Search results for 'John A. Friedman' (try it on Scholar)

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  1. Harvey Friedman, A Complete Theory of Everything: Satisfiability in the Universal Domain Harvey M. Friedman October 10, 1999 Friedman@Math.Ohio-State.Edu Www.Math.Ohio-State.Edu/~Friedman/. [REVIEW]
    Here we take the view that LPC(=) is applicable to structures whose domain is too large to be a set. This is not just a matter of class theory versus set theory, although it can be interpreted as such, and this interpretation is discussed briefly at the end.
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  2. Harvey Friedman, A Complete Theory of Everything: Satisfiability in the Universal Domain Harvey M. Friedman October 10, 1999 Friedman@Math.Ohio-State.Edu. [REVIEW]
    Here we take the view that LPC(=) is applicable to structures whose domain is too large to be a set. This is not just a matter of class theory versus set theory, although it can be interpreted as such, and this interpretation is discussed briefly at the end.
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  3.  14
    E. M. A. (1934). The Philosophy of John Dewey. A Critical Analysis. [REVIEW] Journal of Philosophy 31 (21):583-584.
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  4.  29
    Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.
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    C. P. A. (1956). John Duns Scotus: A Teacher for Our Times. [REVIEW] Review of Metaphysics 10 (1):183-183.
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  6.  19
    D. L. A. (1926). Statement and Inference with Other Philosophical Papers. By John Cook Wilson, Sometime Wykeham Professor of Logic in the University of Oxford. Edited From the MSS. By A. S. L. Farquharson, Fellow of University College. With a Portrait, Memoir, and Selected Correspondence. [REVIEW] Philosophy 1 (4):511.
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  7.  6
    G. P. A. (1887). Gai Iuli Caesaris de Bello Gallico Cominentarii, After the German of Kraner-Dittenberger. By Rev. John Bond, M.A., and A. S. Walpole, M.A. London. Macmillan. 6s. [REVIEW] The Classical Review 1 (08):233-.
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  8.  1
    G. A. (1985). Sir John Paston's “Grete Boke”: A Descriptive Catalogue, with an Introduction, of British Library MS Lansdowne 285. [REVIEW] Speculum 60 (3):699-701.
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  9. Milton Friedman (2006). Fanatical, Not Reasonable: A Short Correspondence Between Walter Block and Milton Friedman. Journal of Libertarian Studies 20 (3):61-80.
     
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  10. Julius Lipner, Dermot Killingley & David Friedman (eds.) (1986). A Net Cast Wide: Investigations Into Indian Thought in Memory of David Friedman. Grevatt & Grevatt.
     
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  11. John Locke & James Augustus St John (1854). The Works of John Locke. Philosophical Works, with a Preliminary Essay and Notes by J.A. St. John.
     
