Search results for 'Interpretation (Philosophy' (try it on Scholar)

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  1.  46
    Vivienne Brown (2007). Historical Interpretation, Intentionalism and Philosophy of Mind. Journal of the Philosophy of History 1 (1):25-62.
    Historiographic debates keep returning to issues of authorial intention in the interpretation of texts. This paper offers a response to these debates by differentiating between two versions of intentionalism, termed 'substantive intentionalism' and 'formal intentionalism', according to two different senses of 'identity' in the thesis that assigned meaning is identified with authorial intention, such that these two versions of intentionalism imply different ontological commitments to what are construed as the relevant authorial intentions. These distinctions and arguments are then related (...)
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  2. William Child (1989). Causation and Interpretation Some Questions in the Philosophy of Mind.
     
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  3. Michael Krausz & Richard Shusterman (eds.) (1999). Interpretation, Relativism, and the Metaphysics of Culture: Themes in the Philosophy of Joseph Margolis. Humanity Books.
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  4.  95
    Robert Sinclair (2002). What is Radical Interpretation? Davidson, Fodor, and the Naturalization of Philosophy. Inquiry 45 (2):161-184.
    Jerry Fodor and Ernest Lepore have recently criticized Davidson's methodology of radical interpretation because of its apparent failure to reflect how actual interpretation is achieved. Responding to such complaints, Davidson claims that he is not interested in the empirical issues surrounding actual interpretation but instead focuses on the question of what conditions make interpretation possible. It is argued that this exchange between Fodor and Lepore on one side, and Davidson on the other, cannot be viewed simply (...)
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  5.  10
    Andrei Marmor (ed.) (1995). Law and Interpretation: Essays in Legal Philosophy. Oxford University Press.
    Interest in interpretation has emerged in recent years as one of the main intellectual paradigms of legal scholarship. This collection of new essays in law and interpretation provides the reader with an overview of this important topic, written by some of the most distinguished scholars in the field. The book begins with interpretation as a general method of legal theorizing, and thus provides critical assessment of the recent "interpretative turn" in jurisprudence. Further chapters include essays on the (...)
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  6.  13
    Admir Skodo (2013). Analytical Philosophy and the Philosophy of Intellectual History: A Critical Comparison and Interpretation. Journal of the Philosophy of History 7 (2):137-161.
    This article argues that the relationship between analytical philosophy and the philosophy of intellectual history is conceptually uneasy and even antagonistic once the general philosophical viewpoints, and some particular topics, of the two perspectives are drawn out and compared. The article critically compares the philosophies of Quentin Skinner and Mark Bevir with the philosophies of Ludwig Wittgenstein, J.L. Austin, W.V.O. Quine and Donald Davidson. Section I compares the way in which these two perspectives view the task of philosophy. Section (...)
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  7.  1
    John Hartland-Swann (1951). Plato As Poet: A Critical Interpretation: PHILOSOPHY. Philosophy 26 (96):3-18.
    That Plato was in some sense a poet is a fact which most of us are prepared to recognize without much hesitation. What is not always clear is how far any of his Dialogues, in whole or in part, may be justly described as poetry, and to what extent his “poeticalness” must affect our critical approach to, and hence our evaluation of, his philosophy as a whole. And this, in effect, is the problem to which I propose to address myself (...)
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  8.  25
    Richard A. Cohen (2001). Ethics, Exegesis, and Philosophy: Interpretation After Levinas. Cambridge University Press.
    The reputation and influence of Emmanuel Levinas (1906-96) have grown powerfully in recent years. Well known in France in his lifetime, he has since his death become widely regarded as a major European moral philosopher profoundly shaped by his Jewish background. A pupil of Husserl and Heidegger, Levinas pioneered new forms of exegesis with his postmodern readings of the Talmud, and as an ethicist brought together religious and non-religious, Jewish and non-Jewish traditions of contemporary thought. Richard A. Cohen has written (...)
