Search results for 'John E. Murdoch' (try it on Scholar)

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  1.  31
    John Emery Murdoch & Edith Dudley Sylla (eds.) (1975). The Cultural Context of Medieval Learning: Proceedings of the First International Colloquium on Philosophy, Science, and Theology in the Middle Ages--September 1973. D. Reidel Pub. Co..
    JOHN E. MURDOCH AND EDITH DUDLEY SYLLA INTRODUCTION Conferences and colloquia are held and their results often published, but very rarely is any account ...
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  2. Charles Wagner & Edna St John (1905). On Life's Threshold: Talks to Young People on Character and Conduct, Tr. By E. St. John.
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  3. John E. Murdoch (1982). Infinity and Continuity. In Norman Kretzmann, Anthony Kenny & Jan Pinborg (eds.), Cambridge History of Later Medieval Philosophy. Cambridge 564--91.
     
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  4. John E. Murdoch (1974). Philosophy and the Enterprise of Science in the Later Middle Ages. In Yehuda Elkana & Samuel Sambursky (eds.), The Interaction Between Science and Philosophy. Atlantic Highlands, N.J.,Humanities Press 51--74.
     
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  5. John E. Murdoch (1982). William of Ockham and the Logic of Infinity and Continuity. In Norman Kretzmann (ed.), Infinity and Continuity in Ancient and Medieval Thought. Cornell University Press 165--206.
     
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  6.  28
    John E. Murdoch (1979). Propositional Analysis in Fourteenth-Century Natural Philosophy: A Case Study. Synthese 40 (1):117 - 146.
  7.  8
    John E. Murdoch & Edward A. Synan (1966). Two Questions on the Continuum: Walter Chatton , O.F.M. And Adam Wodeham, O.F.M. Franciscan Studies 26 (1):212-288.
  8.  24
    John E. Murdoch (1981). Mathematics and Infinity in the Later Middle Ages. Proceedings of the American Catholic Philosophical Association 55:40-58.
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  9.  7
    John E. Murdoch (2009). Beyond Aristotle : Indivisibles and Infinite Divisibility in the Later Middle Ages. In Christophe Grellard & Aurélien Robert (eds.), Atomism in Late Medieval Philosophy and Theology. Brill 9--15.
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  10.  1
    John D. North, J. E. Murdoch & E. D. Sylla (1977). The Cultural Context of Medieval Learning. Philosophical Quarterly 27 (107):166.
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  11.  4
    John E. Murdoch (1963). Theories of Scientific Method. New Scholasticism 37 (1):112-117.
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  12.  5
    John E. Murdoch (1964). Alexandre Koyré 1892-1964. Proceedings and Addresses of the American Philosophical Association 38:98 - 99.
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  13.  3
    John E. Murdoch (1974). Reviews. [REVIEW] British Journal for the Philosophy of Science 25 (1):89-91.
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  14. Carmela Vircillo Franklin, Paul Meyvaert, Jan M. Ziolkowski, Giles Constable, Edward Grant, John E. Murdoch, Robert W. Hanning, Anne Middleton, Roberta Frank & Larry D. Benson (2007). Memoirs of Fellows and Corresponding Fellows of the Medieval Academy of America. Speculum 82 (3):808-829.
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  15. Christoph Lüthy, John E. Murdoch & William R. Newman (2002). Late Medieval and Early Modern Corpuscular Matter Theones. Tijdschrift Voor Filosofie 64 (3):565-566.
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  16. John E. Murdoch (1995). Argumentationstheorie: Scholastische Forschungen zu den logischen und semantischen Regelen korrekten FolgernsKlaus JacobiSophisms in Medieval Logic and GrammarStephen Read. Isis 86 (4):632-633.
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  17. John E. Murdoch (2003). Eloge: A. George Molland, 20 February 1941–4 September 2002. Isis 94 (4):671-674.
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  18. John E. Murdoch (1961). Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of ReasonWalter J. Ong. Isis 52 (4):602-606.
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  19. John E. Murdoch (2003). Thematic Files-the Reception of Euclid's Elements During the Middle Ages and the Renaissance-Transmission Into Use: The Evidence of Marginalia in the Medieval Euclides Latinus. Revue d'Histoire des Sciences 56 (2):369-382.
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  20. John E. Murdoch (1989). The Involvement of Logic in Late Medieval Natural Philosophy. In Stefano Caroti (ed.), Studies in Medieval Natural Philosophy. L.S. Olschki 3--28.
     
