Search results for 'Jonathan Bolton' (try it on Scholar)

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  1. Jonathan Hill & Derek Bolton (1997). Reply to" Reasons and Causes in Philosophy and Psychopathology". Philosophy, Psychiatry, and Psychology 4 (4):319-322.score: 300.0
  2. Jonathan Bolton (2000). Trust and the Healing Encounter: An Examination of an Unorthodox Healing Performance. Theoretical Medicine and Bioethics 21 (4):305-319.score: 240.0
    Just why a patient should trust a particular healer isa question that has not been adequately explored inthe literature on healing. This ethnographiccase-report examines the healing performance of achiropractor and proposes that it contains fourintrinsic claims to trustworthiness: he claims to bea qualified and sincere healer who is inpossession of knowledge and techniques that derivetheir power from their truth content and whichempower him to make beneficial changes in thepatient. Taking each claim in turn I described thenature of the claim, how (...)
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  3. Jonathan Bolton (2011). Between the Quack and the Fanatic: Movements in Our Self-Belief. [REVIEW] Medicine, Health Care and Philosophy 14 (3):281-285.score: 240.0
    Separate from the question of whether our patients believe us as doctors is the question of whether we ourselves believe in our healing ‘performances’. Borrowing from Bernard Williams’ model of truth based on the two irreducible virtues of sincerity and accuracy, this article describes a spectrum of states of self-belief, from the quack who does not believe in his acts to the fanatic who does not ‘dis-believe’, with ranges of pious fraud and bad faith in between and on either side (...)
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  4. B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.score: 180.0
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  5. Derek Bolton (2008). What is Mental Disorder?: An Essay in Philosophy, Science, and Values. Oxford University Press.score: 60.0
    The effects of mental disorder are apparent and pervasive, in suffering, loss of freedom and life opportunities, negative impacts on education, work satisfaction and productivity, complications in law, institutions of healthcare, and more. With a new edition of the 'bible' of psychiatric diagnosis - the DSM - under developmental, it is timely to take a step back and re-evalutate exactly how we diagnose and define mental disorder. This new book by Derek Bolton tackles the problems involved in the definition (...)
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  6. James G. Lennox & Robert Bolton (eds.) (2010). Being, Nature, and Life in Aristotle: Essays in Honor of Allan Gotthelf. Cambridge University Press.score: 60.0
    Machine generated contents note: Introduction; 1. Teleology, Platonic and Aristotelian David Sedley; 2. Biology and metaphysics in Aristotle Robert Bolton; 3. The unity and purpose of On the Parts of Animals I James G. Lennox; 4. An Aristotelian puzzle about definition: Metaphysics Z.12 Alan Code; 5. Unity of definition in Metaphysics H.6 and Z.12 Mary Louise Gill; 6. Definition in Aristotle's Posterior Analytics Pierre Pellegrin; 7. Male and female in Aristotle's Generation of Animals Aryeh Kosman; 8. Metaphysics Θ. 7 (...)
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  7. Jonathan Y. Tsou (2009). Review of Derek Bolton, What is Mental Disorder? [REVIEW] Metascience 18 (2):251-255.score: 36.0
  8. Derek Bolton (2001). Problems in the Definition of 'Mental Disorder'. Philosophical Quarterly 51 (203):182-199.score: 30.0
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  9. G. B. Young, A. H. Ropper & C. F. Bolton (1998). Coma and Impaired Consciousness: A Clinical Perspective. McGraw-Hill.score: 30.0
    All-encompassing text examines every aspect of coma from neurochemistry, monitoring, and treatments to prognostic factors.
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  10. Thaddeus L. Bolton (1909). On the Efficacy of Consciousness. Journal of Philosophy, Psychology and Scientific Methods 6 (16):421-432.score: 30.0
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  11. Derek Bolton (1995). Self-Knowledge, Error, and Disorder. In Martin Davies & Tony Stone (eds.), Mental Simulation. Cambridge: Blackwell.score: 30.0
     
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  12. Neil Bolton (1983). Forms of Awareness. In G. Underwood (ed.), Aspects of Consciousness, Volume 3: Awareness and Self-Awareness. Academic Press.score: 30.0
     
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  13. Martha B. Bolton (1994). The Real Molyneux Question and the Basis of Locke's Answer. In G. A. J. Rogers (ed.), Locke's Philosophy. New York: Oxford University Press.score: 30.0
  14. Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.score: 27.0
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  15. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.score: 27.0
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  16. William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.score: 24.0
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  17. Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.score: 24.0
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of (...)
