Search results for 'James Theophilus Edwards' (try it on Scholar)

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Profile: James Theophilus Edwards (University of the West Indies, Mona)
  1. James Theophilus Edwards (forthcoming). The Perfectly True Knowledge. None.
    My paper discusses the philosophical interrelationship between perfection, truth, and knowledge. The connection that exists between these three concepts underscores the argument of my paper that they are all one and the same thing. -/- The concepts of perfection, truth and knowledge are analysed in that order. I analyse perfection and demonstrate the practicalities of my arguments. Truth is then scrutinized and defined to illustrate its intimate relationship with perfection leading to the conclusion that knowledge being ‘truth that is perfect’. (...)
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  2.  6
    James Edwards (2012). Is There a "Libertarian" Justification of the Welfare State? A Critique of James P. Sterba. Libertarian Papers 4.
    James P. Sterba postulates a conflict situation between ‘poor’ and ‘rich’ persons in order to establish the legitimacy of a welfare right superior to unlimited private property rights. Sterba does not recognize the moral options available to the non-poor in his conflict scenario, nor the generally voluntary character of enduring unemployment, or how few people would satisfy his own restrictive criteria for poverty. His definition mischaracterizes the general state of the poor as one of imminent decline when in fact, (...)
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  3.  2
    James C. Edwards (1997). The Plain Sense of Things: The Fate of Religion in an Age of Normal Nihilism. Penn State University Press.
    What could it mean to be religious in a world where religion no longer retains its former authority? Posing this question for his fellow Western intellectuals who inhabit just such a world, James C. Edwards investigates the loss of religion's traditional power in a culture characterized by what he calls "normal nihilism"—a situation in which one's commitment to a particular set of values is all one really has, and in which traditional religion is only a means of interpretation (...)
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  4. Lynne Y. Edwards, Elizabeth L. Rambo & James South, Buffy Goes Dark: Essays on the Final Two Seasons of Buffy the Vampire Slayer on Television.
    Buffy the Vampire Slayer earned critical acclaim for its use of metaphor to explore the conflicts of growth, power, and transgression. Its groundbreaking stylistic and thematic devices, boldness and wit earned it an intensely devoted fan base—and as it approached its zenith, attention from media watchdog groups and the Federal Communications Commission. The grim and provocative evolution of the show over its final two seasons polarized its audience, while also breaking new ground for critical and philosophical analysis. The thirteen essays (...)
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  5.  70
    John P. Edwards (2014). From a "Revealed" Psychology to Theological Inquiry: James Alison's Theological Appropriation of Girard. Contagion: Journal of Violence, Mimesis, and Culture 21 (1):121-130.
    In the course of my efforts to distinguish and relate the methods and achievements of René Girard and James Alison, I have developed the hypothesis that a particular pair of theological terms might provide a helpful conceptual tool for carrying out this task—fides quae creditur and fides qua creditur. These terms were given their classic formulation within Protestant scholasticism at the beginning of the seventeenth century, where they were used to distinguish between two dimensions of Christian faith: the “object” (...)
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  6.  4
    Robert W. Edwards (1985). James Morganstern, The Byzantine Church at Dereaǧzi and Its Decoration. (Istanbuler Mitteilungen, Beiheft 29.) Tübingen: Ernst Wasmuth, 1983. Paper. Pp. 205; 26 Figures, 49 Black-and-White Plates, and 3 Fold-Out Plans in Endpaper Flap. [REVIEW] Speculum 60 (4):1001-1003.
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  7. A. Edwards (1998). Democratic Theory: The Philosophical Foundations. By James L. Hyland. The European Legacy 3:152-152.
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  8.  26
    William James (2004). The Varieties of Religious Experience: A Study in Human Nature. Simon & Schuster.
    The culmination of William James' interest in the psychology of religion, The Varieties of Religious Experience approached the study of religious phenomena in a new way -- through pragmatism and experimental psychology. The most important effect of the publication of the Varieties was to shift the emphasis in this field of study from the dogmas and external forms of religion to the unique mental states associated with it. Explaining the book's intentions in a letter to a friend, (...) stated: "The problem I have set myself is a hard one: first, to defend...'experience' against 'philosophy' as being the real backbone of the world's religious life...and second, to make the hearer or reader believe what I myself invincibly do believe, that, although all the special manifestations of religion may have been absurd (I mean its creeds and theories), yet the life of it as a whole is mankind's most important function." Drawing evidence from his own experience and from such diverse thinkers as Voltaire, Whitman, Emerson, Luther, Tolstoy, John Bunyan, and Jonathan Edwards, The Varieties of Religious Experience remains one of the most influential books ever written on the psychology of religion. (shrink)
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  9.  6
    James F. Childress, R. B. Edwards & G. C. Graber (forthcoming). Who Shall Live When Not All Can Live? Bioethics.
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  10. James S. Allen, Corwin D. Edwards, Theodore J. Kreps, Ben W. Lewis, Fritz Machlup & Robert P. Terrill (1947). World Monopoly and Peace. Science and Society 11 (1):85-88.
     
