192 found
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  1.  10
    John Haldane (forthcoming). Anscombe and Geach on Mind and Soul in Advance. American Catholic Philosophical Quarterly.
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  2.  53
    John Haldane (1994). The Uses of Philosophy. Journal of Medical Ethics 20 (2):120-121.
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  3. John Haldane & Patrick Lee (2003). Aquinas on Human Ensoulment, Abortion and the Value of Life. Philosophy 78 (2):255-278.
    Although there is a significant number of books and essays in which Aquinas's thought is examined in some detail, there are still many aspects of his writings that remain unknown to those outside the field of Thomistic studies; or which are generally misunderstood. An example is Aquinas's account of the origins of individual human life. This is the subject of a chapter in a recent book by Robert Pasnau on Thomas Aquinas on Human Nature (Cambridge: CUP, 2001). Since there will (...)
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  4. John Haldane & Crispin Wright (eds.) (1993). Reality, Representation, and Projection. Oxford University Press.
    This book is an important collection of new essays on various topics relating to realism and its rivals in metaphysics, logic, metaethics, and epistemology. The contributors include some of the leading authors in these fields and in several cases their essays constitute definitive statements of their views. In some cases authors write in response to the essays of other contributors, in other cases they proceed independently. Although not primarily historical this collection includes discussions of philosophers from the middle ages to (...)
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  5.  3
    John Haldane (2016). Anscombe and Geach on Mind and Soul. American Catholic Philosophical Quarterly 90 (2):369-394.
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  6.  47
    John Haldane (2007). Privative Causality. Analysis 67 (295):180–186.
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  7.  23
    John Haldane (2007). Scottish Philosophy. The Monist 90 (2):147-153.
  8.  18
    Edward Craig, I. G. McFetridge, John Haldane & Roger Scruton (1991). Logical Necessity and Other Essays. Philosophical Quarterly 41 (164):352.
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  9.  2
    John Haldane (2016). ACPQ Special Issue on Elizabeth Anscombe. American Catholic Philosophical Quarterly 90 (2):171-180.
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  10.  83
    John J. Haldane (1983). A Benign Regress. Analysis 43 (June):115-116.
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  11. John Haldane (2011). Reasonable Faith. European Journal for Philosophy of Religion 3 (1):239 - 242.
    In this awaited follow up to his book _Faithful Reason_, the well-known philosopher and Catholic thinker John Haldane brings his unrivalled insight to bear on questions of the existence of God and the nature and destiny of the human soul. His arguments weave elements drawn from philosophy of mind, epistemology and aesthetics, together with recurrent features of human experience to create a structure that simultaneously frames and supports ideas such as that the cosmos is a creation, human beings transcend their (...)
     
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  12.  70
    John Haldane (2007). Philosophy, Death and Immortality. Philosophical Investigations 30 (3):245–265.
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  13. Bonnie Kent, Jan Steutel, David Carr, John Haldane, Paul Crittenden, Eamonn Callan, Joel J. Kupperman, Ben Spiecker & Kenneth A. Strike (1999). PART 4 107 Weakness and Integrity 8 Moral Growth and the Unity of the Virtues 109. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge
     
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  14. John Haldane (1993). Whose Theory-Which Representations. Pacific Philosophical Quarterly 74 (3):247-257.
     
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  15. John Haldane, James Mcevoy, Michael Dunne, Fergus Kerr, Brian Davies & Robert Pasnau (2004). Mind, Metaphysics and Value in the Thomistic and Analytical Traditions. Philosophical Quarterly 54 (216):469-473.
     