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  18. William Wainwright, Jonathan Edwards. Stanford Encyclopedia of Philosophy.score: 24.0
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real (...)
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  19. Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.score: 24.0
    In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a (...)
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  20. Stephen A. Wilson (2003). Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics. Journal of Religious Ethics 31 (2):201 - 228.score: 24.0
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  21. María G. Navarro (2011). Review of 'Reasoning. Studies of Human Inference and Its Foundations' by Jonathan E. Adler and Lance J. Rips. [REVIEW] Anuario Filosófico 44 (3):629-632.score: 24.0
    Reasoning es una obra monumental de más de mil páginas editada en estrecha colaboración por el filósofo Jonathan E. Adler y el psicólogo Lance J. Rips para esclarecer el intrincado campo de investigación relacionado con los fundamentos de la inferencia y, en general, del razonamiento humano. En la actualidad, en pocos casos va unido el trabajo de compilar y editar textos científicos con el afán enciclopédico: un proyecto editorial que sobrepasa con razón los objetivos de la mayor parte de (...)
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  22. Hernán Neira (2013). La Modesta Proposición Biopolítica de Jonathan Swift. Cinta de Moebio 46:47-58.score: 24.0
    La crítica del siglo XX ha hecho ver que varias de las obras de Jonathan Swift están vinculadas tanto con las condiciones sociales, políticas y culturales irlandesas como con algunas teorías, las cuales han quedado en la oscuridad para algunas investigaciones literarias, a pesar del hecho de que pue..
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  23. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 24.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  24. José Andrés Quintero Restrepo (2010). Los giros Y malabarismos lingüísticos de la fiLosofía a partir de Wittgenstein Y Jonathan swift. Escritos 17 (39):450-465.score: 24.0
    Ludwig Wittgenstein y Jonathan Swift. El primero desde la filosofía y el segundo desde la literatura. Por una parte, están las anotaciones de Wittgenstein en sus Investigaciones Filosóficas y en el libro Sobre la certeza . Por otra parte, está la novela de Swift titulada Los Viajes de Gulliver . Ambos autores, a pesar de sus diferencias discursivas, plantean un asunto problemático respecto al quehacer filosófico: los giros y malabarismos lingüísticos en los que suele caer la filosofía por su (...)
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  25. Vere Chappell (ed.) (1998). Locke. OUP Oxford.score: 24.0
    Oxford Readings in Philosophy -/- The aim of this series is to bring together important recent writings in major areas of philosophical inquiry, selected from a variety of sources, mostly periodicals, which may not be conveniently available to the university student or the general reader. The editors of each volume contribute an introductory essay on the items chosen and on the questions with which they deal. A selective bibliography is appended as a guide to further reading. -/- This new volume (...)
     
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  26. Pedro Jesús Pérez Zafrilla (2013). Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral. Daimon 59:9-25.score: 24.0
    En este trabajo pretendemos abordar la teoría del Intuicionismo social, realizada por el psicólogo Jonathan Haidt en oposición al modelo racionalista de Piaget y Kohlberg. Analizaremos sus elementos principales y especialmente sus implicaciones normativas. En particular nos centraremos en su conocida teoría del «desconcierto moral» con la que pretende mostrar la desconexión existente entre el juicio moral y la reflexión como dos procesos independientes.
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  27. Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.score: 21.0
  28. Gerald R. McDermott (2003). Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life. Journal of Religious Ethics 31 (2):229 - 251.score: 21.0
    In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's (...)
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  29. Stephen A. Wilson and & Jean Porter (2003). Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics. Journal of Religious Ethics 31 (2):183-199.score: 21.0
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  30. Roland A. Delattre (2003). Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics. Journal of Religious Ethics 31 (2):277 - 297.score: 21.0
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by God, not out (...)
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  31. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.score: 21.0
    Sixteen authors, including some of the most distinguished scholars of our time, present essays which together reflect the impressive scope of Jonathan Barnes's contributions to philosophy, and in particular to the study of ancient philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics.
