Search results for 'Free thought' (try it on Scholar)

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  1. Contemporary Chinese Thought (2013). Publisher's Note: Subscribe to ME Sharpe's Asian Studies Journals and Receive FREE Online Access to the Complete Archives. Special Discount Prices Available. Contemporary Chinese Thought 44 (3):86.
     
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  2. John Stephenson Spink (1960). French Free-Thought From Gassendi to Voltaire. New York, Greenwood Press.
  3. J. A. Hobson (1926). Free-Thought in the Social Sciences. George Allen & Unwin.
  4.  19
    Roger N. Shepard (2008). The Step to Rationality: The Efficacy of Thought Experiments in Science, Ethics, and Free Will. Cognitive Science 32 (1):3-35.
  5.  38
    Moorhouse F. X. Millar (1926). Free Thought in the Social Sciences. Thought: A Journal of Philosophy 1 (1):183-186.
  6. Pamela J. Brown (1987). Free Thought and Free Trade: The Analogy Between Scientific and Entrepreneurial Discovery Process. Journal of Libertarian Studies 8 (2):289-92.
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  7.  10
    Robin Douglass (2010). Free Will and the Problem of Evil: Reconciling Rousseau's Divided Thought. History of Political Thought 31 (4):639-655.
    This article aims to resolve the apparent contradiction in Rousseau's oeuvre concerning the origin of man's evil. In the Second Discourse a naturalistic explanation for the development of evil is given, whereas in Emile the Savoyard Vicar propounds a deontological account. The two can be reconciled, however, through a precise understanding of the nature and bearing of Rousseau's conception of free will. The analysis challenges O'Hagan's interpretation and suggests that the irreducible tensions within Rousseau's thought can be resolved (...)
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  8.  72
    Paul Oskar Kristeller (1968). The Myth of Renaissance Atheism and the French Tradition of Free Thought. Journal of the History of Philosophy 6 (3):233-243.
  9.  43
    G. K. Chesterton (2010). The Dogmas of Free Thought. The Chesterton Review 36 (1-2):18-25.
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  10.  19
    G. K. Chesterton (2007). An Open Letter on the Failure of Free Thought. The Chesterton Review 33 (3/4):445-449.
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  11.  8
    Frank Granger (1903). The Right of Free Thought in Matters of Religion. International Journal of Ethics 14 (1):16-26.
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  12.  8
    M. W. J. (1961). French Free Thought From Gassendi to Voltaire. [REVIEW] Review of Metaphysics 15 (1):196-196.
  13.  3
    Robert Grudin (1997). Book Review: On Dialogue: An Essay in Free Thought. [REVIEW] Philosophy and Literature 21 (1).
  14.  3
    D. B. C. (1926). Book Review:Free Thought in the Social Sciences. J. A. Hobson. [REVIEW] Ethics 36 (4):430-.
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  15.  6
    Ian W. Alexander (1962). French Free-Thought From Gassendi to Voltaire. By J. S. Spink. (University of London, The Athlone Press, 1960. Pp. Ix + 345. Price 50s.). [REVIEW] Philosophy 37 (142):369-.
  16.  5
    Michael L. Hall (1997). Book Review: On Dialogue: An Essay in Free Thought. [REVIEW] Philosophy and Literature 21 (1):181-184.
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  17.  2
    Martin Mulsow (2008). The Libertine's Two Bodies: Moral Persona and Free Thought in Early Modern Europe. Intellectual History Review 18 (3):337-347.
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  18.  1
    Carveth Read (1907). Book Review:A Short History of Free Thought. John M. Robertson. [REVIEW] Ethics 17 (4):513-.
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  19.  3
    A. D. Lindsay (1927). Free-Thought in the Social Sciences. By J. A. Hobson. Philosophy 2 (6):259.
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  20. P. V. M. Benecke (1926). HOBSON, J. A. -Free Thought in the Social Sciences. [REVIEW] Mind 35:511.
     
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  21. Silvia Berti, Richard Henry Popkin & Françoise Charles-Daubert (1996). Heterodoxy, Spinozism, and Free Thought in Early-Eighteenth-Century Europe Studies on the Traité des Trois Imposteurs.
     