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  12. Christopher Cosans (2009). Does Milton Friedman Support a Vigorous Business Ethics? Journal of Business Ethics 87 (3):391 - 399.
    This paper explores the level of obligation called for by Milton Friedman’s classic essay “The Social Responsibility of Business is to Increase Profits.” Several scholars have argued that Friedman asserts that businesses have no or minimal social duties beyond compliance with the law. This paper argues that this reading of Friedman does not give adequate weight to some claims that he makes and to their logical extensions. Throughout his article, Friedman emphasizes the values of freedom, respect (...)
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  13. O. A. W. Dilke (1991). La "Descriptio Mappe Mundi" de Hugues de Saint-VictorHugo of Saint-Victor Patrick Gautier DalchéJohn de Foxton's Liber Cosmographiae : An Edition and Codicological StudyJohn de Foxton John B. Friedman. Isis 82 (1):121-123.
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  14.  15
    Álvaro J. Peláez Cedrés (2006). Reconsiderando a Friedman, Richardson Y lo a priori constitutivo. Ideas Y Valores 55 (131):51-72.
    Las interpretaciones contemporáneas en torno a lo a priori en la filosofía de la ciencia han estado dominadas fundamentalmente por las concepciones semántica y pragmática. El aporte de estas concepciones ha sido significativo, pero han rechazado injustificadamente, a mi modo de ver, el sentido funda..
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  15. Laura Pincus, Patrick Primeaux & John Steiber (1997). Friedman with a Conscience?Profit Maximization: The Ethical Mandate of Business. Business Ethics Quarterly 7 (1):101.
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  16. Nemone de Sousa Pessoa (2010). Panacum de Paradoxos, de Glenn W. Erickson e John A. Fossa. Princípios 13 (19-20):219-221.
    Resenha do livro de Glenn W. Erickson e John A. Fossa. Panacum de Paradoxos . Natal: EDUFRN, 2006. 191 páginas  .
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  17. Tassos Lycurgo (2010). Número e razão, de Glenn W. Erickson e John A. Fossa. Princípios 14 (22):305-309.
    Resenha do livro de E rickson, Glenn W. e Fossa, John A.. Número e razáo : os fundamentos matemáticos da metafísica platônica. Natal: EDUFRN, 2005. 252 páginas.
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  18. John A. Mourant & Ernest Hans Freund (1964). Problems of Philosophy a Book of Readings [by] John A. Mourant [and] E. Hans Freund. Macmillan.
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  19.  76
    Thomas Douglas (2013). Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris. Bioethics 27 (3):160-168.
    Some argue that humans should enhance their moral capacities by adopting institutions that facilitate morally good motives and behaviour. I have defended a parallel claim: that we could permissibly use biomedical technologies to enhance our moral capacities, for example by attenuating certain counter-moral emotions. John Harris has recently responded to my argument by raising three concerns about the direct modulation of emotions as a means to moral enhancement. He argues that such means will be relatively ineffective in bringing about (...)
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  20. Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of (...)
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  21.  65
    Richard Oxenberg, Love and Death in the First Epistle of John: A Phenomenological Reflection.
    “Whoever does not love abides in death,” writes John in his first epistle (1Jn 3:10). This statement presents us with a paradox. Death, so we suppose, is precisely that in which one cannot 'abide.' Our first thought is to interpret this as metaphor. John is saying that a life devoid of love is a life somehow like death. But, having never died, how do we know what death is like? My paper explores these questions with the aid of (...)
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  22.  22
    Jacobus Erasmus (2016). Is the Big Bang the Sole Cause of the Universe? A Response to John J. Park. Acta Analytica 31 (3):337-344.
    In a recent paper, John J. Park argues (1) that an abstract object can bring a universe into existence, and (2) that, according to the Big Bang Theory, the initial singularity is an abstract object that brought the universe into existence. According to Park, if (1) and (2) are true, then the kalam cosmological argument fails to show that the cause of the universe must be divine. I argue, however, that both (1) and (2) are false. In my argument (...)
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  23.  73
    David Ellerman (forthcoming). Listen Libertarians!: A Review of John Tomasi's Free Market Fairness. [REVIEW] Journal of Economic Issues.
    John Tomasi's new book, Free Market Fairness, has been well-received as "one of the very best philosophical treatments of libertarian thought, ever" and as a "long and friendly conversation between Friedrich Hayek and John Rawls—a conversation which, astonishingly, reaches agreement". The book does present an authoritative state-of-the-debate across the spectrum from right-libertarianism on the one side to high liberalism on the other side. My point is not to question where Tomasi comes down with his own version of "market (...)
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  24. John Corcoran, JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN's PUBLICATIONS ON ARISTOTLE 1972–2015.
    JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN’S PUBLICATIONS ON ARISTOTLE 1972–2015 By John Corcoran -/- This presentation includes a complete bibliography of John Corcoran’s publications relevant to his research on Aristotle’s logic. Sections I, II, III, and IV list 21 articles, 44 abstracts, 3 books, and 11 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article from Corcoran’s Philadelphia period that antedates his Aristotle studies and the Journal of Symbolic Logic (...)
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  25.  4
    Viturino Ribeiro da Silva (2015). A crítica de Michael Sandel à concepção de pessoa em John Rawls. Cadernos Do Pet Filosofia 6 (11):21-33.
    Neste artigo pretendo apresentar a crítica de Michael Sandel à concepção de pessoa na filosofia política de John Rawls. Para tanto, é preciso descrever, em linhas gerais, a descrição rawlsiana das partes na posição original. Esta descrição, segundo Sandel, pressupõe uma concepção metafísica de pessoa na medida em que apresenta o “eu anterior a seus fins”, ou seja, um “eu distinto dos fins que possui”, mas que detém a posse de tais fins. Sandel argumenta que o “eu”, pensado desta (...)
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  26.  2
    D. J. Pratt Morris‐Chapman (2016). The Philosophical Legacy of John Henry Newman: A Neglected Chapter in Newman Research. New Blackfriars 97 (1071).
    John Henry Newman is widely acknowledged to be an important theologian. However Newman commentators suggest that his work has received little recognition by philosophers. The general consensus has been that until the latter part of the twentieth century Newman has been an isolated philosophical figure. This essay offers an historical re-evaluation of Newman's philosophical reception in order to explore whether or not his significance has been underestimated. The historical method is used in the analysis and assessment of this question. (...)
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  27. Patrick Hayden (2002). John Rawls: Towards a Just World Order. University of Wales Press.
    Since the publication of _A Theory of Justice _, John Rawls has been viewed as one of the most important political theorists of the twentieth century. In _John Rawls: Towards a Just World Order_, Patrick Hayden discusses Rawls's views regarding the nature of social justice among states. He examines Rawls's most important writings in order to assess how adequately his theory of justice is able to accommodate claims to universal human rights and shows how Rawls's work can contribute to (...)
     
