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  1. 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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  2. John Haldane (2013). Reasoning About the Human Good, and the Role of the Public Philosopher. In John Keown & Robert P. George (eds.), Reason, Morality, and Law: The Philosophy of John Finnis. Oxford University Press. 37.
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  3. 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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  4. John Haldane (2013). Response to William Hasker's “The Dialectic of Soul and Body”. American Catholic Philosophical Quarterly 87 (3):511-515.
  5. John Haldane (2013). The Future of the University. American Catholic Philosophical Quarterly 87 (4):731 - 749.
    Higher education is in flux, and one of the challenges it faces is to relate education, research, and training. So far as Catholic institutions are concerned, there is also the fundamental issue of what it means to be Catholic. Leaving aside matters of history and religious observance, this bears in large part on issues of educational philosophy. This essay sets these matters within a historical context, considering Confucius, Augustine, and Aquinas, while focusing on nineteenth-century British discussions of education by Herbert (...)
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  6. John Haldane (2012). Educational Studies and the Map of Philosophy. British Journal of Educational Studies 60 (1):3 - 15.
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  7. Dietrich von Hildebrand, John Haldane & John F. Crosby (2012). The Heart: An Analysis of Human and Divine Affectation. St. Augustines Press.
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  8. 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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  9. John Haldane (2011). A History of Scottish Philosophy. British Journal for the History of Philosophy 19 (1):164-167.
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  10. John Haldane (2011). Adam Smith, Theology, and Natural Law Ethics. In Paul Oslington (ed.), Adam Smith as Theologian. Routledge.
  11. 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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  12. John Haldane (2011). Reasonable Faith. European Journal for Philosophy of Religion 3 (1):239 - 242.
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  13. John Haldane (2010). Kenny and Aquinas on the Metaphysics of Mind. In John Cottingham & Peter Hacker (eds.), Mind, Method, and Morality: Essays in Honour of Anthony Kenny. Oup Oxford.
     
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  14. John Haldane (2009). Edith Stein: A Philosophical Prologue by Alasdair Macintyre. European Journal of Philosophy 17 (4):610-614.
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  15. John Haldane (2009). Metaphysics and the End of Philosophy – by Howard O. Mounce. Philosophical Investigations 32 (4):384-389.
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  16. John Haldane (2009). Metaphysical (Im)Mortality and Philosophical Transcendence. Royal Institute of Philosophy Supplement 84 (65):37-.
    There is a lapidary saying owing to Etienne Gilson, that is often misquoted or adapted – with ‘metaphysics’ taking the place of ‘philosophy’ – and which is invariably reproduced in isolation. It is that ‘Philosophy always buries its undertakers’. Understanding this remark as Gilson intended it is relevant to the issues of the nature of philosophy, and of what conception of it may be most appropriate or fruitful for us to pursue. The question of the mortality or otherwise of philosophy (...)
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  17. John Haldane (2009). Philosophical Papers. American Catholic Philosophical Quarterly 83 (1):153-157.
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  18. William Charlton, John Haldane, David Archard, Thom Brooks & Martha C. Nussbaum (2008). Review Symposium: Hiding From Humanity by Martha Nussbaum. Journal of Applied Philosophy 25 (4):291-349.
     