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  22. E. Caruso (1987). Paris and Amsterdam, Traditionalism and Free-Thought in 2 Different Editions of The'journal Des Scavans'+ 18th-Century Discussions of Locke. [REVIEW] Rivista di Storia Della Filosofia 42 (3):439-464.
     
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  23. L. Formigari (1962). SPINK J. S., "French Free-Thought from Gassendi to Voltaire". [REVIEW] Giornale Critico Della Filosofia Italiana 16:269.
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  24. Frank Granger (1903). The Right of Free Thought in Matters of Religion. Ethics 14 (1):16.
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  25. Frank Granger (1903). The Right of Free Thought in Matters of Religion. International Journal of Ethics 14 (1):16-26.
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  26. J. A. Hobson (1925). Free Thought in the Social Sciences. By C. D. Burns. [REVIEW] Ethics 36:430.
     
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  27. Kile Jones (2010). Lest We Forget: Free-Thought and the Environment. Human Affairs 20 (4):294-299.
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  28. Leonard M. Marsak (1962). French Free Thought From Gassendi to VoltaireJ. S. Spink. Isis 53 (2):263-263.
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  29. Jonathan Ranch (forthcoming). New Threats to Free Thought. Ethics, Information, and Technology: Readings.
     
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  30. Carveth Read (1906). A Short History of Free Thought, by John M. Robertson. [REVIEW] Ethics 17:513.
     
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  31. L. J. Russell (1962). SPINK, J. S. - "French Free-Thought From Gassendi to Voltaire". [REVIEW] Mind 71:125.
     
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  32. John Skorupski, Liberalism as Free Thought.
    John Stuart Mill is the philosopher of liberalism. Or so some people think. Others disagree; they may give that status to Locke, or (perhaps) to Kant. Or they may think the question frivolous and insist – boringly but, I cannot deny, sensibly – that no one thinker is the philosopher of liberalism.
     
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  33.  57
    Philippe Schlenker (2004). Context of Thought and Context of Utterance: A Note on Free Indirect Discourse and the Historical Present. Mind and Language 19 (3):279–304.
    Based on the analysis of narrations in Free Indirect Discourse and the Historical Present, we argue that the grammatical notion of context of speech should be ramified into a Context of Thought and a Context of Utterance. Tense and person depend on the Context of Utterance, while all other indexicals are evaluated with respect to the Context of Thought. Free Indirect Discourse and the Historical Present are analyzed as special combinatorial possibilities that arise when the two (...)
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  34.  35
    Diane Blakemore (2013). Voice and Expressivity in Free Indirect Thought Representations: Imitation and Representation. Mind and Language 28 (5):579-605.
    This article addresses issues in the philosophy of fiction from the perspective of a relevance theoretic approach to communication: first, how should we understand the notion of ‘voice’ as it is used in the analysis of free indirect style narratives; and, second, in what sense can the person responsible for free indirect representations of fictional characters' thoughts be regarded as a communicator? The background to these questions is the debate about the roles of pretence and attribution in (...) indirect style. I argue that the role of expressives in sustaining the illusion that fictional characters speak their inner thoughts suggests that ‘voice’ should be understood in two distinct ways. On the one hand, there are cases in which the use of expressive devices leads to the formation of thoughts which are understood to resemble other (attributed) thoughts. On the other hand, there are other cases in which expressives are used as a means of simulating a fictional character's behaviour or style. At the same time, I argue that in order to accommodate free indirect thought representation in a relevance theoretic model of communication, the responsibility for ensuring that the effort of processing the text will be rewarded by optimal relevance must be decoupled from the point of view that is being represented. While the (constructed) author is responsible for orchestrating our interpretation of free indirect thought representations so that the effort of processing will result in optimal relevance, the reader does not necessarily assume this function is being performed by someone who intends to communicate their own thoughts: the relevance of the act of narration may instead lie in the sense of mutuality achieved between reader and character. (shrink)
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  35. Susanne Bobzien (2012). A Free Will: Origins of the Notion in Ancient Thought (Review). Journal of the History of Philosophy 50 (2):292-293.
    Much of chapters 2 to 6 is in agreement with publications from the last twenty years (including those of the reviewer); so for example Frede’s points that neither Aristotle nor the Stoics had a notion of free-will; that in Epictetus (for the first time) the notions of freedom and will were combined; that an indeterminist notion of free-will occurs first in Alexander. The achievement of these chapters lies in the way Frede carefully joins them together and uses them (...)
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  36.  1
    Solomon Feferman (2011). Gödel's Incompleteness Theorems, Free Will and Mathematical Thought. In Richard Swinburne (ed.), Free Will and Modern Science. OUP/British Academy
    The determinism-free will debate is perhaps as old as philosophy itself and has been engaged in from a great variety of points of view including those of scientific, theological, and logical character. This chapter focuses on two arguments from logic. First, there is an argument in support of determinism that dates back to Aristotle, if not farther. It rests on acceptance of the Law of Excluded Middle, according to which every proposition is either true or false, no matter whether (...)
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  37. Maria De Cillis (2014). Free Will and Predestination in Iislamic Thought: Theoretical Compromises in the Works of Avicenna, Ghazali and Ibn Arabi. Routledge.
  38. A. A. Long (ed.) (2011). A Free Will: Origins of the Notion in Ancient Thought. University of California Press.
    Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle--who, he argues, had no notion of a free will--and ends (...)
     
