Search results for 'James David Velleman' (try it on Scholar)

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  1. J. David Velleman (2004). Willing the Law J. David Velleman. In Peter Baumann & Monika Betzler (eds.), Practical Conflicts: New Philosophical Essays. Cambridge. 27.score: 540.0
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  2. James David Velleman (2006). Self to Self: Selected Essays. Cambridge University Press.score: 430.0
    Self to Self brings together essays on personal identity, autonomy, and moral emotions by the distinguished philosopher J. David Velleman. Although each of the essays was written as an independent piece, they are unified by an overarching thesis, that there is no single entity denoted by 'the self', as well as by themes from Kantian ethics, psychoanalytic theory, social psychology, and Velleman's work in the philosophy of action. Two of the essays were selected by the editors of (...)
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  3. James David Velleman (2001). The Genesis of Shame. Philosophy and Public Affairs 30 (1):27–52.score: 290.0
  4. David Velleman (1989). Practical Reflection. Princeton University Press.score: 260.0
    “What do you see when you look at your face in the mirror?” asks J. David Velleman in introducing his philosophical theory of action. He takes this simple act of self-scrutiny as a model for the reflective reasoning of rational agents: our efforts to understand our existence and conduct are aided by our efforts to make it intelligible. Reflective reasoning, Velleman argues, constitutes practical reasoning. By applying this conception, Practical Reflection develops philosophical accounts of intention, free will, (...)
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  5. J. David Velleman (2013). Foundations for Moral Relativism. OpenBook Publishers.score: 260.0
    In Foundations for Moral Relativism, J. David Velleman shows that different communities can indeed be subject to incompatible moralities, because their local mores are rationally binding. At the same time, he explains why the mores of different communities, even when incompatible, are still variations on the same moral themes. The book thus maps out a universe of many moral worlds without, as Velleman puts it, "moral black holes”. The five self-standing chapters discuss such diverse topics as online (...)
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  6. William James (1996). The Vision of James. Element.score: 210.0
    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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  7. 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.score: 180.0
    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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  8. William James (1971/1972). A William James Reader. Boston,Houghton Mifflin.score: 180.0
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  9. William James (1942). As William James Said: Extracts From the Published Writings of William James. New York, the Vanguard Press.score: 180.0
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  10. William James (1967/1968). The Writings of William James. New York, Modern Library.score: 180.0
  11. David N. James (1987). Ectogenesis: A Reply to Singer and Wells. Bioethics 1 (1):80-99.score: 170.0
    The possibility of achieving ectogenesis, or the growing of a human fetus to term in an artificial womb, is approaching reality as a result of advances in treatment of premature newborns and in in vitro fertilization techniques. In their 1984 book, The Reproductive Revolution, issued in North America as Making Babies, Peter Singer and Deane Wells offered several arguments for ectogenesis. James examines their arguments and rejects two of them, that ectogenesis offers a less problematic alternative to surrogate motherhood, (...)
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  12. William James (2011). Essential William James. Prometheus Books.score: 150.0
    The Essential William James covers the primary topics for which James is still closely studied: the nature of experience, the functions of the mind, the criteria for knowledge, the definition of “truth,” the ethical life, and the religious life. His notable terms, still resonating in their respective fields, are all covered here, from “stream of consciousness” and “pure experience” to the “will to believe,” the “cash-value of truth,” and the distinction between the religiously “healthy soul” and the “sick (...)
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  13. William James (1977). The Writings of William James: A Comprehensive Edition, Including an Annotated Bibliography Updated Through 1977. University of Chicago Press.score: 150.0
    In his introduction to this collection, John representative. McDermott presents James's thinking in all its manifestations, stressing the importance of radical empiricism and placing into perspective the doctrines of pragmatism and the will to believe. The critical periods of James's life are highlighted to illuminate the development of his philosophical and psychological thought. The anthology features representive selections from The Principles of Psychology, The Will to Believe , and The Variety of Religious Experience in addition to the complete (...)