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  16.  40
    John Haldane (2013). Is the Soul the Form of the Body? American Catholic Philosophical Quarterly 87 (3):481-493.
    The idea of the soul, though once common in discussions of human nature, is rarely considered in contemporary philosophy. This reflects a general physicalist turn; but besides commitment to various forms of materialism there is the objection that the very idea of the soul is incoherent. The notion of soul considered here is a broadly Aristotelian-Thomistic one according to which it is both the form of a living human being and something subsistent on its own account. Having discussed the conceptual (...)
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  17.  94
    John J. Haldane (1992). Putnam on Intentionality. Philosophy and Phenomenological Research 52 (3):671-682.
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  18.  72
    John J. Haldane (1989). Naturalism and the Problem of Intentionality. Inquiry 32 (September):305-22.
    To the memory of Ian McFetridge 1948?1988 The general concern of the essay is with the question of whether cognitive states can be accounted for in naturalistic (i.e. physicalist) terms. An argument is presented to the effect that they cannot. This turns on the idea that cognitive states involve modes of presentation the identity and individuation conditions of which are ineliminably both intentional and intensional and consequently they cannot be accounted for in terms of physico?causal powers. In connection with this (...)
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  19.  21
    John Haldane (1989). Brentano's Problem. Grazer Philosophische Studien 35:1-32.
    Contemporary writers often refer to 'Brentano's Problem' meaning by this the issue of whether all intentional phenomena can be accounted for in terms of a materialist ontology. This, however, was not the problem of intentionaUty which concerned Brentano himself. Rather, the difficulty which he identified is that of how to explain the very contentfulness of mental states, and in particular their apparently relational character. This essay explores something of Brentano's own views on this issue and considers various other recent approaches. (...)
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  20.  65
    John J. Haldane (1998). A Return to Form in the Philosophy of Mind. Ratio 11 (3):253-277.
  21.  72
    John J. Haldane (1983). Aquinas on Sense-Perception. Philosophical Review 92 (2):233-239.
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  22.  25
    John Haldane (1996). The Individual, The State, and The Common Good. Social Philosophy and Policy 13 (1):59.
    Let me begin with what should be a reassuring thought, and one that may serve as a corrective to presumptions that sometimes characterize political philosophy. The possibility, which Aquinas and Madison are both concerned with, of wise and virtuous political deliberation resulting in beneficial and stable civil order, no more depends upon possession of aphilosophical theory of the state and of the virtues proper to it, than does the possibility of making good paintings depend upon possession of an aesthetic theory (...)
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  23.  11
    John Haldane (2004). Faithful Reason: Essays Catholic and Philosophical. Routledge.
    In Faithful Reason, the noted Catholic philosopher John Haldane explores various aspects of intellectual and practical life from a perspective inspired by Catholic thought and informed by his distinctive philosophical approach: "Analytical Thomism." Haldane's discussions of ethics, politics, education, art, social philosophy and other themes explain why Catholic thought is still relevant in today's world, and show how the legacy of Thomas Aquinas can benefit modern philosophy in its efforts to answer fundamental questions about humanity and its place within nature. (...)
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  24.  75
    John Haldane (2004). Review: The Resurrection of God Incarnate. [REVIEW] Mind 113 (450):397-401.
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  25.  1
    John Haldane (2016). Giovanni Grandi , Thomas Reid: Selected Philosophical Writings. Journal of Scottish Philosophy 14 (2):178-183.
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  26.  53
    John Haldane (1992). Aquinas and the Active Intellect. Philosophy 67 (260):199 - 210.
    Anyone who comes to read some of Aquinas' works and at the same time looks around for modern discussions of them will be struck by two things: first, the greater part of the latter is the product of American and European Catholic neo-scholasticism; and second, that, with a few distinguished exceptions,1 what is contributed by writers of the analytical tradition is often a blend of uninformed generalizations and some suspicion that what Aquinas presents is not so much independent philosophy as (...)
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  27.  35
    John Haldane (1997). Analytical Thomism. The Monist 80 (4):485-486.
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  28.  36
    John Haldane (2008). Gravitas, Moral Efficacy and Social Causes. Analysis 68 (297):34–39.
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  29.  13
    John Haldane (2000). Thomas Reid. American Catholic Philosophical Quarterly 74 (3):317-344.
  30. John Haldane & Stephen Read (2003). The Philosophy of Thomas Reid: A Collection of Essays. Blackwell.
     
