Search results for 'Fate and fatalism' (try it on Scholar)

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  1.  17
    Susan Sauvé Meyer (1999). Fate, Fatalism, and Agency in Stoicism. Social Philosophy and Policy 16 (2):250.
    A perennial subject of dispute in the Western philosophical tradition is whether human agents can be responsible for their actions even if determinism is true. By determinism, I mean the view that everything that happens is completely determined by antecedent causes. One of the least impressive objections that is leveled against determinism confuses determinism with a very different view that has come to be known as “fatalism”: this is the view that everything is determined to happen independently of human (...)
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  2. Robert C. Solomon (2003). On Fate and Fatalism. Philosophy East and West 53 (4):435-454.
    : Fate and fatalism have been powerful notions in many societies, from Homer's Iliad, the Greek moira, the South Asian karma, and the Chinese ming in the ancient world to the modern concept of "destiny." But fate and fatalism are now treated with philosophical disdain or as a clearly inferior version of what is better considered as "determinism." The concepts of fate and fatalism are defended here, and fatalism is clearly distinguished from determinism. (...)
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  3.  93
    Sarah Broadie (2001). From Necessity to Fate: A Fallacy. [REVIEW] Journal of Ethics 5 (1):21-37.
    Though clearly fallacious, the inference from determinism to fatalism (the ``Lazy Argument'''') has appealed to such minds as Aristotle and his disciple, Alexander of Aphrodisias. It is argued here (1) that determinism does entail a rather similar position, dubbed ``futilism''''; and (2) that distinctively Aristotelian determinism entails fatalism for any event to which it applies. The concept of ``fate'''' is examined along the way.
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  4.  19
    J. den Boeft (ed.) (1970). Calcidius on Fate. Leiden,Brill.
    ... ON ANCIENT PHILOSOPHY EDITED BY WJ VERDENIUS AND JH WASZINK VOLUME XVIII J. DEN BOEFT CALCIDIUS ON FATE HIS DOCTRINE AND SOURCES LEIDEN EJ BRILL 1970 ..
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  5.  6
    Margaret Visser (2002). Beyond Fate. House of Anansi Press.
    By observing how fatalism expresses itself in one's daily life, in everything from table manners to shopping to sport, the book proposes ways to limit its influence.
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  6.  28
    William Chase Greene (1945). Moira: Fate, Good, and Evil in Greek Thought. Philosophical Review 54 (3):282-285.
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  7.  24
    Robert B. Pippin (2011). Fatalism in American Film Noir: Some Cinematic Philosophy. University of Virginia Press.
    Introduction -- Trapped by oneself in Jacques Tourneur's Out of the past -- "A deliberate, intentional fool" in Orson Welles's The lady from Shanghai -- Sexual agency in Fritz Lang's Scarlet Street -- "Why didn't you shoot again, baby?": concluding remarks.
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  8.  39
    Steven M. Cahn (1967). Fate, Logic, and Time. New Haven, Yale University Press.
  9. Alexander (ed.) (1983). Alexander of Aphrodisias on Fate: Text, Translation, and Commentary. Duckworth.
  10. Marcus Tullius Cicero, R. W. Boethius & Sharples (1991). On Fate = de Fato. Monograph Collection (Matt - Pseudo).
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  11. Vincenzo Cioffari (1935). Fortune and Fate From Democritus to St. Thomas Aquinas. New York.
  12. Moncure Daniel Conway (1930). Fate. Antioch Press.
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  13.  23
    Jerold C. Frakes (ed.) (1988). The Fate of Fortune in the Early Middle Ages: The Boethian Tradition. E.J. Brill.
    CHAPTER ONE INTRODUCTION Previous studies of fortuna in ancient and medieval culture are numerous — to be found as full-length monographs, articles and ...
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  14. Michael Gelven (1991). Why Me?: A Philosophical Inquiry Into Fate. Northern Illinois University Press.
     