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  21. John E. Murdoch (2003). Transmission Into Use: The Evidence of Marginalia in the Medieval Euclides Latinus: La Réception des Eléments d'Euclide au Monyen Age Et À la Renaissance. Revue d'Histoire des Sciences 56 (2):369-382.
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  22. Ellen Widmer, Cao Xueqin, Gao E. & John Minford (1988). The Story of the Stone, Volume 5: The Dreamer Wakes. By Cao Xueqin and Gao E. Journal of the American Oriental Society 108 (4):650.
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  23.  1
    Gad Freudenthal (2012). Edith Dudley Sylla; William R. Newman .Evidence and Interpretation in Studies on Early Science and Medicine: Essays in Honor of John E. Murdoch. Vi + 456 Pp., Illus., Index. Leiden/Boston: Brill Academic Publishing, 2009. $153. [REVIEW] Isis 103 (1):164-166.
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  24.  4
    Ron B. Thomson (1986). John E. Murdoch, Antiquity and the Middle Ages. (Album of Science, 3.) New York: Charles Scribner's Sons, 1984. Pp. Xii, 403; Illustrated. [REVIEW] Speculum 61 (2):445-447.
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  25.  3
    Bruce Eastwood (1986). Album of Science: Antiquity and the Middle Ages by John E. Murdoch. History of Science 24:183-208.
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  26. Gad Freudenthal (2012). Evidence and Interpretation in Studies on Early Science and Medicine: Essays in Honor of John E. Murdoch. [REVIEW] Isis: A Journal of the History of Science 103:164-166.
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  27. Ruth Glasner (2003). Christoph Lüthy; John E. Murdoch; William R. Newman .Late Medieval and Early Modern Corpuscular Matter Theories. Viii + 610 Pp., Bibl., Index. New York: Brill Academic Publishing, 2001. $186. [REVIEW] Isis 94 (1):140-140.
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  28. Steven D. Sargent (1988). Mathematics and Its Applications to Science and Natural Philosophy in the Middle Ages: Essays in Honor of Marshall ClagettEdward Grant John E. Murdoch. Isis 79 (2):343-344.
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  29.  13
    V. A. E. (1909). Bloomfield's Vedic Concordance A Vedic Concordance. By Maurice Bloomfikld, Professor of Sanskrit and Comparative Philology in the John Hopkins University, Baltimore. Harvard Oriental Series. Volume X. Cambridge, Massachusetts, 1906. Royal 4to, Xxiv+1078. [REVIEW] The Classical Review 23 (02):58-.
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  30.  30
    Vincent Michael Colapietro & John Edwin Smith (eds.) (1997). Reason, Experience, and God: John E. Smith in Dialogue. Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...)
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  31. Robert Cummings Neville (2011). John E. Smith: Doing Something with American Philosophy. The Pluralist 6 (3):117-126.
    The philosophy of John Smith is not a dispassionate subject for me. He was my teacher from my sophomore year in college through the PhD, which he mentored. I worked in his office nearly every day during that time. He became my intellectual father and framed the way I took up philosophy. He performed my wedding and twenty-five years later taught my two daughters. We worked together philosophically and in the politics of the academy from my first day as (...)
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  32.  10
    John E. Smith (1980). Comments on Beth J. Singer's "John E. Smith on Pragmatism". Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
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  33.  1
    Hilary Clement Olson, John E. Damuth & C. Hans Nelson (2016). To: “Latest Quaternary Sedimentation in the Northern Gulf of Mexico Intraslope Basin Province: II — Stratigraphic Analysis and Relationship to Glacioeustatic Climate Change,”Hilary Clement Olson, John E. Damuth, and C. Hans Nelson,Interpretation,4, No. 1, SC81–SC95, Doi: Http://Dx.Doi.Org/10.1190/INT-2015-0111.1. [REVIEW] Interpretation 4 (3):Y1-Y1.
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  34.  3
    Dale M. Schlitt (1987). John E. Smith on Experience. Philosophy and Theology 2 (2):105-123.
    In this study I propose that John E. Smith’s years-long argument for the importance of, and indeed his prolonged focus on, the notion of experience provides a particularly useful point of entry into the classical North American philosophical tradition and specifically into more pragmatist understandings of experience. Thisstudy of Smith on experience will proceed in three steps. After a brief reference in Part One to the Roycean background and context to Smith’s efforts toward a more adequate understanding of experience, (...)
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  35.  1
    John E. Smith (1971). Religious Insight and the Cognitive Problem: JOHN E. SMITH. Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  36.  1
    John E. Smith (1965). The Structure of Religion: JOHN E. SMITH. Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  37.  1
