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Gareth B. Matthews [98]GB Matthews [27]Gareth Matthews [17]Gwynneth Matthews [10]
G. M. Matthews [5]Gerald Matthews [5]G. H. Matthews [5]Gordon Matthews [4]

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See also:
Profile: Gesima Matthews (University of Melbourne)
Profile: George W. Matthews (Plymouth State University)
  1. Gareth Matthews (forthcoming). Aristotle: Psychology. Ancient Philosophy.
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  2. Gareth Matthews (forthcoming). Z dziecięcych rozważań nad szczęściem. Ethics.
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  3. Gareth B. Matthews (forthcoming). Egocentric Phenomenalism and Conservation in Piaget. Behaviorism.
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  4. Gareth B. Matthews (2013). Death in Socrates, Plato, and Aristotle. In Fred Feldman Ben Bradley (ed.), The Oxford Handbook of Philosophy of Death. 186.
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  5. Carolyn MacCann, Gerald Matthews & Richard D. Roberts (2012). Casting the First Stone of Validity Standards: A Less Critical Perspective of the MSCEIT. Emotion Review 4 (4):409-410.
    This comment responds to Maul’s (2012) article evaluating the validity evidence and argument for the Mayer–Salovey–Caruso Emotional Intelligence Test (MSCEIT) as a measure of emotional intelligence (EI). We suggest that Maul’s standards for establishing validity evidence are unrealistically high, and may not be met by other established psychometric tests. As an example, we show that evidence for the validity of Raven’s Progressive Matrices (RPM) is of a similar standard to the MSCEIT.
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  6. G. B. Matthews & L. R. Baker (2011). Reply to Oppy's Fool. Analysis 71 (2):303-303.
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  7. Gareth B. Matthews (2011). Augustine. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 125--131.
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  8. Gareth B. Matthews (2011). Aristotle on the Organ of Touch. Ancient Philosophy 31 (2):327-337.
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  9. Lynne Rudder Baker & Gareth Matthews (2010). Anselm's Argument Reconsidered. Review of Metaphysics 64 (1):31-54.
    Anselm’s argument for the existence of God in Proslogion 2 has a little-noticed feature: It can be properly formulated only by beings who have the ability to think of things and refer to things independently of whether or not they exist in reality. The authors explore this cognitive ability and try to make clear the role it plays in the ontological argument. Then, we offer a new version of the ontological argument, which, we argue, is sound: it is valid, has (...)
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  10. Johannes Brachtendorf, John D. Caputo, Jesse Couenhoven, Alexander R. Eodice, Wayne J. Hankey, John Peter Kenney, Paul A. Macdonald Jr, Gareth B. Matthews, Roland J. Teske, Frederick Van Fleteren & James Wetzel (2010). Augustine and Philosophy. Lexington Books.
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  11. Gareth B. Matthews (2010). Anselm's Argument Reconsidered. Review of Metaphysics 64 (1):31-54.
  12. Gareth B. Matthews & Lynne Rudder Baker (2010). The Ontological Argument Simplified. Analysis 70 (2):210-212.
    The ontological argument in Anselm’s Proslogion II continues to generate a remarkable store of sophisticated commentary and criticism. However, in our opinion, much of this literature ignores or misrepresents the elegant simplicity of the original argument. The dialogue below seeks to restore that simplicity, with one important modification. Like the original, it retains the form of a reductio, which we think is essential to the argument’s great genius. However, it seeks to skirt the difficult question of whether 'exists' is a (...)
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  13. Gerald Matthews & Sian E. Campbell (2010). Dynamic Relationships Between Stress States and Working Memory. Cognition and Emotion 24 (2):357-373.
  14. Gareth Matthews (2009). Whatever Became of the Socratic Elenchus? Philosophical Analysis in Plato. Philosophy Compass 4 (3):439-450.
    Readers who are introduced to philosophical analysis by reading the early Platonic dialogues may be puzzled to find that Plato, in his middle and late periods, largely abandons the style of analysis characteristic of early Plato, namely, the 'Socratic elenchus'. This paper undertakes to solve the puzzle. In contrast to what is popularly called 'the Socratic method', the elenchus requires that Socrates, the lead investigator, not have a satisfactory answer to his 'What is F-ness?' question. Here is the bind. Part (...)
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  15. Gareth B. Matthews (2009). Jesus and Augustine. In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press.
     
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  16. Gareth B. Matthews (2009). Philosophy and Developmental Psychology : Outgrowing the Deficit Conception of Childhood. In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press.
     
