Search results for 'John Poinsot' (try it on Scholar)

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  1. John Poinsot (2013). Tractatus de Signis: The Semiotic of John Poinsot. St. Augustines Press.
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  2. John Of St Thomas & John Poinsot (2004). Intro Summa Theologiae Thomas Aquinas: John of St. Thomas. St. Augustines Press.
     
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  3.  26
    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.
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  4.  20
    Raul Corazzon, The Rediscovery of John Poinsot (John of St. Thomas).
    Language and Ontology: Linguistic Relativism (Sapir-Whorf Hypothesis) vs. Universal Grammar Universal Ontology vs. Ontological Relativity Semiotics and Ontology: The Rediscovery of John Poinsot (John of St. Thomas) Annotated Bibliography of John Deely. First part: 1965-1998 Annotated Bibliography of John Deely. Second part: 1999-2010..
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  5.  22
    Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.
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  6.  24
    Mauricio Beuchot & John Deely (1995). Common Sources for the Semiotic of Charles Peirce and John Poinsot. Review of Metaphysics 48 (3):539 - 566.
  7.  13
    Daniel Heider (2012). John Poinsot (1589–1644) on the Universale Materialiter Sumptum. Modern Schoolman 89 (1-2):47-63.
    The paper deals with Poinsot’s ontology of universals presented not only in the Material Logic but also in the volume devoted to the Natural Philosophy of his Thomistic Philosophical Course. Currently, it takes into account also the often neglected Theological Course. The author states that there are two different positions as far as the issue of the ontology of universals is concerned, which prima facie lead to the doctrinal tension in Poinsot’s corpus. On one hand, in the Ars (...)
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  8.  2
    John Deely (1988). The Semiotic of John Poinsot: Yesterday and Tomorrow. Semiotica 69 (1-2):31-128.
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  9. John Deely (ed.) (2013). Tractatus de Signis: The Semiotic of John Poinsot. St. Augustines Press.
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  10. John of St Thomas (1985). Tractatus De Signis: The Semiotic of John Poinsot. University of California Press.
  11.  18
    Douglas B. Rasmussen (1994). The Significance for Cognitive Realism of the Thought of John Poinsot. American Catholic Philosophical Quarterly 68 (3):409-424.
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  12.  3
    E. Jennifer Ashworth (1988). The Historical Origins of John Poinsot's Treatise on Signs. Semiotica 69 (1/2):129-147.
  13.  14
    Desmond FitzGerald (1986). The Semiotic of John Poinsot. Semiotics:430-433.
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  14.  20
    Norman J. Wells (1994). John Poinsot on Created Eternal Truths Vs. Vasquez, Suárez and Descartes. American Catholic Philosophical Quarterly 68 (3):425-446.
  15.  7
    Mauricio Beuchot (1994). Intentionality in John Poinsot. American Catholic Philosophical Quarterly 68 (3):279-296.
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  16.  3
    James Bernard Murphy (1991). Nature, Custom, and Stipulation in the Semiotic of John Poinsot. Semiotica 83 (1-2):33-68.
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  17.  16
    Desmond J. FitzGerald (1988). Tractatus de Signis. The Semiotic of John Poinsot. Journal of the History of Philosophy 26 (1):146-149.
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  18. Jd Kronen (1994). The Substantial Unity of Material Substances According to John Poinsot. The Thomist 58 (4):599-615.
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  19.  7
    Jeffrey Coombs (1994). John Poinsot On How to Be, Know, and Love a Nonexistent Possible. American Catholic Philosophical Quarterly 68 (3):321-335.
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  20. Martin Irvine (1988). John Poinsot, Tractatus de Signis: The Semiotic of John Poinsot. Interpretive Arrangement by John N. Deely, in Consultation with Ralph Austin Powell, From the 1930 Reiser Edition of the Ars Logica, Itself Comprising the First Two Parts of the Five-Part Cursus Philosophicus of 1631–1635. Bilingual Format. Berkeley, Los Angeles, and London: University of California Press, 1985. Pp. X, 607; Facsimile Illustrations and Fold-Out Table. $70. [REVIEW] Speculum 63 (3):704-707.
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  21. Hélène Leblanc (2014). Intention Et Signe Dans le Tractatus de Signis de Jean PoinsotIntention and Sign in the Tractatus de Signis of John Poinsot. Methodos 14.
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  22. James Bernard Murphy (1994). Language, Communication, and Representation in the Semiotic of John Poinsot. The Thomist 58 (4):569-598.
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  23. John P. Doyle & Victor M. Salas (eds.) (2014). John of St. Thomas [Poinsot] on Sacred Science: Cursus Theologicus I, Question 1, Disputation 2. St. Augustines Press.
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  24. John Of St Thomas (2014). John of St. Thomas [Poinsot] on Sacred Science: Cursus Theologicus I, Question 1, Disputation 2. St. Augustines Press.
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  25. M. Beuchot & J. Deely (1995). Common Sources for the Semiotic of Peirce, Charles and Poinsot, John. Review of Metaphysics 48 (3):539-566.
     
