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

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  1.  5
    Robert S. Goldfarb & Jonathan Ratner (2009). Exploring Different Visions of the Model–Empirics Nexus: Solow Versus Lipsey. Journal of Economic Methodology 16 (2):159-174.
    Does empirical work in economics both provoke and test theoretical models, or does model development proceed according to a theory-oriented research program, with little interaction with empirics? Robert Solow and Richard Lipsey have articulated different visions of this relationship. This paper: (i) describes these competing Solow versus Lipsey views; (ii) presents examples illustrating each view; and (iii) draws inferences about factors promoting a close relation between empirics and modeling. Three examples are examined in detail: the ?nursing shortage? literature; Lind's analysis (...)
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  2.  3
    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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  3.  3
    Herbert Ratner (2007). Nature, the Physician, and the Family: Selected Writings of Herbert Ratner. Authorhouse.
    And his writing captures the best of his speaking. In this book we have: . Hippocrates and his Oath validated anew for modern times, . Luke the Physician, .
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  4. Sidney Ratner (1969). Vision & Action. Port Washington, N.Y.,Kennikat Press.
    Academic freedom re-visited, by T. V. Smith.--Human rights under the United Nations Charter, by B. V. Cohen.--The absolute, the experimental method, and Horace Kallen, by P. H. Douglas.--Some tame reflections on some wild facts, by J. Frank.--Some central themes in Horace Kallen's philosophy, by S. Ratner.--Cultural relativism and standards, by G. Boas.--The philosophy of democracy as a philosophy of history, by S. Hook.--The rational imperatives, by C. I. Lewis.--From Poe to Valéry, by T. S. Eliot.--Events and the future, by (...)
     
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  5. Sidney Ratner (1953). Vision & Action. New Brunswick, Rutgers University Press.
    Academic freedom re-visited, by T. V. Smith.--Human rights under the United Nations Charter, by B. V. Cohen.--The absolute, the experimental method, and Horace Kallen, by P. H. Douglas.--Some tame reflections on some wild facts, by J. Frank.--Some central themes in Horace Kallen's philosophy, by S. Ratner.--Cultural relativism and standards, by G. Boas.--The philosophy of democracy as a philosophy of history, by S. Hook.--The rational imperatives, by C. I. Lewis.--From Poe to Valéry, by T. S. Eliot.--Events and the future, by (...)
     
