Search results for 'Francis Watanabe Dauer' (try it on Scholar)

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  1. Francis Watanabe Dauer (1989). Critical Thinking: An Introduction to Reasoning. Oxford University Press.
    A demanding introduction to logic and critical thinking, this book offers more traditional means of teaching the art of reasoning at a time when the field has become almost mathematical. Francis Dauer has rethought the framework for teaching reasoning in general and formal logic in particular, the desired epistemological context, and the role of the fallacies. The result is a coherent and very readable work, informed by Dauer's extensive experience teaching and writing on the subject.
     
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  2.  12
    Francis Watanabe Dauer (1988). The Picture as the Medium of Humorous Incongruity. American Philosophical Quarterly 25 (3):241 - 251.
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  3.  5
    Masao Watanabe (1992). Francis Bacon: Philanthropy and the Instauration of Learning. Annals of Science 49 (2):163-173.
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  4.  24
    Francis W. Dauer (1996). Hume's Scepticism with Regard to Reason: A Reconsideration. Hume Studies 22 (2):211-229.
  5. Francis W. Dauer (2001). McGinn's Materialism and Epiphenomenalism. Analysis 61 (2):136-139.
    Colin McGinn urged that while a brain state P explains consciousness, a conception P is cognitively inaccessible to us. This paper argues that McGinn's argument for his form of materialism is committed to P being epiphenomenal or causally inert relative to such things as the movements of our bodies. As a result, McGinn's materialism creates a duality in the brain and thereby faces the same problem of epiphenomenalism which plagues the Cartesian dualist.
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  6. Francis W. Dauer (1972). How Not to Reidentify the Parthenon. Analysis 33 (2):63 - 64.
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  7.  27
    Francis W. Dauer (1976). D. Z. Phillips on Willing One Thing. Southwestern Journal of Philosophy 7 (3):7-13.
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  8.  63
    Francis W. Dauer (1980). Hume's Skeptical Solution and the Causal Theory of Knowledge. Philosophical Review 89 (3):357-378.
  9.  79
    Francis W. Dauer (1974). In Defense of the Coherence Theory of Truth. Journal of Philosophy 71 (21):791-811.
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  10.  47
    Francis W. Dauer (1995). The Nature of Fictional Characters and the Referential Fallacy. Journal of Aesthetics and Art Criticism 53 (1):31-38.
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  11.  17
    Francis W. Dauer (1999). Force and Vivacity in the Treatise and the Enquiry. Hume Studies 25 (1/2):83-99.
  12.  11
    Francis W. Dauer (1980). Warrant, Coherence, and Warrant Evaluative Certainties. Noûs 14 (4):499-515.
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  13.  24
    Francis W. Dauer (2000). Humean Naturalism and the Problem of Induction. Ratio 13 (2):123–137.
  14.  13
    Francis W. Dauer (1998). The Mind of David Hume. Hume Studies 24 (2):375-379.
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  15.  16
    Francis Dauer (1990). Art and Art Criticism: A Definition of Art. Metaphilosophy 21 (1-2):111-132.
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  16.  9
    Francis W. Dauer (1972). Empirical Realists and Wittgensteinians. Journal of Philosophy 64 (9):128-147.
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  17.  18
    Francis W. Dauer (1975). Towards a Copernican Reading of Hume. Noûs 9 (3):269-293.
  18.  9
    Francis W. Dauer (1981). Epistemic Dependence. Philosophical Topics 12 (3):53-58.
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  19.  15
    Francis W. Dauer (1980). Epistemic Probabilities. Mind 89 (353):37-48.
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  20. Francis W. Dauer (1985). Peter Unger, Philosophical Relativity Reviewed By. Philosophy in Review 5 (4):182-184.
     
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  21.  1
    Francis W. Dauer (1994). Feldman`s Reason and Argument. Informal Logic 16 (1).
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  22.  4
    Francis Dauer (1974). The Diagnosis of an Argument. Metaphilosophy 5 (2):113–132.
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  23.  3
    Francis W. Dauer (1974). The Existence of Rules. Metaphilosophy 5 (4):316–319.
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  24. Gerald Christianson, Thomas M. Izbicki, Morimichi Watanabe & American Cusanus Society (1991). Nicholas of Cusa in Search of God and Wisdom : Essays in Honor of Morimichi Watanabe by the American Cusanus Society. Monograph Collection (Matt - Pseudo).
     