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  19. John Haldane (2008). Gravitas, Moral Efficacy and Social Causes. Analysis 68 (297):34–39.
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  20. 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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  21. 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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  22. John Haldane (2008). The Wonders of Scotland. The Philosophers' Magazine 42 (42):80-82.
    It is now commonplace to observe that the Scottish enlightenment had an effect on the political and educational institutions of North America, including the Constitution of the United States and early colleges such as Princeton. Less well known is its influence on reforming movements in continental Europe, particularly in France and Spain.
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  23. John Haldane (2007). Editorial Introduction: Hume on Mind and Causality. Journal of Scottish Philosophy 5 (1).
  24. John Haldane (2007). Introduction to 'Dissolving Hume's Paradox: On Knowledge of Mind and Self' James Frederick Ferrier University of St Andrews (1845–64). [REVIEW] Journal of Scottish Philosophy 5 (1):1-6.
    The following essay, whose title has been provided by me for this occasion, is taken from James Ferrier's work The Institutes of Metaphysic where it appears in Section I., the general theme of which is ‘The Epistemology, or Theory of Knowing’. The essay is a statement and elaboration of the ‘ninth proposition’ of the Institutes, and an examination of its implications as these bear upon knowledge of mind and self. The precise source of the text is the 3rd edition of (...)
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  25. John Haldane (2007). Privative Causality. Analysis 67 (295):180–186.
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  26. John Haldane (2007). Philosophy, Death and Immortality. Philosophical Investigations 30 (3):245–265.
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  27. John Haldane (2007). Scottish Philosophy. The Monist 90 (2):147-153.
  28. Dietrich von Hildebrand, John Haldane & John F. Crosby (2007). The Heart: An Analysis of Human and Divine Affectivity. St. Augustines Press.
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  29. John Haldane (2006). Ethics, Religion, and Relativism. Review of Metaphysics 60 (1):121-139.
  30. 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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  31. John Haldane (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:39-55.
  32. John Haldane (2006). Philosophy, the Restless Heart and the Meaning of Theism. Ratio 19 (4):421–440.
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  33. John Haldane (2006). The Metaphysics of Intellect(Ion). Proceedings of the American Catholic Philosophical Association 80:39-55.
    In the heyday of conceptual analysis philosophical psychology was practised without regard to the ontology of mind as that was associated with disputes between materialism and non-materialism. The rise of functionalism, however, led philosophical psychology in the direction of materialism, though with a residue deriving from phenomenal consciousness. This is now widely viewed as ‘the hard problem’ for physicalism and probably an insuperable one for it, raising the spectre of epiphenomenalism. I argue that in fact sensory consciousness is not the (...)
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  34. C. Abel, T. Fuller, W. Aiken, J. Haldane, E. Alliez, W. P. Alston, G. E. M. Anscombe, R. Ariew, D. Des Chene & D. M. Jesseph (2005). The Following Books Have Been Received, and Many of Them Are Available for Review. Interested Reviewers Please Contact the Reviews Editor: Jim. Oshea@ Ucd. Ie. [REVIEW] International Journal of Philosophical Studies 13 (4):543-551.
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  35. J. B. S. Haldane (2004). Phenotypic Integration as a Constraint and Adaptation. In Massimo Pigliucci & Katherine Preston (eds.), Phenotypic Integration: Studying the Ecology and Evolution of Complex Phenotypes. Oxford University Press. 107.
  36. John Haldane (2004). A Subject of Distaste; an Object of Judgment. Social Philosophy and Policy 21 (1):202-220.
    In recent years it has become increasingly common in the United States and in the United Kingdom for newspapers and other media to expose problematic aspects of the private lives of political figures; or, since the facts may already be in the public domain, to draw wider attention to them and to make them the subject of commentary. These “problematic aspects” may include past or continuing physical or psychological illness, eating disorders, drug and alcohol abuse or dependence, financial difficulties, family (...)
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  37. John Haldane (2004). Faithful Reason: Essays Catholic and Philosophical. Routledge.
    In Faithful Reason, the noted Catholic philosopher John Haldane explores various aspects of intellectual and practical life from a perspective inspired by Catholic thought and informed by his distinctive philosophical approach: "Analytical Thomism." Haldane's discussions of ethics, politics, education, art, social philosophy and other themes explain why Catholic thought is still relevant in today's world, and show how the legacy of Thomas Aquinas can benefit modern philosophy in its efforts to answer fundamental questions about humanity and its place within nature. (...)
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  38. John Haldane (2004). La filosofia contemporanea della mente e il bisogno di tomismo analitico. Iride 17 (3):619-630.
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  39. John Haldane (2004). Review of George Davie: Ferrier and the Blackout of the Scottish Enlightenment. [REVIEW] Journal of Scottish Philosophy 2 (1):96-100.
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  40. John Haldane (2004). Review: The Resurrection of God Incarnate. [REVIEW] Mind 113 (450):397-401.
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  41. John Haldane (2004). Sentiments of Reason and Aspiration of the Soul. Logos 7 (3).
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  42. John Haldane (2004). The Resurrection of God Incarnate. Mind 113 (450):397-401.
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  43. John Haldane (2004). :Ferrier and the Blackout of the Scottish Enlightenment. Journal of Scottish Philosophy 2 (1):96-100.
  44. John Haldane (ed.) (2004). Philosophy and its Public Role.
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  45. P. J. Fitzpatrick & John Haldane (2003). Medieval Philosophy in Later Thought. In Arthur Stephen McGrade (ed.), The Cambridge Companion to Medieval Philosophy. Cambridge University Press. 300--327.
  46. J. Haldane & Patrick Lee (2003). Aquinas, the Embryo and the Ethics of Abortion. Philosophy 78 (2):255-278.
     
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  47. John Haldane (2003). An Intelligent Person's Guide to Religion.
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  48. John Haldane (2003). Common Sense, Metaphysics, and the Existence of God. American Catholic Philosophical Quarterly 77 (3):381-398.
    Being dedicated to the memory of the great Catholic philosopher Elizabeth Anscombe, who died in the month it was given, this Aquinas lecture begins with some reflections on the relationship between the anti-scientistic, anti-Cartesian position argued for by Anscombe and her teacher Wittgenstein, and the outlook of Thomas Aquinas. It then proceeds to explore the familiar Thomistic idea that philosophical reflection provides the means to establish the existence of God. Drawing in part on Aquinas, but also and perhaps unexpectedly on (...)
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  49. John Haldane (2003). Philosophy, the silencing of religion and the prospects for religious philosophy. Revue Internationale de Philosophie 3:349-368.
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  50. John J. Haldane (2003). (I Am) Thinking. Ratio 16 (2):124-139.
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