Search results for 'James Alexander Clarke' (try it on Scholar)

  1.  22
    Sharon Crowell, George C. H. Sun, John Howie, Thomas M. Alexander, Kenneth W. Stikkers, Randall E. Auxier, Robert Hahn, Sen Wu, Elizabeth Ramsden Eames, Martin Lu, George Kimball Plochmann, Matt Sronkoski, D. S. Clarke, Eugenie Gatens-Robinson, Hans H. Rudnick, Stephen Bickham & Don Mikula (2006). Remembering Lewis E. Hahn. Philosophy East and West 56 (1):1-15.
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  2. Sharon Crowell, George C. H. Sun, John Howie, Thomas Alexander, Kenneth W. Stikkers, Randall Auxier, Robert Hahn, Joseph Wu, Elizabeth R. Eames, Martin Lu, George Kimball Plochmann, Matt Sronkoski, Dave Clarke, Eugenie Gatens-Robinson, Hans H. Rudnick, Stephen Bickham & Don Mikula (2006). Remembering Lewis E. Hahn. Philosophy East and West 56 (1):1 - 15.
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  3.  62
    James Alexander Clarke (2009). Fichte and Hegel on Recognition. British Journal for the History of Philosophy 17 (2):365-385.
    In this paper I provide an interpretation of Hegel’s account of ‘recognition’ (Anerkennung) in the 1802-3 System of Ethical Life as a critique of Fichte’s account of recognition in the 1796-7 Foundations of Natural Right. In the first three sections of the paper I argue that Fichte’s account of recognition in the domain of right is not concerned with recognition as a moral attitude. I then turn, in section four, to a discussion of Hegel’s critique and transformation of Fichte’s conception (...)
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  4. James F. Ross & Francis Palmer Clarke (1971). Inquiries Into Medieval Philosophy a Collection in Honor of Francis P. Clarke. --. Greenwood Pub. Co.
     
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  5.  35
    Thomas Alexander (2008). Comments on James Good, a Search for Unity in Diversity. Transactions of the Charles S. Peirce Society 44 (4):pp. 563-568.
    While Good’s book forces us to recognize the caricatures of Hegel and idealism that have dominated Anglo-American thought, Dewey’s relationship with idealism in general and Hegel in particular remains complex. Good proposes that the main reason for Dewey’s rejection of idealism was World War I. I find this implausible. Good downplays the central influence of James on Dewey, first with the Principles and then with his radical empiricism. By his move to Columbia in 1905 and in his article of (...)
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  6.  10
    M. L. Clarke (1975). Education in the Ancient World James Bowen: A History of Western Education. Volume I: The Ancient World: Orient and Mediterranean, 2000 B.C.–A.D. 1054. Pp. Xix+396; 16 Plates, 6 Maps. London: Methuen, 1972. Cloth, £4·75. [REVIEW] The Classical Review 25 (01):77-79.
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  7.  4
    M. L. Clarke (1975). From Alexander to Augustus John Ferguson: The Heritage of Hellenism. Pp. 180; 77 Ill. London: Thames and Hudson, 1973. Cloth, £2·25 (Paper, £1·25). [REVIEW] The Classical Review 25 (01):93-94.
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  8.  4
    M. L. Clarke (1971). James Michie: The Poems of Catullus. Pp. 239. London: Rupert Hart-Davis, 1969. Cloth, £2·10. The Classical Review 21 (02):290-291.
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  9.  5
    M. L. Clarke (1975). From Alexander to Augustus. The Classical Review 25 (01):93-.
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  10.  5
    David Clarke (2006). James A. Diefenbeck, 1917-2005. Proceedings and Addresses of the American Philosophical Association 80 (2):107 -.
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  11. P. A. Clarke (1990). Alexander Broadie, "Introduction to Medieval Logic". [REVIEW] Philosophical Quarterly 40 (59):264.
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  12. David Clarke (2015). Peter Trawny, Freedom to Fail: Heidegger’s Anarchy, Trans. Ian Alexander Moore & Christopher Turner. Philosophia 43 (4):917-924.
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  13.  18
    Alexander James, On the Idea of an Investigation Into the Foundations of Mathematics or Psychology in Wittgenstein.
