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

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Profile: John Sarnecki (University of Toledo)
  1.  52
    John E. Sarnecki (2008). Sortals for Dummies. Erkenntnis 69 (2):145 - 164.
    Advocates of sortal essentialism have argued that concepts like “thing” or “object” lack the unambiguous individuative criteria necessary to play the role of genuine sortals in reference. Instead, they function as “dummy sortals” which are placeholders or incomplete designations. In disqualifying apparent placeholder sortals, however, these philosophers have posed insuperable problems for accounts of childhood conceptual development. I argue that recent evidence in psychology demonstrates that children do possess simple or basic sortals of physical objects or things. I contend that (...)
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  2.  1
    John E. Sarnecki (2008). Sortals for Dummies. Erkenntnis 69 (2):145-164.
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  3.  7
    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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  4.  29
    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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  5. 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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  6.  5
    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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  7.  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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  8.  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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  9.  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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  10. 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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  11.  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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  12.  6
    John J. McDermott (2011). John E. Smith (1921–2009). The Pluralist 6 (2):123-124.
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  13.  13
    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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  14.  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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  15.  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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  16.  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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  17.  10
    Robert E. Goodin (1996). Book Review:A Future for Socialism. John E. Roemer. [REVIEW] Ethics 106 (2):462-.
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  18.  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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  19.  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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  20.  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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  21. 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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  22. John Hick (1970). SMITH, John E.-"Experience and God". [REVIEW] Philosophy 45:74.
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  23. Alan E. Knight (1985). The Staging of Religions Drama in Europe in the Late Middle Ages: Texts and Documents in English TranslationPeter Meredith John E. Tailby Raffaella Ferrari Lynette R. Muir Margaret Sleeman. Speculum 60 (4):998-1001.
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  24. John Toews (2012). John E. Toews on Essays From the Edge: Parerga & Paralipomena, by Martin Jay. [REVIEW] History and Theory 51 (3):397-410.
    This review of Martin Jay’s recent published collection of essays examines his ongoing rethinking, supplementation, and revision of central themes—the negative and positive dialectics of historical totalization, the varieties and uses of conceptions of experience, the nature of visual cultures and scopic regimes, and the ambiguities of truth-construction in the public realm—that have been the focus of his major works since the 1970s. It argues that his more recent work indicates a gradual shift toward an affirmation of the kinds of (...)
     
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  25.  8
    Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope John (...)
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  26.  12
    Denis Coitinho Silveira (2011). Teoria da justiça de John Jawls: entre o liberalismo e o comunitarismo. Trans/Form/Ação 30 (1):178-181.
    O objetivo do presente artigo é realizar uma análise da teoria da justiça como eqüidade de John Rawls em A Theory of Justice e no Political Liberalism, destacando seu modelo de complementaridade entre o deontológico e o procedimental com o teleológico e substancial, buscando responder algumas das críticas levantadas por autores comunitaristas à teoria rawlsiana de justiça e procurando apontar para suas semelhanças. Parto das críticas dos comunitaristas à teoria da justiça como eqüidade; posteriormente, analiso os aspectos teleológicos contidos (...)
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  27.  12
    Denis Coitinho Silveira (2011). Posição original e equilíbrio reflexivo em John Rawls: o problema da justificação. Trans/Form/Ação 32 (1):139-157.
    O objetivo deste artigo é estabelecer algumas considerações sobre o papel dos procedimentos de posição original e equilíbrio reflexivo na teoria da justiça como equidade de John Rawls, nas obras A Theory of Justice, Political Liberalism e Justice as Fairness: A Restatement. Eu pretendo mostrar que Rawls faz uso de um modelo coerentista-pragmático de justificação dos princípios de justiça em um âmbito público, que é não-fundacionalista em razão da interconexão entre estes procedimentos.
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  28. Maria Cecília Pedreira de Almeida (2010). A Tolerância E Sua Medida Em John Locke E Pierre Bayle. Princípios 17 (27):31-52.
    Resumo : Os escritos de John Locke e Pierre Bayle sobre a tolerância contribuíram decisivamente para a formaçáo do discurso filosófico sobre aquele conceito, que será amplamente divulgado no século XVIII. A doutrina de Locke afirma que o indivíduo tem certos direitos, que estáo intrinsecamente relacionados com a sua liberdade e devem ser respeitados pelo Estado. Bayle também foi um defensor da tolerância, exaltando a liberdade de consciência do indivíduo. No entanto há divergências entre estes dois pensadores: Locke propõe (...)
     
