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

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  1. 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..score: 430.0
    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. John D. North, J. E. Murdoch & E. D. Sylla (1977). The Cultural Context of Medieval Learning. Philosophical Quarterly 27 (107):166.score: 140.0
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  3. H. Grundmann Christoffer & R. Eckrich John (2011). Philosophy, Science and Divine Action Edited by F. LeRon Shults, Nancey Murphy, and Robert John Russell. Zygon 46 (3):764-765.score: 120.0
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  4. Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.score: 120.0
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  5. J. N. Findlay, Iris Murdoch, A. C. A. Rainer, G. J. Warnock, John Holloway, G. C. Stead, R. I. Aaron, P. T. Geach, A. H. Armstrong, R. H. Thouless, R. J. Spilsbury & W. B. Gallie (1950). New Books. [REVIEW] Mind 59 (234):262-284.score: 120.0
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  6. John E. Murdoch (1981). Mathematics and Infinity in the Later Middle Ages. Proceedings of the American Catholic Philosophical Association 55:40-58.score: 120.0
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  7. John E. Murdoch (1979). Propositional Analysis in Fourteenth-Century Natural Philosophy: A Case Study. Synthese 40 (1):117 - 146.score: 120.0
  8. John E. Murdoch (1964). Alexandre Koyré 1892-1964. Proceedings and Addresses of the American Philosophical Association 38:98 - 99.score: 120.0
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  9. John E. Murdoch (1974). Reviews. [REVIEW] British Journal for the Philosophy of Science 25 (1):89-91.score: 120.0
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  10. 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.score: 120.0
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  11. John Cottingham, Robert Stoothoff & Dugald Murdoch (eds.) (1629). The Philosophical Writings of Descartes. Cambridge University Press.score: 120.0
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  12. Sarah W. Emery (1991). Stephen Albert Emery 1902-1991. Proceedings and Addresses of the American Philosophical Association 65 (1):24 - 25.score: 120.0
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  13. John Murdoch (1974). English Realism: George Eliot and the Pre-Raphaelites. Journal of the Warburg and Courtauld Institutes 37:313-329.score: 120.0
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  14. John Murdoch, Lüthy Cristoph & Newman William (eds.) (2001). Late Medieval and Early Modern Corpuscular Matter Theories,. Brill.score: 120.0
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  15. John E. Murdoch (1963). Theories of Scientific Method. New Scholasticism 37 (1):112-117.score: 120.0
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  16. Carmen L. Vidal Rodeiro, Joanne L. Emery & John F. Bell (2011). Emotional Intelligence and Academic Attainment of British Secondary School Children: A Cross-Sectional Survey. Educational Studies 38 (5):521-539.score: 120.0
    Trait emotional intelligence (trait EI) covers a wide range of self-perceived skills and personality dispositions such as motivation, confidence, optimism, peer relations and coping with stress. In the last few years, there has been a growing awareness that social and emotional factors play an important part in students? academic success and it has been claimed that those with high scores on a trait EI measure perform better. This research investigated whether scores on a questionnaire measure of trait EI were related (...)
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  17. 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. The Modern Schoolman 54 (4):416-417.score: 93.0
  18. Christoph Lüthy & Hans Thijssen (2011). John Emery Murdoch (10 May 1927–16 September 2010). Early Science and Medicine 16 (2):147-152.score: 90.0
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  19. Hans Thijssen & Christoph Lüthy (2011). John Emery Murdoch (10 May 1927–16 September 2010). Early Science and Medicine 16 (2):147-152.score: 90.0
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  20. Eckhard Kessler (2011). Sur les traces du De motibus/iudiciis planetarum attribué à Ptolémée.......... 571 Eloge Christoph Lüthy & Hans Thijssen John Emery Murdoch (10 May 1927–16 September 2010)....................... 147. [REVIEW] Early Science and Medicine 16:635-637.score: 90.0
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  21. Michael R. McVaugh, Edith D. Sylla & Edward Grant (2011). Memoirs of Fellows and Corresponding Fellows of the Medieval Academy of America: John Emery Murdoch. Speculum 86 (3):855-857.score: 90.0
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  22. Johannes Mmh Thijssen (2001). John Buridan on Infinity* John E. Murdoch &. In J. M. M. H. Thijssen & Jack Zupko (eds.), The Metaphysics and Natural Philosophy of John Buridan. Brill. 127.score: 45.0
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  23. Bruce Eastwood (1986). Album of Science: Antiquity and the Middle Ages by John E. Murdoch. History of Science 24:183-208.score: 42.0
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  24. 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.score: 42.0
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  25. M. Laverty (2001). John Bayley, Iris: A Memoir of Iris Murdoch, London, Gerald Duckworth & Co, Ltd, 1998, Pp. 189. Australasian Journal of Philosophy 79 (1):132 – 133.score: 36.0
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  26. R. Gilardi (2002). Iris Murdoch and the Philosophical Novel: The Testimony of John Bayley. Rivista di Filosofia Neo-Scolastica 94 (2):315-345.score: 36.0
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  27. A. Pyle (2004). Christoph Luthy, John Murdoch and William Newman (Eds): Late Medieval and Early Modern Corpuscular Matter Theories. British Journal for the History of Philosophy 12 (1):172-174.score: 36.0
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  28. Peter A. Schouls (1986). John Cottingham, Robert Stoothoff and Dugald Murdoch, The Philosophical Writings of Descartes Reviewed By. Philosophy in Review 6 (5):206-208.score: 36.0
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  29. Frederick P. Van De Pitte (1992). John Cottingham, Robert Stoothoff, Dugald Murdoch and Anthony Kenny, The Philosophical Writings of Descartes, Volume III: The Correspondence Reviewed By. Philosophy in Review 12 (4):236-237.score: 36.0
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  30. Johannes Thijssen (2009). The Debate Over the Nature of Motion: John Buridan, Nicole Oresme and Albert of Saxony. With an Edition of John Buridan's Quaestiones Super Libros Physicorum, Secundum Ultimam Lecturam, Book III, Q. 7. Early Science and Medicine 14 (1):186-210.score: 33.0
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  31. John Dewey & John J. McDermott (1973). The Philosophy of John Dewey. University of Chicago Press.score: 21.0
    This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.