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  25. Francis W. Dauer (1981). Incorrigibility. Ratio 23 (December):98-113.
     
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  26. Francis Dauer (1985). Peter Unger, Philosophical Relativity. [REVIEW] Philosophy in Review 5:182-184.
     
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  27.  2
    Pope Francis (2014). Pope Francis Speaks of Knowledge. The Chesterton Review 40 (1):201-203.
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  28.  5
    C. B. J. Lesmana, Niko Tiliopoulos & Leslie J. Francis (2011). The Internal Consistency Reliability of the Santosh-Francis Scale of Attitude Toward Hinduism Among Balinese Hindus. International Journal of Hindu Studies 15 (3):293-301.
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  29. Morimichi Watanabe, Gerald Christianson & Thomas M. Izbicki (eds.) (1991). Nicholas of Cusa in Search of God and Wisdom: Essays in Honor of Morimichi Watanabe. E.J. Brill.
  30.  72
    Maria Magoula Adamos (2012). Mental Pictures, Imagination and Emotions. In P. Hanna (ed.), Anthology of Philosophical Studies, vol. 6. ATINER 83-91.
    Although cognitivism has lost some ground recently in the philosophical circles, it is still the favorite view of many scholars of emotions. Even though I agree with cognitivism's insight that emotions typically involve some type of evaluative intentional state, I shall argue that in some cases, less epistemically committed, non-propositional evaluative states such as mental pictures can do a better job in identifying the emotion and providing its intentional object. Mental pictures have different logical features from propositions: they are representational, (...)
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  31. Gilles Deleuze (2005). Francis Bacon: The Logic of Sensation. Univ of Minnesota Press.
    Translated and with an Introduction by Daniel W. Smith Afterword by Tom Conley Gilles Deleuze had several paintings by Francis Bacon hanging in his Paris apartment, and the painter’s method and style as well as his motifs of seriality, difference, and repetition influenced Deleuze’s work. This first English translation shows us one of the most original and important French philosophers of the twentieth century in intimate confrontation with one of that century’s most original and important painters. In considering Bacon, (...)
     