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  15.  4
    Ardaser Sorabjee N. Wadia (1931). Fate and Free-Will. Toronto, J.M. Dent & Sons, Ltd..
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  16.  19
    David Foster Wallace, Steven M. Cahn & Maureen Eckert (2010). Fate, Time and Language: An Essay on Free Will. Columbia University Press.
    In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. -/- Fate, Time, and Language presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and essays, (...)
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  17. Alfred R. Mele (2006). Free Will and Luck. Oxford University Press.
    Mele's ultimate purpose in this book is to help readers think more clearly about free will. He identifies and makes vivid the most important conceptual obstacles to justified belief in the existence of free will and meets them head on. Mele clarifies the central issues in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will--one for readers who are convinced that free will is incompatible (...)
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  18. Alfred R. Mele (2007). Free Will and Luck. Philosophical Explorations 10 (2):153 – 155.
    Mele's ultimate purpose in this book is to help readers think more clearly about free will. He identifies and makes vivid the most important conceptual obstacles to justified belief in the existence of free will and meets them head on. Mele clarifies the central issues in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will--one for readers who are convinced that free will is incompatible (...)
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  19.  45
    Stephanie Rennick, Foreknowledge, Fate and Freedom.
    “Foreknowledge, Fate and Freedom” is concerned with diagnosing and debunking a pervasive and prevalent folk intuition: that a foreknown future would be problematically, and freedom-hinderingly, fixed. In it, I discuss foreknowledge in and of itself, but also as a lens through which we can examine other intuitions and concepts: the apparent asymmetry of future and past; worries about fate and free will; notions of coincidence and likelihood; assumptions about God, time travel and ourselves. This thesis provides the first (...)
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  20. Paul Russell (2000). Compatibilist Fatalism. In A. van den Beld (ed.), Moral Responsibility and Ontology. Kluwer 199--218.
    Compatibilists argue, famously, that it is a simple incompatibilist confusion to suppose that determinism implies fatalism. Incompatibilists argue, on the contrary, that determinism implies fatalism, and thus cannot be consistent with the necessary conditions of moral responsibility. Despite their differences, however, both parties are agreed on one important matter: the refutation of fatalism is essential to the success of the compatibilist strategy. In this paper I argue that compatibilism requires a richer conception of fatalistic concern; one that (...)
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  21. David Buller (1995). On the 'Standard' Argument for Fatalism. Philosophical Papers 24 (2):111-125.
    What has sometimes been called the "standard" argument for fatalism never achieved the critical popularity of Richard Taylor's (1962) infamous argument. But it has enjoyed far greater longevity. In De Fato Cicero (1960) tells us it was known in ancient Greece as the "idle argument", for it purports to show the futility of attempting to control one's fate and, hence, those persuaded by it could be led to a life of inaction and idleness. Even with such antiquated credentials, (...)
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  22.  59
    Raymond D. Bradley, Fatalism.
    The belief in fatalism, like many others, has its roots in the quasi-religious mythologies of ancient peoples many of whom personified the notion of fate. Thus Greek mythology supposed that three Fates, daughters of the goddess of Necessity, had control of our lives from beginning to end and that it was therefore impossible for us to do anything contrary to what they had prescribed for us. We may think we are in control of our own destinies. But we (...)
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  23. Denis Diderot (2008). Jacques the Fatalist. OUP Oxford.
    Jacques the Fatalist is Diderot's answer to the problem of existence. Where are Jacques and his Master going? Are they simply occupying space, living mechanically until they die, believing erroneously that they are in charge of their Destiny? In the introduction to this brilliant new translation, David Coward explains the philosophical basis of Diderot's fascination with Fate and shows why Jacques the Fatalist pioneers techniques of fiction which, two centuries on, novelists still regard as experimental.
     
