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  1.  119 DLs
    John Haldane & Patrick Lee (2003). Aquinas on Human Ensoulment, Abortion and the Value of Life. Philosophy 78 (2):255-278.
    Although there is a significant number of books and essays in which Aquinas's thought is examined in some detail, there are still many aspects of his writings that remain unknown to those outside the field of Thomistic studies; or which are generally misunderstood. An example is Aquinas's account of the origins of individual human life. This is the subject of a chapter in a recent book by Robert Pasnau on Thomas Aquinas on Human Nature (Cambridge: CUP, 2001). Since there will (...)
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  2.  117 DLs
    J. B. S. Haldane (1934). Quantum Mechanics as a Basis for Philosophy. Philosophy of Science 1 (1):78-98.
  3.  90 DLs
    J. B. S. Haldane (1953). Animal Ritual and Human Language: Ma Come d'Animal Divegna Fante Non Vedi Tu Ancor Dante's Purgatorio, Canto 25, 6I. Diogenes 1 (4):61-73.
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  4.  87 DLs
    John Haldane & Crispin Wright (eds.) (1993). Reality, Representation, and Projection. Oxford University Press.
    This book is an important collection of new essays on various topics relating to realism and its rivals in metaphysics, logic, metaethics, and epistemology. The contributors include some of the leading authors in these fields and in several cases their essays constitute definitive statements of their views. In some cases authors write in response to the essays of other contributors, in other cases they proceed independently. Although not primarily historical this collection includes discussions of philosophers from the middle ages to (...)
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  5.  67 DLs
    John J. Haldane (1983). Aquinas on Sense-Perception. Philosophical Review 92 (2):233-239.
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  6.  65 DLs
    John Haldane (2007). Philosophy, Death and Immortality. Philosophical Investigations 30 (3):245–265.
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  7.  65 DLs
    John J. Haldane (1983). A Benign Regress. Analysis 43 (June):115-116.
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  8.  63 DLs
    John J. Haldane (1989). Naturalism and the Problem of Intentionality. Inquiry 32 (September):305-22.
    To the memory of Ian McFetridge 1948?1988 The general concern of the essay is with the question of whether cognitive states can be accounted for in naturalistic (i.e. physicalist) terms. An argument is presented to the effect that they cannot. This turns on the idea that cognitive states involve modes of presentation the identity and individuation conditions of which are ineliminably both intentional and intensional and consequently they cannot be accounted for in terms of physico?causal powers. In connection with this (...)
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  9.  63 DLs
    John Haldane (2004). Review: The Resurrection of God Incarnate. [REVIEW] Mind 113 (450):397-401.
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  10.  57 DLs
    John J. Haldane (1998). A Return to Form in the Philosophy of Mind. Ratio 11 (3):253-277.
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  11.  55 DLs
    J. B. S. Haldane (1955). A Logical Basis for Genetics? British Journal for the Philosophy of Science 6 (23):245-248.
    Woodger's substitution of the "allegedly more precise term 'an environmentally insensitive set of lives'" for the term 'an inborn character' is discussed by haldane. He proposes that "woodger's definitions do not appear to have reached precision." (staff).
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  12.  52 DLs
    John J. Haldane (2003). (I Am) Thinking. Ratio 16 (2):124-139.
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  13.  50 DLs
    John Haldane (1992). Aquinas and the Active Intellect. Philosophy 67 (260):199 - 210.
    Anyone who comes to read some of Aquinas' works and at the same time looks around for modern discussions of them will be struck by two things: first, the greater part of the latter is the product of American and European Catholic neo-scholasticism; and second, that, with a few distinguished exceptions,1 what is contributed by writers of the analytical tradition is often a blend of uninformed generalizations and some suspicion that what Aquinas presents is not so much independent philosophy as (...)
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  14.  50 DLs
    John J. Haldane (1992). Putnam on Intentionality. Philosophy and Phenomenological Research 52 (3):671-682.
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  15.  50 DLs
    J. B. S. Haldane (1952). The Mechanical Chess-Player. British Journal for the Philosophy of Science 3 (10):189-191.
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  16.  44 DLs
    John Haldane (1994). The Uses of Philosophy. Journal of Medical Ethics 20 (2):120-121.
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  17.  42 DLs
    J. B. S. Haldane (1951). Theories of Relativity. British Journal for the Philosophy of Science 2 (5):73-74.
  18.  41 DLs
    John Haldane (2008). Recognising Humanity. Journal of Applied Philosophy 25 (4):301-313.
    abstract Martha Nussbaum's Hiding from Humanity, links the philosophical understanding of emotion with important issues in ethics, law and political philosophy, and engages with empirical material in a manner that provides a model for open and practically oriented moral philosophy. Here I explore four areas in which I believe the discussion now needs to be carried forward. First, the connections between Nussbaum's work and other contributions to recent moral philosophy, principally that of Alasdair MacIntyre in Dependent Rational Animals (1999) but (...)
