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Frank Lucash [24]Frank S. Lucash [3]
  1. Frank Lucash (2012). Spinoza on Friendship. Philosophia 40 (2):305-317.
    Friendships have always been one of the most valuable assets in the lives of human beings, and friendships were of utmost importance to Spinoza. There are different kinds of friendship but for Spinoza genuine friendship can only occur among those who pursue the truth. In this paper I will (1) point out what Spinoza means by the truth, (2) show how friendships are possible even though there is tension in our lives between our desire to preserve ourselves and our desire (...)
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  2. Frank Lucash (2011). Spinoza's Two Views of Substance. Dialogue 50 (03):537-555.
    ABSTRACT: Substance is the central idea in Spinoza’s philosophy, but it is not always clear which view of substance he adopts. Is substance the totality of nature or everything that exists or is it not? In taking a fresh look at his view of substance, I will first demonstrate that he takes both views. Secondly, I will show that each view does not contradict the other. Thirdly, I will see what consequences each view has for other ideas in his philosophy. (...)
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  3. Frank Lucash (2006). What is the Relationship Between Ideas in the Human Mind and Ideas in the Mind of God for Spinoza? Sophia 45 (1):25-41.
    The relation between ideas in the human mind and ideas in the mind of God in Spinoza is problematic because it is often expressed in obscure language and because Spinoza seems to be making puzzling and contradictory statements about it. I try to eliminate the problem by going from the idea that God has of himself to his idea of the essence and existence of the human mind and the human body. I then go from the idea of the essence (...)
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  4. Frank Lucash (2005). The Origin and Development of Spinoza's Political Philosophy. Southwest Philosophy Review 21 (2):3-22.
  5. Frank Lucash (2001). Revelation in Spinoza's Theological-Political Treatise. Philosophy and Theology 13 (1):73-92.
    I argue that Spinoza bases his observations regarding revelation on revelation alone, since he separates theology from philosophy. He does not use his philosophical theses to support theological beliefs, and he thinks that one’s philosophical position should not influence one’s views on revealed religion.
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  6. Frank Lucash (1998). Steven Smith's, Spinoza, Liberalism, and the Question of Jewish Identity. Southwest Philosophy Review 14 (2):179-182.
  7. Frank Lucash (1996). The Co-Extensiveness of the Attributes in Spinoza. Southwest Philosophy Review 12 (2):51-61.
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  8. Frank Lucash (1995). Spinoza's Dialectical Method. Dialogue 34 (02):219-.
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  9. Frank Lucash (1994). Spinoza's Philosophy of Immanence—Dogmatic or Critical? Journal of Speculative Philosophy 8 (3):164 - 178.
  10. Frank Lucash (1993). The Philosophical Method of the Treatise on the Emendation of the Intellect and its Application to the Ethics. Philosophy and Theology 7 (3):311-322.
    I argue that we can arrive at a better understanding of the Ethics and why Spinoza wrote it by viewing it through certain ideas expressed in his Treatise on the Emendation of the Intellect. These ideas are: 1) personal remarks, 2) the method and most perfect method, 3) true ideas, 4) false ideas, 5) definitions.
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  11. Frank Lucash (1992). Does Self-Knowledge Lead to Self-Esteem? Studia Spinozana: An International and Interdisciplinary Series 8:55-68.
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  12. Frank Lucash (1992). The Activity and Passivity of the Mind and Body. Philosophical Inquiry 14 (1-2):11-23.
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  13. Frank Lucash (1991). Ambiguity in Spinoza's Concept of Substance. Studia Spinozana: An International and Interdisciplinary Series 7:169-181.
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  14. Frank Lucash (1991). The Nature of Mind. Giornale di Metafisica: Revista Bimestrale di Filosofia 13 (1):89-108.
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  15. Frank Lucash (1990). Spinoza on the Eternity of the Human Mind. Philosophy and Theology 5 (2):103-113.
    Spinoza’s ideas on the eternity of the human mind have sparked much controversy. As opposed to most commentators, I argue that since substance is eternal, and the human mind can only be conceived in substance, the human mind must also be eternal. Only from a finite and partial view can the human mind be conceived of as having duration.
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  16. Frank Lucash (1989). Ideas, Images, and Truth. History of Philosophy Quarterly 6 (2):161 - 170.
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  17. Frank Lucash (1986). Self‐Ownership, World‐Ownership, and Equality. In Frank S. Lucash & Judith N. Shklar (eds.), Justice and Equality Here and Now. Cornell University Press.
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  18. Frank S. Lucash & Judith N. Shklar (eds.) (1986). Justice and Equality Here and Now. Cornell University Press.
  19. Frank Lucash (1984). On Recognizing Universals. Philosophical Inquiry 6 (2):81-94.
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  20. Frank Lucash (1984). What Spinoza's View of Freedom Should Have Been. Philosophy Research Archives 10:491-499.
    I argue that Spinoza’s view of freedom in Part 5 of the Ethics is not incompatible with his view of determinism in Part 1, as Kolakowski claims, nor is it compatible for the reasons Parkinson, Hampshire, and Naess offer. Spinoza did not work out a clear view of how freedom differs from determinism. Using various resources in Spinoza, I present a view of freedom which is different from both internal or atemporal determinism and external or temporal determinism. Freedom, in the (...)
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  21. Frank S. Lucash (1984). Studies in Epistemology. International Studies in Philosophy 16 (1):101-102.
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  22. Frank S. Lucash (1984). The Mind's Body: The Body's Self-Awareness. Dialogue 23 (04):619-634.
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  23. Frank Lucash (1983). Minds and external objects. Filosofia Oggi 6 (4):461-472.
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  24. Frank Lucash (1982). On the Finite and Infinite in Spinoza. Southern Journal of Philosophy 20 (1):61-73.
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  25. Frank Lucash (1980). Substance, monads, and particulars. Filosofia Oggi 3 (1):85-95.
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  26. Frank Lucash (1979). A Theory of Meaning. Philosophical Inquiry 1 (4):321-330.
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  27. Frank Lucash (1972). The Meaning of “Sense” in Frege. Southern Journal of Philosophy 10 (4):435-441.
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