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  32.  15
    Jan Schmidt (2011). The Renaissance of Francis Bacon. NanoEthics 5 (1):29-41.
    The program of intervening, manipulating, constructing and creating is central to natural and engineering sciences. A renewed wave of interest in this program has emerged within the recent practices and discourse of nano-technoscience. However, it is striking that, framed from the perspective of well-established epistemologies, the constructed technoscientific objects and engineered things remain invisible. Their ontological and epistemological status is unclear. The purpose of the present paper is to support present-day approaches to techno-objects ( ontology ) insofar as they make (...)
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  33.  11
    Lisa Broussois (2015). Francis Hutcheson on Luxury and Intemperance: The Mandeville Threat. History of European Ideas 41 (8):1093-1106.
    This paper looks at two figures in the modern, European, eighteenth-century debate on luxury. It claims to better understand the differences between Francis Hutcheson and Bernard Mandeville by exploring how Hutcheson treated the topic of luxury as a distinction between two desires, thus differing from Mandeville's concept of luxury, and a concept of temperance based on moral sense. It explores why Hutcheson believed that luxury was a moral, social and political issue and particularly why he considered Mandeville the embodiment (...)
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  34.  8
    John C. Waller (2001). Gentlemanly Men of Science: Sir Francis Galton and the Professionalization of the British Life-Sciences. [REVIEW] Journal of the History of Biology 34 (1):83 - 114.
    Because Francis Galton (1822-1911) was a well-connected gentleman scientist with substantial private means, the importance of the role he played in the professionalization of the Victorian life-sciences has been considered anomalous. In contrast to the X-clubbers, he did not seem to have any personal need for the reforms his Darwinist colleagues were advocating. Nor for making common cause with individuals haling from social strata clearly inferior to his own. However, in this paper I argue that Galton quite realistically discerned (...)
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  35.  3
    James A. Marcum (2011). Care and Competence in Medical Practice: Francis Peabody Confronts Jason Posner. [REVIEW] Medicine, Health Care and Philosophy 14 (2):143-153.
    In this paper, I discuss the role of care and competence, as well as their relationship to one another, in contemporary medical practice. I distinguish between two types of care. The first type, care1, represents a natural concern that motivates physicians to help or to act on the behalf of patients, i.e. to care about them. However, this care cannot guarantee the correct technical or right ethical action of physicians to meet the bodily and existential needs of patients, i.e. to (...)
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  36.  18
    Arne De Boever (2012). Losing Face: Francis Bacon's 25th Hour. Film-Philosophy 16 (1):85-100.
    Spike Lee’s film 25 th Hour begins with an act of violence that it does not show: instead, the viewer hears the sounds of a dog being beaten. The dog’s menacing growl is then transformed into the growling image of Montgomery ‘Monty’ Brogan’s car speeding through New York. Monty spots the dog, and stops. It is only then that the viewer witnesses the results of the film’s ‘foundational’ act of violence: the bloody body of a dog beaten to pulp. When (...)
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  37.  14
    Cesare Pastorino (2009). The Mine and the Furnace: Francis Bacon, Thomas Russell, and Early Stuart Mining Culture. Early Science and Medicine 14 (6):630-660.
    "Notwithstanding Francis Bacon’s praise for the philosophical role of the mechanical arts, historians have often downplayed Bacon’s connections with actual artisans and entrepreneurs. Addressing the specific context of mining culture, this study proposes a rather different picture. The analysis of a famous mining metaphor in _The Advancement of Learning_ shows us how Bacon’s project of reform of knowledge could find an apt correspondence in civic and entrepreneurial values of his time. Also, Bacon had interesting and so far unexplored links (...)
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  38.  7
    Silvia Manzo (2004). Francis Bacon y la concepción aristotélica del movimiento en los siglos XVI y XVII. Revista de Filosofía (Madrid) 29 (1):77-97.
    La crítica que Francis Bacon dirigió a la concepción aristotélica del movimiento no tuvo como punto de partida las obras originales de Aristóteles sino la vasta literatura de texto que durante los siglos XVI y XVII ofrecía una interpretación novedosa y ecléctica del pensamiento aristotélico. En este trabajo analizo la crítica de Bacon concentrándome en los textos aristotélicos más corrientes de su medio intelectual (Magirus, Keckermann, Conimbricenses, Toledo, Zabarella). El artículo está dividido en tres secciones: la crítica epistemológica, la (...)
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  39. Graham Rees, Christopher Upton, Francis Bacon & British Society for the History of Science (1984). Francis Bacon's Natural Philosophy, a New Source a Transcription of Manuscript Hardwick 72a with Translation and Commentary.
     
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  40.  3
    Lisa Broussois (2014). Francis Hutcheson, da beleza à perspectiva do desígnio. Discurso 44:97-126.
    O que é “a outra perspectiva nas obras da natureza”, de que fala Hutcheson? De que forma a beleza provê acesso a ela? O presente artigo discute o lugar dessa “outra perspectiva” na teoria estética de Francis Hutcheson. Trata-se de compreender por que o desígnio (design) surge do belo através de uma reflexão sobre a beleza em sua Investigação sobre a origem de nossas ideias da beleza e da virtude, de 1725. Buscaremos determinar se essa teoria estética estaria subordinada (...)
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  41.  6
    Juliana de Mello Moraes (2011). As celebrações nas igrejas da ordem terceira de São Francisco: festas e cultura entre os seculares franciscanos no Império português, século XVIII (The celebrations in the churches of the Third Ord. of St. Francis) - DOI: 10.5752/P.2175-5841.2011v9n21p306. [REVIEW] Horizonte 8 (21):306-320.
    Resumo As festas, durante o século XVIII, desempenhavam um importante papel no cotidiano das associações de leigos e religiosas. As ordens terceiras franciscanas organizavam distintas celebrações no intuito de promover a instituição no campo religioso local, difundir suas devoções e, ao mesmo tempo, ampliar o seu recrutamento. Este artigo analisa alguns elementos constituintes das celebrações realizadas pelas ordens terceiras de São Francisco em diferentes cidades do império português (Braga e São Paulo), visando compreender o significado e a valorização atribuídos às (...)
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  42. David Sylvester & Francis Bacon (1975). Francis Bacon. Monograph Collection (Matt - Pseudo).
     