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  32. John C. Nugent (2011). The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics. Journal of Religious Ethics 39 (1):71-99.score: 21.0
    The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting the presumption (...)
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  33. Justin Broakes (ed.) (2011). Iris Murdoch, Philosopher. OUP Oxford.score: 21.0
    Iris Murdoch was a notable philosopher before she was a notable novelist and her work was brave, brilliant, and independent. She made her name first for her challenges to Gilbert Ryle and behaviourism, and later for her book on Sartre (1953), but she had the greatest impact with her work in moral philosophy--and especially her book The Sovereignty of Good (1970). She turned expectantly from British linguistic philosophy to continental existentialism, but was dissatisfied there too; she devised a philosophy (...)
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  34. Basil Smith (2006). John Locke, Personal Identity and Memento. In Mark T. Conard (ed.), The Philosophy of Neo-Noir. University of Kentucky Press.score: 18.0
    In this paper, I compare John Locke’s “memory theory” of personal identity and Memento (directed by Christopher Nolan). I argue that the plot of Memento is ambiguous, in that the main character (Leonard Shelby, played by Guy Pearce) seems to have two histories. As such, Memento is but a series of puzzle cases that intend to illustrate that, although our memories may not be chronologically related to one another, and may even be fused with the memories of other persons, (...)
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  35. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Théologie Et Philosophie Médiévales 77 (1):35-81.score: 18.0
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  36. Mohan P. Matthen (2006). On Visual Experience of Objects: Comments on John Campbell's Reference and Consciousness. Philosophical Studies 127 (2):195-220.score: 18.0
    John Campbell argues that visual attention to objects is the means by which we can refer to objects, and that this is so because conscious visual attention enables us to retrieve information about a location. It is argued here that while Campbell is right to think that we visually attend to objects, he does not give us sufficient ground for thinking that consciousness is involved, and is wrong to assign an intermediary role to location. Campbell’s view on sortals is (...)
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  37. Michael Schwartz (2009). Moral Vision: Iris Murdoch and Alasdair Maclntyre. [REVIEW] Journal of Business Ethics 90 (S3):315 - 327.score: 18.0
    This article explains Iris Murdoch’s notion of moral vision and its importance as a basic concept within applied ethics. It does so by exploring the influence of Iris Murdoch upon Alasdair MacIntyre whose ideas are frequently discussed by business ethicists. Arguably, the British philosopher Iris Murdoch (1919–1999) who wrote – amongst others – Metaphysics as a Guide to Morals ( 1992 ), along with her contemporaries, Philippa Foot and Elizabeth Anscombe, pioneered the resurgence of Aristotle’s virtue ethics. (...)
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  38. David Robjant (2011). As a Buddhist Christian; the Misappropriation of Iris Murdoch. Heythrop Journal 52 (6):993-1008.score: 18.0
    This is a rebuttal of influential attempts to appropriate Murdoch for either Christianity or Buddhism. I show that Maria Antonaccio and Peter Byrne ignore Murdoch's explicit statements and misunderstand Murdoch’s interest in the Ontological Argument. I explain how St. Anselm’s remark ‘I believe in order to understand’ is properly connected with Murdoch’s parable of the Mother-in-Law: Murdoch is here offering support for a virtue epistemology. Later, I explore the merits and dangers of exegesis from Peter (...)
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  39. Matthew J. Brown (2012). John Dewey's Logic of Science. Hopos 2 (2):258-306.score: 18.0
    In recent years, pragmatism in general and John Dewey in particular have been of increasing interest to philosophers of science. Dewey's work provides an interesting alternative package of views to those which derive from the logical empiricists and their critics, on problems of both traditional and more recent vintage. Dewey's work ought to be of special interest to recent philosophers of science committed to the program of analyzing ``science in practice.'' The core of Dewey's philosophy of science is his (...)