     
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  32. Jonathan L. Kvanvig (2003). ``Jonathan Edwards on Hell&Quot. In Paul Helm & Oliver Crisp (eds.), Jonathan Edwards: Philosophical Theologian. Burlington, Vt: Ashgate Publishing Co.. 1-12.score: 21.0
     
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  33. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.score: 18.0
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa principle. (...)
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  34. Mark Allison (2014). The Making of British Socialism by Mark Bevir, And: Karl Marx: A Nineteenth-Century Lifeby Jonathan Sperber (Review). Utopian Studies 25 (1):221-226.score: 18.0
    In the twenty-four years since the dismantling of the Berlin Wall, a body of high-quality scholarship on socialism has slowly accumulated. Here I discuss two superb additions to this incipient post–Cold War canon, Mark Bevir’s The Making of British Socialism and Jonathan Sperber’s Karl Marx: A Nineteenth Century Life. Both authors take it as axiomatic that the socialist utopia, with its quasi-eschatological promise of complete human emancipation, is an idea whose time has passed. But Bevir and, to a lesser (...)
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  35. Jonathan Bricklin & W. James (2005). William James: The Notion of Consciousness --Communication Made (in French) at the 5th International Congress of Psychology, Rome, 30 April (a New Translation by Jonathan Bricklin). [REVIEW] Journal of Consciousness Studies 12 (7):55-64.score: 18.0
    I should like to convey to you some doubts which have occurred to me on the subject of the notion of consciousness that prevails in all our treatises on psychology.
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  36. Oliver D. Crisp (2010). Jonathan Edwards's Ontology: A Critique of Sang Hyun Lee's Dispositional Account of Edwardsian Metaphysics. Religious Studies 46 (1):1-20.score: 18.0
    Sang Hyun Lee's account of Jonathan Edward's ontology has become the benchmark of many recent discussions of Edwards's thought. In this paper, I argue that this Lee interpretation is flawed in several crucial respects. In place of Lee's understanding of Edwards I offer an account of Edwards's work according to which Edwards is an idealist-occasionalist, but not an advocate of a purely dispositional ontology of creation.
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  37. Richard Moran, Comments on Jonathan Lear‟s Tanner Lectures November 2009 Harvard University.score: 18.0
    In an 1896 letter to Wilhelm Fliess, the first and primary confidante for his fledgling ideas, the young Sigmund Freud wrote: “I see that you are using the circuitous route of medicine to attain your first ideal, the physiological understanding of man, while I secretly nurse the hope of arriving by the same route at my own original objective, philosophy. For that was my original ambition, before I knew what I was intended to do in the world.”1 When philosophy is (...)
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  38. Andreas Lind & Johan Brännmark (2008). Particularism in Question: An Interview with Jonathan Dancy. Theoria 74 (1):3-17.score: 18.0
    Jonathan Dancy works within almost all fields of philosophy but is best known as the leading proponent of moral particularism. Particularism challenges “traditional” moral theories, such as Contractualism, Kantianism and Utilitarianism, in that it denies that moral thought and judgement relies upon, or is made possible by, a set of more or less well-defined, hierarchical principles. During the summer of 2006, the Philosophy Departments of Lund University (Sweden) and the University of Reading (England) began a series of exchanges to (...)
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  39. N. Ann Davis, Richard Keshen & Jeff McMahan (eds.) (2010). Ethics and Humanity: Themes From the Philosophy of Jonathan Glover. Oxford University Press.score: 18.0
    Ethics and Humanity pays to tribute to Jonathan Glover, a pioneering figure whose thought and personal influence have had a significant impact on applied ...
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  40. Jasper William Reid (2003). Jonathan Edwards on Space and God. Journal of the History of Philosophy 41 (3):385-403.score: 18.0
    : This paper examines how Jonathan Edwards (1703-1758) shifted from a broadly Newtonian conception of divine, absolute space to a more Berkeleian or Leibnizian theory of merely relative, ideal space. Setting Edwards' views within a context of contemporary European thought, it elucidates his early position, as expressed in the opening portion of his essay 'Of Being' (c. 1721), and then proceeds to chart the development of his more mature views, showing in particular how the development of his immaterialism during (...)
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  41. Ki Joo Choi (2010). The Role of Perception in Jonathan Edwards's Moral Thought: The Nature of True Virtue Reconsidered. Journal of Religious Ethics 38 (2):269-296.score: 18.0
    This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers (...)