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  11. James R. Antes & David C. Edwards (1973). Information Processing in the Visual Periphery. Bulletin of the Psychonomic Society 1 (5):351-353.
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  12. James Rolph Edwards (2003). Economics, Politics, and the Coming Collapse of the Elderly Welfare State. Journal of Libertarian Studies 17 (1; SEAS WIN):1-16.
  13.  19
    Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  14.  28
    Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  15.  38
    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 (...)
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  16.  11
    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.  12
    William James (1967/1968). The Writings of William James. New York, Modern Library.
  18. James Rolph Edwards (2007). The Costs of Public Income Redistribution and Private Charity. Journal of Libertarian Studies 21 (2):3-20.
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  19.  29
    James Rolph Edwards (1990). Corporate Raiders and Junk-Car Dealers: Economics and Politics of the Merger Controversy. Journal of Libertarian Studies 9 (2):95-115.
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  20.  12
    James Edwards (2010). Justice Denied: The Criminal Law and the Ouster of the Courts. Oxford Journal of Legal Studies 30 (4):725-748.
    The character of contemporary criminal law is changing. This article examines one aspect of that change: a type of criminal offence which, it is argued, effectively ousts the criminal courts. These ‘ouster offences’ are first distinguished from more conventional offences by virtue of their distinctive structure. The article then argues that to create an ouster offence is to oust the criminal courts by depriving them of the ability to adjudicate on whatever wrongdoing the offence-creator takes to justify prosecuting potential defendants. (...)
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  21.  39
    James Rolph Edwards (1980). Monopoly and Competition in Money. Journal of Libertarian Studies 4 (1):107-117.
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  22.  10
    James Edwards (2014). Harm Principles. Legal Theory 20 (4):253-285.
    Much time has been spent arguing about the soundness of But in the philosophical literature there is no single such principle; there are many harm principles. And many objections pressed against are objections to only some of these principles. The first half of this paper draws a number of distinctions between harm principles. It then argues that each harm principle is compatible with many other principles that impose limits on the law, including but not limited to other harm principles. The (...)
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  23.  14
    Sarah J. L. Edwards & James Wilson (2012). Hard Paternalism, Fairness and Clinical Research: Why Not? Bioethics 26 (2):68 - 75.
    Jansen and Wall suggest a new way of defending hard paternalism in clinical research. They argue that non-therapeutic research exposing people to more than minimal risk should be banned on egalitarian grounds: in preventing poor decision-makers from making bad decisions, we will promote equality of welfare. We argue that their proposal is flawed for four reasons.First, the idea of poor decision-makers is much more problematic than Jansen and Wall allow. Second, pace Jansen and Wall, it may be practicable for regulators (...)
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  24.  8
    James G. Edwards (2001). Critical Notice Rational Starting Points. Disputatio 11:1-18.
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  25.  61
    James C. Edwards (2002). Ronald L. Hall, the Human Embrace: The Love of Philosophy and the Philosophy of Love; Kierkegaard, Cavell, Nussbaum. [REVIEW] International Journal for Philosophy of Religion 51 (3):215-217.
  26.  47
    Sarah J. L. Edwards & James Wilson (2012). Hard Paternalism, Fairness and Clinical Research: Why Not? Bioethics 26 (2):68-75.
    Jansen and Wall suggest a new way of defending hard paternalism in clinical research. They argue that non-therapeutic research exposing people to more than minimal risk should be banned on egalitarian grounds: in preventing poor decision-makers from making bad decisions, we will promote equality of welfare. We argue that their proposal is flawed for four reasons.First, the idea of poor decision-makers is much more problematic than Jansen and Wall allow. Second, pace Jansen and Wall, it may be practicable for regulators (...)
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  27.  56
    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.  4
    James C. Edwards (2000). Passion, Activity, and “The Care of the Self”. Hastings Center Report 30 (2):31-34.
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  29.  4
    Paul W. Diener, Louis DuPré, James C. Edwards, Ronald L. Farmer, Michael Gelven, Mary C. Grey, Colin E. Gunton, Clark T.&T. & Larry A. Hickman (1998). Aronowicz, Annette (1998) Jews and Christmas on Time and Eternity: Charles Péguy's Portrait of Bernard-Lazard. Standford, CA: Stanford University Press, 185 Pp. Cole-Turner, Ronald, Ed.(1997) Human Cloning: Religious Responses. Louisville, KY: Westminster John Knox Press, 151 Pp. [REVIEW] International Journal for Philosophy of Religion 44:190-192.
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  30. Janicemarie K. Vinicky, Sue Shevlin Edwards & James P. Orlowski (1995). Conflicts of Interest, Conflicting Interests, and Interesting Conflicts. Journal of Clinical Ethics 6 (4):358.
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  31. William James (1926). The Letters of William James. Little, Brown & Co.
     
