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  1.  31
    John Cottingham (ed.) (1998). Descartes. Oxford University Press.
    This volume brings together some of the best articles on Descartes published in the last fifty years. Edited by the renowned Descartes specialist John Cottingham, the selection covers the full range of Descartes's thought, including chapters on the central issues in Cartesian metaphysics, the relationship between mind and body, human nature and the passions, and the structure of scientific explanation.
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  2. John Cottingham, Robert Stoothoff, Dugald Murdoch & Anthony Kenny (eds.) (2013). Descartes: Selected Philosophical Writings. Cambridge University Press.
    Based on the new and much acclaimed two-volume Cambridge edition of The Philosophical Writings of Descartes by Cottingham, Stoothoff and Murdoch, this anthology of essential texts contains the most important and widely studied of those writings, including the Discourse and Meditations and substantial extracts from the Regulae, Optics, Principles, Objectives and Replies, Comments on a Broadsheet, and Passions of the Soul. In clear, readable, modern English, with a full text and running references to the standard Franco-Latin edition of Descartes, this (...)
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  3. John Cottingham (2005). The Spiritual Dimension: Religion, Philosophy, and Human Value. Cambridge University Press.
    The Spiritual Dimension offers a new model for the philosophy of religion, bringing together emotional and intellectual aspects of our human experience, and embracing practical as well as theoretical concerns. It shows how a religious worldview is best understood not as an isolated set of doctrines, but as intimately related to spiritual praxis and to the search for self-understanding and moral growth. It argues that the religious quest requires a certain emotional openness, but can be pursued without sacrificing our philosophical (...)
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  4. John Cottingham (2002). On the Meaning of Life. Routledge.
    The question "What is the meaning of life?" is one of the most fascinating, oldest and most difficult questions human beings have ever posed themselves. Often linked to the religious issue of whether we are part of a larger, divine scheme, even in an increasingly secularized culture it remains a question to which we are ineluctably and powerfully drawn. In this acute and thoughtful book, John Cottingham asks why the question vexes us so much and assesses some of the most (...)
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  5. John Cottingham (2011). Reply to Holland... The Meaning of Life and Darwinism. Environmental Values 20 (3):299 - 308.
    While finding no fault with Darwinism as a scientific theory, this paper argues that there are serious problems for the scientistic construal of Darwinism that interprets the universe as nothing but a purely random and contingent flow of events. Life in a godless impersonal universe is beset by contingency, alienation, despair, failure and fragility. Notwithstanding Alan Holland's claim that we can evade these problems though self-affirmation, I argue that human beings can achieve meaningful lives only by acknowledging our dependency and (...)
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  6.  12
    John Cottingham & R. A. Duff (1987). Trials and Punishments. Philosophical Quarterly 37 (149):448.
    How can a system of criminal punishment be justified? In particular can it be justified if the moral demand that we respect each other as autonomous moral agents is taken seriously? Traditional attempts to justify punishment as a deterrent or as retribution fail, but Duff suggests that punishment can be understood as a communicative attempt to bring a wrong-doer to repent her crime. This account is supported by discussions of moral blame, of penance, of the nature of the law's demands, (...)
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  7. John Cottingham (2010). Integrity and Fragmentation. Journal of Applied Philosophy 27 (1):2-14.
    The virtue of integrity does not appear explicitly in either the Aristotelian or the Judaeo- Christian list of virtues, but elements of both ethical systems implicitly acknowledge the importance of a unified and integrated life. This paper argues that integrity is indispensible for a good human life; the fragmented or compartmentalized life is always subject to instability, in so far as unresolved psychological conflicts and tensions may threaten to derail our ethical plans and projects. Achieving a stable and integrated life (...)
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  8.  39
    John Cottingham (2008). Cartesian Reflections: Essays on Descartes's Philosophy. Oxford University Press.
    John Cottingham explores central areas of Descartes's rich and wide-ranging philosophical system, including his accounts of thought and language, of freedom and action, of our relationship to the animal domain, and of human morality and the conduct of life. He also examines ways in which his philosophy has been misunderstood. The Cartesian mind-body dualism that is so often attacked is only a part of Descartes's account of what it is to be a thinking, sentient, human creature, and the way he (...)