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  17. Gareth B. Matthews (2009). Philosophical Adventures in the Lands of Oz and Ev. Journal of Aesthetic Education 43 (2):pp. 37-50.
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  18. Gareth Matthews, The Philosophy of Childhood. Stanford Encyclopedia of Philosophy.
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  19. Gareth B. Matthews (2008). La Notion d'Accident Chez Aristote. Ancient Philosophy 10 (1):141 - 143.
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  20. Gareth B. Matthews (2008). Responses. Metaphilosophy 39 (1):62–65.
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  21. Gareth B. Matthews (2008). The Epistemology and Metaphysics of Socrates. In Gail Fine (ed.), The Oxford Handbook of Plato. Oxford University Press.
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  22. Gareth B. Matthews (2008). Ursprung und Thema von Erster Wissenschaft. Ancient Philosophy 12 (2):452-454.
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  23. Gary Matthews (2008). Augustine on Reading Scripture as Doing Philosophy. Augustinian Studies 39 (2):145-162.
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  24. GB Matthews, Responses - Gareth B. Matthews.
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  25. Robert M. Pestronk, Brian Kamoie, David Fidler, Gene Matthews, Georges C. Benjamin, Ralph T. Bryan, Socrates H. Tuch, Richard Gottfried, Jonathan E. Fielding, Fran Schmitz & Stephen Redd (2008). Improving Laws and Legal Authorities for Public Health Emergency Legal Preparedness. Journal of Law, Medicine and Ethics 36 (s1):47-51.
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  26. Rick D. Hogan, Wendy E. Parmet & Gene W. Matthews (2007). The Public Health Law Year in Review: Sponsored by the Public Health Law Association. Journal of Law, Medicine and Ethics 35:17-22.
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  27. Gareth B. Matthews (2007). Augustine's Way Into the Will: The Theological and Philosophical Significance of de Libero Arbitrio, Simon Harrison. Augustinian Studies 38 (1):306-307.
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  28. Gareth B. Matthews (2007). Augustine's Way Into the Will. Augustinian Studies 38 (1):306-307.
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  29. GB Matthews, Inner Dialogue in Augustine and Anselm (Augustine's 'Soliloquies', Anselm's 'Proslogion').
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  30. Paul Bloom, Gareth B. Matthews, Scott MacDonald, Nicholas Wolterstorff, Paul Helm, Ishtiyaque Haji, Garry Wills & Richard Sorabji (2006). Augustine's Confessions. Rowman & Littlefield Publishers.
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  31. Gareth B. Matthews (2006). Augustine and Plantinga on the Problem of Evil. Quaestio 6 (1):457-462.
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  32. Gareth B. Matthews (2006). Augustine and Postmodernism. International Philosophical Quarterly 46 (1):117-118.
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  33. GB Matthews (2006). Augustine and Postmodernism. International Philosophical Quarterly 46 (1):117-118.
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  34. Gareth B. Matthews (2005). Augustine. Blackwell Pub..
    The first-person point of view -- Augustine's life -- Skepticism -- Language -- The Augustinian cogito -- Mind--body dualism -- The problem of other minds -- Philosophical dream problems -- Time and creation -- Faith and reason -- Foreknowledge and free will -- The problem of evil -- Wanting bad things -- Lying -- Happiness.
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  35. Gareth B. Matthews (2005). Anaxagoras Re-Defended. Ancient Philosophy 25 (2):245-246.
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  36. Gareth B. Matthews (2005). Wolfgangrainer Mann, the Discovery of Things: Aristotle's Categories and Their Context. (Princeton: Princeton University Press, 2000), XII + 231 Pp., $39.50. [REVIEW] Noûs 39 (2):348–358.
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  37. Gareth B. Matthews (2005). Wolfgang‐Rainer Mann, The Discovery of Things: Aristotle's Categories and Their Context. Noûs 39 (2):348-358.
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  38. GB Matthews, The 'Discovery of Things': Aristotle's 'Categories and Their Context'.
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  39. Moshe Zeidner, Gerald Matthews, A. J. Elliot & C. S. Dweck (2005). Evaluation Anxiety. In Andrew J. Elliot & Carol S. Dweck (eds.), Handbook of Competence and Motivation. The Guilford Press.
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  40. G. Matthews (2004). The Aporetic Augustine. Proceedings of the American Catholic Philosophical Association 78:23-39.
    Augustine was undeniably a dogmatic thinker, but he also had an “aporetic side” which makes him more relevant to Christian philosophers today than isgenerally recognized. Augustine’s first experience of reading philosophy came from Cicero’s Hortensius, from which Augustine gained an appreciation for philosophical scepticism which he never lost. Thus, in all of his works and in all periods of his life, Augustine’s characteristic way of doing philosophy is aporetic, rather than either systematic or speculative. Paradoxically, Augustine’s faith in the truth (...)
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  41. Gareth Matthews (2004). Anselm, Augustine, and Platonism. In Brian Leftow (ed.), The Cambridge Companion to Anselm. Cambridge Univ Pr. 82.
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  42. Gareth B. Matthews (2004). Nietzsche on the Beginnings of Western Philosophy. In Jorge J. E. Gracia & Jiyuan Yu (eds.), Uses and Abuses of the Classics: Western Interpretations of Greek Philosophy. Ashgate Pub..
  43. Gareth B. Matthews (2004). The Ontological Argument. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
     
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  44. Garret B. Matthews (2004). Finding Platform 9 ¾: The Idea of a Different Reality. In David Baggett, Shawn E. Klein & William Irwin (eds.), Harry Potter and Philosophy: If Aristotle Ran Hogwarts. Chicago: Open Court. 175--185.
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  45. GB Matthews, Descartes's Concept of Mind.
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  46. Myongsei Sohn, Jason Sapsin, Elaine Gibson & Gene Matthews (2004). Globalization, Public Health, and International Law. Journal of Law, Medicine and Ethics 32 (s4):87-89.
  47. Gareth B. Matthews (2003). Augustine on the Mind's Search for Itself. Faith and Philosophy 20 (4):415-429.
    In De trinitate X Augustine seeks to discover the nature of mind (mens). As if recalling Plato’s Paradox of Inquiry, he wonders how such a search can be coherently understood. Rejecting the idea that the mind knows itself only indirectly, or partially, or by description, he insists that nothing is so present to the mind as itself. Yet it is open to the mind to perfect its knowledge of itself by coming to realize that its nature is to be only (...)
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  48. Gareth B. Matthews (2003). Evil, God's Foreknowledge, and Human Free Will. In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub.. 88.
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  49. Gareth B. Matthews (2003). Le 'Cogito' Dans la Pensée de Saint Augustin. Augustinian Studies 34 (2):291-294.
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