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  29. Jorge dos Santos Lima (2010). A linha dividida: uma abordagem matemática í filosofia platônica, de Glenn Erickson e John Fossa. Princípios 14 (21):307-312.
    Resenha do livro de Erickson, Glenn W.; e Fossa, John A.. A linha dividida : uma abordagem matemática à filosofia platônica . Rio de Janeiro: Relume Dumará, 2006. 186 páginas. [Coleçáo Metafísica, n. 4].
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  30. Maria Cecília Pedreira de Almeida (2010). A Tolerância E Sua Medida Em John Locke E Pierre Bayle. Princípios 17 (27):31-52.
    Resumo : Os escritos de John Locke e Pierre Bayle sobre a tolerância contribuíram decisivamente para a formaçáo do discurso filosófico sobre aquele conceito, que será amplamente divulgado no século XVIII. A doutrina de Locke afirma que o indivíduo tem certos direitos, que estáo intrinsecamente relacionados com a sua liberdade e devem ser respeitados pelo Estado. Bayle também foi um defensor da tolerância, exaltando a liberdade de consciência do indivíduo. No entanto há divergências entre estes dois pensadores: Locke propõe (...)
     
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  31.  2
    Carlos Frederico Barboza de Souza (2009). “Chama Viva de Amor”: elementos de poética e mística em João da Cruz ("Living Flame of Love": elements of poetical and mysticism in John of the Cross) - DOI: 10.5752/P.2175-5841.2009v7n14p114. [REVIEW] Horizonte 7 (14):114-135.
    Resumo O presente artigo se encontra na interface entre literatura e religião e trata-se de um estudo da linguagem presente na obra de João da Cruz intitulada “Chama viva de amor”, utilizando-se, para tal, de alguns recursos da crítica literária. Esta obra teve a redação de seu poema realizada entre os anos de 1582-1584 e de seus comentários nos anos de 1585/86 (primeira redação) e 1591 (segunda redação). É um texto que, tanto em sua dimensão poética quanto em sua prosa, (...)
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  32. 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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  33. 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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  34. Robert E. Butts & John Whitney Davis (1970). The Methodological Heritage of Newton. Edited by Robert E. Butts [and] John W. Davis. University of Toronto Press.
     
