Search results for 'J. L. Lewis' (try it on Scholar)

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  1.  10
    Sian Lewis (2013). J.L. Marr, P.J. Rhodes The ‘Old Oligarch’: The Constitution of the Athenians Attributed to Xenophon. Pp. Xii + 178. Oxford: Oxbow Books, 2008. Paper, £18 . ISBN: 978-0-85668-781-5. [REVIEW] The Classical Review 63 (2):352-353.
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  2.  11
    R. G. Lewis (1989). Doctis, Iuppiter, Et Laboriosis L. J. Sanders: Dionysius I of Syracuse and Greek Tyranny. Pp. X + 189. London, New York and Sydney: Croom Helm, 1987. £25. [REVIEW] The Classical Review 39 (02):285-286.
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  3.  4
    Lee C. Rice (1971). "Collected Papers of Clarence Irving Lewis," Ed. J. L. Mothershead, Jr., and J. D. Goheen. Modern Schoolman 48 (4):376-378.
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  4. James Campbell (1982). J. David Lewis and Richard L. Smith, "American Sociology and Pragmatism: Mead, Chicago Sociology, and Symbolic Interaction". [REVIEW] Transactions of the Charles S. Peirce Society 18 (1):105.
     
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  5. Elena Godina (1993). Menstural Health In Women's Lives. Edited by Alice J. Dan & Linda L. Lewis. Pp. 301. (University of Illinois Press, Urbana and Chicago, 1992.) $37.50 (Hardback), $16.95 (Paperback). [REVIEW] Journal of Biosocial Science 25 (2):280-281.
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  6.  32
    Daniel H. Strait (1999). Christian Mythmakers: C. S. Lewis, Madeleine L 'Engle, J. R. R. Tolkien, George Macdonald, and G. K. Chesterton and Others, by Rolland Hein. [REVIEW] The Chesterton Review 25 (4):528-533.
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  7.  45
    John E. Bloor (2002). Ronald J. Gillespie and Paul L. A. Popelier: Chemical Bonding and Molecular Geometry: From Lewis to Electron Densities. [REVIEW] Foundations of Chemistry 4 (3):241-247.
  8. William R. Brice (2002). S. J. Knell; C. L. E. Lewis .The Age of the Earth: From 4004B.C.toA.D.2002. Viii + 288 Pp., Illus., Figs., Index. Bath: Geological Society Publishing House, 2001. $117. [REVIEW] Isis 93 (3):470-470.
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  9. John G. Kemeny (1956). Review: L. J. Russell, A Problem of Lewis Carroll. [REVIEW] Journal of Symbolic Logic 21 (2):207-207.
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  10. John G. Kemeny (1956). Russell L. J.. A Problem of Lewis Carroll. Mind, N.S. Vol. 60 , Pp. 394–396. Corrigenda, Ibid., N.S. Vol. 61 , P. 136. Journal of Symbolic Logic 21 (2):207.
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  11. James A. Secord (2011). C. L. E. Lewis; S. J. Knell .The Making of the Geological Society of London. Ix + 471 Pp., Illus., Index. London: Geological Society, 2009. £120. [REVIEW] Isis 102 (1):150-151.
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  12. Donald Phillip Verene (1994). Mary Anne O'Neil, William E. Cain, Christopher Wise, C. S. Schreiner, Willis Salomon, James A. Grimshaw, Jr., Donald K. Hedrick, Wendell V. Harris, Paul Duro, Julia Epstein, Gerald Prince, Douglas Robinson, Lynne S. Vieth, Richard Eldridge, Robert Stoothoff, John Anzalone, Kevin Walzer, Eric J. Ziolkowski, Jacqueline LeBlanc, Anna Carew-Miller, Alfred R. Mele, David Herman, James M. Lang, Andrew J. McKenna, Michael Calabrese, Robert Tobin, Sandor Goodhart, Moira Gatens, Paul Douglass, John F. Desmond, James L. Battersby, Marie J. Aquilino, Celia E. Weller, Joel Black, Sandra Sherman, Herman Rapaport, Jonathan Levin, Ali Abdullatif Ahmida, David Lewis Schaefer. [REVIEW] Philosophy and Literature 18 (1):131.