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  26.  16
    Tobin Nellhaus (2011). Paul Cobley , Realism for the Twenty-First Century: A John Deely Reader. [REVIEW] Journal of Critical Realism 10 (1):136-138.
    Reviews a collection of John Deely's articles. Deely is interested in the relationship between semiotics on the one hand, and the realism of Thomas Aquinas and John Poinsot on the other.
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  27.  10
    Hélène Leblanc (2014). Intention et signe dans le Tractatus de signis de Jean Poinsot. Methodos 14.
    Parmi les différentes approches possibles de la matière historique, on observe souvent, dans la littérature, une tension entre les deux options suivantes : faire d’un auteur le précurseur d'une révolution dont notre modernité serait l'héritière directe, ou au contraire, et par réaction, se livrer à un travail de remise en contexte détaillé qui prend parfois le risque de gommer l'originalité possible de ce même auteur. Le Traité sur les signes de Jean Poinsot , dominicain du début du XVIIe siècle, (...)
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  28.  81
    Marc Champagne (2015). Poinsot Versus Peirce on Merging with Reality by Sharing a Quality. Versus: Quaderni di Studi Semiotici 120:31–43.
    C. S. Peirce introduced the term “icon” for sign-vehicles that signify their objects in virtue of some shared quality. This qualitative kinship, however, threatens to collapse the relata of the sign into one and the same thing. Accordingly, the late medieval philosopher of signs John Poinsot held that, “no matter how perfect, a concept [...] always retains a distinction, therefore, between the thing signified and itself signifying.” Poinsot is touted by his present-day advocates as a realist, but (...)
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  29. John Deely (2009). Augustine and Poinsot: The Protosemiotic Development. University of Scranton Press.
    While Saint Augustine has been a household name for centuries, the same cannot be said of long-overlooked philosopher John Poinsot. But in _Augustine and Poinsot_, John Deely contends that the history of semiotics cannot be conceived of without Poinsot’s landmark contribution. According to Deely, even though Augustine was the first to describe _what_ the sign does, Poinsot was the first to show _how_ the sign mediates between nature and culture. This revolutionary volume demonstrates how (...)’s account of semiotics allows us to produce human knowledge and experience. (shrink)
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  30.  36
    John Deely (2008). How to Go Nowhere with Language: Remarks on John O'Callaghan, Thomist Realism and the Linguistic Turn. American Catholic Philosophical Quarterly 82 (2):337-359.
    Jacques Maritain tells us that, apart from St. Thomas himself, his “principal teacher” in Thomism was John Poinsot. Poinsot, like Maritain and Thomas, expressly teaches that the basis of “Thomist realism” lies in the distinction between sentire, which makes no use of concepts, and phantasiari and intelligere, which together depend essentially on concepts. O’Callaghan makes no discussion of this point, resting his notion of realism rather on the widespread quo/quod fallacy, that is, the misinterpretation of concepts as (...)
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  31. Frank Nuessel (2011). Poinsot and Semiotics. Semiotica 2011 (185):263-277.
    The first two volumes of John Deely's trilogy, Postmodernity in Philosophy: A Poinsot Trilogy, address the role of John Poinsot in the evolution of semiotics from its protosemiotic beginnings and its subsequent cryptosemiotic period . The third volume entitled Peirce & Poinsot: The Action of Signs from Nature to Ethics will appear in late 2010 or 2011. The first two volumes of this trilogy and the forthcoming third volume will provide the reader with the evolutionary (...)
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  32. John N. Deely (2008). Descartes & Poinsot: The Crossroad of Signs and Ideas. University of Scranton Press.
    Cenoscopy and ideoscopy -- The turn to ideoscopy -- Nothing is certain -- The way of ideas -- Nominalism versus realism -- The interplay of objects in thought and things in the world -- Sensation cenoscopically considered -- The semiotics of sensation -- The semiosic structure of the sensory manifold -- Semiopsis beyond perception -- Descartes and Poinsot : retrospect and prospect.
     
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  33. John N. Deely (2010). Medieval Philosophy Redefined: The Development of Cenoscopic Science, Ad 354 to 1644 (From the Birth of Augustine to the Death of Poinsot). [REVIEW] University of Scranton Press.
    Medieval philosophy redefined: the Latin age, c. 400-1635 -- The geography of the Latin age -- The fading light of antiquity: Neoplatonism and the tree of Porphyry, c. 3rd-5th cent. AD -- Founding fathers of the Latin Age: Augustine ([d.] 430) and Boethius ([d.] c. 525) -- The five centuries of darkness, c. 525-1025 -- Dawning of the main development : Anselm ([d.] 1109), Abaelard ([d.] 1142), Lombard ([d.] 1160) -- Enter Aristotle, c. 1150 -- Albert ([d.] 1280) and Aquinas (...)
     