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  9.  3
    Jeffrey Andrew Barash (2011). Myth in History, Philosophy of History as Myth: On the Ambivalence of Hans Blumenberg's Interpretation of Ernst Cassirer's Theory of Myth. History and Theory 50 (3):328-340.
    ABSTRACTThis essay explores the different interpretations proposed by Ernst Cassirer and Hans Blumenberg of the relation between Platonic philosophy and myth as a means of bringing to light a fundamental divergence in their respective conceptions of what precisely myth is. It attempts to show that their conceptions of myth are closely related to their respective assumptions concerning the historical significance of myth and regarding the sense of history more generally. Their divergent conceptions of myth and of history, (...)
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  10. Herman Philipse (1998). Heidegger's Philosophy of Being: A Critical Interpretation. Princeton University Press.
    This scrupulously researched and rigorously argued book is the first to interpret and evaluate the central topic of Martin Heidegger's philosophy--his celebrated "Question of Being"--in the context of the full range of Heidegger's thought. With this comprehensive approach, Herman Philipse distinguishes in unprecedented ways the center from the periphery, the essential from the incidental in Heidegger's philosophy. Among other achievements, this allows him to shed new light on the controversial relationship between Heidegger's life and thought--in particular the connections between his (...)
     
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  11.  25
    Alan C. Love (2012). Formal and Material Theories in Philosophy of Science: A Methodological Interpretation. In Henk W. de Regt (ed.), Epsa Philosophy of Science: Amsterdam 2009. Springer 175--185.
    John Norton’s argument that all formal theories of induction fail raises substantive questions about the philosophical analysis of scientific reasoning. What are the criteria of adequacy for philosophical theories of induction, explanation, or theory structure? Is more than one adequate theory possible? Using a generalized version of Norton’s argument, I demonstrate that the competition between formal and material theories in philosophy of science results from adhering to different criteria of adequacy. This situation encourages an interpretation of “formal” and “material” (...)
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  12.  22
    Aloysius Martinich (1996). On the Proper Interpretation of Hobbes's Philosophy. Journal of the History of Philosophy 34 (2):273-283.
    On the Proper Interpretation of Hobbes's Philosophy Edwin Curley's article, " 'I Durst Not Write So Boldly' "presents the strongest case for Hobbes's allegedly irreligious views. That is why I devoted an appendix to it in my book, The Two Gods of Leviathan. Judging from his article in this issue, I think that the distance between our views has narrowed considerably. Virtually everything he says in the first half of his artide is the same as or is compatible with (...)
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  13.  34
    David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
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  14.  33
    W. R. de Jong (1997). Kant's Theory of Geometrical Reasoning and the Analytic-Synthetic Distinction. On Hintikka's Interpretation of Kant's Philosophy of Mathematics. Studies in History and Philosophy of Science Part A 28 (1):141-166.
    Kant's distinction between analytic and synthetic method is connected to the so-called Aristotelian model of science and has to be interpreted in a (broad) directional sense. With the distinction between analytic and synthetic judgments the critical Kant did introduced a new way of using the terms 'analytic'-'synthetic', but one that still lies in line with their directional sense. A careful comparison of the conceptions of the critical Kant with ideas of the precritical Kant as expressed in _Ãœber die Deutlichkeit, leads (...)
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  15.  16
    Edgar A. Towne (2011). Empirical Naturalism: Bernard M. Loomer's Interpretation of Whitehead's Philosophy. American Journal of Theology and Philosophy 32 (3):255 - 266.
    Bernard MacDougall Loomer (1912–1985) is well known for his influence on process theology, or as he preferred, “process-relational” theology. Less well known is his interpretation of the philosophy of Alfred North Whitehead (1861–1947) and its influence in the promotion of that philosophy not only among his students but also more recently beyond that circle. He presents his own views as one who has made Whitehead’s his own. Yet he is not uncritical of Whitehead. He has articulated an empirical naturalism (...)