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  31.  47
    John Haldane (1990). Architecture, Philosophy and the Public World. British Journal of Aesthetics 30 (3):203-217.
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  32.  56
    John J. Haldane (2003). (I Am) Thinking. Ratio 16 (2):124-139.
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  33.  41
    John J. Haldane (1988). Understanding Folk. Proceedings of the Aristotelian Society 62:222-46.
  34.  32
    John Haldane (2006). Philosophy, the Restless Heart and the Meaning of Theism. Ratio 19 (4):421–440.
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  35.  25
    John J. Haldane (2000). The State and Fate of Contemporary Philosophy of Mind. American Philosophical Quarterly 37 (3):301-21.
    A few years ago philosophy of mind in the main English-language tradition was characterized by marked optimism about progress and by broad agreement that a correct theory would be a version of physicalism that admitted the sui generis nature of psychological descriptions and explanations. Now consensus seems to have given way to chaos supervenient physicalism has become so weak as to be virtually contentless and reductionism has become no more plausible than when it was generally rejected. The essay presses these (...)
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  36.  13
    John Haldane & Patrick Lee (2003). Rational Souls and the Beginning of Life (A Reply to Robert Pasnau). Philosophy 78 (306):532 - 540.
    The present essay takes up matters discussed by Robert Pasnau in his response to our previous criticism of his account of Aquinas's view of when a foetus acquires a human soul. We are mainly concerned with metaphysical and biological issues and argue that the kind of organization required for ensoulment is that sufficient for the full development of a human being, and that this is present from conception. We contend that in his criticisms of our account Pasnau fails clearly to (...)
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  37. John Haldane (2003). An Intelligent Person's Guide to Religion.
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  38.  23
    John Haldane (2008). The Wonders of Scotland. The Philosophers' Magazine 42 (42):80-82.
    It is now commonplace to observe that the Scottish enlightenment had an effect on the political and educational institutions of North America, including the Constitution of the United States and early colleges such as Princeton. Less well known is its influence on reforming movements in continental Europe, particularly in France and Spain.
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  39.  23
    John Haldane (2011). Is Every Action Morally Significant? Philosophy 86 (3):375-404.
    One form of scepticism about the possibility of moral theory does not deny that there is something describable as ‘the conduct of life’, but it argues that there is no special ethical account to be given of this since conduct has no identifiably moral dimension. Here I explore the possibility that the problem of identifying distinctively moral aspects of action is explained by the thesis that the moral is ubiquitous; that every human action is – not ‘may be’ – morally (...)
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  40.  1
    David Carr & John Haldane (2005). Spirituality, Philosophy and Education. British Journal of Educational Studies 53 (2):227-230.
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  41.  4
    John Haldane (1994). Humanism with a Realist Face. Philosophical Books 35 (1):21-29.
  42.  6
    John Haldane (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:39-55.
  43.  41
    John Haldane (2008). Recognising Humanity. Journal of Applied Philosophy 25 (4):301-313.
    abstract Martha Nussbaum's Hiding from Humanity, links the philosophical understanding of emotion with important issues in ethics, law and political philosophy, and engages with empirical material in a manner that provides a model for open and practically oriented moral philosophy. Here I explore four areas in which I believe the discussion now needs to be carried forward. First, the connections between Nussbaum's work and other contributions to recent moral philosophy, principally that of Alasdair MacIntyre in Dependent Rational Animals (1999) but (...)
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  44.  3
    John Haldane (2001). Stuart Hampshire Justice is Conflict. Journal of Applied Philosophy 18 (1):91-93.
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  45.  15
    John Haldane (2007). Editorial Introduction: Hume on Mind and Causality. Journal of Scottish Philosophy 5 (1):iv-x.
  46.  15
    John Haldane (2008). Phillips and Eternal Life: A Response to Mikel Burley. Philosophical Investigations 31 (3):252–260.
    Mikel Burley challenges that my essay, "Philosophy, Death and Immortality," in which I discussed the views of Dewi Phillips, fails to establish the case for a realist treatment of claims about the resurrection of Jesus and the general resurrection of human beings. I respond to these criticisms by again distinguishing between the analysis of the sense of religious claims and the determination of whether they purport to make reference beyond human language and practices. I consider particular texts drawn from Christian (...)
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  47.  23
    John Haldane (1999). Analytical Philosophy and the Future of Thomism. Cogito 13 (1):45-48.
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  48.  19
    John J. Haldane (1996). The Mystery of Emergence. Proceedings of the Aristotelian Society 96 (1):261-67.
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  49.  10
    John Haldane (1999). Holding Fast to What is Good. American Catholic Philosophical Quarterly 73 (3):497-502.
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  50.  22
    John Haldane (2000). The Examined Death and the Hope of the Future. Proceedings of the American Catholic Philosophical Association 74:245-257.
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