Search results for 'Jonathan Friday *' (try it on Scholar)

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  1. Friday Jonathan (2001). The Naked and the Undead: Evil and the Appeal of Horror. British Journal of Aesthetics 41 (4).
     
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  2.  24
    Jonathan Friday (2005). Dugald Stewart on Reid, Kant and the Refutation of Idealism. British Journal for the History of Philosophy 13 (2):263 – 286.
  3.  59
    Jonathan Friday (2001). Photography and the Representation of Vision. Journal of Aesthetics and Art Criticism 59 (4):351–362.
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  4. Jonathan Friday (2005). André Bazin's Ontology of Photographic and Film Imagery. Journal of Aesthetics and Art Criticism 63 (4):339–350.
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  5.  66
    Jonathan Friday (1996). Transparency and the Photographic Image. British Journal of Aesthetics 36 (1):30-42.
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  6.  28
    Jonathan Friday (1997). Digital Imaging, Photographic Representation and Aesthetics. Ends and Means 2 (2).
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  7.  69
    Jonathan Friday (2001). The Naked and the Undead: Evil and the Appeal of Horror. British Journal of Aesthetics 41 (4):458-460.
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  8. Jonathan Friday (2002). Aesthetics and Photography. Ashgate.
     
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  9.  57
    Jonathan Friday (1998). Hume's Sceptical Standard of Taste. Journal of the History of Philosophy 36 (4):545-566.
  10.  39
    Jonathan Friday (2004). Moral Equality and the Foundations of Liberal Moral Theory. Journal of Value Inquiry 38 (1):61-74.
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  11.  5
    Jonathan Friday (forthcoming). Looking at Nature Through Photographs. Journal of Aesthetic Education.
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  12.  2
    Jonathan Friday (1998). Who's Afraid of an On-Line Society? Ends and Means 3 (2):2-7.
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  13. Jonathan Friday (2004). Art and Enlightenment Scottish Aesthetics in the Eighteenth Century. Monograph Collection (Matt - Pseudo).
  14. Jonathan Friday (2006). Art and Enlightenment: Scottish Aesthetics in the 18th Century. Appraisal 6.
     
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  15. Jonathan Friday (1996). Stanley Cavell: Philosophy's Recounting of the Ordinary. Philosophical Books 37 (2):120-121.
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  16.  4
    B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.
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  17.  6
    Aaron Garrett (2005). Review of : The Library of Scottish Philosophy_; Review of James Otteson: _Adam Smith: Selected Philosophical Writings_; Review of James Harris: _James Beattie: Selected Philosophical Writings_; Review of David Boucher: _The Scottish Idealists: Selected Philosophical Writings_; Review of Jonathan Friday: _Art and Enlightenment: Scottish Aesthetics in the 18th Century_; Review of Gordon Graham: _Scottish Philosophy: Selected Writings 1690–1960_; Review of Esther McIntosh: _John Macmurray: Selected Philosophical Writings. [REVIEW] Journal of Scottish Philosophy 3 (2):181-186.
    The Library of Scottish Philosophy: Volumes 1 – 6, Exeter: Imprint Academic, 2004 James Otteson , ed. Adam Smith: Selected Philosophical Writings, 247pp. Paperback £12.95. ISBN 184540-001-1 James Harris , ed. James Beattie: Selected Philosophical Writings, 204pp. Paperback £12.95. ISBN 0907845-711 David Boucher , ed. The Scottish Idealists: Selected Philosophical Writings, 201pp. Paperback £12.95. ISBN 0907845-72X Jonathan Friday , ed. Art and Enlightenment: Scottish Aesthetics in the 18th century, 212pp. Paperback £12.95. ISBN 0907845-762 Gordon Graham , ed. Scottish (...)
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  18. Ian Ground (2005). Review of Aesthetics and Photography by Jonathan Friday. [REVIEW] British Journal of Aesthetics 45 (4):448--450.
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  19. Nigel Warburton (1998). Pixels and Pictorialism: A Reply to Jonathan Friday. Ends and Means 2 (2).
     
