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

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Profile: Jonathan Peterson (Loyola University, New Orleans)
  1. Jonathan Peterson (2008). Enlightenment and Freedom. Journal of the History of Philosophy 46 (2):pp. 223-244.score: 240.0
    Kant’s main concern in his famous essay on enlightenment is the relation between enlightenment and the political order. His account of this relation turns on the idea of the freedom of public reason. This paper develops a new interpretation of Kant’s concept of public reason. First, it argues that Kant conceives of public reasoning as a matter of speaking in one’s own name to the commonwealth of the public. Second, it draws on Kant’s republican conception of freedom in order to (...)
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  2. Martin Peterson (2006). Jonathan Dancy, Ethics Without Principles Oxford University Press 2004, 229 Pp. Isbn 0199270023. [REVIEW] Theoria 72 (2):162-165.score: 240.0
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  3. Jonathan Peterson (2008). Lockean Property and Literary Works. Legal Theory 14 (4):257.score: 240.0
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  4. Phil Peterson & Noam Chomsky (1995). Correspondance Peterson-Chomsky (29 juin - 8 novembre 1993). Revue Philosophique de la France Et de L'Étranger 185 (1):83 - 96.score: 120.0
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  5. W. Peterson (1893). Principal Peterson's Indebtedness to Professor Frieze: A Reply. The Classical Review 7 (03):136-139.score: 120.0
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  6. B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.score: 120.0
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  7. Michael L. Peterson (1998). God and Evil: An Introduction to the Issues. Westview Press.score: 60.0
    This concise, well-structured survey examines the problem of evil in the context of the philosophy of religion. One of the core topics in that field, the problem of evil is an enduring challenge that Western philosophers have pondered for almost two thousand years. The main problem of evil consists in reconciling belief in a just and loving God with the evil and suffering in the world. Michael Peterson frames this issue by working through questions such as the following: What (...)
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  8. Evan Selinger, Don Ihde, Ibo Poel, Martin Peterson & Peter-Paul Verbeek (2012). Erratum To: Book Symposium on Peter Paul Verbeek's Moralizing Technology: Understanding and Designing the Morality of Things. Chicago: University of Chicago Press, 2011. [REVIEW] Philosophy and Technology 25 (4):605-631.score: 60.0
    Erratum to: Book Symposium on Peter Paul Verbeek’s Moralizing Technology: Understanding and Designing the Morality of Things . Chicago: University of Chicago Press, 2011 Content Type Journal Article Category Erratum Pages 1-27 DOI 10.1007/s13347-011-0058-z Authors Evan Selinger, Dept. Philosophy, Rochester Institute of Technology, Rochester, NY, USA Don Ihde, Dept. Philosophy, Stony Brook University, Stony Brook, NY, USA Ibo van de Poel, Delft University of Technology, Delft, the Netherlands Martin Peterson, Eindhoven University of Technology, Eindhoven, the Netherlands Peter-Paul Verbeek, Dept. (...)
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  9. Anna Peterson (2012). Kathy Rudy: Loving Animals: Toward a New Animal Advocacy. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (5):787-790.score: 60.0
    Kathy Rudy: Loving Animals: Toward a New Animal Advocacy Content Type Journal Article Category Book Review Pages 1-4 DOI 10.1007/s10806-011-9354-y Authors Anna Peterson, Department of Relilgion, University of Florida, Gainesville, FL, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  10. Martin Peterson (2013). The Dimensions of Consequentialism. Cambridge University Press.score: 60.0
    Consequentialism, one of the major theories of normative ethics, maintains that the moral rightness of an act is determined solely by the act's consequences and its alternatives. The traditional form of consequentialism is one-dimensional, in that the rightness of an act is a function of a single moral aspect, such as the sum total of wellbeing it produces. In this book Martin Peterson introduces a new type of consequentialist theory: multidimensional consequentialism. According to this theory, an act's moral rightness (...)
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  11. Martin Peterson & Sven Ove Hansson (2005). Order-Independent Transformative Decision Rules. Synthese 147 (2):323-342.score: 60.0
    A transformative decision rule alters the representation of a decision problem, either by changing the set of alternative acts or the set of states of the world taken into consideration, or by modifying the probability or value assignments. A set of transformative decision rules is order-independent in case the order in which the rules are applied is irrelevant. The main result of this paper is an axiomatic characterization of order-independent transformative decision rules, based on a single axiom. It is shown (...)
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  12. Philip L. Peterson (1991). Complexly Fractionated Syllogistic Quantifiers. Journal of Philosophical Logic 20 (3):287 - 313.score: 60.0
    Consider syllogisms in which fraction (percentage) quantifiers are permitted in addition to universal and particular quantificrs, and then include further quantifiers which are modifications of such fractions (such as "almost ½ the S are P" and "Much more than ½ the S are P"). Could a syllogistic system containing such additional categorical forms be coherent? Thompson's attempt (1986) to give rules for determining validity of such syllogisms has failed; cf. Carnes & Peterson (forthcoming) for proofs of the unsoundness and (...)