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  16.  9
    H. Rosa (2004). Four Levels of Self-Interpretation: A Paradigm for Interpretive Social Philosophy and Political Criticism. Philosophy and Social Criticism 30 (5-6):691-720.
    If we are to find the criteria for critical analyses of social arrangements and processes not in some abstract, universalist framework, but from the guiding ‘self-interpretations’ of the societies in question, as contemporary contextualist and ‘communitarian’ approaches to social philosophy suggest, the vexing question arises as to where these self-interpretations can be found and how they are identified. The paper presents a model according to which there are four interdependent as well as partially autonomous spheres or ‘levels’ of socially relevant (...)
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  17. Mitchell T. Smolkin (1989). Understanding Pain: Interpretation & Philosophy. R.E. Krieger Pub. Co..
     
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  18. Andrew P. Tuck (1990). Comparative Philosophy and the Philosophy of Scholarship: On the Western Interpretation of Nāgārjuna. Oxford University Press.
    This study in cross-cultural hermeneutics examines the role that modern, Western philosophy has played in the interpretation of Nagarjuna's Madhyamikakarika, a second-century Indian-Buddhist text. Tuck locates a structure of distinct phases or "styles" in modern, philosophical history. These phases, Tuck shows, exhibit discontinuous interpretive biases, as well as continuity of hermeneutic intention. Discovering in each philosophical era a chaacteristic attitude towards the text--whether privilege, objectivity, or neutrality--Tuck argues that the continual reinterpretation of earlier scholarly readings is (...)
     
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  19.  32
    Scott Girdner (2010). Review of Avital Wohlman, Al-Ghazali, Averroës and the Interpretation of the Qur'an: Common Sense and Philosophy in Islam, Translated by David Burrell. [REVIEW] Sophia 49 (4):637-639.
    Review of Avital Wohlman, Al-Ghazali, Averroës and the Interpretation of the Qur'an: Common Sense and Philosophy in Islam, Translated by David Burrell Content Type Journal Article Pages 637-639 DOI 10.1007/s11841-010-0207-3 Authors Scott Girdner, Western Kentucky University, 1906 college Heights Blvd., Bowling Green, KY 42101, USA Journal Sophia Online ISSN 1873-930X Print ISSN 0038-1527 Journal Volume Volume 49 Journal Issue Volume 49, Number 4.
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  20.  10
    Keith Ansell-Pearson (2010). Nietzsche, the Sublime, and the Sublimities of Philosophy: An Interpretation of Dawn. Nietzsche-Studien 39 (1):201-232.
    This essay is an explanation of how the concept of the sublime is deployed by Nietzche in Dawn . This text represents a high point in Nietzche's thinking on the sublime. Nietzche, I show, wants us to purify ourselves of the origins and sources of our desire for the sublime because the higher feelings associated with it are bound up with humanity's investment in an imaginary world. However, he does not propose that we simply jettison the sublime but, rather, seek (...)
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  21.  9
    Rebecca A. Collins (2004). An Ontological Constructionist Interpretation of Vico's Philosophy of History. New Vico Studies 22:33-47.
    This article argues that Vico’s theory of history should be construed as an ontological constructionist account as opposed to its usual realist interpretation. In support of this interpretation I draw upon two important concepts issuing from the body of the Scienza nuova: the notion of ‘‘storia’’ and the verum ipsum factum principle. Both concepts are not only consistent with an ontological constructionist interpretation of Vico’s theory of history but function as powerful explanatory devices in the context of (...)
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  22.  1
    Ricardo Nascimento Fabbrini (2005). The Teaching of Philosophy: The Reading, the Interpretation and the Event. Trans/Form/Ação 28 (1):7-27.
    The Philosophy Course must develop in the student a technical ability for the interpretation of different discursive modalities - analogue to the "suspended atention", in the psychoanalytical sense - which will provide the student with the experience of "intelectual mastering", of ownership, however provisional, of a "language of safety", which holds in "suspension" the "places of conversation". By breaking the barrier between genres of discourses, between different subjects and between the various interlocutors, the course of philosophy - whether it (...)
