 (50):285-297.score: 30.0
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  19. B. A., C. W. Valentine, G. Galloway, G. G., J. Solomon, R. R. Marett, John Edgar, B. Bosanquet, F. Peters, D. L. Murray, T. E., J. Field, J. Waterlow, A. E. Taylor & A. W. Benn (1911). New Books. [REVIEW] Mind 20 (1):426-444.score: 30.0
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  20. Christian Coons (2012). Toni Rønnow-Rasmussen, Personal Value. [REVIEW] Ethics 123 (1):183-188.score: 30.0
  21. Andrew Edgar (2009). The Hermeneutic Challenge of Genetic Engineering: Habermas and the Transhumanists. Medicine, Health Care and Philosophy 12 (2):157-167.score: 30.0
    The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures (and thus upon the lifeworld), and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious (...)
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  22. Scott Edgar (2013). The Limits of Experience and Explanation: F. A. Lange and Ernst Mach on Things in Themselves. British Journal for the History of Philosophy 21 (1):100-121.score: 30.0
    In the middle of the nineteenth century, advances in experimental psychology and the physiology of the sense organs inspired so-called "Back to Kant" Neo-Kantians to articulate robustly psychologistic visions of Kantian epistemology. But their accounts of the thing in itself were fraught with deep tension: they wanted to conceive of things in themselves as the causes of our sensations, while their own accounts of causal inference ruled that claim out. This paper diagnoses the source of that problem in views of (...)
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  23. A. Edgar (2012). Who Needs Classical Music? Cultural Choice and Musical Value. British Journal of Aesthetics 52 (2):209-211.score: 30.0
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  24. Geo Galloway, David Morrison, W. Leslie MacKenzie, F. C. S. Schiller, John Sime, T. B., John Edgar, W. McD, G. R. T. Ross, R. F. A. Hoernle, A. R. Brown & B. Russell (1906). New Books. [REVIEW] Mind 15 (58):261-280.score: 30.0
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  25. William J. Edgar (1973). Is Intuitionism the Epistemically Serious Foundation for Mathematics? Philosophia Mathematica (2):113-133.score: 30.0
  26. William J. Edgar (1971). Professor Gotesky and the Law of Non-Contradiction. Philosophy and Phenomenological Research 32 (2):259-263.score: 30.0
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  27. Andrew Edgar (2004). A Response to Nordenfelt's “The Varieties of Dignity”. Health Care Analysis 12 (2):83-89.score: 30.0
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  28. Andrew Edgar (1998). Bowling, A.: 1997, Measuring Health; a Review of Quality of Life Measurement Scales (2nd Ed.). [REVIEW] Medicine, Healthcare and Philosophy 1 (2):181-182.score: 30.0
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  29. David L. Kemmerer, Kenneth Aizawa, Donald H. Berman, Stacey L. Edgar, James E. Tomberlin, J. Christopher Maloney, John L. Bell, Stuart C. Shapiro, Georges Rey, Morton L. Schagrin, Robert A. Wilson & Patrick J. Hayes (1995). Book Reviews. [REVIEW] Minds and Machines 5 (3):411-465.score: 30.0
  30. A. Edgar (2012). Sport as Liturgy: Towards a Radical Orthodoxy of Sport. Studies in Christian Ethics 25 (1):20-34.score: 30.0
    The purpose of this paper is to suggest that sport can be understood as a form of engagement with the fundamental contingency and vulnerability of the human condition, and as such that it expresses a yearning for meaning in a modern society that offers only the illusion of meaning. Sport, at its most profound, is argued to be a negative liturgy, in the sense that it highlights an absence of meaning, rather than offering a positive alternative. The paper draws on (...)
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  31. S. H. Mellone, John Edgar, W. Leslie Mackenzie, C. A. F. Rhys Davids, P. E. Winter, G. Dawes Hicks, A. E. Taylor, J. L. McIntyre & A. W. Benn (1905). New Books. [REVIEW] Mind 14 (54):272-283.score: 30.0
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  32. C. C. J. Webb, John Edgar, W. J., John Burnet, F. C. S. Schiller, T. W., M. D., G. G., H. F. & B. W. (1908). New Books. [REVIEW] Mind 17 (67):417-430.score: 30.0
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  33. Andrew Edgar (2007). Sport as Strategic Action: A Habermasian Perspective. Sport, Ethics and Philosophy 1 (1):33 – 46.score: 30.0
    The purpose of this paper is to explore the moral status of sport through a conceptual structure borrowed from Jürgen Habermas's philosophy and social theory. Habermas distinguishes between communicative and strategic action as two ways in which social action may be coordinated. While the former relies on the building of mutual understanding between social agents, the latter entails one agent manipulating others, as if they were mere objects to be treated instrumentally. In an initial model of sporting practice, it is (...)
