Search results for 'Fulton Henry Anderson' (try it on Scholar)

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  1. Fulton Henry Anderson (1948/1971). The Philosophy of Francis Bacon. New York,Octagon Books.
  2.  1
    T. A. Goudge (1968). Fulton Henry Anderson 1895-1968. Proceedings and Addresses of the American Philosophical Association 42:162 - 163.
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  3. T. A. Goudge (1968). MEMORIAL - Fulton Henry Anderson. Dialogue 7 (1):91.
     
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  4. T. A. Goudge (1968). Memorial for Fulton Henry Anderson, M.A., Ph.D., Ll.D., D.Litt., F. R. S. C. Dialogue 7 (1):91-93.
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  5. Paul Russell Anderson (1934). Science in Defense of Liberal Religion: A Study of Henry More's Attempt to Link Seventeenth Century Religion with Science. Journal of Philosophy 31 (3):82-83.
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  6.  14
    Douglas R. Anderson (2006). Philosophy Americana: Making Philosophy at Home in American Culture. Fordham University Press.
    In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? Anderson’s second aim is (...)
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  7.  12
    Fulton H. Anderson (1952). Plato's Phaedrus. [REVIEW] Journal of Philosophy 49 (16):532-536.
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  8. Fulton H. Anderson (1964). Francis Bacon, His Career and His Thought. Philosophical Review 73 (2):285-287.
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  9.  2
    William N. Boyer, Henry A. Cross & Carol Anderson (1974). Quality Reward Preference in the Rat. Bulletin of the Psychonomic Society 3 (5):332-334.
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  10.  3
    J. R. Cameron, John M. Anderson & Henry W. Johnstone (1965). Natural Deduction: The Logical Basis of Axiom System. Philosophical Quarterly 15 (58):83.
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  11.  3
    Henry E. Allison, John Anderson, Creagh McLean Cole, John Beversluis & James Robert Brown (2008). Appearance in This List Neither Guarantees nor Precludes a Future Review of the Book. Mind 117:468.
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  12.  5
    Fulton H. Anderson (1959). Platonic Elements in Epistemology. Proceedings of the American Catholic Philosophical Association 33:21-27.
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  13. Lorenzo Altieri, Pamela Anderson, Patrick Bourgeois, Fred Dallmayr, Gregory Hoskins, Domenico Jervolino, Morny Joy, David M. Kaplan, Richard Kearney, Peter Kemp, Jason Springs, Henry Venema, John Wall & John Whitmire (2011). Paul Ricoeur: Honoring and Continuing the Work. Lexington Books.
    This collection of essays is dedicated to the prolific career of Paul Ricoeur. Honoring his work, this anthology addresses questions and concerns that defined Ricoeur’s.
     
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  14. John Alfred Henry Anderson (1974). Mathematics, the Language Concepts. Stanley Thornes (Publishers) Ltd..
  15. Elizabeth S. Anderson, F. R. Berger, David O. Brink, D. G. Brown, Amy Gutmann, Peter Railton, J. O. Urmson & Henry R. West (1997). Mill's Utilitarianism: Critical Essays. Rowman & Littlefield Publishers.
    John Stuart Mill's Utilitarianism continues to serve as a rich source of moral and theoretical insight. This collection of articles by top scholars offers fresh interpretations of Mill's ideas about happiness, moral obligation, justice, and rights. Applying contemporary philosophical insights, the articles challenge the conventional readings of Mill, and, in the process, contribute to a deeper understanding of utilitarian theory as well as the complexity of moral life.
     