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  13. Clayton Peterson (2012). From a Geometrical Point of View: A Study of the History and Philosophy of Category Theory Jean-Pierre Marquis Springer Series, Logic, Epistemology and the Unity of Science 14, 2009, 310 Pp., $219.00 Cloth. [REVIEW] Dialogue 51 (2):333-335.score: 60.0
    Book Reviews Clayton peterson, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie , FirstView Article(s).
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  14. Donald Peterson, Autism, Dilogic and Persons.score: 60.0
    The syndrome of autism was first systematically identified in the 1940's (Kanner 1943), and has been the focus of a broad range of work since that time (Rutter 1999). Its symptomatology is seemingly diverse, and involves a rough division between 'personal' and 'nonpersonal' tendencies. In the personal category are difficulties in understanding and interacting with other persons, socialisation, empathy and communication. In the non-personal category are difficulties in adaptability, occasional special abilities, and a wide range of peculiarities in learning, generalisation, (...)
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  15. Gregory R. Peterson (2006). Species of Emergence. Zygon 41 (3):689-712.score: 30.0
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  16. Jordan B. Peterson (1985). Persons and the Problem of Interaction. Modern Schoolman 62 (January):131-38.score: 30.0
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  17. Charles W. Peterson (2003). Unity of Consciousness in Schlick. Dialogue 45 (2-3):57-60.score: 30.0
     
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  18. Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.score: 21.0
    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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  19. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.score: 21.0
    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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  20. William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.score: 18.0
    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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  21. William Wainwright, Jonathan Edwards. Stanford Encyclopedia of Philosophy.score: 18.0
    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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  22. 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: 18.0
    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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  23. Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.score: 18.0
    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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  24. Hernán Neira (2013). La Modesta Proposición Biopolítica de Jonathan Swift. Cinta de Moebio 46:47-58.score: 18.0
    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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  25. 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: 18.0
    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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  26. 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: 18.0
    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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  27. 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: 18.0
    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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  28. 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: 18.0
    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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  29. Pedro Jesús Pérez Zafrilla (2013). Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral. Daímon 59:9-25.score: 18.0
    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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  30. Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.score: 15.0
  31. Gerald R. McDermott (2003). Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life. Journal of Religious Ethics 31 (2):229 - 251.score: 15.0
    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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  32. 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: 15.0
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  33. 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: 15.0
    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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  34. David S. Gorfein & David E. Jacobson (1973). Memory Search in a Brown-Peterson Short-Term Memory Paradigm. Journal of Experimental Psychology 99 (1):82-87.score: 15.0
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  35. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.score: 15.0
    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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  36. Alfred H. Fuchs & Arthur W. Melton (1974). Effects of Frequency of Presentation and Stimulus Length on Retention in the Brown-Peterson Paradigm. Journal of Experimental Psychology 103 (4):629.score: 15.0
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  37. 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: 15.0
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  38. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.score: 12.0
    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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  39. 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: 12.0
    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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  40. 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: 12.0
    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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  41. Richard Moran, Comments on Jonathan Lear‟s Tanner Lectures November 2009 Harvard University.score: 12.0
    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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  42. H. G. Callaway (2011). Witherspoon, Edwards and 'Christian Magnanimity'. In K. P. Minkema, A. Neele & K. van Andel (eds.), Jonathan Edwards and Scotland. Dunedin Academic Press. 117-128.score: 12.0
    This paper focuses on John Witherspoon (1723-1794) and the religious background of the American conception of religious liberty and church-state separation, as found in the First Amendment. Witherspoon was strongly influenced by debates and conflicts concerning liberty of conscience and the independence of the congregations in his native Scotland; and he brought to his work, as President of the (Presbyterian) College of New Jersey, a moderate Calvinism challenging the conception of “true virtue” found in Jonathan Edwards. Witherspoon was teacher (...)
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  43. Andreas Lind & Johan Brännmark (2008). Particularism in Question: An Interview with Jonathan Dancy. Theoria 74 (1):3-17.score: 12.0
    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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  44. N. Ann Davis, Richard Keshen & Jeff McMahan (eds.) (2010). Ethics and Humanity: Themes From the Philosophy of Jonathan Glover. Oxford University Press.score: 12.0
    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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  45. 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: 12.0
    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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  46. E. J. Coffman (forthcoming). Critical Notice of Jonathan Sutton, Without Justification. Philosophical Books.score: 12.0
    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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  47. 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: 12.0
    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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  48. Jasper William Reid (2003). Jonathan Edwards on Space and God. Journal of the History of Philosophy 41 (3):385-403.score: 12.0
    : 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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  49. Charles B. Cross (1985). Jonathan Bennett on 'Even If'. Linguistics and Philosophy 8 (3):353-357.score: 12.0
    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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