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  6.  19
    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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  7.  26
    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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  8.  18
    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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  9.  26
    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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  10.  6
    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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  11.  17
    William Wainwright, 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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  12.  9
    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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  13.  4
    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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  14.  8
    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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  15.  6
    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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  16.  12
    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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  17.  12
    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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  18.  56
    Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.
  19.  14
    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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  20.  12
    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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  21.  6
    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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  22.  11
    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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  23.  0
    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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  24. 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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  25. 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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  26. 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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  27.  95
    Kathrin Koslicki (forthcoming). Where Grounding and Causation Part Ways: Comments on Jonathan Schaffer. Philosophical Studies:1-12.
    Does the notion of ground, as it has recently been employed by metaphysicians, point to a single unified phenomenon ? Jonathan Schaffer holds that the phenomenon of grounding exhibits the unity characteristic of a single genus. In defense of this hypothesis, Schaffer proposes to take seriously the analogy between causation and grounding. More specifically, Schaffer argues that both grounding and causation are best approached through a single formalism, viz., that utilized by structural equation models of causation. In this paper, (...)
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  28.  6
    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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  29.  33
    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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  30.  0
    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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  31.  51
    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.
    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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  32.  75
    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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  33.  43
    Jonathan Chaplin (2008). Book Review: Nick Spencer, Doing God: A Future for Faith in the Public Square (London: Theos, 2006). 74 Pp.£ 10 (Pb), ISBN 0—9554453—0—2. Faith and Nation: Report of a Commission of Inquiry to the UK Evangelical Alliance (London: Evangelical Alliance, 2006). 170 Pp.£ 10 (Pb), No ISBN. Jonathan Bartley, Faith and Politics After Christendom: The Church as a Movement for Anarchy (Milton Keynes: Authentic Media/Paternoster Press, 2006). Xxi+ 233 Pp.£ 9.99 (Pb), ISBN 978—1—84227—348—7. Stuart Murray ... [REVIEW] Studies in Christian Ethics 21 (1):145-153.
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  34.  34
    Andreas Lind & Johan Brännmark (2008). Particularism in Question: An Interview with Jonathan Dancy. Theoria 74 (1):3-17.
    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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  35.  9
    Kevin Vallier (forthcoming). On Jonathan Quong’s Sectarian Political Liberalism. Criminal Law and Philosophy:1-20.
    Jonathan Quong’s book, Liberalism without Perfection, provides an innovative new defense of political liberalism based on an “internal conception” of the goal of public justification. Quong argues that public justification need merely be addressed to persons who affirm liberal political values, allowing people to be coerced without a public justification if they reject liberal values or their priority over comprehensive values. But, by extensively restricting members of the justificatory public to a highly idealized constituency of liberals, Quong’s political liberalism (...)
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  36.  10
    Annabelle Lever, When the Philosopher Enters the Room. Comments on Jonathan Wolff's Philosophy and Public Policy.
    What can philosophy tell us about ethics and public policy? What can the ethics of public policy tell us about philosophy? Those are the questions that Jonathan Wolff addresses in his wonderful little book. At one level, of course, the answer is straightforward – ethics is a branch of philosophy, so philosophy can tell us about the ethics of public policy, understood as a matter of deciding ‘what we should do’ in a manner that is institutionalised and collectively binding. (...)
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  37. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.
    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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  38.  11
    Antonia LoLordo (2014). Jonathan Edwards's Argument Concerning Persistence. Philosophers' Imprint 14 (24).
    The 18th-century American philosopher Jonathan Edwards argues that nothing endures through time. I analyze his argument, paying particular attention to a central principle it relies on, namely that “nothing can exert itself, or operate, when and where it is not existing”. I also consider what I supposed to follow from the conclusion that nothing endures. Edwards is sometimes read as the first four-dimensionalist. I argue that this is wrong. Edwards does not conclude that things persist by having different temporal (...)
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  39.  11
    Przemysław Gut (2014). The Legacy of Spinoza. The Enlightenment According to Jonathan Israel. Diametros 40:45-72.
    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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  40.  12
    Sang Hyun Lee (2000). The Philosophical Theology of Jonathan Edwards. Princeton University Press.
    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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  41.  43
    Richard Moran, Comments on Jonathan Lear‟s Tanner Lectures November 2009 Harvard University.
    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.  7
    Leon Chai (1998). Jonathan Edwards and the Limits of Enlightenment Philosophy. OUP Usa.
    Jonathan Edwards has most often been considered in the context of the Puritanism of New England. However, in many ways he was closer to the thinkers of the European Enlightenment. Leon Chai explores the connection, analysing Edwards's thought in light of a number of the issues that preoccupied such Enlightenment figures as Locke, Descartes, Malebranche, and Leibniz.
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  43. Jonathan Edwards (1957). The Works of Jonathan Edwards. Yale University Press.
    v. 1. Freedom of the will -- v. 2. Religious affections -- v. 3. Original sin -- v. 4. The Great Awakening -- v. 5. Apocalyptic writings -- v. 6. Scientific and philosophical writings -- v. 7. The life of David Brainerd -- v. 8. Ethical writings -- v. 9. A history of the work of redemption -- v. 10. Sermons and discourses, 1720-1723 -- v. 13. The "miscellanies" (entry nos. a-z, aa-zz, 1-500) -- v. 15. Notes on Scripture -- (...)
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  44.  55
    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.
    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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  45.  45
    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.
    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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  46.  2
    Stephen H. Daniel (1994). The Semiotic Ontology of Jonathan Edwards. Modern Schoolman 71 (4):285-304.
    Jonathan Edwards' marginalization in modern philosophy stems from his refusal to endorse the predicational logic and substantialist ontology of the rationalist-empiricist debate. Instead, he appeals to a communicative, semiotic logic of propositions grounded in Stoic thought and thematized by Peter Ramus and his Puritan followers. That alternative logic displays an "ontology of supposition" that guarantees God's existence, justifies typological, magical, and even astrological inferences, undermines modernist dichotomies (e.g., between mind and matter), and invalidates efforts to speak of Edwards' thought (...)
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  47.  26
    James P. Danaher (2001). David Hume and Jonathan Edwards on Miracles and Religious Faith. Southwest Philosophy Review 17 (2):13-24.
    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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  48.  8
    Jonathan Bennett (2001). Conditionals and Explanations Jonathan Bennett. In Alex Byrne, Robert Stalnaker & Ralph Wedgwood (eds.), Fact and Value. MIT Press 1.
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  49.  7
    Paolo Fait (2008). Jonathan Barnes, Truth, Etc.: Six Lectures on Ancient Logic. Rhizai. A Journal for Ancient Philosophy and Science 5:345-353.
    Review of Jonathan Barnes, Truth, etc.: Six Lectures on Ancient Logic, Oxford University Press, Oxford, 2007.
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  50.  1
    Catherine Steel (2008). Jonathan Powell (Ed.), Logos: Rational Argument in Classical Rhetoric. Rhizai. A Journal for Ancient Philosophy and Science 5:355-358.
    Review of Jonathan Powell , Logos: Rational Argument in Classical Rhetoric, BICS supplement 96, London, 2007.
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