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  43.  3
    Dominique Weber (2011). La prolongation de la vie humaine selon Francis Bacon. Ou : quel Tithon voulons-nous être ? Astérion 8.
    Afin de comprendre avec exactitude la manière dont Francis Bacon envisage la question de la prolongation de la vie humaine, il faut impérativement examiner l’assise théologique de la réflexion du philosophe à ce sujet. Il convient aussi de restituer l’intégration de cette réflexion dans les objectifs plus amples de la philosophie naturelle nouvelle. Enfin, il est nécessaire de comprendre les dimensions proprement morales de la question. Car la prolongation de la vie humaine n’est pas seulement, au sein de la (...)
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  44.  6
    Mélanie Walton (2012). Sam Francis: Lesson of Darkness: “Like the Paintings of a Blind Man.” by Lyotard, Jean-François. Journal of Aesthetics and Art Criticism 70 (2):249-251.
    Neither art criticism nor a scholar’s monograph on an artist, Jean-François Lyotard’s Sam Francis: Lesson of Darkness: ‘like the paintings of a blind man’ is a reflection that engages both the painter and 43 of his works into a conversation alternating painting and aphoristic writing. Their order follows neither the chronology of the works nor a linear argument in the prose. And yet, the work generates the strongest feeling of there being a continuity in this peculiar dialogue of pictures (...)
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  45.  1
    Peter Kivy & Francis Hutcheson (1977). The Seventh Sense: A Study of Francis Hutcheson's Aesthetics and Its Influence in Eighteenth-Century Britain. Journal of Aesthetics and Art Criticism 36 (2):220-222.
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  46. Francis Bacon, Peter Shaw, Robert Bristow & Edward George Geoffrey Smith Stanley Derby (1733). The Philosophical Works of Francis Bacon. Methodized, and Made English, From the Originals, with Occasional Notes, to Explain What is Obscure; and Shew How Far the Several Plans of the Author, for the Advancement of All the Parts of Knowledge, Have Been Executed to the Present Time. J.J. And P. Knapton [Etc.].
     
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  47.  1
    Gastón A. Alzate (2010). La masculinidad desde el escenario: Francis y el teatro de revista mexicano. Logos 17:13-29.
    This article deals with the theatrical work of Francisco García Escalante, known as Francis, from the point of view of Gender and Queer Theory. Since the theater work of Francis belongs to popular culture, this article analyzes elements of Mexican Review Theater (similar to Musical Theater) in reference to the dynamics she used to present diverse masculinities on stage. This essay also compares Francis’ symbolical construction of gender with that of popular singer Juan Gabriel.
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  48.  4
    Roberto Lambertini (2009). Letters and Politics : Gerald Odonis Vs. Francis of Marchia. In Lambertus Marie de Rijk, William Duba & Christopher David Schabel (eds.), Vivarium. Brill 364-373.
    Gerald Odonis and Francis of Marchia, both Franciscan masters of theology active in the early fourteenth century, played an important role in the controversies that split the Franciscan Order as a result of Pope John XXII's decisions concerning the theory of religious poverty. They fought on opposite fronts: Odonis was elected Minister General after the deposition of Michael of Cesena, whom Francis supported in the struggle against the pope. This paper reconstructs the different stages at which Francis (...)
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  49. Francis Bacon, John Selden, William Rawley, Dugdale & Sarah Griffin (1671). Resuscitatio or, Bringing Into Publick Light Several Pieces of the Works Civil, Historical, Philosophical, and Theological, Hitherto Sleeping of the Right Honourable Francis Bacon Baron of Verulam, Viscount Saint Alban. In Two Parts. [REVIEW] Printed by s[Arah]. G[Riffin]. And B[Ennet]. G[Riffin]. For William Lee, and Are to Be Sold at His Shop, at the Sign of the Turks Head in Fleetstreet Over Against Fetter Lane.
     
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  50. Francis Bacon & David Mallet (1740). The Works of Francis Bacon, Baron of Verulam, Viscount St. Alban, Lord High Chancellor of England. In Four Volumes. With Several Additional Pieces, ... : To Which is Prefixed, a New Life of the Author. [REVIEW] Printed for A. Millar, ... Printed for J. Walthoe, D. Midwinter, W. Innys, A. Ward, D. Browne, C. Davis, J. And R. Tonson, and A. Millar.
     
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