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  19.  39 DLs
    John J. Haldane (1988). Understanding Folk. Proceedings of the Aristotelian Society 62:222-46.
  20.  36 DLs
    John Haldane (1990). Architecture, Philosophy and the Public World. British Journal of Aesthetics 30 (3):203-217.
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  21.  32 DLs
    John Haldane (2009). Metaphysics and the End of Philosophy – by Howard O. Mounce. Philosophical Investigations 32 (4):384-389.
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  22.  31 DLs
    John Haldane (2006). Philosophy, the Restless Heart and the Meaning of Theism. Ratio 19 (4):421–440.
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  23.  30 DLs
    John Haldane (2013). Is the Soul the Form of the Body? American Catholic Philosophical Quarterly 87 (3):481-493.
    The idea of the soul, though once common in discussions of human nature, is rarely considered in contemporary philosophy. This reflects a general physicalist turn; but besides commitment to various forms of materialism there is the objection that the very idea of the soul is incoherent. The notion of soul considered here is a broadly Aristotelian-Thomistic one according to which it is both the form of a living human being and something subsistent on its own account. Having discussed the conceptual (...)
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  24.  29 DLs
    John J. Haldane (1996). Intentionality and One-Sided Relations. Ratio 9 (2):95-114.
    Intentional states appear to relate thinkers to objects and situations even when these latter do not exist. Given the concern to allow that thought is a mode of engagement between subject and world, many writers have presented relational theories of intentionality and introduced odd relata to account for thought of the non‐existent. However there are familiar epistemological and ontological objections to such accounts which give reason to look for other ways of accommodating the appearance of relationality. A little explored possibility (...)
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  25.  28 DLs
    J. B. S. Haldane (1948). Differences. Mind 57 (227):294-301.
  26.  26 DLs
    John Haldane (2009). Edith Stein: A Philosophical Prologue by Alasdair Macintyre. European Journal of Philosophy 17 (4):610-614.
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  27.  25 DLs
    J. Haldane (2011). Identifying Privative Causes. Analysis 71 (4):611-619.
    Next SectionCausation by and of absences, omissions or privations, seems to be implied by common styles of description and explanation. Allowing that absences are actuality-dependent, one may yet maintain that they are ineliminable. Against the idea of privative causes stand the objections that there is no principled way to individuate them, or that any account of their identity is objectionally normative. Here I respond to these objections and provide an account of the conditions for identifying privative causes and effects. This (...)
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  28.  25 DLs
    Thomas Reid & John Haldane (2001). An Essay by Thomas Reid on the Conception of Power. Philosophical Quarterly 51 (202):1-12.
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  29.  25 DLs
    John Haldane (1997). Analytical Thomism. The Monist 80 (4):485-486.
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  30.  25 DLs
    John Haldane (ed.) (2000). Philosophy and Public Affairs. Cambridge University Press.
    This collection of new essays derives from a conference sponsored by the Royal Institute of Philosophy and the Centre of Philosophy and Public Affairs at the University of St Andrews. It brings together a number of prominent academics from the fields of philosophy and political theory along with politicians and social commentators. The subjects covered include liberalism, education, welfare policy, religion, art and culture, and cloning. The mix of contributors and the topicality of the subject matter should further promote a (...)
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  31.  24 DLs
    John Haldane (2007). Privative Causality. Analysis 67 (295):180–186.
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  32.  22 DLs
    John Haldane (2011). Is Every Action Morally Significant? Philosophy 86 (3):375-404.
    One form of scepticism about the possibility of moral theory does not deny that there is something describable as ‘the conduct of life’, but it argues that there is no special ethical account to be given of this since conduct has no identifiably moral dimension. Here I explore the possibility that the problem of identifying distinctively moral aspects of action is explained by the thesis that the moral is ubiquitous; that every human action is – not ‘may be’ – morally (...)
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  33.  20 DLs
    John Haldane (1996). On Coming Home to (Metaphysical) Realism. Philosophy 71 (276):287 - 296.
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  34.  19 DLs
    John Haldane (1999). Analytical Philosophy and the Future of Thomism. Cogito 13 (1):45-48.
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  35.  17 DLs
    John Haldane (1999). Insight, Inference, and Intellection. Proceedings of the American Catholic Philosophical Association 73:31-45.
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  36.  17 DLs
    John J. Haldane (2000). The State and Fate of Contemporary Philosophy of Mind. American Philosophical Quarterly 37 (3):301-21.