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  34. Scott Edgar (2015). The Physiology of the Sense Organs and Early Neo-Kantian Conceptions of Objectivity: Helmholtz, Lange, Liebmann. In Flavia Padovani, Alan Richardson & Jonathan Y. Tsou (eds.), Objectivity in Science: Approaches to Historical Epistemology. Boston Studies in Philosophy and History of Science. Springer.score: 30.0
    The physiologist Johannes Müller’s doctrine of specific nerve energies had a decisive influence on neo-Kantian conceptions of the objectivity of knowledge in the 1850s - 1870s. In the first half of the nineteenth century, Müller amassed a body of experimental evidence to support his doctrine, according to which the character of our sensations is determined by the structures of our own sensory nerves, and not by the external objects that cause the sensations. Neo-Kantians such as Hermann von Helmholtz, F.A. Lange, (...)
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  35. Andrew Edgar (1999). Adorno and Musical Analysis. Journal of Aesthetics and Art Criticism 57 (4):439-449.score: 30.0
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  36. Robert S. Edgar (1987). Genetics: History and Conceptualization. Science as a Way of Knowing. III ‐ Genetics. Edited by JOHN A. MOORE Symposium Proceedings, American Society of Zoologists, Dec. 1986. $3.00. [REVIEW] Bioessays 7 (6):281-282.score: 30.0
  37. Andrew Edgar (2013). The Aesthetics of Sport. Sport, Ethics and Philosophy 7 (1):80 - 99.score: 30.0
    (2013). The Aesthetics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 80-99. doi: 10.1080/17511321.2013.761885.
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  38. Christian Coons (2014). Hope for Fools: Four Proposals for Meeting Temkin's Challenge. Analysis 74 (2):292-306.score: 30.0
  39. William Edgar (2003). How Things Persist. Review of Metaphysics 57 (2):410-412.score: 30.0
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  40. Scott Edgar (2015). Intersubjectivity and Physical Laws in Post-Kantian Theory of Knowledge Natorp and Cassirer. In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. 141-162.score: 30.0
  41. Andrew Edgar (2007). The Art of Useless Suffering. Medicine, Health Care and Philosophy 10 (4):95-405.score: 30.0
    The purpose of this paper is to explore the role that modernism in the arts might have in articulating the uselessness and incomprehensibility of physical and mental suffering. It is argued that the experience of illness is frequently resistant to interpretation, and as such, it will be suggested, to conventional forms of artistic expression and communication. Conventional narratives, and other beautiful or conventionally expressive aesthetic structures, that presuppose the possibility and desirability of an harmonious and meaningful resolution to conflicts and (...)
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  42. Matthew Edgar (2004). Review of Jon Stewart, Kierkegaard's Relation to Hegel Reconsidered. [REVIEW] Notre Dame Philosophical Reviews 2004 (6).score: 30.0
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  43. J. B. Baillie, John Edgar, A. J. Jenkinson, G. R. T. Ross, W. R. Scott, T. B., David Morrison & R. A. Duff (1904). New Books. [REVIEW] Mind 13 (51):425-438.score: 30.0
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  44. Orion Edgar (2011). Topologies of the Flesh: A Multidimensional Exploration of the Lifeworld, by Steven M. Rosen. [REVIEW] Journal of the British Society for Phenomenology 40 (3):339-340.score: 30.0
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  45. Blake Edgar (1994). Wild Sheep in Nature and Culture. BioScience 44 (4):273-274.score: 30.0
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  46. Stacey L. Edgar (2000). Gregory J. E. Rawlins, Slaves of the Machine: The Quickening of Computer Technology. [REVIEW] Minds and Machines 10 (3):444-448.score: 30.0
  47. Andrew Edgar (2013). Sport and Art: An Essay in The Hermeneutics of Sport. Sport, Ethics and Philosophy 7 (1):1 - 9.score: 30.0
    (2013). Sport and Art: an Essay in The Hermeneutics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 1-9. doi: 10.1080/17511321.2013.761879.
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  48. Andrew Edgar (2013). Sport and Philosophy. Sport, Ethics and Philosophy 7 (1):10 - 29.score: 30.0
    (2013). Sport and Philosophy. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 10-29. doi: 10.1080/17511321.2013.761882.
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  49. Andrew Edgar (2013). The Dominance of Big Pharma: Power. [REVIEW] Medicine, Health Care and Philosophy 16 (2):295-304.score: 30.0
    The purpose of this paper is to provide a normative model for the assessment of the exercise of power by Big Pharma. By drawing on the work of Steven Lukes, it will be argued that while Big Pharma is overtly highly regulated, so that its power is indeed restricted in the interests of patients and the general public, the industry is still able to exercise what Lukes describes as a third dimension of power. This entails concealing the conflicts of interest (...)
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  50. William J. Edgar (1972). Is Modesty a Virtue? Journal of Value Inquiry 6 (1):60-62.score: 30.0
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