83 found
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  1.  7
    H. O. Mounce (2016). Moore's Propositions. Philosophical Investigations 39 (2).
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  2.  51
    H. O. Mounce (1997). The Two Pragmatisms: From Peirce to Rorty. Routledge.
    The Two Pragmatisms - From Peirce to Rorty maps the main movements within the pragmatist tradition. Two distinct forms of pragmatism are identified, that of Peirce and that of the "second" pragmatism stemming from James' interpretation of Peirce and seen in the work of Dewey and, above all, Rorty. Both the influential work of Rorty and the way in which he has transformed contemporary philosophy's understanding of pragmatism are clearly explained. The Two Pragmatisms - From Peirce to Rorty is essential (...)
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  3.  32
    H. O. Mounce (1999). Hume's Naturalism. Routledge.
    Naturalism refers to the naturalism of the Scottish school of "Common Sense" philosophy. Contrary to popular belief which regards Hume primarily as an empiricist, Mounce regards him as a naturalist, and shows how his philosophy combined both empiricist and naturalist tendencies. This book provides an overall perspective of Hume's work, and deals specifically with his masterpieces, The Treatise on Human Nature and The Dialogues On Natural Religion. H. O. Mounce's interpretation is clear, and written in an elegant style.
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  4. H. O. Mounce (1981). Wittgenstein's Tractatus: An Introduction. University of Chicago Press.
  5.  65
    H. O. Mounce (1967). Virtue and the Understanding. Analysis 28 (1):11 - 17.
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  6.  29
    H. O. Mounce (1973). Mr. Cherry on Moral Practices. Analysis 34 (1):29 - 30.
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  7.  13
    H. O. Mounce (1989). The Aroma of Coffee: H. O. Mounce. Philosophy 64 (248):159-173.
    My title has been taken from the following passage in Wittgenstein's Philosophical Investigations : Describe the aroma of coffee—why can't it be done? Do we lack the words? And for what are words lacking?—But how do we get the idea that such a description must after all be possible? Have you ever felt the lack of such a description? Have you tried to describe the aroma and not succeeded?
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  8.  2
    H. O. Mounce (2016). Moore's Propositions. Philosophical Investigations 39 (3).
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  9.  49
    H. O. Mounce (2011). The Late Wittgenstein on Language – Daniel Whiting (Ed.). Philosophical Quarterly 61 (243):412-415.
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  10.  1
    Irving Block, John V. Canfield, Steven H. Holtzmann, Christopher M. Leich, Brian Mcguinness & H. O. Mounce (1984). Perspectives on the Philosophy of Wittgenstein. Philosophical Quarterly 34 (134):69-73.
    A milestone in Wittgenstein scholarship, this collection of essays ranges over a wide area of the philosopher's thought, presenting divergent interpretations of his fundamental ideas. Different chapters raise many of the central controversies that surround current understanding of the Tractatus, providing an interplay that will be particularly useful to students. Taken together, the essays present a broader and more comprehensive view of Wittgenstein's intellectual interests and his impact on philosophy than may be found elsewhere.The thirteen chapters treat topics from both (...)
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  11.  57
    H. O. Mounce (1991). Art and Craft. British Journal of Aesthetics 31 (3):230-240.
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  12.  25
    H. O. Mounce (1973). Understanding a Primitive Society. Philosophy 48 (186):347 - 362.
    In recent times Wittgenstein's work in logic has had an influence on other branches of philosophy. I am thinking, in particular, of social philosophy and the philosophy of religion. In these branches, Wittgenstein's followers have made much use of his notion of a language game. It has been argued, for example, that religion forms a language game of its own, having its own standards of reason, and is therefore not subject to criticism from outside. This argument has given rise to (...)
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  13.  9
    H. O. Mounce (1994). The Philosophy of the Conditioned. Philosophical Quarterly 44 (175):174-189.
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  14.  24
    H. O. Mounce (1986). Following a Rule. Philosophical Investigations 9 (July):187-198.
  15.  13
    H. O. Mounce (2003). Reply to Read and Deans. Philosophical Investigations 26 (3):269–270.
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  16.  27
    H. O. Mounce (1992). On Nagel and Consciousness. Philosophical Investigations 15 (2):178-84.
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  17.  30
    H. O. Mounce (1997). Philosophy, Solipsism and Thought. Philosophical Quarterly 47 (186):1–18.
    Wittgenstein's view of philosophy in the Tractatus presupposes that thought may be revealed without remainder in the use of signs. It is commonly held, however, that in the Tractatus he treated thought as logically prior to language. If this view, expressed most lucidly by Norman Malcolm, were correct, Wittgenstein would be inconsistent in holding that thought can be revealed without remainder in the use of signs. I argue that this is not correct. Thought may be prior to language in time (...)