    José Cláudio Matos (2011). John Dewey e Aldous Huxley: o admirável e o impensável na formação social da mentalidade. Conjectura: Filosofia E Educação 16 (3):78-96.
    Este trabalho discute a formação da mentalidade individual, por meio de uma reflexão comparativa entre Democracia e educação, de John Dewey, e Admirável mundo novo, de Aldous Huxley. O texto literário permite um diálogo e uma leitura em face do texto filosófico, que o caracteriza como campo para a realização de um experimento de pensamento. Esse experimento é a discussão do valor atribuído por Dewey ao crescimento individual e ao social, em contraposição ao valor encontrado na narrativa de Huxley, (...)
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  38.  10
    Emmanoel de Oliveira Boff (2016). Que Realismo É Esse? Uma Análise da Ontologia Social de John Searle Sob a Ótica da Arqueologia Das Ciências Humanas de Foucault. Trans/Form/Ação 39 (3):121-148.
    RESUMO: O artigo tem por objetivo analisar a ontologia social realista proposta por John Searle através da ótica da arqueologia das ciências humanas de Foucault. A ideia é verificar se a ontologia de Searle consegue escapar dos duplos identificados por Foucault no capítulo 9 de "As Palavras e as Coisas", de 1966. A conclusão é que a ontologia de base naturalista proposta por Searle não consegue escapar destes duplos, padecendo, portanto, da mesma circularidade que caracteriza a fundamentação das ciências (...)
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  39.  18
    John J. McDermott (2011). John E. Smith (1921–2009). The Pluralist 6 (2):123-124.
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  40.  17
    Jonathan E. Adler (1991). Critical Thinking, A Deflated Defense: A Critical Study of John E. McPeck's Teaching Critical Thinking: Dialogue and Dialectic. Informal Logic 13 (2).
    A critical study of McPeck's recent book, in which he strengthens and develops his arguments against teaching critical thinking (CT). Accepting McPeck's basic claim that there is no unitary skill of reasoning or thinking, I argue that his strictures on CT courses or programs do not follow. I set out what I consider the proper justification that programs in CT have to meet, and argue both that McPeck demands much more than is required, and also that it is plausible that (...)
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  41.  11
    John L. Treloar (1977). "The Cultural Context of Medieval Learning: Proceedings of the First Intemational Colloquium on Philosophy, Science, and Theology in the Middle Ages—1973," Edited with an Introduction by John Emery Murdoch and Edith Dudley Sylla. Modern Schoolman 54 (4):416-417.
  42.  30
    Robert Gressis (2007). Review: Hare, John E., God and Morality: A Philosophical History. [REVIEW] Notre Dame Philosophical Reviews 2007 (11).
    In this book, John Hare talks about the relationship between theism and the moral theories of four influential philosophers: Aristotle, Duns Scotus, Kant, and R. M. Hare.
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  43.  8
    Alan E. Knight (1985). Peter Meredith and John E. Tailby, Eds., Raffaella Ferrari, Peter Meredith, Lynette R. Muir, Margaret Sleeman, and John E. Tailby, Transs., The Staging of Religious Drama in Europe in the Late Middle Ages: Texts and Documents in English Translation. (Early Drama, Art, and Music Monographs, 4.) Kalamazoo: Medieval Institute Publications, 1983. Pp. 301; Drawing in Endpaper Flap. $24.95 (Cloth); $14.95 (Paper). [REVIEW] Speculum 60 (4):998-1001.
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  44.  4
    Martha E. Schaffer (2013). Connie L. Scarborough, A Holy Alliance: Alfonso X's Political Use of Marian Poetry.(Juan de la Cuesta Hispanic Monographs, Series: Estudios de Literatura Medieval “John E. Keller” 6.) Newark, DE: Juan de la Cuesta, 2009. Pp. 206. $22.95. ISBN: 9781588711489. [REVIEW] Speculum 88 (2):576-578.
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  45.  10
    Robert E. Goodin (1996). Book Review:A Future for Socialism. John E. Roemer. [REVIEW] Ethics 106 (2):462-.
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  46.  9
    Robert E. Goodin (1995). Book Review:The Idea of Democracy. David Copp, Jean Hampton, John E. Roemer. [REVIEW] Ethics 105 (2):425-.
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  47.  5
    John Hick (1970). Experience and God. By John E. Smith. (Oxford University Press, 1968. Pp. 209. 40s 6d). Philosophy 45 (171):74-.
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  48.  1
    E. L. Mascall (1973). John E. Smith. The Analogy of Experience. Pp. 140. $6.95. [REVIEW] Religious Studies 9 (4):490.
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  49. C. E. Bosworth (2008). History and Historiography of Post-Mongol Central Asia and the Middle East. Studies in Honor of John E. Woods * Edited by Judith Pfeiffer and Sholeh A. Quinn, in Collaboration with Ernest Tucker. [REVIEW] Journal of Islamic Studies 19 (2):260-263.
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  50. John Hick (1970). SMITH, John E.-"Experience and God". [REVIEW] Philosophy 45:74.
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