    Wittgenstein said of Kierkegaard that he was the “single most profound philosopher of the 19th century”; but what accounts for Wittgenstein’s estimation of Kierkegaard’s work? I argue that Kierkegaard, who was a student of ancient philosophy, synthesized Socratic and Aristotelian concepts into a conception of philosophical inquiry that provided the basis for a Socratic-style engagement with what Kierkegaard calls “the present age”. This allows Kierkegaard to engage Socratically with the present age’s assumptions, but with a kind of categorial sophistication that (...)
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  14. Laurens van Krevelen, Philip G. Altbach, Paul Harwood, Klaus Saur, James W. Chan, Desmond Clarke, Amadio Arboleda, Eve Horwitz-Gray, Marc Aronson & Nicholas Clee (1999). Brill Online Books and Journals. Logos 10 (2).
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  15.  40
    William James (ed.) (2008). A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy, by William James; A New Philosophical Reading. Cambridge Scholars Publishing.
    This new edition of William James’s 1909 classic, A Pluralistic Universe reproduces the original text, only modernizing the spelling. The books has been annotated throughout to clarify James’s points of reference and discussion. There is a new, fuller index, a brief chronology of James’s life, and a new bibliography—chiefly based on James’s own references. The editor, H.G. Callaway, has included a new Introduction which elucidates the legacy of Jamesian pluralism to survey some related questions of contemporary (...)
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  16.  12
    William James (1996). The Vision of James. Element.
    William James had the courage to experience the collision of European and American ways of thinking head on, and to emerge from it with a new philosophy - one displaying a remarkable vitality for dealing with the transformative issues at the core of the human condition. This easy to read introduction to his life and work explains why James' work is overwhelmingly valuable to us today in getting to grips with the spiritual dimension of human experience.
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  17.  15
    William James (1967/1968). The Writings of William James. New York, Modern Library.
  18.  5
    James Alexander (forthcoming). The Philosophy of Political History in Oakeshott and Collingwood. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 25 Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this article I observe that Oakeshott depended for the (...)
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  19.  3
    James Alexander (forthcoming). The Philosophy of Political History in Oakeshott and Collingwood. Brill.
    _ Source: _Page Count 25 Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this article I observe that Oakeshott depended for the (...)
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  20. James Alexander (2012). Three Rival Views of Tradition (Arendt, Oakeshott and MacIntyre). Journal of the Philosophy of History 6 (1):20-43.
    If we define tradition too hastily we leave to one side the question of what the relevance of tradition is for us. Here the concept of tradition is opened up by considering the different views of it taken by Hannah Arendt, Michael Oakeshott and Alasdair MacIntyre. We see that each has put tradition into a fully developed picture of what our predicament is in modernity; and that each has differed in their assessment of what our relation to tradition is or (...)
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  21.  2
    James Alexander (2016). The Philosophy of Political History in Oakeshott and Collingwood. Journal of the Philosophy of History 10 (2):279-303.
    _ Source: _Volume 10, Issue 2, pp 279 - 303 Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this article I observe (...)
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  22.  3
    James Alexander (2016). A Systematic Theory of Tradition. Journal of the Philosophy of History 10 (1):1-28.
    _ Source: _Volume 10, Issue 1, pp 1 - 28 We still lack a systematic or complete theory of tradition. By referring to the works of many major figures of the last century – Arendt, Boyer, Eisenstadt, Eliot, Gadamer, Goody, Hobsbawm, Kermode, Leavis, MacIntyre, Oakeshott, Pieper, Pocock, Popper, Prickett, Shils and others – I show that a theory of tradition must include insights taken not only from the study of sociology and anthropology, but also from the study of literature and (...)
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  23.  3
    James Alexander (forthcoming). A Dialectical Definition of Conservatism. Philosophy:1-18.
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  24.  2
    James L. Tramill, P. Jeannie Kleinhammer-Tramill, Stephen F. Davis, Cherri S. Parks & David Alexander (1984). The Relationship Between the Type A Behavior Pattern, Fear of Death, and Manifest Anxiety. Bulletin of the Psychonomic Society 22 (1):42-44.
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  25.  3
    James Alexander (2016). The Fundamental Contradiction of Modern Cosmopolitanism. The European Legacy 21 (2):168-183.
