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James P. Danaher [5]James Danaher [4]
  1. James Danaher (2012). David Hume and Jonathan Edwards On Reason, Miracles, and Religious Faith. Philosophical Inquiry 23 (3/4):141-152.
  2. James Danaher (2011). The Laws of Thought. The Philosopher 92 (1).
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  3. James Danaher (2004). Substance, Relation, and Identity. Sophia 43 (1):73-81.
    One of the great insights of postmodern thought is that our understanding is perspectival, and that we have the perspectives we do because we have privileged one element of certain important binaries over others. Western civilization, or our understanding of it, is based upon our privileging of the male perspective over the female, the rich over the poor, and the white over the black. If that order were reversed and we privileged the perspective of those who had been marginalized, we (...)
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  4. James Danaher (2002). Toward a Postmodern Correspondence Theory of Truth. Sophia 41 (2):55-62.
    The correspondence theory of truth no longer holds the privileged place it once held. In a postmodern world there simply does not appear to be any objective reality to which our ideas might correspond in order to be true. Thus, today other theories of truth have become popular. Most theists bemoan the loss of correspondence and muster arguments to oppose the postmodern perspective. This paper argues that even given the postmodern perspective of our age a correspondence theory of truth is (...)
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  5. James P. Danaher (2002). Is Berkeley's World a Divine Language? Modern Theology 18 (3):361-373.
    George Berkeley (1685–1753) believed that the visible world was a series of signs that constituted a divine language through which God was speaking to us. Given the nature of language and the nature of the visual world, this paper examines to what extent the visual world could be a divine language and to what extent God could speak to us through it.
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  6. James P. Danaher (2002). Language and Reality: A Reply to Crouch. Locke Studies 2:137-143.
     
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  7. James P. Danaher (2001). A Note on the Law of Contradiction and Human Freedom. Sophia 40 (1):1-5.
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  8. James P. Danaher (2001). David Hume and Jonathan Edwards on Miracles and Religious Faith. Southwest Philosophy Review 17 (2):13-24.
    David Hume (1711-1776) and Jonathan Edwards (1703- 1758) had very different reputations concerning the Christian faith. In spite of this, they both had very similar positions concerning miracles and the supernatural. It is argued that although Hume rejects one type of miracle, he acknowledges another type. Edwards does essentially the same thing and rejects the same kind of miracle that Hume rejects, while acknowledging the kind of miracles that Hume acknowledges.
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  9. James P. Danaher (2000). Is There a Place for Berkeley's Ideas? Southwest Philosophy Review 16 (2):59-71.
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