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  16. Mikkel Borch-Jacobsen & Michel Henry (1989). Michel Henry Philosophy and Psychoanalysis. Anma Libri.
  17. Marshall Clagett, I. Cohen, . Drabkin I., John Fulton & Henry Guerlac (1956). George Sarton 1884-1956. Isis: A Journal of the History of Science 47:99-100.
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  18.  70
    John Henry (2015). David Leech: The Hammer of the Cartesians: Henry More’s Philosophy of Spirit and the Origins of Modern Atheism. International Journal for Philosophy of Religion 77 (3):267-271.
    Henry More (1614–1687), the most influential of the so-called Cambridge Platonists, and arguably the leading philosophically-inclined theologian in late seventeenth-century England, has come in for renewed attention lately. He was the subject of a detailed intellectual biography in 2003 by Robert Crocker, and in 2012 Jasper Reid published a philosophically penetrating and enlightening study of More’s metaphysics (Crocker 2003; Reid 2012). David Leech’s study of More’s idiosyncratic concept of immaterial spirit—and the role that it plays in his philosophy (...)
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  19.  4
    Elizabeth S. Anderson (1995). The Democratic University: The Role of Justice in the Production of Knowledge*: ELIZABETH S. ANDERSON. Social Philosophy and Policy 12 (2):186-219.
    What is the proper role of politics in higher education? Many policies and reforms in the academy, from affirmative action and a multicultural curriculum to racial and sexual harassment codes and movements to change pedagogical styles, seek justice for oppressed groups in society. They understand justice to require a comprehensive equality of membership: individuals belonging to different groups should have equal access to educational opportunities; their interests and cultures should be taken equally seriously as worthy subjects of study, their persons (...)
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  20.  87
    L. V. Anderson (1984). Lyle V. Anderson -- The Representation and Resolution of the Nuclear Conflict. Philosophy and Social Criticism 10 (3-4):67-79.
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  21.  17
    Paul Henry (1959). Paul Henry, SJ. The Saint Augustine Lecture Series:43-44.
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  22.  28
    John Henry (1986). A Cambridge Platonist's Materialism: Henry More and the Concept of Soul. Journal of the Warburg and Courtauld Institutes 49:172-195.
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  23. John Anderson, Graham Cullum & Kimon Lycos (1982). Art & Reality John Anderson on Literature and Aesthetics.
     
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  24.  2
    Granville C. Henry (1995). Does Process Thought Allow Personal Immortality?: GRANVILLE C. HENRY. Religious Studies 31 (3):311-322.
    If by personal immortality one means that the soul is naturally eternal and passes as a substance through physical death to another life, then the answer to this question is a firm No . Both Alfred North Whitehead and his most famous student Charles Hartshorne disavowed such personal immortality as philosophically incompatible with the basic tenets of process thought. For Whitehead, and all philosophers who claim to follow him, process is the ultimate metaphysical generality describing how actual entities instantiate themselves (...)
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  25.  3
    John R. Anderson & Alison Gopnik, Marshall M. Weinberg Conference: The Future of Cognitive Science - Thursday Afternoon (Oct. 16, 2008) Session: John R. Anderson and Alison Gopnik. [REVIEW]
    Six leading experts speak about the future of cognitive science.
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  26.  2
    Pamela Sue Anderson, Engaging the "Forbidden Texts" of Philosophy: Pamela Sue Anderson Talks to Alison Jasper.
    This article is made available under Creative Commons licence CC BY-NC-ND, which permits non-commercial reproduction and distribution of the work, in any medium, provided the original work is not altered or transformed in any way, and that the work is properly cited.
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  27.  2
    John Henry (1993). Henry More. Magic, Religion and Experiment, by A: Rupert Hall. History of Science 31:83-97.
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  28.  2
    E. Bruce Flory & Anna May Anderson (1976). Ernest Paul Anderson 1947-1976. Proceedings and Addresses of the American Philosophical Association 50 (2):135 -.
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  29.  4
    John Henry, Henry More. Stanford Encyclopedia of Philosophy.
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  30.  2
    Edythe Fulton (1998). James Street Fulton 1904-1997. Proceedings and Addresses of the American Philosophical Association 72 (2):120 - 121.
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  31. John Anderson, John Anderson Lecture Notes and Other Writings.
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  32. Tyson Anderson (1974). Some Remarks on ‘Physicalism and Immortality’—Reply to David Mouton: Tyson Anderson. Religious Studies 10 (1):81-84.
    In a recent articles David Mouton has argued that immortality is compatible with one sort of physicalism. I believe that he fails to establish this thesis and that, moreover, this article contains several misconceptions having to do with the topic of immortality.
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  33. Hall Anderson (2010). Still Rainin' Still Dreamin': Hall Anderson's Ketchikan. University of Alaska Press.
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  34. G. Anderson (1999). 'We Went Through Psychological Hell': A Case Report of Prenatal Diagnosis-Response by Gwen Anderson, Shriver Center for Mental Retardation, Waltham MA, USA-Prenatal Genetics Services Signal a Much Deeper Problem in Health Care Delivery. Nursing Ethics 6 (3):254-256.
     