    This article is a study of that eminently European contribution to world politics: the idea of cosmopolitanism. The argument is that modern cosmopolitanism depends on two postulates which are contradictory. Cosmopolitans have always claimed, “There are two cities, one higher and one lower.” Modern cosmopolitans, however, claim, without abandoning the first postulate, “There is only one city.” In this article I ask four questions which enable the contradiction between these to be illustrated. These are: Is the cosmopolis the higher of (...)
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  26.  8
    James A. Clarke (2015). Thinking Through the Wissenschaftslehre: Themes From Fichte's Early Philosophy. British Journal for the History of Philosophy 23 (5):1006-1009.
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  27.  57
    Jonathan Bricklin & W. James (2005). William James: The Notion of Consciousness --Communication Made (in French) at the 5th International Congress of Psychology, Rome, 30 April (a New Translation by Jonathan Bricklin). [REVIEW] Journal of Consciousness Studies 12 (7):55-64.
    I should like to convey to you some doubts which have occurred to me on the subject of the notion of consciousness that prevails in all our treatises on psychology.
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  28.  8
    James A. Clarke & Owen Hulatt (2014). Critical Theory as a Legacy of Post-Kantianism. British Journal for the History of Philosophy 22 (6):1047-1068.
    This paper traces some lines of influence between post-Kantianism and Critical Theory. In the first part of the paper, we discuss Fichte and Hegel; in the second, we discuss Horkheimer, Adorno, and Honneth.
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  29.  17
    James A. Clarke (2013). Fichte, Hegel, and the Life and Death Struggle. British Journal for the History of Philosophy 22 (1):1-23.
    Several commentators have argued that Hegel's account of ‘self-consciousness’ in Chapter IV of the Phenomenology of Spirit can be read as an ‘immanent critique’ of Fichte's idealism. If this is correct, it raises the question of whether Hegel's account of ‘recognition’ in Chapter IV can be interpreted as a critique of Fichte's conception of recognition as expounded in the Foundations of Natural Right. A satisfactory answer to this question will have to provide a plausible interpretation of the ‘life and death (...)
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  30.  34
    James Clarke (2011). Hegel's Critique of Fichte in the 1802/3 Essay on Natural Right. Inquiry 54 (3):207 - 225.
    Abstract This paper provides a reconstruction and critical assessment of Hegel's critique of Fichte's political philosophy in his 1802/3 essay On the Scientific Ways of Treating Natural Right. I argue that Hegel's critique, while not entirely successful, raises a serious problem for Fichte's political philosophy as presented in the 1796/7 Foundations of Natural Right.
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  31. William James (1926). The Letters of William James. Little, Brown & Co.
     
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  32.  12
    James Alexander (2014). Notes Towards A Definition of Politics. Philosophy 89 (2):273-300.
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  33.  11
    James Alexander (2011). On What Matters. Philosophy Now 87:42-43.
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  34.  33
    James Clarke (2009). Rousseau, Recognition and Self-Love. Inquiry 52 (6):636 – 651.
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  35.  24
    James Alexander (2012). The Four Points of the Compass. Philosophy 87 (01):79-107.
    Philosophy has four forms: wonder, faith, doubt and scepticism. These are not separate categories, but separate ideal possibilities. Modern academic philosophy has fallen, for several centuries, into an error: which is the error of supposing that philosophy is only what I call doubt. Philosophy may be doubt: indeed, it is part of my argument that this is undeniably one element of, or one possibility in, philosophy; but doubt is only one of four points of the compass. In this essay I (...)
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  36.  10
    James A. Clarke (2013). Fichte's Critique of Rousseau. Review of Metaphysics 66 (3):495-517.
  37.  3
    James Alexander (2012). What Are Universities For? By Stefan Collini: Pp 216+ Viii. London: Penguin. 2012.£ 9.99 (Pbk). ISBN 978-1-846-14482-0. British Journal of Educational Studies 60 (4):450-451.
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  38.  7
    David Clarke, James Kunstler, James Legacy, Robert Lane, Richard Smith & Stanley Pearson (2000). Book Notes. [REVIEW] Knowledge, Technology and Policy 12 (4):91-103.
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  39.  6
    James C. Alexander (2011). Blending in Mathematics. Semiotica 2011 (187):1-48.
