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John E. Atwell [24]John Everett Atwell [1]
  1.  48
    John E. Atwell (1984). The Significance of Dance in Nietzsche's Thought. In Maxine Sheets-Johnstone (ed.), Illuminating Dance: Philosophical Explorations. 19--34.
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  2.  5
    John E. Atwell (1983). The Foundation and Structure of Sartrean Ethics. International Studies in Philosophy 15 (3):69-72.
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  3.  63
    John E. Atwell (1981). Nietzsche's Perspectivism. Southern Journal of Philosophy 19 (2):157-170.
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  4.  29
    John E. Atwell (1986). Ends and Principles in Kant's Moral Thought. Kluwer Academic Publishers [Distributor].
    As a work of a scholarship it seems to me to compare favourably with the best books on the subject, including those by Marcus Singer and Onora Nell.' Prof.
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  5.  17
    John E. Atwell (1982). Kant's Notion of Respect for Persons. Tulane Studies in Philosophy 31:17-30.
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  6.  43
    John E. Atwell (1966). Austin on Incorrigibility. Philosophy and Phenomenological Research 27 (December):261-266.
  7.  24
    John E. Atwell (1969). The Accordion Effect Thesis. Philosophical Quarterly 19 (77):337-342.
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  8.  5
    John E. Atwell (1988). PC Lo, Treating Persons as Ends: An Essay on Kant's Moral Philosophy Reviewed By. Philosophy in Review 8 (5):173-175.
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  9.  24
    John E. Atwell (1969). Are Kant's First Two Moral Principles Equivalent? Journal of the History of Philosophy 7 (3):273-284.
  10.  1
    John E. Atwell (1992). [Book Review] Schopenhauer, the Human Character. [REVIEW] Ethics 102 (2):410-411.
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  11.  2
    John E. Atwell (1967). A Note on Decisions, Judgments, and Universalizability. Ethics 77 (2):130-134.
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  12.  7
    John E. Atwell (1990). Reading Nietzsche. Teaching Philosophy 13 (2):177-180.
  13.  3
    John E. Atwell (1969). Existence Precedes Essence. Man and World 2 (4):580-591.
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  14.  6
    John E. Atwell (1969). Husserl on Signification and Object. American Philosophical Quarterly 6 (4):312 - 317.
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  15.  2
    John E. Atwell (1969). Oldenquist on Rules and Consequences. Mind 78 (312):576-579.
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  16.  4
    John E. Atwell (1986). Kant's Moral Model and Moral Universe. History of Philosophy Quarterly 3 (4):423 - 436.
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  17.  1
    John E. Atwell (1995). Fallacies in Two Objections to Kant's First Defense of the Duty of Beneficence in the Grundlegung. Argumentation 9 (4):633-643.
    The two best known objections to Kant's first defense of the duty of beneficence are examined and found to be fallacious. The first objection relies on the possibility of imagining an individual who would be willing for the maxim of nonbeneficence to be a universal law (but it fails to recognize that such an individual is not a rational person and thus not subject to morality at all); and the second objection, while granting the nonuniversalizability of the maxim of nonbeneficence, (...)
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  18.  1
    John E. Atwell (1977). Husserl on Signification and Object. In Jitendranath Mohanty (ed.), American Philosophical Quarterly. Nijhoff 83--93.
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  19.  4
    John E. Atwell (1988). Book Review: Kant, Respect and Injustice: The Limits of Liberal Moral Theory. Victor J. Seidler. [REVIEW] Ethics 98 (4):838-.
  20. John E. Atwell (1996). Art as Liberation: A Central Theme of Schopenhauer's Philosophy. In Dale Jacquette (ed.), Schopenhauer, Philosophy, and the Arts. Cambridge University Press 81--106.
     
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  21.  0
    John E. Atwell (1971). A Brief Commentary. Journal of the History of Ideas 32 (3):433.
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  22. John E. Atwell (1980). Schopenhaurer's Account of Moral Responsibility. Pacific Philosophical Quarterly 61 (4):396.
     
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  23.  0
    John E. Atwell (1972). Sartre's Conception of Action and His Utilization ofWesensschau. Man and World 5 (2):143-157.
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  24. John E. Atwell (1995). Schopenhauer on the Character of the World the Metaphysics of Will. Monograph Collection (Matt - Pseudo).
    The most extensive English-language study of Schopenhauer's metaphysics of the will yet published, this book represents a major contribution to Schopenhauer scholarship. Here, John E. Atwell critically but sympathetically examines the philosopher's main work, _The World as Will and Representation_, demonstrating that the philosophical system it puts forth _does_ constitute a consistent whole. The author holds that this system is centered on a single thought, "The world is self-knowledge of the will." He then traces this unifying concept through the four (...)
     
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