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  23.  11
    Peter Addinall (1991). Philosophy and Biblical Interpretation: A Study in Nineteenth-Century Conflict. Cambridge University Press.
    This study explores the nature of the conflict between science and religion. It shows through a detailed examination of this conflict as it was manifested in nineteenth century Britain that it is a fallacy that religion and science can co-exist in mutual harmony, since the legacy of their conflict in the past century has been inherited by this century, greatly to the detriment of religious belief. It is the author's contention that a return to the essentials of Kant's critical philosophy (...)
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  24. Chaehyun Chong (1997). Abstraction and Theories of Lei : A Response to Chad Hansen's Mereological Interpretation of Ancient Chinese Philosophy. Dissertation, University of Hawai'i
    My aim in this dissertation is to challenge Chad Hansen's mereological interpretation of ancient Chinese philosophy by providing my own interpretation based on theories of lei. Hansen's mereological interpretation is composed of two radical claims: One is to say that since ancient Chinese philosophy is dominated by nominalism, we do not have to introduce any abstract entities in interpreting ancient Chinese philosophy. The other is to say that Chinese nominalism is mereological. ;Against Hansen's first claim, I (...)
     
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  25.  3
    Eric Dayton (ed.) (1999). Art and Interpretation: An Anthology of Readings in Aesthetics and the Philosophy of Art. Broadview Press.
    Art and Interpretation is a comprehensive anthology of readings on aesthetics. Its aim is to present fundamental philosophical issues in such a way as to create a common vocabulary for those from diverse backgrounds to communicate meaningfully about aesthetic issues. To that end, the editor has provided selections from a wide variety of challenging works in aesthetic theory, both classical and modern. The approach is often cross-disciplinary. Within the discipline of philosophy it seeks to balance readings from the analytic (...)
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  26. David Haney (2008). The Challenge of Coleridge: Ethics and Interpretation in Romanticism and Modern Philosophy. Penn State University Press.
    Interweaving past and present texts, _The Challenge of Coleridge _engages the British Romantic poet, critic, and philosopher Samuel Taylor Coleridge in a "conversation" with philosophical thinkers today who share his interest in the relationship of interpretation to ethics and whose ideas can be both illuminated and challenged by Coleridge’s insights into and struggles with this relationship. In his philosophy, poetry, theology, and personal life, Coleridge revealed his concern with this issue, as it manifests itself in the relation between technical (...)
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  27. Wojciech Krysztofiak (2011). The vitalist-existentialist interpretation of Wittgenstein’s first philosophy. Diametros:50-70.
    The article presents five arguments in favor of a vitalist-existentialist interpretation of Wittgenstein's first philosophy. It points out the inter-textual links between the Treatise and the vitalist transcendental tradition developed in the nineteenth century by Dilthey and Royce. Attention is also drawn to the various types of interpretations of Wittgenstein's first philosophy. The vitalist-existentialist interpretation does not ignore the logical content of the Treatise.
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  28. Onora O'Neill (2016). Constructing Authorities: Reason, Politics and Interpretation in Kant's Philosophy. Cambridge University Press.
    This collection of essays brings together the central lines of thought in Onora O'Neill's work on Kant's philosophy, developed over many years. Challenging the claim that Kant's attempt to provide a critique of reason fails because it collapses into a dogmatic argument from authority, O'Neill shows why Kant held that we must construct, rather than assume, the authority of reason, and how this can be done by ensuring that anything we offer as reasons can be followed by others, including others (...)
     
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  29. Onora O'Neill (2015). Constructing Authorities: Reason, Politics and Interpretation in Kant's Philosophy. Cambridge University Press.
    This collection of essays brings together the central lines of thought in Onora O'Neill's work on Kant's philosophy, developed over many years. Challenging the claim that Kant's attempt to provide a critique of reason fails because it collapses into a dogmatic argument from authority, O'Neill shows why Kant held that we must construct, rather than assume, the authority of reason, and how this can be done by ensuring that anything we offer as reasons can be followed by others, including others (...)