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  14. V. Denise James (2013). Reading Anna J. Cooper with William James: Black Feminist Visionary Pragmatism, Philosophy's Culture of Justification, and Belief. The Pluralist 8 (3):32-45.score: 150.0
    When William James spoke about belief to the philosophy clubs of Yale and Brown in 1896, he forewarned his audience of the nature of his comments by describing them as a “sermon on justification by faith” (James 13), titling the talk “The Will to Believe.” Although there is disagreement about the substance of James’s remarks, it is fairly innocuous to assert that James thought they were appropriate because of the prevalence of the “logical spirit” of many (...)
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  15. C. L. R. James (1993). In 1960 James Writes to Freddie and Lyman Paine. Clr James Journal 4 (1):81-86.score: 150.0
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  16. David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.score: 140.0
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
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  17. David James (2011). The 'Self-Positing' Self in Kierkegaard's The Sickness Unto Death. The European Legacy 16 (5):587 - 598.score: 140.0
    In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self ?posits? itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that (...)
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  18. David James (2011). Fichte's Social and Political Philosophy: Property and Virtue. Cambridge University Press.score: 140.0
    Machine generated contents note: 1. Fichte's theory of property; 2. Applying the concept of right: Fichte and Babeuf; 3. Fichte's reappraisal of Kant's theory of cosmopolitan right; 4. The relation of right to morality in Fichte's Jena theory of the state and society; 5. The role of virtue in the Addresses to the German Nation.
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  19. David James (2013). Rousseau on Dependence and the Formation of Political Society. European Journal of Philosophy 21 (3):343-366.score: 140.0
    : I explore Rousseau's account of the problem of dependence by means of an analysis of the distinction he makes between dependence on things and dependence on men. With reference to his Second Discourse, I argue that dependence on things alone exists only in the case of primitive man in the earliest stages of the state of nature, while dependence on men is more properly to be understood as dependence on other human beings as mediated by dependence on things. I (...)
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  20. David James (2009). Art, Myth, and Society in Hegel's Aesthetics. Continuum.score: 140.0
    Introduction -- The symbolic form of art -- Kant's theory of the mathematical sublime and the boundlessness of the symbolic form of art -- The classical sublimity of Judaism -- The classical form of art -- The original epic -- The ideal -- The transition to the revealed religion and the romantic form of art -- The revealed religion -- Representational thought and the romantic form of art -- Traces of left-hegelianism in Hegel's lectures on aesthetics -- The end of (...)
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  21. David N. James (1999). Suicide and Stoic Ethics in the Doctrine of Virtue. Kant-Studien 90 (1):40-58.score: 140.0
  22. David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.score: 140.0
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
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  23. David James (2012). The Role of Evil in Kant's Liberalism. Inquiry 55 (3):238-261.score: 140.0
    Abstract Carl Schmitt distinguishes between political theories in terms of whether they rest on the anthropological assumption that man is evil by nature or on the anthropological assumption that man is good by nature, and he claims that liberal political theory is based on the latter assumption. Contrary to this claim, I show how Kant's liberalism is shaped by his theory of the radical evil in human nature, and that his liberalism corresponds to the characterization of liberalism that Schmitt himself (...)
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  24. David James (2012). Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice. European Journal of Philosophy 21 (2):n/a-n/a.score: 140.0
    Fichte's definitions of property appear to diverge from modern common linguistic usage, especially his identification of leisure as the object of an absolute right of property, and they may even appear arbitrary. I argue that these definitions are not in fact arbitrary. Rather, any divergence from common linguistic usage can be explained in terms of a conceptual innovation which consists in expanding or modifying a concept by thinking it through, thereby generating new content. In the case of Fichte's theory of (...)
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  25. David N. James (1992). Twenty Questions: Kant's Applied Ethics. Southern Journal of Philosophy 30 (3):67-87.score: 140.0
  26. David James (2007). The Transition From Art to Religion in Hegel's Theory of Absolute Spirit. Dialogue 46 (2):265-286.score: 140.0
    I relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel’s account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory ofabsolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i. e., representational thought), I argue that Hegel’s account of the limitations of religious representational thought, (...)