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  28.  21
    Ian Harris (1994). The Mind of John Locke: A Study of Political Theory in its Intellectual Setting. Cambridge University Press.
    John Locke (1632-1704) is a central figure in the history of thought, and in liberal doctrine especially. This major study brings a range of his wider views to bear upon his political theory. Every political theorist has a vision, a view about the basic features of life and society, as well as technique which mediates this into propositions about politics. Locke's vision spanned questions concerning Christian worship, ethics, political economy, medicine, the human understanding, revealed theology and education. This study (...)
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  29.  62
    Matthew J. Brown, A Centennial Retrospective of John Dewey's "The Influence of Darwinism on Philosophy".
    n 1909, the 50th anniversary of both the publication of Origin of the Species and his own birth, John Dewey published "The Influence of Darwin on Philosophy." This optimistic essay saw Darwin's advance not only as one of empirical or theoretical biology, but a logical and conceptual revolution that would shake every corner of philosophy. Dewey tells us less about the influence that Darwin exerted over philosophy over the past 50 years and instead prophesied the influence it would take (...)
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  30.  48
    Huib L. de Jong & Maurice K. D. Schouten (2005). Ruthless Reductionism: A Review Essay of John Bickle's Philosophy and Neuroscience: A Ruthlessly Reductive Account. [REVIEW] Philosophical Psychology 18 (4):473-486.
    John Bickle's new book on philosophy and neuroscience is aptly subtitled 'a ruthlessly reductive account'. His 'new wave metascience' is a massive attack on the relative autonomy that psychology enjoyed until recently, and goes even beyond his previous (Bickle, J. (1998). Psychoneural reduction: The new wave. Cambridge, MA: MIT Press.) new wave reductionsism. Reduction of functional psychology to (cognitive) neuroscience is no longer ruthless enough; we should now look rather to cellular or molecular neuroscience at the lowest possible level (...)
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  31.  21
    Luis Tomás Montilla Fernández & Johannes Schwarze (2013). John Rawls's Theory of Justice and Large-Scale Land Acquisitions: A Law and Economics Analysis of Institutional Background Justice in Sub-Saharan Africa. [REVIEW] Journal of Agricultural and Environmental Ethics 26 (6):1223-1240.
    During the 2007–2008 global food crisis, the prices of primary foods, in particular, peaked. Subsequently, governments concerned about food security and investors keen to capitalize on profit-maximizing opportunities undertook large-scale land acquisitions (LASLA) in, predominantly, least developed countries (LDCs). Economically speaking, this market reaction is highly welcome, as it should (1) improve food security and lower prices through more efficient food production while (2) host countries benefit from development opportunities. However, our assessment of the debate on the issues indicates critical (...)
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  32.  1
    D. J. Pratt Morris-Chapman (2016). The Philosophical Legacy of John Henry Newman: A Neglected Chapter in Newman Research. New Blackfriars 97 (1070).
    John Henry Newman is widely acknowledged to be an important theologian. However Newman commentators suggest that his work has received little recognition by philosophers. The general consensus has been that until the latter part of the twentieth century Newman has been an isolated philosophical figure. This essay offers an historical re-evaluation of Newman's philosophical reception in order to explore whether or not his significance has been underestimated. The historical method is used in the analysis and assessment of this question. (...)
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  33.  12
    Roberto de Andrade Martins (2006). George John Romanes e a teoria da seleção fisiológica. Episteme 11 (24):197-208.
    This paper discusses George John Romanes’ (1848-1894) contributions to evolution theory. In his early evolutionary work, Romanes could be regarded as a mere disciple and collaborator of Darwin. Strictly speaking, a follower of Darwin would only attempt to develop and to diffuse Darwin’s ideas, to apply them to new cases, to obtain new evidence for this theory and to answer to problems and objections against Darwin’s theory. However, after working for some time under Darwin’s guidance (for instance, trying to (...)
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  34.  18
    Hannah Tierney (2016). A Pilgrimage Through John Martin Fischer’s Deep Control: Essays on Free Will and Value. Criminal Law and Philosophy 10 (1):179-196.
    John Martin Fischer’s most recent collection of essays, Deep Control: Essays on Free Will and Value, is both incredibly wide-ranging and impressively detailed. Fischer manages to cover a staggering amount of ground in the free will debate, while also providing insightful and articulate analyses of many of the positions defended in the field. In this collection, Fischer focuses on the relationship between free will and moral responsibility. In the first section of his book, Fischer defends Frankfurt cases as an (...)