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  18.  18
    H. O. Mounce (2008). Nature and Ethics. International Philosophical Quarterly 48 (2):155-164.
    The first part of this paper deals with Mill’s influential criticism of the natural law tradition. According to Mill, this tradition is based on a mistaken conception of nature. This essay argues that Mill’s own view of nature is misconceived and that this misconception leads him to misrepresent the tradition itself. The second part deals with those modern philosophers who reject the natural law tradition but who nevertheless attempt to account for morality as being based on human nature. Certain criticisms (...)
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  19.  26
    H. O. Mounce (2001). Critical Notice: Alice Crary and Rupert Read (Eds), the New Wittgenstein. Philosophical Investigations 24 (2):185–192.
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  20.  9
    Ian McFetridge, Irving Block, John V. Canfield, Steven H. Holtzmann, Christopher M. Leich, Brian McGuinness, H. O. Mounce, Rush Rhees & George Henrik Von Wright (1984). Recent Work of WittgensteinPerspectives on the Philosophy of Wittgenstein.Wittgenstein: Language and World.Wittgenstein: To Follow a Rule.Wittgenstein and His Times.Wittgenstein's Tractatus: An Introduction.Ludwig Wittgenstein: Personal Recollections.Wittgenstein. [REVIEW] Philosophical Quarterly 34 (134):69.
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  21.  17
    H. O. Mounce (2008). Nature and Ethics. International Philosophical Quarterly 48 (2):155-164.
    The first part of this paper deals with Mill’s influential criticism of the natural law tradition. According to Mill, this tradition is based on a mistaken conception of nature. This essay argues that Mill’s own view of nature is misconceived and that this misconception leads him to misrepresent the tradition itself. The second part deals with those modern philosophers who reject the natural law tradition but who nevertheless attempt to account for morality as being based on human nature. Certain criticisms (...)
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  22.  3
    H. O. Mounce (2000). Pragmatism. Nursing Philosophy 1 (1):80-81.
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  23.  24
    H. O. Mounce (2007). Reply to Botros. Philosophy 82 (4):647-648.
    Sophie Botros's criticism of my review depends in part on certain misprints which appear in the review as printed. In particular, words are omitted from my summary of her position. What I wrote was as follows.
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  24.  11
    H. O. Mounce (2011). The Myth of Cartesian Privacy. American Catholic Philosophical Quarterly 85 (4):577-587.
    Wittgenstein is often thought to have undermined the view, attributed to Descartes, that the mental is in a special sense private. In fact this idea of privacyis more plausibly attributed to the empiricists than to Descartes. Nor is Descartes’s own view one that can easily be dismissed. In particular, it can serve to correct a tendency, among Wittgenstein’s followers, to treat the mental in behavioristic terms. The point is illustrated by reference to an issue in Christian theology.
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  25.  21
    H. O. Mounce (2002). The Inner and the Outer. Philosophical Investigations 25 (1):67–78.
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  26.  13
    H. O. Mounce (1998). Formal Ethics. International Philosophical Quarterly 38 (1):89-91.
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  27.  13
    H. O. Mounce (2001). On Inoculating Moral Philosophy Against God. International Philosophical Quarterly 41 (1):104-106.
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  28.  12
    H. O. Mounce (2001). An Introduction to Wittgenstein's Philosophy of Religion. International Philosophical Quarterly 41 (4):481-483.
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  29.  6
    H. O. Mounce (2002). Hume on Religion. Hume Studies 28 (2):309-313.
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  30.  1
    H. O. Mounce (1980). Art and Real Life: H. O. Mounce. Philosophy 55 (212):183-192.
    In 1954 F. R. Leavis wrote to the Times Literary Supplement taking issue with one of its reviewers. The reviewer had contrasted Leavis's approach to Shakespeare with that of Empson and Bradley. The latter, the reviewer had said, ‘like the plain man, or the audience in a theatre, cannot help considering the situation [in one of Shakespeare's plays] as “actual” and the characters as “real”’. Leavis, the reviewer had implied, treats the situation and characters somewhat differently.