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  40.  2
    James W. Alexander (1983). Robert Somerville, Scotia Pontificia: Papal Letters to Scotland Before the Pontificate of Innocent III. Oxford: Clarendon Press; New York: Oxford University Press, 1982. Pp. Xiii, 177; Black-and-White Facsimile Frontispiece. $59. [REVIEW] Speculum 58 (4):1135.
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  41.  3
    James W. Alexander (1991). Shirley Ann Brown, with a Contribution by Michael W. Herren, The Bayeux Tapestry: History and Bibliography. Woodbridge, Suffolk; and Wolfeboro, NH: Boydell Press, 1988. Pp. Xi, 186. $67. [REVIEW] Speculum 66 (2):387-387.
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  42.  11
    S. Alexander, James Ward, Carveth Read & G. F. Stout (1907). The Nature of Mental Activity. A Symposium. Proceedings of the Aristotelian Society 8:215 - 257.
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  43.  4
    James Alexander (2011). Oakeshott on Hegel's 'Injudicious' Use of the Word 'State'. History of Political Thought 32 (1):147-176.
    This article attempts to make sense of Oakeshott's enigmatic comment in 'On Human Conduct' that it was perhaps injudicious of Hegel to use the word state in the Philosophy of Right for his conception of a bounded association. But the article does not confine itself to making sense of Oakeshott's meaning: it compares Oakeshott's conception of societas to Hegel's conception of der Staat, Oakeshott's conception of philosophy as an unconditional consideration of conditional objects with Hegel's conception of philosophy as a (...)
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  44. Alexander G. Bearn & D. Geraint James (1978). Dr. William Harvey and the Harvey Society of New York. Perspectives in Biology and Medicine 21 (4):524-535.
  45.  9
    Carol A. Wilson, James F. Alexander & Charles W. Turner (1996). Family Therapy Process and Outcome Research: Relationship to Treatment Ethics. Ethics and Behavior 6 (4):345 – 352.
    We know from the research literature that psychotherapy is effective, but we also know that hundreds of diverse therapies are being practiced that have not been subjected to scientific scrutiny; thus, in some circumstances iatrogenic effects do occur. Therefore, it is crucial that we recognize and implement therapeutic interventions that are evidence based rather than succumb to ethical dilemma, frustration, and complacency. Recommendations for family therapists are discussed, including the need to (a) keep abreast of research findings, (b) translate research (...)
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  46.  3
    James W. Alexander (1993). Scott L. Waugh, England in the Reign of Edward III.(Cambridge Medieval Textbooks.) Cambridge, Eng.: Cambridge University Press, 1991. Pp. Xi, 303; 2 Maps, 3 Figures, and 5 Tables. $44.50 (Cloth); $12.95 (Paper). [REVIEW] Speculum 68 (3):906-907.
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  47.  8
    V. R. Savic, W. T. Bush, Harold Goddard, James H. Tufts, Hartley B. Alexander & H. A. Overstreet (1919). An Opportunity: Discussion. Journal of Philosophy, Psychology and Scientific Methods 16 (4):89-95.
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  48.  4
    James Clarke (2006). Review of Nicholas Dent, Rousseau. [REVIEW] Notre Dame Philosophical Reviews 2006 (10).
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  49. Thomas Alexander, John Ammonius, James Roycroft, Thomas Martyn & Allestry (1658). [Alexandrou Aphrodisieos Pros Tous Autokratoras Peri Heimarmenes Kai Tou Eph'emin.] = Alexandri Aphrodisiensis Ad Imperatores de Fato & de Eo Quod Nostræpotestatis Est. Cui Accesit, [Ammoniou Tou Hermeiou Eis to Tou Aristotelois [Sic] P[E]Ri Hermeneias Tmema Deuteron Hypomnema] Ammonii Hermiae in Libri Aristotelis de Interpretatione Sectionem Secundam Commentarius. Cum Latina Utriusque Versione. [REVIEW] Typis Thomæroycroft, Impensis Jo. Martin, Jacobi Allestrye, & Tho. Dicas, Ad Insigne Campanæin Cœiterio D. Pauli.
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  50. Christopher James Alexander (2011). Julius Shulman's Los Angeles. J. Paul Getty Museum.
    The architectural photographer Julius Shulman (1910-2009) is one of the few image makers to have documented, as well as witnessed, nearly an entire century of Los Angeles history.
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  51. Nothing found.