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  35.  10
    Mario Ariel González Porta (2011). A parting of the ways (a critical analysis of Michael Friedman?s book). Trans/Form/Ação 27 (1):61-77.
    Hacaracterizadopor filosofia contemporânea a presença de um dualismo entre esquizóide tradição fenomenológica e hermenêutica analítico tradicional. A origem histórica do que pode ser fixado no Congresso Davos, que, aliás, marca o início da negligência de outro programa, a filosofia das formas simbólicas de E. Cassirer e hoje pode ser considerado como uma direção alternativa e possível para a superação do dualismo mencionados. Tal, em breve, a posição defendida por M. Friedman em sua monografia recente, escrito no contexto da convicção (...)
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  36.  4
    José L. Tasset (2015). Sobre las interpretaciones de John Stuart Mill. Un comentario a Frederick Rosen: Mill , Oxford: Oxford University Press, 2013, 315 pp. [REVIEW] Télos 20 (1):127-133.
    Sobre las interpretaciones de John Stuart Mill. Un comentario a Frederick Rosen: Mill, Oxford: Oxford University Press, 2013, 315 pp.
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  37.  1
    Simon Francis Gaine Op (2016). Thomas Aquinas and John Owen on the Beatific Vision: A Reply to Suzanne McDonald. New Blackfriars 97 (1070):432-446.
    It has been shown that the thirteenth-century Dominican friar, St Thomas Aquinas, was an important theological influence on John Owen, the seventeenth-century English puritan theologian, chaplain to Oliver Cromwell, and Vice-Chancellor of Oxford University, especially in the areas of the divine being, grace and Chalcedonian Christology. Suzanne McDonald has argued that, while Aquinas is unmistakably a source for Owen's doctrine of the beatific vision, Owen surpassed Aquinas's doctrine in a manner she judges to be correct, theologically speaking, and which (...)
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  38.  36
    Peter Gan Chong Beng (2009). Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism. Sophia 48 (1):43-57.
    This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
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  39.  19
    Brendan Peter Triffett (2012). Processio and The Place of Ontic Being: John Milbank and James K.A. Smith On Participation. Heythrop Journal 54 (5):n/a-n/a.
    James K.A. Smith argues that the ontology of participation associated with Radical Orthodoxy is incompatible with a Christian affirmation of the intrinsic being and goodness of creatures. In response, he proposes a Leibnizian view in which things are endowed with the innate dynamism of ‘force’. Creatures have a certain depth of being, and are intrinsically good, just because they each have an inner virtuality that they bring into expression. Such force is said to be a metaphysical component of the agent. (...)
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  40.  22
    Marnie Binder (2010). Anti-Dualism in History and Nature: A Study Between John Dewey and José Ortega y Gasset. Journal of the Philosophy of History 4 (1):44-64.
    This paper argues that a principle manner in which Spanish philosopher José Ortega y Gasset’s historicist maxim ’man has no nature, what he has is history’ can be understood is through a pragmatist basis of anti-dualism, in part inherited from American philosopher John Dewey. The thesis here is that it is not that man has no nature, per se, rather that history is his nature because the two are anti-dualistic concepts; history is our nature because it is comprised of, (...)
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  41.  18
    Tobin Nellhaus (2011). Paul Cobley , Realism for the Twenty-First Century: A John Deely Reader. [REVIEW] Journal of Critical Realism 10 (1):136-138.
    Reviews a collection of John Deely's articles. Deely is interested in the relationship between semiotics on the one hand, and the realism of Thomas Aquinas and John Poinsot on the other.
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  42.  2
    Nico Vorster (2012). The Secular and the Sacred in the Thinking of John Milbank: A Critical Evaluation. Journal for the Study of Religions and Ideologies 11 (32):109-131.
    This article examines John Milbank's deconstruction of secular social theory, and the counter master narrative that he proposes. Milbank depicts secular social theory as based on an ontology of 'violence'. Instead, he proposes a participatory Christian master narrative based on an ontology of peace. Two questions are posed in this article. First, is Milbank's description of secular thought as undergirded by an ontology of violence valid? Second, does the Christian counter narrative that he proposes provide an adequate and viable (...)
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  43. Rodrigo Borges (forthcoming). A Failed Twist to an Old Problem: A Reply to John N. Williams. Logos and Episteme.
    This is a reply to John N. Williams’ paper “Not Knowing You Know: A New Objection to the Defeasibility Theory of Knowledge'” (2015). That paper argues that Peter Klein’s defeasibility theory of knowledge excludes the possibility of one knowing that one has (first-order) a posteriori knowledge. Klein himself answered a version of this objection in his (1971). Williams’ paper adds a new twist to the 1971 objection. I argue that Williams’ objection misses its target because of this new twist.
     