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  30. Gregg Stern (2010). Philosophy and Rabbinic Culture: Jewish Interpretation and Controversy in Medieval Languedoc. Routledge.
    __ _Philosophy and Rabbinic Culture_ is a study of the great, and curiously underappreciated, engagement of a Medieval European Jewish community with the philosophic tradition. This lucid description of the Languedocian Jewish community's multigenerational cultivation of - and acculturation to - scientific and philosophic teachings into Judaism fulfils a major desideratum in Jewish cultural history. In the first detailed account of this long-forgotten Jewish community and its cultural ideal, the author gives an expansive reappraisal of the role of the philosophic (...)
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  31.  16
    Richard Healey (1989). The Philosophy of Quantum Mechanics: An Interactive Interpretation. Cambridge University Press.
    This is one of the most important books on quantum mechanics to have appeared in recent years. It offers a dramatically new interpretation that resolves puzzles and paradoxes associated with the measurement problem and the behavior of coupled systems. A crucial feature of this interpretation is that a quantum mechanical measurement can be certain to have a particular outcome even when the observed system fails to have the property corresponding to that outcome just prior to the measurement interaction.
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  32.  83
    Jay L. Garfield (2002). Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press.
    This volume collects Jay Garfield 's essays on Madhyamaka, Yogacara, Buddhist ethics and cross-cultural hermeneutics. The first part addresses Madhyamaka, supplementing Garfield 's translation of Fundamental Wisdom of the Middle Way, a foundational philosophical text by the Buddhist saint Nagarjuna. Garfield then considers the work of philosophical rivals, and sheds important light on the relation of Nagarjuna's views to other Buddhist and non-Buddhist philosophical positions.
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  33.  69
    Karl Ameriks (2006). Kant and the Historical Turn: Philosophy as Critical Interpretation. Oxford University Press.
    Immanuel Kant's work changed the course of modern philosophy; Karl Ameriks examines how. He compares the philosophical system set out in Kant's Critiques with the work of the major philosophers before and after Kant. Individual essays provide case studies in support of Ameriks's thesis that late 18th-century reactions to Kant initiated an "historical turn," after which historical and systematic considerations became joined in a way that fundamentally distinguishes philosophy from science and art.
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  34.  13
    Mary E. Clarke (1930). The Central Problem of David Hume's Philosophy. An Essay Towards a Phenomenological Interpretation of the First Book of the Treatise of Human Nature. [REVIEW] Journal of Philosophy 27 (21):575-579.
  35.  12
    William Lowe Bryan (1951). The Spirit of Western Philosophy. An Historical Interpretation Including Selections From the Major European Philosophers. [REVIEW] Journal of Philosophy 48 (10):341-342.
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  36.  4
    James Peterman (1992). Philosophy as Therapy: An Interpretation and Defense of Wittgenstein's Later Philosophical Project. State University of New York Press.
    Argues that Wittgenstein's early ethical notion of agreement with the world pivoted to become his later therapeutic notion of agreement with living forms, which satisfies the conditions necessary for a full therapeutic philosophy.
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  37.  7
    Harold A. Larrabee (1954). Godwin's Moral Philosophy: An Interpretation of William Godwin. [REVIEW] Journal of Philosophy 51 (1):23-24.
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  38.  47
    Corinne Painter (2000). Herman Philipse, Heidegger's Philosophy of Being: A Critical Interpretation. [REVIEW] Continental Philosophy Review 33 (2):207-217.
  39. Jarava Lal Mehta (1990). Philosophy and Religion: Essays in Interpretation. Indian Council of Philosophical Research in Association with Munshiram Manoharlal Publishers.
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  40.  2
    James O. Young (2011). Roger Scruton , Understanding Music: Philosophy and Interpretation . Reviewed By. Philosophy in Review 31 (1):67-79.