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  13. Richard L. Purtill (1974). Lord of the Elves and Eldils Fantasy and Philosophy in C. S. Lewis and J. R. R. Tolkien. Zondervan Pub. House.
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  14. James Elliott (forthcoming). The Power of Humility in Sceptical Religion: Why Ietsism is Preferable to J. L. Schellenberg's Ultimism. Religious Studies:1-20.
    J. L. Schellenberg’s Philosophy of Religion argues for a specific brand of sceptical religion that takes ‘Ultimism’ – the proposition that there is a metaphysically, axiologically, and soteriologically ultimate reality – to be the object to which the sceptical religionist should assent. In this article I shall argue that Ietsism – the proposition that there is merely something transcendental worth committing ourselves to religiously – is a preferable object of assent. This is for two primary reasons. First, Ietsism is far (...)
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  15.  13
    G. J. Warnock (1989). J.L. Austin. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  16.  36
    J. O. Urmson & G. J. Warnock (1961). J. L. Austin. Mind 70 (278):256-257.
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  17.  7
    J. W. Roxbee Cox & Mats Furberg (1966). Locutionary and Illocutionary Acts: A Main Theme in J. L. Austin's Philosophy. Philosophical Quarterly 16 (62):80.
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  18.  34
    Isaiah Berlin (ed.) (1973). Essays on J. L. Austin. Oxford,Clarendon Press.
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  19. Joe Friggieri (1981). Linguaggio E Azione Saggio Su J. L. Austin. Vita E Pensiero.
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  20. Markus H. Wörner (1978). Performative Und Sprachliches Handeln Ein Beitrag Zu J.L. Austins Theorie der Sprechakte. Monograph Collection (Matt - Pseudo).
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  21.  10
    Jeffrey L. Morrow (2004). J.R.R. Tolkien and C.S. Lewis in Light of Hans Urs von Balthasar. Renascence 56 (3):181-196.
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  22.  14
    J. T. Christie (1937). Some Class-Books 1 W. W. Ewbank: First Year Latin. Pp. Xviii + 234. London: Longmans, 1936. Cloth, 2s. Gd. 2 Dora Pym: Salve Per Saecula. Pp. 109. London: Harrap, 1936. Cloth, 2S. 3 M. Kean: Penultima Latina. Pp. Viii + 108. London: Blackie, 1936. Cloth, Is. 3d. 4 C. M. Fiddian: A First Latin Course. Pp. Xii + 180. London: Martin Hopkinson, 1936. Cloth, 3s. 5 L. W. P. Lewis and L. M. Styler: A Book of Latin Translation. Pp. Viii + 239. London: Heinemann, 1937. Cloth, 3s. 6 H. D. Broadhead: Exules Siberiani. Pp. 47. Auckland and London: Whitcombe and Tombs, 1932. Paper. [REVIEW] The Classical Review 51 (02):82-83.
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  23.  3
    B. J. Diggs (1969). Review: William T. Fontaine, Avoidability and the Contrary-to-Fact Conditional in C. L. Stevenson and C. I. Lewis. [REVIEW] Journal of Symbolic Logic 34 (3):500-500.
  24.  3
    L. P. Chambers (1932). Book Review:Lewis Henry Morgan: Social Evolutionist. Bernhard J. Stern. [REVIEW] Ethics 42 (4):498-.
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  25. L. P. Chambers (1932). Lewis Henry Morgan: Social EvolutionistBernhard J. Stern. International Journal of Ethics 42 (4):498-499.
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  26. B. J. Diggs (1969). Fontaine William T.. Avoidability and the Contrary-to-Fact Conditional in C. L. Stevenson and C. I. Lewis. The Journal of Philosophy, Vol. 48 , Pp. 783–788. [REVIEW] Journal of Symbolic Logic 34 (3):500.
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  27. Herbert J. Nelson (1985). Lewis S. Ford and George L. Kline , "Explorations in Whitehead's Philosophy". [REVIEW] Transactions of the Charles S. Peirce Society 21 (1):139.
