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  1. Dorothea Frede, Brad Inwood & Jon Miller, Bryn Mawr Classical Review 2006.08.35.
    Language and Learning is the latest volume to emerge from the Symposium Hellenisticum conference series. Like its predecessors, this book's alliterative title is a guide to its contents, which in this case examine a range of issues involving the philosophical treatment of language by Hellenistic philosophers (or, in a couple of cases, those preceding or following them), a topic that has been strangely neglected by specialists. And as with other volumes in the series, Language and Learning features a healthy blend (...)
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  2. Jon Miller, Review Essay.
    While a handful of scholars have probed the purported link between peace and justice, the notion that a sustainable peace is a just peace has become a mantra amongst many policymakers and civil society activists.1 Whether through formal, ad hoc or traditional means, confronting historical injustices is seen as essential to restoring the rule of law, creating honest and inclusive historical narratives, and enabling the coexistence of hostile groups by taming the desire for vengeance. In particular, reparations programmes are attracting (...)
     
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  3. Jon Miller & Brad Inwood, Bryn Mawr Classical Review 2003.11.29.
    If the later Middle Ages may reasonably be considered the high point of Aristotelianism in western Europe, the sixteenth and seventeenth centuries are the high point of the renewal of Hellenistic philosophy. Scepticism, Stoicism, and Epicureanism all make powerful appearances, and indeed debates between the adherents of the modern variations on these schools echo and mirror the debates that took place in the third and second centuries BCE. Not surprisingly, the ancient philosophies (to the extent that they were stable in (...)
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  4. Jon Miller, Bryn Mawr Classical Review 2006.08.35.
    Language and Learning is the latest volume to emerge from the Symposium Hellenisticum conference series. Like its predecessors, this book's alliterative title is a guide to its contents, which in this case examine a range of issues involving the philosophical treatment of language by Hellenistic philosophers (or, in a couple of cases, those preceding or following them), a topic that has been strangely neglected by specialists. And as with other volumes in the series, Language and Learning features a healthy blend (...)
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  5. Jon Miller, Journal of the History of Philosophy 43: 2 April.
    There are at least two ways of writing the history of philosophy: the first and most common among those self−identified as "philosophers" treats philosophers of the past as if they were in live dialogue with the present. Only the text is dissected, studied, and analyzed as the interpreter attempts to reconstruct, examine, and occasionally challenge the arguments under consideration. Practitioners of this first way assume that systematic and seemingly internally coherent styles of thought are most worthy of the name "philosophy." (...)
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  6. Jon Miller, Reviewed By.
    Ian Hacking is one of the most original and influential thinkers alive today. His Taming of Chance (Cambridge UP, 1990) was named to The Modern Library’s list of the 100 most important non-fiction books written in English since 1900. In 2001, he was the first Anglophone ever to be elected to a permanent chair at the Collège de France. Though he started in highly technical fields such as logic, statistical theory and formal philosophy of science, he soon moved on to (...)
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  7. Jonathan Miller (forthcoming). Magnetic Mockeries. Social Research.
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  8. Jon Miller (2013). Kisner , Matthew J. Spinoza on Human Freedom: Reason, Autonomy and the Good Life . Cambridge: Cambridge University Press, 2011. Pp. 261. $85.00. [REVIEW] Ethics 123 (2):382-386.
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  9. Jon Miller (ed.) (2013). The Reception of Aristotle's Ethics. Cambridge University Press.
    A new collection of thirteen essays, covering the reception of Aristotle's ethics from the ancient world to the twentieth century. Provides both a history of reception and conceptual analysis for each figure or school.
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  10. Jon Miller (2012). Forgiveness (D.) Konstan Before Forgiveness. The Origins of a Moral Idea. Pp. Xiv + 192. Cambridge: Cambridge University Press, 2010. Cased. £55, US$85. ISBN: 978-0-521-19940-7. [REVIEW] The Classical Review 62 (1):84-86.
  11. Jon Miller (2012). Spinoza and Natural Law. In Jonathan Jacobs (ed.), Reason, Religion, and Natural Law: From Plato to Spinoza. Oxford University Press. 201.
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  12. Jon Charles Miller (2012). A Treatisevs.An Enquiry: Omissions and Distortions by the New Humeans. British Journal for the History of Philosophy 20 (5):1015-1026.
    There is a definite stress on the primacy of An Enquiry concerning Human Understanding over A Treatise of Human Nature by the so-called New Humeans, who in turn, advocate the sceptical/causal realist interpretation of Hume's empiricism. This paper shows how there has been a deliberate attempt by them to omit and distort certain negative aspects of Hume's life in the belief that in order to accept their interpretations we must first acknowledge that, (1) the Enquiry is the superior text and, (...)
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  13. Jon Miller (ed.) (2011). Aristotle's Nicomachean Ethics: A Critical Guide. Cambridge University Press.
    Machine generated contents note: Introduction Jon Miller; Part I. Textual Issues: 1. On the unity of the Nicomachean Ethics Michael Pakaluk; Part II. Happiness: 2. Living for the sake of an ultimate end Susan Sauve;; 3. Contemplation and Eudaimonia in the Nicomachean Ethics Norman O. Dahl; 4. Aristotle on Eudaimonia, Nous, and divinity A. A. Long; Part III. Psychology: 5. Aristotle, agents, and action Iakovos Vasilou; 6. Wicked and inappropriate passion Stephen Leighton; 7. Perfecting pleasures: the metaphysics of pleasure in (...)
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  14. Jon Miller (2010). A Distinction Regarding Happiness in Ancient Philosophy. Social Research: An International Quarterly 77 (2):595-624.
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  15. Jon Miller (2010). Alan Nelson, Ed. A Companion to Rationalism Reviewed By. Philosophy in Review 27 (3):208-211.
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  16. Jon Miller (2009). Spinoza and the Stoics on Substance Monism. In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press.
  17. Christopher Ayala, Steven Borawski & Jonathon Miller (2008). Replication and Pedagogy in the History of Psychology V: The Metronome and Wilhelm Wundt's Search for the Components of Consciousness. Science and Education 17 (5):525-535.
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  18. Jon Miller, Hugo Grotius. Stanford Encyclopedia of Philosophy.
    Hugo Grotius (1583-1645) [Hugo, Huigh or Hugeianus de Groot] was a towering figure in philosophy, law, political theory and associated fields during the seventeenth century and for hundreds of years afterwards. His work ranged over a wide array of topics, though he is best known to philosophers today for his contributions to the natural law theories of normativity which emerged in the later medieval and early modern periods. This article will attempt to explain his views on the law of nature (...)
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  19. Jon Miller (ed.) (2008). Topics in Early Modern Philosophy of Mind (Springer). Springer Verlag.
    Some of these authors have “mixed” views: for example, MacKenzie (and perhaps Arbini) ... Topics in Early Modern Philosophy of Mind, Studies in the History ..
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  20. Jon Charles Miller (2008). Hume's Impression of Succession (Time). Dialogue 47 (3-4):603-.
    ABSTRACT: In this article I argue that Hume's empiricism allows for time to exist as a real distinct impression of succession, not, as many claim, merely as a nominal abstract idea. In the first part of this article I show how for Hume it is succession and not duration that constitutes time, and, further, that only duration is fictional. In the second part, I show that according to the way Hume describes the functions of the memory and imagination, it is (...)
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  21. Jon Miller (2007). Consciousness: From Perception to Reflection in the History of Philosophy. Springer.
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  22. Jon Miller (2007). Grotius and Stobaeus. Grotiana 26 (1):104-126.
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  23. Jon Miller (2007). The Status of Consciousness in Spinoza's Concept of Mind. In Consciousness: From Perception to Reflection in the History of Philosophy. Springer.
    Let me start with my conclusions: like most other philosophers of his era, Spinoza did not have well-developed views on consciousness and its place in the mind. Somewhat paradoxically, however, a basic tenet of his metaphysics generated a problem which might have been solved if he had thought more about those issues. So in the end, then, Spinoza did not have much to say about consciousness even though the coherency or at least the plausibility of his system demanded it. With (...)
     