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  35. Roberto de Andrade Martins (2006). George John Romanes e a teoria da seleção fisiológica. Episteme 24.
    Este artigo discute as contribuições de George John Romanes à teoria da evolução. Em seu trabalho evolucionista inicial, Romanes podiaser considerado como um mero discípulo e colaborador de Darwin. Falandoestritamente, um seguidor de Darwin apenas tentaria desenvolver e difundiras idéias darwinianas, aplicá-las a casos novos, obter novas evidências afavor dessa teoria e responder problemas e objeções contra essa teoria. Noentanto, depois de trabalhar alguns anos sob a direção de Darwin , Romanes adotou outra estratégia. Assim comovários outros dos que (...)
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  36.  99
    Gilbert Plumer (2012). Commentary On: John E. Fields' "Credibility and Commitment in the Making of Truly Astonishing First-Person Reports". In Frank Zenker (ed.), Argumentation: Cognition & Community. Proceedings of the 9th International Conference of the Ontario Society for the Study of Argumentation [CD-ROM]. Ontario Society for the Study of Argumentation 1-4.
  37.  59
    J. H. Glasgow (1998). Book Reviews : The Moral Gap: Kantian Ethics, Human Limits, and God's Assistance, by John E. Hare. Oxford: Clarendon Press, 1996. X + 292 Pp. Hb. 35.00. ISBN 0-19-826381-. [REVIEW] Studies in Christian Ethics 11 (2):114-121.
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  38. C. J. Insole (2010). Book Review: John E. Hare, God and Morality: A Philosophical History (Malden, MA: Blackwell, 2007). Vi + 309 Pp. 45 (Hb), ISBN 978-0-631-23607-. [REVIEW] Studies in Christian Ethics 23 (1):93-97.
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  39.  22
    Trevor Pateman (1991). Reviews : John E. Joseph and Talbot J. Taylor (Eds), Ideologies of Language, London: Routledge, 1990, Paper £10.99, Viii + 245 Pp. [REVIEW] History of the Human Sciences 4 (3):450-452.
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  40.  96
    P. Helm (2003). Book Reviews : God's Call: Moral Realism, God's Commands and Human Autonomy, by John E. Hare. Grand Rapids, Mich.: Eerdmans, 2001. X + 122 Pp. Hb. 9.99. ISBN 0-8028-3903-. [REVIEW] Studies in Christian Ethics 16 (1):92-94.
  41.  75
    R. Wall (2003). Book Reviews : Living the Christian Story: The Distinctiveness of Christian Ethics, by John E. Colwell. Edinburgh: T&T Clark, 2001. 277 Pp. Pb. 15.99. ISBN 0-567-08790-. [REVIEW] Studies in Christian Ethics 16 (1):98-100.
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  42.  21
    M. Fisk (1996). Review of John E. Roemer's A Future of Socialism and David Schweikart's Against Capitalism. [REVIEW] Economics and Philosophy 12 (01):108-112.
  43.  23
    Vincent C. Punzo (1975). "Value Systems: The Moral and Eudaemonic Components," by John E. Guendling. Modern Schoolman 52 (3):328-329.
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  44.  2
    Fr Bryan Kromholtz (2015). Icons of Hope: The “Last Things” in Catholic Imagination by John E.Thiel , Xiii + 223 Pp. Modern Theology 31 (4):702-704.
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  45.  29
    Adam Morton (1996). Interpersonal Comparisons of Well-Being, Jon Elster and John E. Roemer . Cambridge University Press, 1991, X + 400 Pages and The Quality of Life, Martha C. Nussbaum and Amartya Sen . Oxford University Press, 1993, Xi + 453 Pages. [REVIEW] Economics and Philosophy 12 (1):101.
  46.  24
    Tyler Cowen (2002). John E. Roemer, Equality of Opportunity:Equality of Opportunity. Ethics 112 (3):637-639.
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  47.  6
    David J. Heffner (1969). Religion and Empiricism. By John E. Smith. Modern Schoolman 46 (2):180-181.
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  48.  25
    D. W. Hamlyn (1992). Book Review:Schopenhauer: The Human Character. John E. Atwell. [REVIEW] Ethics 102 (2):410-.
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  49.  4
    Alfred Gudeman (1904). Sandys' History of Classical Scholarship A History of Classical Scholarship From, the Sixth Century B.C. To the End of the Middle Ages. By John E. Sandys, Litt.D. Cambridge Univ. Press. Large Crown 8vo. Pp. Xxiii + 672. Cambridge, 1903. 10s. 6d. Net. [REVIEW] The Classical Review 18 (05):271-276.
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  50.  4
    Douglas M. MacDowell (1978). John E. Karnezis: Σολωνε Οι Πιτροπικα Διατ Ξεις Κατ Τ Ν Ποχ Ν Τ Ν Ττικ Ν Ητ Ρων Κα Τ Συγκλητικ Ν Δ Γμα(Dig. 23.2.59). Pp. 144. Athens. (Obtainable From the Author, Phthiotidos 27, Athens 605, Greece), 1976. Paper, $ 13. [REVIEW] The Classical Review 28 (01):176-.
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