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  42. E. J. Coffman (forthcoming). Critical Notice of Jonathan Sutton, Without Justification. Philosophical Books.score: 18.0
    In Without Justification,[1] Jonathan Sutton undermines the orthodox view that a justified belief needn’t constitute knowledge; develops a battery of arguments for the unorthodox thesis that you justifiedly believe P iff you know P; and explores the topics of testimony and inference in light of his equation of justification and knowledge (J=K). This book is essential reading at epistemology’s cutting edge. In §I, we’ll take an extended tour of the book, raising various questions and objections along the way. In (...)
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  43. Charles B. Cross (1985). Jonathan Bennett on 'Even If'. Linguistics and Philosophy 8 (3):353-357.score: 18.0
    I show that given Jonathan Bennett's theory of 'even if,' the following statement is logically true iff the principle of conditional excluded is valid: (SE) If Q and if P wouldn't rule out Q, then Q even if P. Hence whatever intuitions support the validity of (SE) support the validity of Conditional Excluded Middle, too. Finally I show that Bennett's objection to John Bigelow's theory of the conditional can be turned into a (perhaps) more telling one, viz. that on (...)
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  44. Ryan D. Tweney & Amy B. Wachholtz (2004). Wegner's “Illusion” Anticipated: Jonathan Edwards on the Will. Behavioral and Brain Sciences 27 (5):676-676.score: 18.0
    Wegner's The Illusion of Conscious Will (2002) ignores an important aspect of the history of the concept: the determinism of Jonathan Edwards (1754) and the later response to this determinism by William James and others. We argue that Edwards's formulation, and James's resolution of the resulting dilemma, are superior to Wegner's.
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  45. David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.) (2013). Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy. Oxford University Press.score: 18.0
    Thinking about Reasons collects fourteen new essays on ethics and the philosophy of action, inspired by the work of Jonathan Dancy—one of his generation's most influential moral philosophers.
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  46. James P. Danaher (2001). David Hume and Jonathan Edwards on Miracles and Religious Faith. Southwest Philosophy Review 17 (2):13-24.score: 18.0
    David Hume (1711-1776) and Jonathan Edwards (1703- 1758) had very different reputations concerning the Christian faith. In spite of this, they both had very similar positions concerning miracles and the supernatural. It is argued that although Hume rejects one type of miracle, he acknowledges another type. Edwards does essentially the same thing and rejects the same kind of miracle that Hume rejects, while acknowledging the kind of miracles that Hume acknowledges.
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  47. Sang Hyun Lee (2000). The Philosophical Theology of Jonathan Edwards. Princeton University Press.score: 18.0
    This book demonstrates the originality and coherence of Jonathan Edwards' philosophical theology using his dynamic reconception of reality as the interpretive key. The author argues that what underlies Edwards' writings is a radical shift from the traditional Western metaphysics of substance and form to a new conception of the world as a network of dispositions: active and abiding principles that possess reality apart from their manifestations in actions and events. Edwards' dispositional ontology enables him to restate the Augustinian-Calvinist tradition (...)
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  48. Richard Griffin, Mind, Meaning and Cause: So What If the Mind Doesn't Fit in the Head Book Review of Bolton & Hill on Mental Disorder.score: 18.0
    This review of Bolton & Hill's (B&H) Mind, Meaning, & Mental Disorder examines their non-reductionist yet realist position on mental content. Their arguments are compared to the writings of Dennett and Millikan, where determining function is central to determining information-processing capabilities. The normative nature of function (malfunction) is considered as is its relation to mental states more broadly. Their Wittgensteinian view of meaning as action is accepted as insightful and useful, though some questions remain about their theory of meaning (...)
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  49. Przemysław Gut (2014). The Legacy of Spinoza. The Enlightenment According to Jonathan Israel. Diametros 40:45-72.score: 18.0
    The aim of the paper is to present and analyze the interpretation of the Enlightenment which has recently been proposed by Jonathan Israel, with the focus on its philosophical aspect as opposed to the historical one. The paper consists of two parts. The task of the first part is reconstructive: it attempts to explore Israel’s most characteristic statements concerning the Enlightenment. The second and more extensive part has a polemical character: it endeavours to furnish the reader with an answer (...)
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