     
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  28. Bernhard J. Stern (1931). Lewis Henry Morgan: Social Evolutionist. By L. P. Chambers. [REVIEW] Ethics 42:498.
     
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  29.  8
    Silver Bronzo (2016). Review of Representation and Reality in Wittgenstein's Tractatus by J. L. Zalabardo. [REVIEW] Nordic Wittgenstein Review 5 (1):139-144.
    Book review of J. L. Zalabardo, Representation and Reality in Wittgenstein's Tractatus. Oxford: OUP 2015.
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  30. Fritz J. McDonald (2013). New Waves in Metaethics By Michael Brady * New Waves in Truth By Cory D. Wright and Nikolaj J.L.L. Pedersen. Analysis 73 (2):400-402.
    Review of New Waves in Metaethics, edited by Michael Brady; and New Waves in Truth, edited by Cory D. Wright and Nikolaj J.L.L. Pedersen.
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  31.  22
    William J. Meyer (2014). J. L. Schellenberg: Evolutionary Religion. International Journal for Philosophy of Religion 76 (2):223-227.
    Rarely have I begun a book with such keen enthusiasm only later to cool to a deep but respectful ambivalence. In this clearly written and thoughtful monograph, Canadian analytic philosopher J. L. Schellenberg spurs readers to think about religion in evolutionary terms analogous to how Darwin and others have taught us to think about nature. As I will outline, I think he has mixed success in this engaging endeavor.Schellenberg’s valuable insight, and the source of my initial enthusiasm, is his emphasis (...)
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  32.  34
    William G. Lycan (1998). Phenomenal Information Again: It is Both Real and Intrinsically Perspectival. Philosophical Psychology 11 (2):239-42.
    In two recent publications I argued against Nemirow and Lewis that there is distinctive, irreducibly phenomenal and perspectival information of the sort alleged by Jackson; but I gave an account of such information that is entirely compatible with a materialist view of human subjects. Hershfield argues that the latter account is inadequate, in that it fails to support the claim that the information it characterizes is irreducibly phenomenal or perspectival. I reply that Hershfield's conclusion does not follow from his (...)
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  33. Nat Hansen (2012). J. L. Austin and Literal Meaning. European Journal of Philosophy 20 (4):617-632.
    Alice Crary has recently developed a radical reading of J. L. Austin's philosophy of language. The central contention of Crary's reading is that Austin gives convincing reasons to reject the idea that sentences have context-invariant literal meaning. While I am in sympathy with Crary about the continuing importance of Austin's work, and I think Crary's reading is deep and interesting, I do not think literal sentence meaning is one of Austin's targets, and the arguments that Crary attributes to Austin or (...)
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  34. Alice Crary (2002). The Happy Truth: J. L. Austin's How to Do Things with Words. Inquiry 45 (1):59 – 80.
    This article aims to disrupt received views about the significance of J. L. Austin's contribution to philosophy of language. Its focus is Austin's 1955 lectures How To Do Things With Words . Commentators on the lectures in both philosophical and literary-theoretical circles, despite conspicuous differences, tend to agree in attributing to Austin an assumption about the relation between literal meaning and truth, which is in fact his central critical target. The goal of the article is to correct this misunderstanding and (...)
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  35.  2
    Nat Hansen, J. L. Austin and Literal Meaning.
    Alice Crary has recently developed a radical reading of J. L. Austin's philosophy of language. The central contention of Crary's reading is that Austin gives convincing reasons to reject the idea that sentences have context-invariant literal meaning. While I am in sympathy with Crary about the continuing importance of Austin's work, and I think Crary's reading is deep and interesting, I do not think literal sentence meaning is one of Austin's targets, and the arguments that Crary attributes to Austin or (...)
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  36.  1
    J. L. Mackie (1978). The Law of the Jungle: Moral Alternatives and Principles of Evolution: J. L. Mackie. Philosophy 53 (206):455-464.