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  9.  99
    Brian Feltham & John Cottingham (eds.) (2010). Partiality and Impartiality: Morality, Special Relationships, and the Wider World. Oxford University Press.
    A central theme of the volume is whether impartiality and partiality are really opposed dimensions or if they can be harmoniously reconciled in one picture of ...
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  10.  49
    John Cottingham (1986). Partiality, Favouritism and Morality. Philosophical Quarterly 36 (144):357-373.
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  11. John Cottingham (1983). Ethics and Impartiality. Philosophical Studies 43 (1):83 - 99.
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  12.  34
    John Cottingham (2006). What Difference Does It Make? The Nature and Significance of Theistic Belief. Ratio 19 (4):401–420.
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  13.  20
    John Cottingham (1998). Philosophy and the Good Life: Reason and the Passions in Greek, Cartesian, and Psychoanalytic Ethics. Cambridge University Press.
    Can philosophy enable us to lead better lives through a systematic understanding of our human nature? John Cottingham's thought-provoking study examines three major philosophical approaches to this problem. Starting with the attempts of Classical philosophers to cope with the recalcitrant forces of the passions, he moves on to examine the moral psychology of Descartes, and concludes by analyzing the insights of modern psychoanalytic theory into the human predicament. His study provides a fresh and challenging perspective on moral philosophy and psychology (...)
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  14.  43
    John Cottingham (2002). Descartes and the Voluntariness of Belief. The Monist 85 (3):343-360.
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  15. John Cottingham, Nafsika Athanassoulis & Samantha Vice (eds.) (2008). The Moral Life: Essays in Honour of John Cottingham. Palgrave Macmillan.
    Few contemporary philosophers have made as wide-ranging and insightful a contribution to philosophical debate as John Cottingham. This collection brings together friends, colleagues and former students of Cottingham, to discuss major themes of his work on moral philosophy. Presented in three parts the collection focuses on the debate on partiality, impartiality and character; the role of emotions and reason in the good life; the meaning of a worthwhile life and the place of theistic considerations in it. The original contributions to (...)
     
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  16. John Cottingham (ed.) (2008). Western Philosophy: An Anthology. Blackwell Pub..
    Western Philosophy: An Anthology provides the most comprehensive and authoritative survey of the Western philosophical tradition from ancient Greece to the leading philosophers of today. Features substantial and carefully chosen excerpts from all the greats of philosophy, arranged thematically and chronologically Readings are introduced and linked together by a lucid philosophical commentary which guides the reader through the key arguments Embraces all the major subfields of philosophy: theory of knowledge and metaphysics, philosophy of mind, religion and science, moral philosophy (theoretical (...)
     
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  17.  83
    John Cottingham (1979). Varieties of Retribution. Philosophical Quarterly 29 (116):238-246.
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  18.  1
    John Cottingham (ed.) (1998). Descartes. Oxford University Press Uk.
    This volume in the Oxford Readings in Philosophy series brings together some of the most influential and stimulating essays on Descartes' philosophy to have appeared in recent years. Edited by the renowned Descartes specialist Professor John Cottingham, the selection of essays covers the full range of Descartes' thought, including chapters on the central issues in Cartesian metaphysics, the relationship between mind and body, human nature and the passions, and the structure of scientific explanation. These broad-ranging and accessible perspectives on Descartes' (...)
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  19. John Cottingham (1978). Descartes on `Thought'. Philosophical Quarterly 28 (112):208-214.
    The article argues that descartes' inclusion under the label 'thought' ("cogitatio") of willing, Perceiving, Feeling, Etc., Is a deliberate and ("pace" anscombe and geach) idiosyncratic move. It is not an arbitrary extension of usage, But requires careful diagnosis. The proper diagnosis reveals the philosophical reason for the labelling: the various operations listed are "cogitationes" only and precisely insofar as they include a reflective cognitive act-The mind's intellectual awareness of itself which descartes terms "conscientia". The upshot is that when descartes calls (...)
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  20. John Cottingham, Dugald Murdoch, Robert Stoothoff & Anthony Kenny (eds.) (1991). The Philosophical Writings of Descartes: Volume 3, the Correspondence. Cambridge University Press.