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  27. David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.score: 140.0
  28. David N. James (1989). On Colorizing Films: A Venture Into Applied Aesthetics. Metaphilosophy 20 (3-4):332-340.score: 140.0
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  29. David Beaver & Dan Velleman (2011). The Communicative Significance of Primary and Secondary Accents. Lingua.score: 140.0
    Many formal linguists hold that English pitch accent has a single function: marking focus. On the other hand, there is evidence from corpus work and from psycholinguistics that pitch accent is attracted to expressions which are unpredictable. We present a two-factor pragmatic account in which both focus and predictability contribute to the placement of accent in an English intonational phrase. On examples of so-called “second occurrence focus” and related phenomena, our account gives superior results to the one-factor accounts of Rooth (...)
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  30. David James (2012). J.G. Fichte and the Atheism Dispute (1798–1800). British Journal for the History of Philosophy 20 (6):1217-1221.score: 140.0
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  31. David James (2012). Subjective Freedom and Necessity in Hegel's Philosophy of Right. Theoria 59 (131):41-63.score: 140.0
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  32. David James (2010). Fichte on the Vocation of the Scholar and the (Mis)Use of History. Review of Metaphysics 63 (3):539-566.score: 140.0
    In his early Some Lectures concerning the Scholar’s Vocation, J. G. Fichte developed an account of the social role of the scholar. This role concerns the task of furthering human culture and progress, which Fichte considers to be a moral duty for the scholar. In these lectures, Fichte also outlined the capabilities and knowledge that the scholar needs in order to be able to fulfill the task in question, including the possession of historical knowledge. The article argues that the later (...)
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  33. David N. James (1993). The Ethics of Fantasising. International Journal of Applied Philosophy 8 (1):51-55.score: 140.0
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  34. David N. James (1989). The Friendship Model:A Reply to Illingworth. Bioethics 3 (2):142–146.score: 140.0
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  35. David N. James (1988). Artificial Insemination. Philosophy and Theology 2 (4):305-326.score: 140.0
    This paper is a comprehensive examination of the ethical issues surrounding artificial insemination. The interests of parents, AI children and society are identified and compared, and a variety of arguments for and against AIH and AID are examined. Although various criticisms of the natural law position are offered, this paper comes to the similar conclusion that donor artiricial insemination is not morally justified.
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  36. David N. James (1989). Gandhi and the Ethics of Fasting. International Journal of Applied Philosophy 4 (3):7-14.score: 140.0
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  37. David N. James (1991). Kant's Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.score: 140.0
  38. David James (2010). Rousseau on Amour Propre Frederick Neuhouser, Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. History of European Ideas 36 (3):340-342.score: 140.0
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  39. David N. James (1992). Selling Drugs in the Physician's Office. Business and Professional Ethics Journal 11 (2):73-88.score: 140.0
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  40. David T. D. James (1985). Does Our Behavioral Methodology Conceal the Deficit Caused by Hippocampal Damage? Behavioral and Brain Sciences 8 (3):502-503.score: 140.0
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  41. David N. James (1988). Dombrowski on Individuals, Species, and Ecosystems. Between the Species 4 (1):8.score: 140.0
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  42. David James (2008). Fichte's Jacobinism. History of European Ideas 34 (1):104-115.score: 140.0
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  43. David James (2010). Fichte's Reappraisal of Kant's Theory of Cosmopolitan Right. History of European Ideas 36 (1):61-70.score: 140.0
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  44. David James (2006). From the Age of Heroes to the Prose of Everyday Life: Hegel on the Differences Between the Original and the Modern Epic. History of European Ideas 32 (2):190-204.score: 140.0
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  45. David James (2010). Fichte's Theory of Property. European Journal of Political Theory 9 (2):202-217.score: 140.0
    I discuss J. G. Fichte’s theory of property and its implications in relation to the claim made by C. B. Macpherson that, by broadening the meaning of the term ‘property’, it becomes possible to reconcile two principles of liberal democratic theory that seem to be at odds with each other: the right to property, understood as the right to exclude others from the use or benefit of something, and the right to use and develop one’s capacities. I argue that Fichte’s (...)
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  46. David James (2007). Hegel's Philosophy of Right: Subjectivity and Ethical Life. Continuum.score: 140.0
  47. David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.score: 140.0
  48. David James (2006). Kant and Hegel on the Right of Rebellion. History of Political Thought 27 (2):331-348.score: 140.0
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