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  35. Paul B. Henry (1971). Henry J. Merry, "Montesquieu's System of Natural Government". [REVIEW] Theory and Decision 2 (2):217.
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  36. John Henry (1993). Henry More and Newton's Gravity. History of Science 31:83-97.
  37. Viktor Henry (1920). Henry, Victor, Wissenschafts- und Unterrichtslehre. Kant-Studien 25 (1).
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  38. Michel Henry & Jean-Michel Longneaux (2005). Le bonheur de Spinoza, suivi de Étude sur le spinozisme de Michel Henry, coll. « Épiméthée ». Revue Philosophique de la France Et de l'Etranger 195 (2):234-235.
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  39. Michel Henry (1965). Philosophie Et Phénoménologie du Corps Essai Sur Lontologie Biranienne / Par Michel Henry. Presses Universitaires de France.
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  40.  2
    George Drury (1962). Francis Bacon: His Career and His Thought. By Fulton H. Anderson. The University of Southern California Press, 1962, Pp. 367. $7.50. [REVIEW] Dialogue 1 (3):328-329.
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  41.  4
    Raymond Hoekstra (1949). Book Review:The Philosophy of Francis Bacon Fulton H. Anderson. [REVIEW] Philosophy of Science 16 (1):86-.
  42.  7
    Yechiel Michael Barilan, Philip Beeley & Christoph J. Scriba (forthcoming). Allison, Henry E. Essays on Kant. New York: Oxford UP, 2012. Xiv, 287p., Bibl., Index. Seventeen Essays on Transcendental Idealism, Freedom of the Will, and Teleology. Anderson, Kevin B., and Russell Rockwell, Eds. The Dunayevskaya-Marcuse-Fromm Correspondence, 1954–1978: Dialogues on Hegel, Marx, And. [REVIEW] Journal of the History of Ideas.
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  43. Donald Kalish (1964). Review: John M. Anderson, Henry W. Johnstone, Natural Deduction. The Logical Basis of Axiom Systems. [REVIEW] Journal of Symbolic Logic 29 (2):93-94.
     
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  44. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If (...)
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  45.  70
    Hanne De Jaegher (2015). How We Affect Each Other. Michel Henry's 'Pathos-With' and the Enactive Approach to Intersubjectivity. Journal of Consciousness Studies 22 (1-2).
    What makes it possible to affect one another, to move and be moved by another person? Why do some of our encounters transform us? The experience of moving one another points to the inter-affective in intersubjectivity. Inter-affection is hard to account for under a cognitivist banner, and has not received much attention in embodied work on intersubjectivity. I propose that understanding inter-affection needs a combination of insights into self-affection, embodiment, and interaction processes. I start from Michel Henry's radically (...)
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  46. Scott M. Williams (2012). Henry of Ghent on Real Relations and the Trinity: The Case for Numerical Sameness Without Identity. Recherches de Theologie Et Philosophie Medievales 79 (1):109-148.
    I argue that there is a hitherto unrecognized connection between Henry of Ghent’s general theory of real relations and his Trinitarian theology, namely the notion of numerical sameness without identity. A real relation (relatio) is numerically the same thing (res) as its absolute (non-relative) foundation, without being identical to its foundation. This not only holds for creaturely real relations but also for the divine persons’ distinguishing real relations. A divine person who is constituted by a real relation (relatio) (...)
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  47.  3
    Douglas Hochstetler & Peter Matthew Hopsicker (2012). The Heights of Humanity: Endurance Sport and the Strenuous Mood. Journal of the Philosophy of Sport 39 (1):117-135.
    In his article, ?Recovering Humanity: Movement, Sport, and Nature?, Doug Anderson addresses the place of endurance sport, or more generally sport at large, as a potential catalyst for the good life. Anderson contrasts transcendental themes of Henry David Thoreau and Ralph Waldo Emerson with the pragmatic claims of William James and John Dewey, who focus on human possibility and growth. Our aim is to pursue the pragmatic line of thought championed by James and Dewey as a contrasting (...)
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  48.  66
    Anthony Skelton (2006). Henry Sidgwick's Practical Ethics: A Defense. Utilitas 18 (3):199-217.
    Henry Sidgwick's Practical Ethics offers a novel approach to practical moral issues. In this article, I defend Sidgwick's approach against recent objections advanced by Sissela Bok, Karen Hanson, Michael S. Pritchard, and Michael Davis. In the first section, I provide some context within which to situate Sidgwick's view. In the second, I outline the main features of Sidgwick's methodology and the powerful rationale that lies behind it. I emphasize elements of the view that help to defend it, noting (...)
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    Charles Pigden (2011). Getting the Wrong Anderson? A Short and Opinionated History of New Zealand Philosophy. In Graham Oppy & Nick Trakakis (eds.), The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books 169-195.
    Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...)
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  50.  8
    Edward J. O'Boyle (2011). Anderson and Escher's The MBA Oath: Review Essay. [REVIEW] Journal of Business Ethics 101 (2):285 - 295.
    Max Anderson and Peter Escher's The MBA Oath addresses the need for a set of ethical standards to provide guidance to MBA graduates as they go about their everyday professional business. Their oath is relevant to the concerns of others in business but clearly was inspired by the special problems they encountered in the classroom as members of the Harvard MBA class of 2009. The oath and the book itself evolved from the financial meltdown of 2008 for which MBAs (...)
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