    Volumes I and II provide a completely new translation of the philosophical works of Descartes, based on the best available Latin and French texts. Volume III contains 207 of Descartes' letters, over half of which have not been translated into English before. It incorporates, in its entirety, Anthony Kenny's celebrated translation of selected philosophical letters, first published in 1970. In conjunction with Volumes I and II it is designed to meet the widespread demand for a comprehensive, accurate and authoritative edition (...)
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  21.  6
    G. A. J. Rogers & John Cottingham (1976). Descartes' Conversation with Burman. Monograph Collection (Matt - Pseudo).
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  22.  52
    John Cottingham (1985). Cartesian Trialism. Mind 94 (374):218-230.
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  23.  17
    John Cottingham, Robert Stoothoff & Dugald Murdoch (eds.) (1629). The Philosophical Writings of Descartes. Cambridge University Press.
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  24. J. Cottingham (2012). The Really Hard Problem: Meaning in a Material World * by Owen Flanagan. Analysis 72 (1):196-198.
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  25.  93
    John Cottingham (1978). 'A Brute to the Brutes?': Descartes' Treatment of Animals. Philosophy 53 (206):551 - 559.
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  26. John Cottingham (ed.) (1992). The Cambridge Companion to Descartes. Cambridge University Press.
    Descartes occupies a position of piviotal importance as one of the founding fathers of modern philosophy; he is, perhaps the most widely studied of all philosophers. In this authoritative collection an international team of leading scholars in Cartesian studies present the full range of Descartes' extraordinary philosophical achievement. His life and the development of his thought, as well as the intellectual background to and reception of his work are treated at length. At the core of the volume are a group (...)
     
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  27.  22
    John Cottingham (2009). Happiness, Temporality, Meaning. In Lisa Bortolotti (ed.), Philosophy and Happiness. Palgrave Macmillan 21.
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  28. John Cottingham (2002). Review: Pluralism in Philosophy: Changing the Subject. [REVIEW] Mind 111 (441):126-129.
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  29.  12
    John Cottingham (1978). ‘A Brute to the Brutes?’: Descartes' Treatment of Animals: Discussion. Philosophy 53 (206):551-559.
    To be able to believe that a dog with a broken paw is not really in pain when it whimpers is a quite extraordinary achievement even for a philosopher. Yet according to the standard interpretaion, this is just what Descartes did believe. He held, we are informed, the ‘monstrous’ thesis that ‘animals are without feeling or awareness of any kind’. The Standard view has been reiterated in a recent collection on animal rights, which casts Descartes as the villain of the (...)
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  30.  70
    John Cottingham (1988). The Intellect, the Will, and the Passions: Spinoza's Critique of Descartes. Journal of the History of Philosophy 26 (2):239-257.
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  31.  2
    John Cottingham (2004). 'Our Natural Guide…': Conscience,'Nature', and Moral Experience. In David S. Oderberg & T. D. J. Chappell (eds.), Human Values: New Essays on Ethics and Natural Law. Palgrave Macmillan 11--31.
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  32.  72
    John Cottingham (2000). Caring at a Distance: (Im)Partiality, Moral Motivation and the Ethics of Representation - Partiality, Distance and Moral Obligation. Ethics, Place and Environment 3 (3):309 – 313.
    (2000). Caring at a Distance: (Im)partiality, Moral Motivation and the Ethics of Representation - Partiality, Distance and Moral Obligation. Ethics, Place & Environment: Vol. 3, No. 3, pp. 309-313. doi: 10.1080/713665894.
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  33.  8
    John Cottingham (2006). The Mind‐Body Relation. In Stephen Gaukroger (ed.), Blackwell Guide to Descartes’ Meditations. Wiley-Blackwell 179--192.
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  34. John Cottingham (1998). Descartes' Treatment of Animals. In Descartes. OUP Oxford
     
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  35.  9
    John Cottingham (2008). The Good Life and the Radical Contingency of the Ethical. In Daniel Callcut (ed.), Reading Bernard Williams. Routledge 25--43.
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  36.  21
    Roger Ariew, John Cottingham & Tom Sorell (eds.) (1998). Descartes' Meditations: Background Source Materials. Cambridge University Press.
    No single text could be considered more important in the history of philosophy than Descartes' Meditations. This unique collection of background material to this magisterial philosophical text has been translated from the original French and Latin. The texts gathered here illustrate the kinds of principles, assumptions, and philosophical methods that were commonplace when Descartes was growing up. The selections are from: Francisco Sanches, Christopher Clavius, Pierre de la Ramee (Petrus Ramus), Francisco Suárez, Pierre Charron, Eustachius a Sancto Paulo, Scipion Dupleix, (...)
