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  1. Jonathan Harrison (2009). How Ludwig Became a Man of Metal. Think 8 (21):13-17.
    The story of the preceding article continues….
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  2. Jonathan Harrison (2009). Modern Philosophy. Royal Institute of Philosophy Supplement 84 (65):71-.
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  3. Jonathan Harrison (2008). The Vagaries of Vegetarianism. Ratio 21 (3):286-299.
    The following was meant to be a 'fun paper', which the author's honesty and natural seriousness of mind prevented from coming off well. Its main theme is that it is not wrong to eat meat provided the animals eaten are painlessly killed or – usually in the case of human animals – already dead. In the course of his remarks the author touches on: the bearing of affluence on vegetarianism; animal rights; child eating; treating animals as ends and with due (...)
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  4. Jonathan Harrison (2004). The Logical Function of ‘That’, or Truth, Propositions and Sentences. Philosophy 79 (1):67-96.
    (i) It is propositions, not sentences, that are true or false. It is true ‘Dogs bark’ does not make sense. It is true that dogs bark does. (ii) and (iii) Davidson wrong about ‘that’. (iv) The difference between ‘implies’ and ‘if ... then ...’. (v), (vi), (vii) and (viii) Russell, not Quine, right about the subject matter of logic. (ix) The objectual and substitutional interpretations of quantifiers compatible. (x), (xi), (xii), (xiii), (xiv), (xv) and (xvi) Implications for well-known theories of (...)
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  5. Jonathan Harrison (1999). God, Freedom and Immortality. Ashgate Publishing.
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  6. Jonathan Harrison (1999). The Impossibility of ‘Possible’ Worlds. Philosophy 74 (1):5-28.
    The gist of these objections to the possible world account of necessity is that, for it to be true, ‘possible’ would have to be a name for an attribute. But to say that something is possible is not to describe it, but to say that there could be such a thing. And possibilities are not classes of entities. Possible worlds have been described as ways, but a way of getting to London from Cambridge is not an entity, and that there (...)
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  7. Jonathan Harrison (1998). A Howler of Harrison's. Philosophical Quarterly 48 (193):526.
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  8. Jonathan Harrison (1998). The Trouble with Tarski. Philosophical Quarterly 48 (190):1-22.
    As a result of thinking (pace Tarski, wrongly) that it is propositions, not sentences, that are true or false, it has been supposed (also wrongly) that propositions such as that ‘Snow is white’ is true if and only if snow is white are necessarily true. But changing the rules for the use of the words in a sentence has no effect on the truth of the proposition, only on what proposition it formulates. Many similar statements, e.g., that ‘plus’ does not (...)
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  9. Jonathan Harrison (1996). How Ludwig Became a Homunculus. Philosophy 71 (277):439 - 444.
    Jonathan Harrison teases our minds with two short stories ….
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  10. Jonathan Harrison (1995). Ethical Essays. Avebury.
     
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  11. Jonathan Harrison (1995). Ethical Egoism, Utilitarianism and the Fallacy of Pragmatic Inconsistency. Argumentation 9 (4):595-609.
    In this paper I shall consider the difficulty for Ethical Egoism, Act Utilitarianism and later what I shall call Cumulative Effect Utilitarianism, that they both commit the fallacy of pragmatic inconsistency. I shall distinguish various forms of the fallacy of pragmatic inconsistency; in particular I shall distinguish between the fallacy of direct and indirect pragmatic inconsistency, and shall argue that though both Ethical Egoism and Act Utilitarianism probably commit both, Cumulative Effect Utilitarianism does not.
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  12. Jonathan Harrison (1993). Science, Souls and Sense-Data. In Edmond Leo Wright (ed.), New Representationalisms: Essays in the Philosophy of Perception. Brookfield: Avebury. 15--45.
     
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  13. Jonathan Harrison (1992). Book Review:Hume's Place in Moral Philosophy. Nicholas Capaldi. [REVIEW] Ethics 102 (2):404-.
  14. Jonathan Harrison (1992). Outwitting the Oracle. Cogito 6 (3):177-177.
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  15. Jonathan Harrison (1992). Predicting the Unpredictable. Cogito 6 (1):42-45.
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  16. Jonathan Harrison (1989). Logical Positivism and Ethics. Cogito 3 (3):179-186.
    ADDRESS ETHICS WITHOUT PROPOSITIONS. By WINSTON H. F. BARNES 1 SYMPOSIUM : ARE ALL PHILOSOPHICAL QUESTIONS, QUESTIONS OF LANGUAGE I. By STUART HAMPSHIRE 31 II. By AUSTIN DUNAN JONES 49 III. By S. KORNER 63 SYMPOSIUM : THE EMOTIVE THEORY OF ETHICS. f. By RICHARD ROBINSON 79 II. ByH. J. PATON 107 III. ByR.C. CROSS 127 SYMPOSIUM : WHAT CAN LOGIC DO FOR PHILOSOPHY I. By K. K. POPPER 141 II. By WILLIAM KNEALE 155 III. By PROFESSOR A. J. AYER (...)
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  17. Jonathan Harrison (1989). The Island of the Unborn. Cogito 3 (1):70-71.
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  18. Jonathan Harrison (1989). War Between the Hemispheres. Cogito 3 (3):257-259.
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  19. Jonathan Harrison (1988). David Hume, Philosopher of Moral Science By Antony Flew Oxford: Blackwell, 1986, Ix + 189 Pp., £22.50, £7.95 Paper. [REVIEW] Philosophy 63 (246):539-.
  20. Jonathan Harrison (1987). Some Reflections on the Ethics of Knowledge and Belief. Religious Studies 23 (3):325 - 336.
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  21. Jonathan Harrison (1987). The Confusions of Kripke. Erkenntnis 27 (2):283 - 290.
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  22. Jonathan Harrison (1987). Utilitarianism and Toleration. Philosophy 62 (242):421 - 434.
  23. Jonathan Harrison (1986). Dlaczego oceny moralne nie są imperatywami? Etyka 22.
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  24. Jonathan Harrison (1985). A Philosopher's Nightmare: And Other Stories. Nottingham: University Of Nottingham.
     