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  41.  11
    Christopher Hookway & Philip Pettit (eds.) (1977). Action and Interpretation: Studies in the Philosophy of the Social Sciences. Cambridge University Press.
    Whether the interpretations made by social scientists of the thoughts, utterances and actions of other people, including those from an alien culture or a ...
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  42.  4
    Thomas M. Norton-Smith (2010). The Dance of Person and Place: One Interpretation of American Indian Philosophy. State University of New York Press.
    Common themes in American Indian philosophy -- First introductions -- Common themes : a first look -- Constructing an actual American Indian world -- NelsonGoodman's constructivism -- Setting the stage -- Fact, fiction, and feeders -- Ontological pluralism -- True versions and well-made worlds -- Nonlinguistic versions and the advancement of understanding -- True versions and cultural bias -- Constructive realism : variations on a theme by Goodman -- True versions and cultural bias -- An American Indian well-made actual world (...)
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  43.  7
    Roger Simonds (1995). Rational Individualism: The Perennial Philosophy of Legal Interpretation. Rodopi.
    Since this book is a cross-disciplinary study in philosophy and legal history, it may present some problems for readers who come to it with strong interests ...
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  44. Newton P. Stallknecht & Robert S. Brumbaugh (1951). The Spirit of Western Philosophy. An Historical Interpretation Including Selections From the Major European Philosophers. Journal of Philosophy 48 (10):341-342.
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  45. Avital Wohlman (2010). Al-Ghazali, Averroës and the Interpretation of the Qur'an: Common Sense and Philosophy in Islam. Routledge.
    Journeys of Ghazali and Averroes to their diverse conceptions of the role of reason -- From the chimera of philosophy to the evidence of "the just balance" -- The decisive criterion of the distinction between islam and hypocrisy (zandaqa) -- Averroes, philospher-reader of the precious book -- Reorganization of the world according to Aristotle in the light of Qurʼanic revelation by Averroes -- Ghazali and Averroes in Muslim society.
     
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  46. Gregg Stern (2009). Philosophy and Rabbinic Culture: Jewish Interpretation and Controversy in Medieval Languedoc. Routledge.
    Jewish learning and thought in Languedoc -- 1250-1300: implications of original philosophic work and the diffusion of philosophic learning in Languedoc -- 1250-1300: Jewish contacts with Christian intellectuals and Jewish thought regarding Christianity -- Meiri's transformation of Talmud study: philosophic spirituality in a halakhic key -- 1300: on the eve of the controversy -- 1300-1304: knowledge and authority in dispute -- 1304-1306: the controversy peaks -- The effects of the expulsion: Jewish philosophic culture in Roussillon and Provence.
     
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  47.  4
    Peter J. Ahrensdorf (1995). The Death of Socrates and the Life of Philosophy: An Interpretation of Plato's Phaedo. State University of New York Press.
    Shows that the dialogue in Plato's Phaedo is primarily devoted to presenting Socrates' final defense of the philosophical life against the theoretical and political challenge of religion.
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  48. Berel Dov Lerner & Peter Winch (2002). Rules, Magic and Instrumental Reason a Critical Interpretation of Peter Winch's Philosophy of the Social Sciences.
     
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  49.  9
    Andrew Israelsen (2013). God, Mixed Modes, and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy. British Journal for the History of Philosophy 21 (6):1111-1132.
    The goal of this paper is to explicate the theological and epistemological elements of John Locke's moral philosophy as presented in the ‘Essay Concerning Human Understanding’ and ‘The Reasonableness of Christianity’. Many detractors hold that Locke's moral philosophy is internally inconsistent due to his seeming commitment to both the intellectualist position that divinely instituted morality admits of pure rational demonstration and the competing voluntarist claim that we must rely for our moral knowledge upon divine revelation. In this paper I argue (...)
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  50.  87
    Richard E. Palmer (1973). Phenomenology as Foundation for a Post-Modern Philosophy of Literary Interpretation. Philosophy and Social Criticism 1 (1):207-223.
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