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  24.  41
    Souleymane Bachir Diagne (2011). De Fato Mahometano: Leibniz and Muhammad Iqbal on Islamic Fatalism. Diogenes 57 (2):75-83.
    This paper compares Leibniz’s statements about Islamic fatalism with the way in which the question has been debated in Islamic theology and philosophy, in particular by Indian philosopher Muhammad Iqbal. Speaking of destiny, Iqbal writes that it is “a word that has been so much misunderstood both in and outside the world of Islam”. He meant that, on the one hand, Muslims themselves have misconstrued the notion as a strong belief in absolute predestination while, on the other hand, non-Muslims (...)
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  25. Steven M. Cahn & Maureen Eckert (eds.) (2010). Fate, Time, and Language: An Essay on Free Will. Cup.
    In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. _Fate, Time, and Language_ presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and essays, Wallace's thesis (...)
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  26. David Coward (ed.) (2008). Jacques the Fatalist. OUP Oxford.
    Jacques the Fatalist is Diderot's answer to the problem of existence. Where are Jacques and his Master going? Are they simply occupying space, living mechanically until they die, believing erroneously that they are in charge of their Destiny? In the introduction to this brilliant new translation, David Coward explains the philosophical basis of Diderot's fascination with Fate and shows why Jacques the Fatalist pioneers techniques of fiction which, two centuries on, novelists still regard as experimental.
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  27.  16
    Nicholas Rescher (1995). Luck: The Brilliant Randomness of Everyday Life. Farrar, Straus and Giroux.
    An esteemed American philosopher reflects on the nature of luck and its historical role in war, business, lotteries, and romance, and delineates the differences ...
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  28.  60
    Richard Gaskin (1995). The Sea Battle and the Master Argument: Aristotle and Diodorus Cronus on the Metaphysics of the Future. W. De Gruyter.
    Preliminaries: Terminology and Notation We may make a distinction between temporally definite and temporally indefinite sentences. ...
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  29.  20
    Ferenc Huoranszki (2002). Fate, Freedom and Contingency. Acta Analytica 17 (1):79-102.
    Argument for fatalism attempts to prove that free choice is a logical or conceptual impossibility. The paper argues that the first two premises of the argument are sound: propositions are either true or false and they have their truth-value eternally. But the claim that from the fatalistic premises with the introduction of some innocent further premise dire consequences follow as regards to the possibility of free choice is false. The introduced premise, which establishes the connection between the first two (...)
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  30. Thomas Alexander, John Ammonius, James Roycroft, Thomas Martyn & Allestry (1658). [Alexandrou Aphrodisieos Pros Tous Autokratoras Peri Heimarmenes Kai Tou Eph'emin.] = Alexandri Aphrodisiensis Ad Imperatores de Fato & de Eo Quod Nostræpotestatis Est. Cui Accesit, [Ammoniou Tou Hermeiou Eis to Tou Aristotelois [Sic] P[E]Ri Hermeneias Tmema Deuteron Hypomnema] Ammonii Hermiae in Libri Aristotelis de Interpretatione Sectionem Secundam Commentarius. Cum Latina Utriusque Versione. [REVIEW] Typis Thomæroycroft, Impensis Jo. Martin, Jacobi Allestrye, & Tho. Dicas, Ad Insigne Campanæin Cœiterio D. Pauli.
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  31. Alexander of Aphrodisias (1992). Quaestiones 1.1--2.15. Cornell University Press.
    trans. R. W. Sharples. Alexander addresses a number of questions drawn from a range of topics in Aristotle's works.
     
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  32. Ammonius (1998). On Aristotle's on Interpretation. Cornell University Press.
  33. P. K. Awua (2009). Destiny: A Reality or Mirage? Faustag Ventures.
    PART I. -- 1. The Asian, European and the American views on destiny -- 2. Biblical fulfilment of destiny -- 3. Destiny in the Ghanaian context -- 4. Mystical effects of names on destiny -- PART II. -- 5. My childhood days and primary education -- 6. My secondary education -- 7. University education -- 8. Employment after graduation, mariage life and children -- 9. Post-graduate studies at the University of Strathclyde, Glascgow, Scotland and working experience -- 10. Resignation from (...)
     