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  32.  25
    James Edwards (2011). Coming Clean About the Criminal Law. Criminal Law and Philosophy 5 (3):315-332.
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  33.  3
    Ronald H. Hopkins, Richard E. Edwards & James R. Gavelek (1971). Presentation Modality as an Encoding Variable in Short-Term Memory. Journal of Experimental Psychology 90 (2):319.
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  34.  5
    Bernadette Baker, Ylva Boman, Michael Bonnett, Deborah Britzman, Mikael Carleheden, Ann Chinnery, James Conroy, Ian Davies, Eduardo Duarte & Richard Edwards (2005). The Editor Wishes to Express His Gratitude to the Following People for Their Willingness to Act as Manuscript Reviewer for the Journal Between June 2004 and September 2005. They Have Made an Indispensable Contribution to the Journal. [REVIEW] Studies in Philosophy and Education 24:531.
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  35.  3
    Luís Duarte D’Almeida & James Edwards (2014). Some Claims About Law’s Claims. Law and Philosophy 33 (6):725-746.
    Our paper has three parts. In Part 1, we discuss John Gardner’s thesis that the non-elliptical ascription of agency to law is a necessary and irreducible part of any adequate explanation of the activities of legal officials. We consider three explananda which might conceivably necessitate this ascription, and conclude that none in fact does so. In Part 2, we discuss two other theses of Gardner’s: that it makes no sense to ascribe to law the claim that there are legal obligations (...)
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  36.  10
    James C. Edwards (1986). Knowledge and Mind. Review of Metaphysics 40 (1):122-124.
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  37.  1
    Richard Edwards, Sheron Fraser-Burgess, Kevin Harris, Duck-Joo Kwak & James M. Magrini (2012). Notes on Contributorsepat_864 579. Educational Philosophy and Theory 44 (5).
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  38.  8
    James C. Edwards (1995). Contingency, Philosophy, and Superstition. Overheard in Seville 13 (13):8-11.
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  39.  8
    James C. Edwards (1993). Word and Spirit. The Personalist Forum 9 (2):142-146.
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  40.  1
    Brett Edwards, James Revill & Louise Bezuidenhout (2014). From Cases to Capacity? A Critical Reflection on the Role of ‘Ethical Dilemmas’ in the Development of Dual-Use Governance. Science and Engineering Ethics 20 (2):571-582.
    The dual-use issue is often framed as a series of paralyzing ‘dilemmas’ facing the scientific community as well as institutions which support innovation. While this conceptualization of the dual-use issue can be useful in certain contexts its usefulness is more limited when reflecting on the governance and politics of the dual-use issue. Within this paper, key shortcomings of the dilemma framing are outlined. It is argued that many of the issues raised in the most recent debates about ‘dual-use’ bird flu (...)
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  41.  12
    C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie (1990). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 28 (1):47-61.
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  42.  4
    James G. Edwards (2001). The Theory of Epistemic Rationality, by Richard Foley. Disputatio.
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  43. Elizabeth Asmis, Rebecca Edwards, K. F. B. Fletcher, Tom Hawkins, Emily Hemelrijk & James Tan (2008). 1. Cover Cover (Pp. C1-C4). Classical Antiquity 27 (1).
     
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  44. S. S. Edwards, J. K. Vinicky & James P. Orlowski (1996). Conflicts of Interest, Conflicting Interests, and Interesting Conflicts, Part 2. Journal of Clinical Ethics 7 (1):69.
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  45. James Edwards (1981). Ideology, Economics, and Knowledge. Reason Papers 7:53-71.
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  46. James Edwards (2009). Mercantilism, Corporations, and Liberty: The Fallacies of "Lochnerian" Antitrust. Libertarian Papers 1.
    Progressive legal theorist Daniel Crane has argued that libertarians who believe that monopoly results from government intervention should accept antitrust law because the monopoly problem is a result of state government passage of General Incorporation Acts after the Civil War. The resulting corporate consolidation and control of industry necessitated federal antitrust law as a corrective. Crane has all of this wrong. State permission for incorporation was an ancient tool of mercantile grants of monopoly still in practice by state legislatures in (...)
     
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  47. James C. Edwards & Douglas M. Macdonald (1985). Occasions for Philosophy.
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  48. James Edwards (2001). Review of The Theory of Epistemic Rationality. [REVIEW] Disputatio 11:34-51.
     
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  49. James G. Edwards (1997). Sydney Shoemaker, The First Person Perspective and Other Essays Reviewed By. Philosophy in Review 17 (4):283-285.
     
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  50. James Edwards (1997). Sydney Shoemaker, The First Person Perspective and Other Essays. [REVIEW] Philosophy in Review 17:283-285.
     
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