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  39.  95
    Elizabeth Wright (1991). Reviews : Phyllis Grosskurth, Melanie Klein: Her World and Her Work, London: Maresfield Library, H. Karnac (Books), 1989 (1985), Paper £14.95, X + 515 Pp. Nini Herman, My Kleinian Home: A Journey Through Four Psychotherapies, London: Free Association Books, 1988, Paper £9.95, 163 Pp. R. D. Hinshelwood, A Dictionary of Kleinian Thought, London: Free Association Books, 1989, £30.00, 482 Pp. Juliet Mitchell (Ed.), The Selected Melanie Klein, Harmondsworth: Penguin, 1986, Paper £5.99, 256 Pp. [REVIEW] History of the Human Sciences 4 (2):294-296.
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  40.  12
    Christopher Gill (2014). A Free Will: Origins of the Notion in Ancient Thought. The European Legacy 19 (6):797-798.
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  41.  14
    Susan Sauvé Meyer (2013). A Free Will: Origins of the Notion in Ancient Thought by Michael Frede (Review). Classical World: A Quarterly Journal on Antiquity 106 (3):535-536.
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  42.  11
    Charles Pinches (1989). Christian Pacifism and Theodicy: The Free Will Defense in the Thought of JohnH. Yoder. Modern Theology 5 (3):239-255.
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  43.  12
    Eliyahu Rosenow (1973). What is Free Education? The Educational Significance of Nietzsche's Thought. Educational Theory 23 (4):354-370.
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  44.  25
    Cary J. Nederman (1999). Amazing Grace: Fortune, God, and Free Will in Machiavelli's Thought. Journal of the History of Ideas 60 (4):617-638.
  45.  6
    John Phillips (2013). A Free Will: Origins of the Notion in Ancient Thought, by Michael Frede. Ancient Philosophy 33 (2):458-464.
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  46.  11
    J. P. Day (1998). Mill on the Moral Right to Free Expression of Thought. Journal of Social Philosophy 29 (3):41-45.
  47.  6
    Beatrice Lienemann (2012). M. Frede, A Free Will. Origins of the Notion in Ancient Thought. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):252-266.
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  48.  5
    L. Jonathan Cohen (1956). American Thought: A Critical Sketch. By M. R. Cohen (Edited by F. S. Cohen). (The Free Press, Glencoe, Illinois. 1954.Pp. 360. Price $5.00.). [REVIEW] Philosophy 31 (117):166-.
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  49.  1
    L. A. R. (1950). Book Review:Free Government in the Making: Readings in American Political Thought A. T. Mason. [REVIEW] Philosophy of Science 17 (4):361-.
  50.  1
    Tim Hegedus (2003). Necessity and Free Will in the Thought of Bardaisan of Edessa. Laval Théologique et Philosophique 59 (2):333-344.
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