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  37. John G. Cottingham (ed.) (2007). The Meaning of Theism. Wiley-Blackwell.
    Leading philosophers reflect on what belief in God, or its absence, means for the subject and what difference it makes to the flow and perceived significance of someone’s life. A stimulating juxtaposition of views including the different perspectives of Christians, Buddhists, Jews, atheists and agnostics Contributors include Sir Anthony Kenny, Alvin Plantinga, John Haldane, Richard Norman, David Benatar and John Cottingham Enables the reader to see how crucial issues about the nature and significance of religious belief are dealt with from (...)
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  38.  31
    John Cottingham (1991). The Ethics of Self-Concern. Ethics 101 (4):798-817.
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  39.  15
    John Cottingham (1987). Descartes' Gambit. Review of Metaphysics 41 (2):401-402.
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  40. John Cottingham (2005). The Spiritual Dimension: Religion, Philosophy and Human Value. Cambridge University Press.
    The Spiritual Dimension offers a new model for the philosophy of religion, bringing together emotional and intellectual aspects of our human experience, and embracing practical as well as theoretical concerns. It shows how a religious worldview is best understood not as an isolated set of doctrines, but as intimately related to spiritual praxis and to the search for self-understanding and moral growth. It argues that the religious quest requires a certain emotional openness, but can be pursued without sacrificing our philosophical (...)
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  41. John Cottingham (1996). Cartesian Ethics: Reason and the Passions. Revue Internationale de Philosophie 50 (195):193-216.
     
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  42.  6
    John Cottingham (1993). A Descartes Dictionary. Blackwell Reference.
    To confront the philosophical system of Rene Descartes is to contemplate a magnificently laid out map of human cognitive endeavour. In following Descartes arguments, the reader is drawn into some of the most fundamental and challenging issues in all of philosophy. In this dictionary, John Cottingham presents an alphabetied guide to this most stimulating and widely-studied of philosophers. He examines the key concepts and ideas in Cartesian thought and places them in the context both of the seventeenth-century intellectual climate and (...)
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  43.  1
    John Cottingham (2005). Why Should Analytic Philosophers Do History of Philosophy? In Tom Sorell & G. A. J. Rogers (eds.), Analytic Philosophy and History of Philosophy. Oxford University Press
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  44.  48
    John Cottingham (2010). Meaning and Value. The Philosophers' Magazine 50 (50):34-35.
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  45.  50
    J. Cottingham (2006). Review: The Will and Human Action From Antiquity to the Present Day. [REVIEW] Mind 115 (459):793-796.
  46.  71
    John Cottingham (2009). What is Humane Philosophy and Why is It At Risk? Royal Institute of Philosophy Supplement 84 (65):233-.
    Let me begin with what may seem a very minor point, but one which I think reveals something about how many philosophers today conceive of their subject. During the past few decades, there has been an increasing tendency for references in philosophy books and articles to be formatted in the ‘author and date’ style (‘see Fodor (1996)’, ‘see Smith (2001)’.) A neat and economical reference system, you may think; and it certainly saves space, albeit inconveniencing readers by forcing them to (...)
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  47.  1
    G. A. J. Rogers & John Cottingham (1977). Descartes' Conversation with Burman. Philosophical Quarterly 27 (107):168.
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  48. John Cottingham (2000). And the Objects of Thought. In Tim Crane & Sarah Patterson (eds.), History of the Mind-Body Problem. New York: Routledge 131.
     
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  49.  41
    John Cottingham (2009). The Fine, the Good and the Meaningful. The Philosophers' Magazine 45 (45):31-39.
    The vicious person may have considerable enjoyment – much of their life may be, to use a notion that Don Giovanni draws on in one of his arias, diverting. But happiness has to be assessed not in terms of particular pleasurable episodes, but in more holistic terms, over a life taken as a whole. And many moral philosophers, including the atheist Scottish philosopher David Hume in the eighteenth century, have argued that vice can’t make you happy in the long run.
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  50.  41
    John Cottingham (2002). Cerebral Self-Help. The Philosophers' Magazine 19 (19):56-56.
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