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  44. Robert Greenleaf Brice (2008). A Reply to John Searle and Other Traditionalists. Multicultural Education 16 (2):37-40.
    One of the more recent pedagogical debates confronting university instructors is whether liberal education should be replaced with multiculturalism. John Searle has labeled these positions as “traditionalists” and “challengers,” respectively. While not finding “much that is objectionable in the [traditionalists’] assumptions,” Searle argues that the challengers’ assumptions are “weak” and “fallacious.” This negative outcome for the challengers however, is due in large part to Searle’s misrepresentation of their position. Searle presents a flawed, straw-man argument; he unfairly and inaccurately presents (...)
     
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  45. Lawrence J. Dennis (1992). From Prayer to Pragmatism: A Biography of John L. Childs. Southern Illinois University Press.
    Lawrence J. Dennis’s intellectual biography of John L. Childs, a leading figure in twentieth-century American educational philosophy between 1930 and 1960, traces Childs’s influence not only on education but also on midcentury politics, economics, and social issues. A disciple of John Dewey and an associate of William Heard Kilpatrick, George S. Counts, Boyd Bode, and other key figures in modern American education, Childs laid the philosophic basis for social reconstruction and became an important contributor to and interpreter of (...)
     
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  46. Thomas A. Goudge, John G. Slater, Fred Wilson & L. W. Sumner (1981). Pragmatism and Purpose Essays Presented to Thomas A. Goudge /Edited by L.W. Sumner, John G. Slater, Fred Wilson. --. --. Monograph Collection (Matt - Pseudo).
     
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  47.  76
    John Corcoran, A BIBLIOGRAPHY: JOHN CORCORAN's PUBLICATIONS ON ARISTOTLE 1972–2015.
    This presentation includes a complete bibliography of John Corcoran’s publications devoted at least in part to Aristotle’s logic. Sections I–IV list 20 articles, 43 abstracts, 3 books, and 10 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article that antedates Corcoran’s Aristotle’s studies and the Journal of Symbolic Logic article first reporting his original results; it ends with works published in 2015. A few of the items are annotated with endnotes connecting them (...)
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  48.  3
    Nicholas H. Clulee (2012). John Dee's Ideas and Plans for a National Research Institute. Studies in History and Philosophy of Science Part A 43 (3):437-448.
    John Dee’s arrangements at his Mortlake house have received some attention as an English ‘academy’ or ‘experimental household.’ His ideas for St Cross, which he requested as a suitable living in 1592, have received less detailed attention. This paper examines Mortlake and his St Cross plans in detail and argues that, at their core, they shared an aspiration to create a national research institute. These plans are related to the context of Dee’s pursuit of royal patronage and his idea (...)
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  49.  14
    Stephen A. Harris & Peter R. Anstey (2009). John Locke's Seed Lists: A Case Study in Botanical Exchange. Studies in History and Philosophy of Science Part C 40 (4):256-264.
    This paper gives a detailed analysis of four seed lists in the journals of John Locke. These lists provide a window into a fascinating open network of botanical exchange in the early 1680s which included two of the leading botanists of the day, Pierre Magnol of Montpellier and Jacob Bobart the Younger of Oxford. The provenance and significance of the lists are assessed in relation to the relevant extant herbaria and plant catalogues from the period. The lists and associated (...)
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  50.  14
    Selman Halabi (2005). A Useful Anachronism: John Locke, the Corpuscular Philosophy, and Inference to the Best Explanation. Studies in History and Philosophy of Science Part A 36 (2):241-259.
    Locke is often interpreted as having attempted to build a foundation for knowledge based on ideas. However, textual evidence shows that the corpuscular philosophy is also a fundamental part of that foundation. Somewhat anachronistically, but also very usefully, Locke can be described as inferring corpuscularianism by an inference to the best explanation. Locke felt justified in believing that the corpuscular philosophy was the correct description of the world because it provided us with a better explanation of a wider variety of (...)
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