    When people speak of ‘the law of the jungle’, they usually mean unions restrained and ruthless competition, with everyone out solely for his own advantage. But the phrase was coined by Rudyard Kipling, in The Second Jungle Book , and he meant something very different. His law of the jungle is a law that wolves in a pack are supposed to obey. His poem says that ‘the strength of the Pack is the Wolf, and the strength of the Wolf is (...)
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  37.  13
    K. T. Fann (1969). Symposium on J. L. Austin. New York, Humanities P..
    J. L. Austin (1911-1960) exercised in Post-war Oxford an intellectual authority similar to that of Wittgenstein in Cambridge. Although he completed no books of his own and published only seven papers, Austin became through lectures and talks one of the acknowledged leaders in what is called ‘Oxford philosophy’ or ‘ordinary language philosophy’. Few would dispute that among analytic philosophers Austin stands out as a great and original philosophical genius. Three volumes of his writing, published after his death, have become classics (...)
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  38.  48
    Edouard Machery, Jean-Louis Dessalles, Fiona Cowie & Jason Alexander (2010). Symposium on J.-L. Dessalles's Why We Talk (OUP, 2007): Precis by J.-L. Dessalles, Commentaries by E. Machery, F. Cowie, and J. Alexander, Replies by J.-L. Dessalles. [REVIEW] Biology and Philosophy 25 (5):851-901.
    This symposium discusses J.-L. Dessalles's account of the evolution of language, which was presented in Why we Talk (OUP 2007).
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  39.  34
    M. de Gaynesford (2011). How Not To Do Things With Words: J. L. Austin on Poetry. British Journal of Aesthetics 51 (1):31-49.
    If philosophy and poetry are to illuminate each other, we should first understand their tendencies to mutual antipathy. Examining (and, where possible, correcting) mutual misapprehension is part of this task. J. L. Austin's remarks on poetry offer one such point of entry: they are often cited by poets and critics as an example of philosophy's blindness to poetry (I). These remarks are complex and their purpose obscure—more so than those who take exception to them usually allow or admit (II). But (...)
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  40. Jackson (ed.) (1992). J.L. Mehta on Heidegger, Hermeneutics and Indian Tradition. Brill.
    In these essays, J.L. Mehta, Indian philosopher in whose life and work East and West met profoundly, reflects on the origins and potency of modern hermeneutics and phenomenology, and applies the principles of interpretation to Hindu traditions. These farseeing essays show a hopeful way for non-Western cultures to gain insight into the basic presuppositions of the Western world, and to reclaim their own origins and ways of thinking, and to participate in an emerging planetary thinking.
     
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  41.  20
    Hui-Chieh Loy (2002). What Has J. L. Austin to Do with Confucius? International Philosophical Quarterly 42 (2):193-208.
    In the first chapter of Confucius: The Secular as Sacred, Herbert Fingarette argues that in the Analects Confucius holds the essence of human virtue to be a kind of magic power and this magic can be explained in terms of J. L. Austin’s analysis of the “performative utterance.” This paper attempts to explicate what Fingarette’s claims concerning magic and the “performative” amount to. I will argue that even though there is something to the underlying spirit of Fingarette’s project, he either (...)
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  42.  5
    J. L. Schellenberg (1994). Religious Experience and Religious Diversity: A Reply to Alston: J. L. SCHELLENBERG. Religious Studies 30 (2):151-159.
    William Alston's Perceiving God: The Epistemology of Religious Experience is a most significant contribution to the philosophy of religion. The product of 50 years' reflection on its topic , this work provides a very thorough explication and defence of what Alston calls the ‘mystical perceptual practice’ – the practice of forming beliefs about the Ultimate on the basis of putative ‘direct experiential awareness’ thereof . Alston argues, in particular, for the rationality of engaging in the Christian form of MP . (...)
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  43.  9
    Alpesh Maisuria (2011). Critical Race Theory Matters: Education and Ideology. By M. Zamudio, C. Russell, M. A. Rios and J. L. Bridgeman. British Journal of Educational Studies 59 (3):348-350.
    (2011). Critical Race Theory Matters: Education and Ideology. By M. Zamudio, C. Russell, M. A. Rios and J. L. Bridgeman. British Journal of Educational Studies: Vol. 59, Research capacity building, pp. 348-350.