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  25. Jonathan Harrison (1985). Be Ye Therefore Perfect or the Ineradicability of Sin. Religious Studies 21 (1):1 - 19.
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  26. Jonathan Harrison (1985). Distribution, Superposition and Quantum Logic. Analysis 45 (4):204 - 207.
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  27. Jonathan Harrison (1985). Review: Recent Work in Epistemology. [REVIEW] Philosophical Quarterly 35 (138):95 - 104.
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  28. Jonathan Harrison (1985). Recent Work on Epistemology. Philosophical Quarterly 35.
    Recent work in epistemology has many defects. It ignores the distinction, Fatal to the standard view, Between being justified in believing and being justified in being certain. It neglects the many contextual implications of knowledge statements. It forgets that there are many things one knows without having evidence. It does not do justice to the view that knowing implies (or contextually implies) the impossibility of one's being mistaken about what one claims to know.
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  29. Jonathan Harrison, Jennifer Trusted, Alan White, Douglas Odegard, Peter Klein, Robert Shope & Marshall Swain (1985). Recent Work in EpistemologyAn Introduction to the Philosophy of Knowledge.The Nature of Knowledge.Knowledge and Scepticism.Certainty: A Refutation of Scepticism.The Analysis of Knowing. A Decade of Research.Reason and Knowledge. [REVIEW] Philosophical Quarterly 35 (138):95.
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  30. Jonathan Harrison (1984). Anscombe, Davidson and Lehrer on a Point About Freedom. Philosophical Studies 46 (September):259-262.
  31. Jonathan Harrison (1984). The Incorrigibility of the Cogito. Mind 93 (July):321-335.
  32. Jonathan Harrison (1983). Against Quantum Logic. Analysis 43 (2):83 - 85.
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  33. Jonathan Harrison (1983). Review: This World and the Next. [REVIEW] Religious Studies 19 (1):81 - 92.
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  34. Jonathan Harrison (1983). This World and the Next. Religious Studies 19 (1):81.
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  35. Jonathan Harrison (1982). Hume's Moral Theory. Hume Studies 8 (1):70-85.
  36. Jonathan Harrison (1982). Review: Pure Morality and Impure Truth. [REVIEW] Philosophical Quarterly 32 (129):374 - 381.
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  37. Jonathan Harrison (1982). Mackie's Moral 'Scepticism'. Philosophy 57 (220):173 - 191.
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  38. Jonathan Harrison (1981). Critical Notice. Mind 90 (357):122 - 135.
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  39. Jonathan Harrison (1981). Hume's Theory of Justice. Oxford University Press.
    A Treatise of Human Nature was published between 1739 and 1740. Book I, entitled Of the Understanding, contains Hume's epistemology, i.e., his account of the manner in which we acquire knowledge in general, its justification (to the extent that he thought it could be justified), and its limits. Book II, entitled Of the Passions, expounds most of what could be called Hume's philosophy of psychology in general, and his moral psychology (including discussions of the problem of the freedom of the (...)
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  40. Jonathan Harrison (1981). J. B. Schneewind. Sidgwick's Ethics and Victorian Moral Philosophy. Pp. Xvi + 465. (Oxford: Clarendon Press, 1977.) £17.50. [REVIEW] Religious Studies 17 (3):405.
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  41. Jonathan Harrison (1981). Tom and Jerry or What Price Pelagius? Religious Studies 17 (4):559 - 563.
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  42. Jonathan Harrison (1980). Report on Analysis "Problem" No. 18. Analysis 40 (2):65 - 69.
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  43. Jonathan Harrison (1979). Rule Utilitarianism and Cumulative-Effect Utilitarianism. Canadian Journal of Philosophy 5.
    The author distinguishes between rule utilitarianism, Ideal-Rule utilitarianism and cumulative-Effect utilitarianism. He gives six reasons for rejecting the former two theories, And argues that cumulative-Effect utilitarianism escapes these difficulties. In particular, It does not reduce to rule utilitarianism. The author explains the connection between cumulative-Effect utilitarianism and justice, Elucidates its account of what makes a characteristic a morally relevant one, And explains why rules are likely to produce a crucial situation to which cumulative-Effect utilitarianism applies. He argues that ordinary utilitarianism (...)
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  44. Jonathan Harrison (1978). Heir of Frankenstein or Justified True Belief and Personal Identity. Analysis 38 (2):87 - 91.
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  45. Jonathan Harrison (1978). If I Know, I Cannot Be Wrong. Proceedings of the Aristotelian Society 79:137 - 150.
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  46. Jonathan Harrison (1978). Review: Malt Does More Than Peter Can or on Behalf of the Damned. [REVIEW] Religious Studies 14 (4):525 - 537.
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  47. Jonathan Harrison (1978). More Deviant Logic. Philosophy 53 (203):21 - 32.
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  48. Jonathan Harrison (1978). The Importance of Being Important. Midwest Studies in Philosophy 3 (1):221-239.
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  49. Jonathan Harrison (1977). Geach on Harrison on Geach on God. Philosophy 52 (200):223 - 226.
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  50. Jonathan Harrison (1976). Hume's Moral Epistemology. Clarendon Press.
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