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  24. Jon Miller & Rahul Kumar (eds.) (2007). Reparations: Interdisciplinary Inquiries. Oxford University Press.
    Reparations is an idea whose time has come. From civilian victims of war in Iraq and South America to descendents of slaves in the US to citizens of colonized nations in Africa and south Asia to indigenous peoples around the world--these groups and their advocates are increasingly arguing for the importance of addressing historical injustices that have long been either ignored or denied. This volume contributes to these debates by focusing the attention of a group of highly distinguished international experts (...)
     
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  25. Jon Miller (2006). Ian Hacking, Historical Ontology Cambridge, Ma: Harvard University Press, 2002, VII + 279 Pp. Isbn 0-674-00616-X (Hardcover). [REVIEW] Theoria 72 (2):148-153.
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  26. Jon Miller (2006). Meaning in Spinoza's Method. Dialogue 45 (1):201-203.
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  27. Jon Miller (2006). Meaning in Spinoza's Method by Aaron V. Garrett. [REVIEW] Dialogue 45 (01):201-.
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  28. Jon Miller (2005). Review of Steven K. Strange (Ed.), Jack Zupko (Ed.), Stoicism: Traditions and Transformations. [REVIEW] Notre Dame Philosophical Reviews 2005 (3).
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  29. Jon Miller (2005). Spinoza's Axiology. In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy: Volume 2. Oup Oxford.
  30. Jon Miller (2004). Spinoza and the "A Priori". Canadian Journal of Philosophy 34 (4):555 - 590.
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  31. Jon Miller (2003). Spinoza and the Concept of a Law of Nature. History of Philosophy Quarterly 20 (3):257 - 276.
    In the early modern period, laws of nature underwent two re markable changes: first, their role in science and philosophy was greatly expanded as they became central to investigation and explanation; and second, ontology (are the laws “real” or not?) and induction emerged as far and away the most important problems of interpretation. The dramatic expansion in the variety of the laws and their range of application, together with the emergence of ontology and induction as (the) paramount problems of interpretation, (...)
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  32. Jon Miller & Brad Inwood (eds.) (2003). Hellenistic and Early Modern Philosophy. Cambridge University Press.
    Early modern philosophers looked for inspiration to the later ancient thinkers when they rebelled against the dominant Platonic and Aristotelian traditions. The impact of the Hellenistic philosophers (principally the Stoics, Epicureans, and Skeptics) on such philosophers as Descartes, Leibniz, Spinoza, and Locke was profound and is ripe for reassessment. This collection of new essays offers precisely that. Leading historians of philosophy explore the connections between Hellenistic and early modern philosophy in ways that take advantage of new scholarly and philosophical advances. (...)
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  33. Jon Miller (2001). Innate Ideas in Stoicism and Grotius. Grotiana 22 (1):157-175.
    Philosophers have long debated whether any ideas are innate in the human mind and if so, what they might be. The issues here are real and important but it often seems that the discussion of them isn’t. One of the main reasons that these discussions are frequently so frustrating is that the various sides seem to be talking past each other rather than engaging in genuine argument. When this happens, it seems to me that it is usually because the issues (...)
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  34. Jon A. Miller (2001). Spinoza's Possibilities. Review of Metaphysics 54 (4):779 - 814.
  35. Jon A. Miller (2000). Why Study Philosophy? Teaching Philosophy 23 (4):359-380.
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