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John J. Haldane [20]John Joseph Haldane [3]
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  1.  19
    John Joseph Haldane, Anscombe and Geach on Mind and the Soul.
    Anscombe and Geach were among the most interesting philosophers to have come out of Oxford in the twentieth century. Even before they encountered Wittgenstein, they had begun to distinguish themselves from their contemporaries, and in the course of their work they moved between highly abstract and often technical issues, and themes familiar to non-academics, the latter aptly illustrated by the title of Geach’s first collection of essays, God and the Soul, and by that of Anscombe’s analysis of human sexual acts, (...)
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  2.  15
    John Joseph Haldane, ACPQ Special Issue on Elizabeth Anscombe : Editor's Introduction.
    Introduction to Special Issue of the American Catholic Philosophical Quarterly on The Philosophy of Elizabeth Anscombe.
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  3.  13
    John Joseph Haldane, Heythrop, Copleston and the Jesuit Contribution to Philosophy.
    There has been public outcry from philosophers and others at the prospect of the closure of Heythrop College, University of London; yet the nature and history of Heythrop remain little known. It is apt and timely, therefore, as its likely dissolution approaches, to provide a brief account of its origins and development up to and including the period of its entry into London University under the leadership of the most famous modern historian of philosophy Frederick Copleston. Following on from this (...)
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  4.  85
    John J. Haldane (1983). A Benign Regress. Analysis 43 (June):115-116.
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  5.  68
    John J. Haldane (1998). A Return to Form in the Philosophy of Mind. Ratio 11 (3):253-277.
  6.  77
    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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  7.  73
    John J. Haldane (1983). Aquinas on Sense-Perception. Philosophical Review 92 (2):233-239.
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  8.  95
    John J. Haldane (1992). Putnam on Intentionality. Philosophy and Phenomenological Research 52 (3):671-682.
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  9.  42
    John J. Haldane (1988). Understanding Folk. Proceedings of the Aristotelian Society 62:222-46.
  10.  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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  11.  57
    John J. Haldane (2003). (I Am) Thinking. Ratio 16 (2):124-139.
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  12.  20
    John J. Haldane (1996). The Mystery of Emergence. Proceedings of the Aristotelian Society 96 (1):261-67.
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  13.  31
    John J. Haldane (1996). Intentionality and One-Sided Relations. Ratio 9 (2):95-114.
    Intentional states appear to relate thinkers to objects and situations even when these latter do not exist. Given the concern to allow that thought is a mode of engagement between subject and world, many writers have presented relational theories of intentionality and introduced odd relata to account for thought of the non‐existent. However there are familiar epistemological and ontological objections to such accounts which give reason to look for other ways of accommodating the appearance of relationality. A little explored possibility (...)
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  14.  8
    John J. Haldane (1988). Folk Psychology and the Explanation of Human Behaviour: Understanding Folk. Proceedings of the Aristotelian Society 223:223-254.
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  15.  17
    John J. Haldane (1992). An Embarrassing Question About Reproduction. Philosophical Psychology 5 (4):427-431.
    Standard objections to dualism focus on problems of individuation: what, in the absence of matter, serves to diversify immaterial items? and interaction: how can material and immaterial elements causally affect one another? Given certain ways of conceiving mental phenomena and causation, it is not obvious that one cannot reply to these objections. However, a different kind of difficulty comes into view when one considers the question of the origin of the mental. Here attention is directed upon the case of intentionality. (...)
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  16.  14
    John J. Haldane (1993). Theory, Realism and Common Sense: A Reply to Paul Churchland. Proceedings of the Aristotelian Society 93:321-327.
  17. John J. Haldane (1994). Analytical Philosophy and the Nature of Mind: Time for Another Rebirth? In Richard Warner & Tadeusz Szubka (eds.), The Mind-Body Problem: A Guide to the Current Debate. Blackwell
     
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  18.  11
    John J. Haldane (1985). Notes and Comments. Heythrop Journal 26 (1):41-46.
    Two Short Communications:R. A. Markus, Gregory the Great and In I Regum, by Francis ClarkAquinas's Claim ‘Anima Mea Non Est Ego’, by Stephen Priest.
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  19. John J. Haldane (1988). Psychoanalysis, Cognitive Psychology and Self-Consciousness. In P. Clark & C. Wright (eds.), Mind, Psychoanalysis and Science. Blackwell
  20.  12
    John J. Haldane (1985). Notes and Comments. The Morality of Deterrence. Heythrop Journal 26 (1):41–46.
  21.  3
    John J. Haldane (1993). Identity, Community and the Limits of Multiculture. Public Affairs Quarterly 7 (3):199-214.
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  22.  8
    John J. Haldane (1986). Thomistic Papers, I. Philosophical Books 27 (2):79-82.
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  23. John J. Haldane (1985). Individuals and the Theory of Justice. Ratio 27 (2).