    A few years ago philosophy of mind in the main English-language tradition was characterized by marked optimism about progress and by broad agreement that a correct theory would be a version of physicalism that admitted the sui generis nature of psychological descriptions and explanations. Now consensus seems to have given way to chaos supervenient physicalism has become so weak as to be virtually contentless and reductionism has become no more plausible than when it was generally rejected. The essay presses these (...)
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  37.  17 DLs
    John Haldane (2006). Ethics, Religion, and Relativism. Review of Metaphysics 60 (1):121-139.
  38.  16 DLs
    John Haldane (2006). Family Matters. Philosophy 81 (4):581-594.
    Governments and international bodies continue to praise the family for its service to the good of individuals and of society. Among its important contributions are the rearing of children and the care of the elderly. So far as the former is concerned, however, the family is subject to increasing criticism and suggestions are made for further state intervention, particularly in the area of education. In response to this challenge I consider the natural operation of the family in relation to the (...)
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  39.  16 DLs
    John Haldane (2008). Gravitas, Moral Efficacy and Social Causes. Analysis 68 (297):34–39.
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  40.  15 DLs
    John Haldane (2009). Philosophical Papers. American Catholic Philosophical Quarterly 83 (1):153-157.
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  41.  15 DLs
    John Haldane (1997). Robin le Poidevin, Arguing for Atheism. (London: Routledge, 1996.) Pp. 159. £37.50 Hb, £10.99 Pb. Religious Studies 33 (4):473-484.
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  42.  15 DLs
    John Haldane (1996). The Individual, The State, and The Common Good. Social Philosophy and Policy 13 (01):59-.
    Let me begin with what should be a reassuring thought, and one that may serve as a corrective to presumptions that sometimes characterize political philosophy. The possibility, which Aquinas and Madison are both concerned with, of wise and virtuous political deliberation resulting in beneficial and stable civil order, no more depends upon possession of aphilosophical theory of the state and of the virtues proper to it, than does the possibility of making good paintings depend upon possession of an aesthetic theory (...)
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  43.  14 DLs
    John Haldane (1997). Infallibility, Authority and Faith. Heythrop Journal 38 (3):267–282.
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  44.  14 DLs
    J. S. Haldane (1935). The Physiology of Descartes and its Modern Developments. Acta Biotheoretica 1 (1-2):5-16.
    Nach einer kurzen Übersicht überDescartes' mechanistiche Theorie der somatischen Funktionen und der Reproduktion, wird in der vorliegenden Arbeit die Entwicklung dieser Theorie bis zur neuesten Zeit beschrieben. Sodann wird eine Übersicht gegeben über die vitalistische Theorie, welche unter wissenschaftlichen Forschern bis zur Mitte des vorigen Jahrhunderts vorherrschte. Dann werden die Gründe dafür angegeben, dass diese Theorie des Vitalismus ungefähr um diese Zeit verlassen wurde, um durch die mechanistische Theorie ersetzt zu werden. Diese ihrerseits ist jedoch auf einer unbegründeten metaphysischen Auffassung (...)
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  45.  14 DLs
    John J. Haldane (1996). The Mystery of Emergence. Proceedings of the Aristotelian Society 96:261-67.
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  46.  14 DLs
    John Haldane (2007). Editorial Introduction: Hume on Mind and Causality. Journal of Scottish Philosophy 5 (1).
  47.  14 DLs
    John Haldane (2011). A History of Scottish Philosophy. British Journal for the History of Philosophy 19 (1):164-167.
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  48.  13 DLs
    John Haldane (1993). Editorial Introduction: Scholasticism--Old and New. Philosophical Quarterly 44 (173):403-411.
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  49.  13 DLs
    John Haldane (2013). Realism, Mind and Evolution. Philosophical Investigations 36 (2):97-113.
    Perceptual experience is perspectival, and human minds occupy a variety of “viewpoints.” These considerations provide grounds for both realist and anti-realist philosophies. Each is represented in adjacent areas of thought, and often connects with familiar debates between “conservatives” and “liberals,” which in turn are commonly related to disputes about religious and naturalistic accounts of the world and of the place of human beings within it. These have been joined from an orthogonal direction by Thomas Nagel in his recent book Mind (...)
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  50.  12 DLs
    John Haldane (2008). Phillips and Eternal Life: A Response to Mikel Burley. Philosophical Investigations 31 (3):252–260.
    Mikel Burley challenges that my essay, "Philosophy, Death and Immortality," in which I discussed the views of Dewi Phillips, fails to establish the case for a realist treatment of claims about the resurrection of Jesus and the general resurrection of human beings. I respond to these criticisms by again distinguishing between the analysis of the sense of religious claims and the determination of whether they purport to make reference beyond human language and practices. I consider particular texts drawn from Christian (...)
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