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  1. James E. Force (2011). Margaret Jo Osler (1942–2010). Journal of the History of Philosophy 49 (1).
    Professor Margaret Jo Osler of the University of Calgary, an historian of early modern science and philosophy (and a member of the Board of Directors of the Journal of the History of Philosophy since 2002) died on September 15, 2010. Born on November 27, 1942, she proudly proclaimed herself to be a "red diaper baby" and particularly delighted in telling her right-wing friends how her middle name was her parents' homage to Stalin. An energetic scholar with a vibrant and positive (...)
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  2. Richard H. Popkin, James E. Force & David S. Katz (eds.) (1999). Everything Connects: In Conference with Richard H. Popkin: Essays in His Honor. Brill.
    This latest book, whose editors were among those who prepared the first two volumes, centers on Popkin's crucial role in bringing together scholars from around ...
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  3. James E. Force (1993). Biblical Interpretation, Newton, and English Deism. In Richard H. Popkin & Arie Johan Vanderjagt (eds.), Scepticism and Irreligion in the Seventeenth and Eighteenth Centuries. E.J. Brill. 282--305.
  4. Richard H. Popkin, Richard A. Watson & James E. Force (eds.) (1988). The Sceptical Mode in Modern Philosophy: Essays in Honor of Richard H. Popkin. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
     
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  5. James E. Force (1987). Hume's Interest in Newton and Science. Hume Studies 13 (2):166-216.
  6. James E. Force (1982). God and the Secular: A Philosophical Assessment of Secular Reasoning From Bacon to Kant. Journal of the History of Philosophy 20 (3):315-317.
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  7. James E. Force (1982). Hume and Johnson on Prophecy and Miracles: Historical Context. Journal of the History of Ideas 43:463 - 476.
    A CLOSE READING OF HUME’S ESSAY, "OF MIRACLES", REVEALS THAT HUME SPECIFICALLY AIMS HIS SCEPTICAL ARGUMENT AT THE PROOF OF CHRISTIAN REVELATION VIA FULFILLED PROPHETIC PREDICTIONS AS WELL AS AT MIRACLES. JOHNSON IS UNAWARE OF THIS FACT AND SO I CONCLUDE THAT HE HIMSELF HAD NOT READ THE ESSAY CLOSELY, THAT HE PROBABLY ONLY KNEW THE GENERAL OUTLINES OF THE ARGUMENT AT SECOND HAND THROUGH BOSWELL.
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  8. James E. Force (1982). The Changing Nature of Nietzsche's Gods and the Architect's Conquest of Gravity. Journal of the History of Philosophy 20 (2):179-195.
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  9. James E. Force (1981). Secularisation, the Language of God and the Royal Society at the Turn of the Seventeenth Century. History of European Ideas 2 (3):221-235.
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  10. James E. Force (1981). The Confidence of British Philosophers. An Essay in Historical Narrative. History of European Ideas 1 (4):387-389.
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  11. James E. Force (1977). Hume in the Dialogues, the Dictates of Convention, and the Millennial Future State of Biblical Prophecy. Southwestern Journal of Philosophy 8 (1):131-141.
    THE PURPOSE OF THE ARTICLE IS TO SUPPORT KEMP SMITH’S INTERPRETATION THAT PHILO, IN THE "DIALOGUES", SPEAKS FOR HUME "FROM START TO FINISH." THIS INTERPRETATION HAS RECENTLY BEEN QUESTIONED BY PROFESSOR JAMES NOXON WHO BELIEVES THAT PHILO IS A TRUE PYRRHONIAN SCEPTIC AND THEREFORE DOES NOT REPRESENT THE MITIGATED SCEPTICISM OF HUME. I SUPPORT KEMP SMITH’S INTERPRETATION BY SUGGESTING WHY PHILO SEEMS TO REVERSE HIMSELF AT THE END OF THE "DIALOGUES" AND TO ACCEPT THE DESIGN ARGUMENT AS SUPPORT FOR A (...)
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  12. James E. Force (1974). Spinoza'stractatus Theologico-Politicus: A New Way of Looking at the World. Southern Journal of Philosophy 12 (3):343-355.
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