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  44.  7
    Aydan Turanl (2008). On Juren Habermas's Misinterpretation of J.L. Austin. Proceedings of the Xxii World Congress of Philosophy 39:237-243.
    Jürgen Habermas derives his political theory and discourse ethics from a view of language based upon “universal pragmatics.” Universal pragmatics is identified by Habermas to reveal universal conditions of possible understanding with the belief that not only syntactic and semantic characteristics of language, but also pragmatic characteristics of utterances related to speech should be reconstructed to build an undistorted communication. Nevertheless, the communicative competence, which is supposed to be related to pragmatics of language, is derived from the misinterpretation of J. (...)
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  45.  22
    Bryan Magee (1999). A Note on J. L. Austin and the Drama. Philosophy 74 (1):119-121.
    A play's text is nearly all talk, and in the performance of a play the physical activity is sparse and exceedingly limited. Used of a play, the term ‘action’ does not mean what it normally means. Its true meaning is illuminated by reference to J. L. Austin and his doctrine of speech-acts. Dramatic action is, for the most part, speech-action. And a skilful manipulation of speech-acts enables the gifted dramatist not only to tell a story but to communicate what is (...)
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  46.  3
    J. L. Schellenberg (2010). How to Be an Atheist and a Sceptic Too: Response to McCreary: J. L. SCHELLENBERG. Religious Studies 46 (2):227-232.
    Mark McCreary has argued that I cannot consistently advance both the hiddenness argument and certain arguments for religious scepticism found in my book The Wisdom to Doubt . This reaction was expected, and in WD I explained its shortsightedness in that context. First, I noted how in Part III of WD , where theism is addressed, my principal aim is not to prove atheism but to show theists that they are not immune from the scepticism defended in Parts I and (...)
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  47.  3
    J. L. H. Thomas (1990). ‘Why Did It Happen to Me?’: J. L. H. THOMAS. Religious Studies 26 (3):323-334.
    There are doubtless many with personal experience of suffering, or of comforting others in distress, who would agree with Milton thus far that philosophic argument is powerless to satisfy those who in their anguish ask the question ‘Why did it happen to me?’ Yet to think so is to underestimate both the necessity and the power of reason: clarity of mind and the disposition to argue are commonly enhanced rather than diminished by suffering; and if reason is an essential part (...)
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  48.  5
    Sonia Reverter Bañón (1994). J. L. Austin: un análisis de la percepción desde la fenomenología lingüística. Diálogo Filosófico 29:233-238.
    La explicación, defensa y justificación de la teoría de los datos sensibles ha absorbido grandes energías dentro de la filosofía de la percepción. Con todo se nos presenta hoy en día como una teoría tan derruida como el edificio epistemológico al cual pretendía sustentar: el fundamentalismo. Muchas, y desde muy diferentes flancos, han sido las críticas que han causado su caída. Precisamente aquí se expone la que considero una de las más agudas: la que realiza J. L. Austin desde la (...)
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  49.  2
    K. T. Fann (2011). Symposium on J. L. Austin. Routledge.
    J. L. Austin exercised in Post-war Oxford an intellectual authority similar to that of Wittgenstein in Cambridge. Although he completed no books of his own and published only seven papers, Austin became through lectures and talks one of the acknowledged leaders in what is called ‘Oxford philosophy’ or ‘ordinary language philosophy’. Few would dispute that among analytic philosophers Austin stands out as a great and original philosophical genius. Three volumes of his writing, published after his death, have become classics in (...)
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  50. J. L. Gorman (1987). Philosophical Confidence: J. L. Gorman. Royal Institute of Philosophy Supplement 22:71-79.
    Analytical philosophers, if they are true to their training, never forget the first lesson of analytical philosophy: philosophers have no moral authority. In so far as analytical philosophers believe this, they find it easy to live with. For them even to assert, let alone successfully lay claim to, moral authority would require, first, hard work of some non-analytical and probably mistaken kind and, secondly, personality traits of leadership or confidence or even charisma, which philosophers may accidentally have but which they (...)
     
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