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  34.  38
    Jennifer Ann Bates (2010). Hegel and Shakespeare on Moral Imagination. State University of New York Press.
    A Hegelian reading of good and bad luck -- In Shakespearean drama (phen. of spirit, King Lear, Othello, Hamlet, a Midsummer night's dream) -- Tearing the fabric: Hegel's Antigone, Shakespeare's Coriolanus, and kinship-state conflict (phen. of spirit c. 6, Judith Butler's Antigone, Coriolanus) -- Aufhebung and anti-aufhebung: geist and ghosts in Hamlet (phen. of spirit, Hamlet) -- The problem of genius in King Lear: Hegel on the feeling soul and the tragedy of wonder (anthropology and psychology in the encyclopaedia, Philosophy (...)
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  35. Ning Chen (2000). Zhongguo Gu Dai Ming Yun Guan de Xian Dai Quan Shi. Monograph Collection (Matt - Pseudo).
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  36. Marcus Tullius Cicero, Adrien Turnèbe & Hieronymus Commelinus (1594). M. Tulli Ciceronis Academicarum Quaestionum Lib. I. Eiusdem, de Fato. Cum Commentariis in Vtrumque Librum Adriani Turnebi Viri Incomparabilis. Cum Indice Rerum & Verborum. [REVIEW] Apud Ieronymum Comelinum.
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  37. Marcus Tullius Cicero, Salomon Aristotle, Simon Gesner & Gronenberg (1594). M. T. Ciceronis Liber de Fato. Commentatione Logica Ita Explicatus, Vt Et Logica Aristoteleae Genuinus Vsus Dilucidè Monstretur, & Grauissima de Fatali Necessitate. [REVIEW] Excusus Typis Simonis Gronenbergii.
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  38. Marcus Tullius Cicero & Adrien Turnèbe (1552). Marci Tullii Ciceronis Liber de Fato. In Eundem Commentarius. Apud Adrianum Turnebum Typopgraphu[M] Regium.
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  39. Hermann Cohen (1865). Philosophorum de Antinomia Necessitatis Et Contingentiae Doctrinae. Particula 1. Formis Ploetzianis.
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  40. Klaus P. Fischer (2008). Schicksal in Theologie Und Philosophie. Wbg, Wissenschaftliche Buchgesellschaft.
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  41. Albert Görland (1913). Die Idee des Schicksals in der Geschichte der Tragödie Ein Kapitel Einer Ästhetik. J. C. B. Mohr.
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  42. Romano Guardini (1975). Freedom, Grace, and Destiny: Three Chapters in the Interpretation of Existence. Greenwood Press.
     
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  43. Romano Guardini (1961). Freedom, Grace, and Destiny. [New York]Pantheon Books.
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  44. Basileios Chrēstou Iōannidēs (1957). Ho Apostolos Paulos Kai Hoi Stōīkoi Philosophoi.
     
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  45.  2
    Otto Kaiser (2007). Des Menschen Glück Und Gottes Gerechtigkeit: Studien Zur Biblischen Überlieferung Im Kontext Hellenistischer Philosophie. Mohr Siebeck.
    English summary: With this work, Otto Kaiser presents the Tria Corda lectures on the three topics of destiny and freedom and divine providence as well as the beauty and harmony in the world and the problem of the existence of evil.
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  46. Meiling Lin (2007). Xian Qin Zhe Xue de "Ming Lun" Si Xiang. Wen Jin Chu Ban She.
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  47. Voicu Lăscuș (2009). Omul În Fața Destinului. Casa Cărții de Știință.
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  48.  4
    John Alexander Mackay (1943). Heritage and Destiny. New York, the Macmillan Company.
    Text extracted from opening pages of book: Heritage.
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  49. Aldo Magris (2008). Destino, Provvidenza, Predestinazione: Dal Mondo Antico Al Cristianesimo. Morcelliana.
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  50. Edgar John Phillips (1947). Beauty for Ashes. [Madison, Wis.,Democrat Printing Company.
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