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  31.  14
    H. O. Mounce (1994). Faith and Reason. Philosophy 69 (267):85 - 95.
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  32.  14
    H. O. Mounce (1972). The Sovereignty of Good. By Iris Murdoch. (Routledge and Kegan Paul, 1970. £1.40. Paperback 70p). Philosophy 47 (180):178-.
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  33.  12
    H. O. Mounce (1985). The Idea of a Necessary Connection. Philosophy 60 (233):381 - 388.
    Hume is not a philosopher who has been viewed, on the whole, with excessive sympathy. Slips and inadequacies of argument, which are the inevitable consequence of human fallibility, are treated by his critics not with charity but with delight; and there are few who think it necessary to state his argument at its strongest before proceeding to refute it. A striking example of this procedure may be found in Antony Flew's paper ‘Another Idea of Necessary Connection’. The example is striking (...)
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  34.  13
    H. O. Mounce (1980). Art and Real Life. Philosophy 55 (212):183 - 192.
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  35.  7
    H. O. Mounce (2013). John M. Rist, Plato's Realism: The Discovery of the Presuppositions of Ethics (Washington: The Catholic University of America Press, 2012). Vii + 286, Price $49.95 Hb. [REVIEW] Philosophical Investigations 36 (2):188-191.
  36.  9
    H. O. Mounce (1994). An Introduction to the Philosophy of Religion. International Philosophical Quarterly 34 (2):258-259.
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  37.  9
    H. O. Mounce (2002). Natural Goodness. International Philosophical Quarterly 42 (3):397-399.
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  38.  9
    H. O. Mounce (2002). Wittgenstein's Tractatus. International Philosophical Quarterly 42 (4):535-537.
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  39.  9
    H. O. Mounce (2000). Wittgenstein's Philosophical Investigations. International Philosophical Quarterly 40 (3):396-398.
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  40.  11
    D. Z. Phillips & H. O. Mounce (1965). On Morality's Having a Point. Philosophy 40 (154):308 - 319.
    In 1958, moral philosophers were given rather startling advice. They were told that their subject was not worth pursuing further until they possessed an adequate philosophy of psychology. What is needed, they were told, is an enquiry into what type of characteristic a virtue is, and, furthermore, it was suggested that this question could be resolved in part by exploring the connection between what a man ought to do and what he needs : perhaps man needs certain things in order (...)
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  41.  10
    H. O. Mounce (1985). Reviews. [REVIEW] British Journal for the Philosophy of Science 36 (3):344-346.
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  42.  6
    H. O. Mounce (2012). Response to Mikel Burley. Philosophical Investigations 35 (3-4):373-376.
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  43.  8
    H. O. Mounce (1988). Peter Winch, Trying to Make Sense, Basil Blackwell 1987, Pp. Viii + 213, Price £27.50. Philosophical Investigations 11 (3):236-244.
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  44.  6
    H. O. Mounce (1999). Simone Weil. International Philosophical Quarterly 39 (3):368-369.
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  45.  5
    H. O. Mounce (1999). Sorting Out Ethics. International Philosophical Quarterly 39 (2):217-219.
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  46.  1
    H. O. Mounce (1992). Add This Link. Philosophical Investigations 15 (2).
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  47.  1
    H. O. Mounce (1982). Critical Notice. Mind 91 (364):603 - 609.
    Book reviewed in this article:F.H. Bradley, Collected Works Volumes 1–5.
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  48.  1
    H. O. Mounce (1994). Faith and Reason: H. O. Mounce. Philosophy 69 (267):85-95.
    In a symposium with Roger Trigg, Renford Bambrough remarks that in discussing the difference between reason and faith philosophers too often raise the issue in a misleading form.1 The form is that of the ‘treacherous singular’. In other words, they assume that there is a single difference between reason and faith, that a line may be drawn with faith entirely on one side and reason entirely on the other. Against this, Bambrough argues that there is no sharp difference between the (...)
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  49.  5
    H. O. Mounce (1985). Hanfling and Radford on Art and Real Life. Philosophy 60 (231):127 - 128.
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  50.  2
    H. O. Mounce (1976). Meaning in Culture. Philosophical Books 17 (1):34-36.
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