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

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  1.  8
    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. Tom Meyvis, Rebecca K. Ratner & Jonathan Levav (2010). Why Don't We Learn to Accurately Forecast Feelings? How Misremembering Our Predictions Blinds Us to Past Forecasting Errors. Journal of Experimental Psychology: General 139 (4):579-589.
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  3.  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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  4.  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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  5.  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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  6.  31
    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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  7.  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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  8.  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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  9.  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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  10.  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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  11.  18
    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.  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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  13.  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.
    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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  14.  8
    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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  15. 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.  9
    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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  17.  17
    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.  76
    Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.
  19.  12
    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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  20.  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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  21.  13
    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
    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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  23.  25
    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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  24.  1
    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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  25. 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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  26. 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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  27. 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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  28.  8
    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.  17
    Jonathan Schaffer (2013). I—Jonathan Schaffer: The Action of the Whole. Aristotelian Society Supplementary Volume 87 (1):67-87.
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  30.  13
    Chiara Lepora & Robert E. Goodin (2016). On Complicity and Compromise: A Reply to Peter French and Steven Ratner. Criminal Law and Philosophy 10 (3):591-602.
    Peter French’s and Steven Ratner’s thoughtful comments are helpful in advancing the analysis we offered in our book On Complicity and Compromise. Inevitably, there are areas of disagreement and bones to pick. However, our primary concern in this reply will be to press, with their assistance, the more positive agenda.
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  31.  37
    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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  32.  1
    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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  33.  11
    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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  34.  31
    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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  35.  88
    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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  36.  6
    Jonathan Cohen (2013). Indexicality and the Puzzle of the Jonathan Cohen Answering Machine. Journal of Philosophy 110 (1):5-32.
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  37.  6
    Jonathan Dancy (2010). II—Jonathan Dancy: Moral Perception. Aristotelian Society Supplementary Volume 84 (1):99-117.
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  38.  56
    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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  39.  49
    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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  40.  49
    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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  41. 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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  42.  6
    Albert Casullo (2016). Response to My Critics: Chris Pincock, Lisa Warenski and Jonathan Weinberg. Philosophical Studies 173 (6):1705-1720.
    This is my response to the papers by Chris Pincock, Lisa Warenski and Jonathan Weinberg, which were presented at the Book Symposium on my Essays on A Priori Knowledge and Justification, American Philosophical Association Pacific Division Meetings, March 16–19, 2014.
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  43.  4
    Jeanette Kennett (2016). Morality and Interpretation: Commentary on Jonathan Glover's Alien Landscapes? Journal of Applied Philosophy 33 (3).
    What is required of the interpreter of disordered minds and what can we learn from the process? Jonathan Glover's book focuses on human interpretation and its role in psychiatry. His hope is that a more careful and sensitive exploration of minds that are very different from our own, will assist us to answer a range of important questions about human agency, identity and responsibility. In this commentary I will focus on the process and purpose of interpretation and expand on (...)
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  44.  1
    Manuel Bremer (2016). Jonathan L. Kvanvig, Rationality and Reflection: How to Think About What to Think. Reviewed By. Philosophy in Review 36 (4):173-175.
    Review of Jonathan Kvanvig Rationality and Reflection.
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  45.  6
    Jonathan Berg (forthcoming). Precis of Jonathan Berg, Direct Belief: An Essay on the Semantics, Pragmatics, and Metaphysics of Belief. Philosophia:1-11.
    In Direct Belief I argue for the Theory of Direct Belief, which treats having a belief about an individual as an unmediated relation between the believer and the individual the belief is about. After a critical review of alternative positions, I use Grice’s theory of conversational implicature to provide a detailed pragmatic account of substitution failure in belief ascriptions and go on to defend this view against objections, including those based on an unwarranted “Inner Speech” Picture of Thought. The work (...)
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  46.  19
    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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  47.  50
    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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  48. Jonathan Aristotle, J. A. Barnes, W. D. Smith & Ross (1984). The Complete Works of Aristotle the Revised Oxford Translation /Edited by Jonathan Barnes. --. Monograph Collection (Matt - Pseudo).
     
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  49.  38
    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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  50.  38
    Charles B. Cross (1985). Jonathan Bennett on 'Even If'. Linguistics and Philosophy 8 (3):353-357.
    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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