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  40. Matthew J. Brown, A Centennial Retrospective of John Dewey's "The Influence of Darwinism on Philosophy&Quot;.score: 18.0
    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 (or (...)
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  41. H. G. Callaway (1994). Review of John Dewey, The Later Works, Vol. 13, (1938-1939). [REVIEW] Journal of Value Inquiry 28 (3):485-488..score: 18.0
    Vol. 13 of John Dewey, The Later Works, brings this edition of Dewey's Collected Works to the fateful years 1938-1939. It contains three main texts Experience and Education, Freedom and Culture, and Theory of Valuation, plus essays and miscellany. The editors, Jo Ann Boydston and Barabara Levine, provide twenty-five pages of Appendices, and Steven M. Cahn has written and excellent Introduction. The hardback version includes a scholarly apparatus featured in each of the volumes of the series.
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  42. Thomas Douglas (2013). Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris. Bioethics 27 (3):160-168.score: 18.0
    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 (1) that such means will be relatively ineffective in bringing (...)
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  43. David Robjant (2012). The Earthy Realism of Plato's Metaphysics, Or: What Shall We Do with Iris Murdoch? Philosophical Investigations 35 (1):43-67.score: 18.0
    I develop Iris Murdoch's argument that “there is no Platonic ‘elsewhere,’ similar to the Christian ‘elsewhere.’ ” Thus: Iris Murdoch is against the Separation of the Forms not as a correction of Plato but in order to keep faith with him; Plato's Parmenides is not a source book of accurately targeted self-refutation but a catalogue of student errors; the testimony of Aristotle and Gilbert Ryle about Plato's motivations in the Theory of Forms is not an indubitable foundation from (...)
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  44. David Robjant (2011). Is Iris Murdoch an Unconscious Misogynist? Some Trouble with Sabina Lovibond, the Mother in Law, and Gender. Heythrop Journal 52 (6):1021-1031.score: 18.0
    If in our use of imagery we are all of us the unacknowledged legislators of the world, it would follow that one can ‘serve the cause of sexual equality in education’ by challenging the way our images of the academic are gendered. This is the excellent stated purpose of Sabina Lovibond's short new book, Iris Murdoch, Gender and Philosophy. The effect is as I shall show somewhat at odds with this.
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  45. 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.score: 18.0
    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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  46. H. G. Callaway (1995). Review of Sidney Hook, John Dewey, An Intellectual Portrait. [REVIEW] Canadian Philosophical Reviews (6):403-407.score: 18.0
    Newly re-printed, Sydney Hook’s classic (1939) work on Dewey appears with an Introduction by Richard Rorty. Hook may help us see how Dewey fit into his own time. That story is important. The new printing may also help us see how Dewey fits into our time. Rorty lauds more recent treatments of Dewey’s work, especially Robert Westbrook’s intellectual biography John Dewey and American Democracy (1991), and Steven Rockefeller’s John Dewey: Religious Faith and Democratic Humanism (1991) gets honorable mention. (...)
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  47. Dan Miller (2010). Review of Slavoj Žižek and John Milbank's, the Monstrosity of Christ: Paradox or Dialectic? Edited by Creston Davis. [REVIEW] Sophia 49 (1):165-167.score: 18.0
    The Monstrosity of Christ provides an exchange between the Slovenian theorist Slavoj Žižek and the British theologian John Milbank. Both authors argue that Christianity is the religion of ‘absolute truth,’ but provide very different accounts of this. Milbank argues that Christianity is true insofar as only the incarnation of Christ mediates the paradoxical metaphysical participation of the finite within the infinite. Žižek argues that the crucifixion of Christ constitutes the death of God, demonstrating that there is no providential or (...)
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  48. John Perry (2008). Can't We All Just Be Compatibilists?: A Critical Study of John Martin Fischer's My Way. [REVIEW] Journal of Ethics 12 (2):157 - 166.score: 18.0
    My aim in this study is not to praise Fischer's fine theory of moral responsibility, but to (try to) bury the "semi" in "semicompatibilism". I think Fischer gives the Consequence Argument (CA) too much credit, and gives himself too little credit. In his book, The Metaphysics of Free Will, Fischer gave the CA as good a statement as it will ever get, and put his finger on what is wrong with it. Then he declared stalemate rather than victory. In my (...)
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  49. Peter Gan Chong Beng (2009). Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism. Sophia 48 (1):43-57.score: 18.0
    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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  50. David Robjant (2013). Nauseating Flux: Iris Murdoch on Sartre and Heraclitus. European Journal of Philosophy 21 (1).score: 18.0
    I observe Iris Murdoch's distinctive use of the word ‘flux’ in discussion of Sartre's Nausea and show that her usage is persuasive and revolutionary, first as Sartre exegesis, second as Heraclitus exegesis, and throughout as a contribution to the philosophy of language. Murdoch's usage of ‘flux’ frames a comparison of Sartre's Roquentin with other figures who have had similarly flowing experience but without nausea. Roquentin's plight is shown to be ‘a philosopher's plight’ precipitated by a defective theory of (...)
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