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  34.  5
    John P. Doyle (1994). Poinsot on the Knowability of Beings of Reason. American Catholic Philosophical Quarterly 68 (3):337-362.
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  35.  7
    John Deely (1995). Um Novo Começo da Filosofia: A Filosofia Moderna E o Pensamento Pós-Moderno Vistos Através Do Pensamento de João Poinsot (Joannes a Sancto Thoma Ou Frei João de S. Tomás). Revista Portuguesa de Filosofia 51 (3/4):615 - 676.
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  36.  15
    John C. Cahalan (1994). If Wittgenstein Had Read Poinsot. American Catholic Philosophical Quarterly 68 (3):297-319.
  37. John N. Deely (1974). The Two Approaches to Language: Philosophical and Historical Reflections on the Point of Departure of Jean Poinsot's Semiotic. The Thomist 39 (4):856-907.
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  38.  19
    Paul Bains (2006). The Primacy of Semiosis: An Ontology of Relations. University of Toronto Press.
    How do things come to stand for something other than themselves? An understanding of the ontology of relations allows for a compelling account of the action of signs. The Primacy of Semiosis is concerned with the ontology of relations and semiosis, the action of signs. Drawing upon the work of Gilles Deleuze, John Deely, and John Poinsot, Paul Bains focuses on the claim that relations are 'external' to their terms, and seeks to give an ontological account of (...)
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  39. Raul Corazzon, Linguistic Relativism (Sapir-Whorf Hypothesis) Vs. Universal Grammar.
    Language and Ontology: Linguistic Relativism (Sapir-Whorf Hypothesis) vs. Universal Grammar Universal Ontology vs. Ontological Relativity Semiotics and Ontology: Annotated Bibliography of John Deely. First part: 1965-1998 Annotated Bibliography of John Deely. Second part: 1999-2010 The Rediscovery of John Poinsot (John of St. Thomas).
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  40.  33
    Raul Corazzon, Existence and Predication: The Frege-Russell 'Is' Ambiguity Thesis.
    Language and Ontology: Linguistic Relativism (Sapir-Whorf Hypothesis) vs. Universal Grammar Universal Ontology vs. Ontological Relativity Semiotics and Ontology: Annotated Bibliography of John Deely. First part: 1965-1998 Annotated Bibliography of John Deely. Second part: 1999-2010 The Rediscovery of John Poinsot (John of St. Thomas).
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  41.  12
    John Deely (2013). Analytic Philosophy and The Doctrine of Signs. American Journal of Semiotics 28 (3/4):325 - 363.
    Thomas A. Sebeok (†2001) considered Charles Peirce as “our lodestar” in the contemporary semiotic development, and what he called “the Dominican tradition” (the Thomistic works of Aquinas, Poinsot, and Maritain in particular) as ‘a vein of pure gold’ yet to be mined in the contemporary semiotic development. By contrast, many contemporary authors look to what is called “Analytic philosophy” (as if there were such a thing as “non-analytic philosophy”) for their interpretation both of Peirce and of Sebeok’s “Dominican tradition”. (...)
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  42. John J. Tilley (2015). John Clarke of Hull's Argument for Psychological Egoism. British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to (...)
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  43.  94
    John Dunn (1969). The Political Thought of John Locke: An Historical Account of the Argument of the 'Two Treatises of Government'. London, Cambridge U.P..
    This study provides a comprehensive reinterpretation of the meaning of Locke's political thought. John Dunn restores Locke's ideas to their exact context, and so stresses the historical question of what Locke in the Two Treatises of Government was intending to claim. By adopting this approach, he reveals the predominantly theological character of all Locke's thinking about politics and provides a convincing analysis of the development of Locke's thought. In a polemical concluding section, John Dunn argues that (...)
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  44.  47
    John Dewey & John J. McDermott (1973). The Philosophy of John Dewey. University of Chicago Press.
    This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.
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  45.  56
    John Marshall (1994). John Locke: Resistance, Religion, and Responsibility. Cambridge University Press.
    A major account of the development of the political, religious, social and moral thought of John Locke.
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  46.  35
    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.
    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 (...)
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  47. Victor Nuovo & John Locke (eds.) (1997). John Locke and Christianity: Contemporary Responses to the Reasonableness of Christianity. Thoemmes Press.
    The Reasonableness of Christianity is a major work by one of the greatest modern philosophers. Published anonymously in 1695, it entered a world upset by fierce theological conflict and immediately became a subject of controversy. At issue were the author’s intentions. John Edwards labelled it a Socinian work and charged that it was subversive not only of Christianity but of religion itself others praised it as a sure preservative of both. Few understood Locke’s intentions, and perhaps no one (...)
     
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  48.  71
    Thomas Douglas (2013). Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris. Bioethics 27 (3):160-168.
    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 that such means will be relatively ineffective in bringing (...)
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  49.  14
    Steven Fesmire (2003). John Dewey and Moral Imagination: Pragmatism in Ethics. Indiana University Press.
    While examining the important role of imagination in making moral judgments, John Dewey and Moral Imagination focuses new attention on the relationship between American pragmatism and ethics. Steven Fesmire takes up threads of Dewey's thought that have been largely unexplored and elaborates pragmatism's distinctive contribution to understandings of moral experience, inquiry, and judgment. Building on two Deweyan notions—that moral character, belief, and reasoning are part of a social and historical context and that moral deliberation is an imaginative, dramatic (...)
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  50.  73
    Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice (...)
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