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  20.  16
    Aaron Garrett (2005). :The Library of Scottish Philosophy;Adam Smith: Selected Philosophical Writings;James Beattie: Selected Philosophical Writings;The Scottish Idealists: Selected Philosophical Writings;Art and Enlightenment: Scottish Aesthetics in the 18th Century;Scottish Philosophy: Selected Writings 1690–1960;John Macmurray: Selected Philosophical Writings. [REVIEW] Journal of Scottish Philosophy 3 (2):181-186.
    The Library of Scottish Philosophy: Volumes 1 – 6, Exeter: Imprint Academic, 2004 James Otteson , ed. Adam Smith: Selected Philosophical Writings, 247pp. Paperback £12.95. ISBN 184540-001-1 James Harris , ed. James Beattie: Selected Philosophical Writings, 204pp. Paperback £12.95. ISBN 0907845-711 David Boucher , ed. The Scottish Idealists: Selected Philosophical Writings, 201pp. Paperback £12.95. ISBN 0907845-72X Jonathan Friday , ed. Art and Enlightenment: Scottish Aesthetics in the 18th century, 212pp. Paperback £12.95. ISBN 0907845-762 Gordon Graham , ed. Scottish (...)
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  21.  21
    Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.
    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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  22.  32
    Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.
    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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  23.  19
    Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.
    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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  24.  27
    William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.
    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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  25.  3
    Nikolaj Nottelmann (forthcoming). Is Radical Millianism Worth its Methodological Costs? A Critique of Jonathan Berg’s Theory of Direct Belief. Philosophia:1-28.
    This article focuses on Jonathan Berg’s Theory of Direct Belief as presented in his 2012 book Direct Belief. An Essay on the Semantics, Pragmatics, and Metaphysics of Belief. After regimenting Berg’s key theses and discussing the sources of their general unpopularity, I proceed to reconstruct Berg’s book-length argument for his conclusions. I here make explicit that Berg relies on a range of strong meta-semantic principles and assumptions. I conclude that even if Berg has brought considerable methodological rigor to the (...)
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  26.  12
    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.
    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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  27.  18
    William Wainwright (2008). Jonathan Edwards. Faith and Philosophy.
    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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  28.  15
    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.
    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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  29.  12
    Jonathan Friday * (2004). Education in Moral Theory and the Improvement of Moral Thought. Journal of Moral Education 33 (1):23-33.
    This article questions whether the study of normative moral theory and its application to particular moral problems has a beneficial effect upon someone seeking to improve the quality of their moral thinking. A broad outline of the conception of moral thinking underlying moral theory and applied ethics is considered, particularly the logical requirements that moral thinking be impersonal and the judgements that issue from it universally valid. The error of both of these requirements is explored through consideration of a detailed (...)
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  30.  23
    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.
    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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  31.  9
    Pedro Jesús Pérez Zafrilla (2013). Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral. Daimon: Revista de Filosofia 59:9-25.
    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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  32.  13
    Hernán Neira (2013). La Modesta Proposición Biopolítica de Jonathan Swift. Cinta de Moebio 46:47-58.
    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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  33. 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.
    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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  34.  18
    Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.
    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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  35.  79
    Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.
  36.  25
    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.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the (...)
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  37.  19
    Gerald R. McDermott (2003). Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life. Journal of Religious Ethics 31 (2):229 - 251.
    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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  38.  14
    Robert Allinson (1998). Review of I and Tao: Martin Buber's Encounter with Chuang Tzu by Jonathan R. Herman. [REVIEW] Philosophy East and West 48 (3):529-534.
    This review confirms Herman’s work as a praiseworthy contribution to East-West and comparative philosophical literature. Due credit is given to Herman for providing English readers with access to Buber’s commentary on, a personal translation of, the Chuang-Tzu; Herman’s insight into the later influence of I and Thou on Buber’s understanding of Chuang-Tzu and Taoism is also appropriately commended. In latter half of this review, constructive criticisms of Herman’s work are put forward, such as formatting inconsistencies, a tendency toward verbosity and (...)
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  39.  26
    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.
    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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  40.  2
    Armand A. Maurer & Roland Andre Delattre (1970). Beauty and Sensibility in the Thought of Jonathan Edwards: An Essay in Aesthetics and Theological Ethics. Philosophical Quarterly 20 (81):399.
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  41. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.
    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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  42. Bruce Kuklick (1985). Churchmen and Philosophers: From Jonathan Edwards to John Dewey. International Journal for Philosophy of Religion 18 (3):175-175.
     
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  43. 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.
     
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  44.  9
    K. Manktelow, D. E. Over & S. Elqayam (eds.) (2011). The Science of Reason: A Festschrift for Jonathan St B.T. Evans. Psychology Press.
    This volume is a state-of-the-art survey of the psychology of reasoning, based around, and in tribute to, one of the field "s most eminent figures: Jonathan St B.T. Evans.
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  45.  38
    N. Ann Davis, Richard Keshen & Jeff McMahan (eds.) (2010). Ethics and Humanity: Themes From the Philosophy of Jonathan Glover. Oxford University Press.
    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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  46.  2
    Elizabeth Agnew Cochran (2010). Receptive Human Virtues: A New Reading of Jonathan Edwards's Ethics. Penn State University Press.
    "An examination of the writings on virtues and ethics of eighteenth-century Puritan Jonathan Edwards"--Provided by publisher.
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  47.  12
    Lawrence Blum (2013). Political Identity and Moral Education: A Response to Jonathan Haidt's The Righteous Mind. Journal of Moral Education 42 (3):298-315.
    In The Righteous Mind, Jonathan Haidt claims that liberals have a narrower moral outlook than conservatives?they are concerned with fairness and relief of suffering, which Haidt sees as individualistic values, while conservatives care about authority and loyalty too, values concerned with holding society together. I question Haidt?s methodology, which does not permit liberals to express concerns with social bonds that do not fit within an ?authority? or ?loyalty? framework and discounts people who support liberal positions but do not self-ascribe (...)
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  48.  22
    Jonathan Schaffer (2013). I—Jonathan Schaffer: The Action of the Whole. Aristotelian Society Supplementary Volume 87 (1):67-87.
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  49.  33
    David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.) (2013). Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy. Oxford University Press.
    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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  50.  89
    Amedeo Giorgi (2011). IPA and Science: A Response to Jonathan Smith. Journal of Phenomenological Psychology 42 (2):195-216.
    This article is a response to Jonathan Smith’s attempted rebuttal to the accusations I had made that Interpretative Phenomenological Analysis’s methodical procedures did not meet generally accepted scientific criteria. Each of Smith’s defenses was carefully examined and found to be lacking. IPA’s claim to have roots in contemporary phenomenological philosophy was found to be seriously deficient and its claim that it has a basis in hermeneutics was superficial. IPA’s hesitation to proclaim fixed methods makes the possibility of replication of (...)
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