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Profile: Jorge J. E. Gracia (State University of New York, Buffalo)
  1.  12
    Jorge J. E. Gracia, Semantic Equivalence and the Language of Philosophical Analysis.
    For many years I have maintained that I learned to philosophize by translating Francisco Suárez’s Metaphysical Disputation V from Latin into English. This surely is a claim that must sound extraordinary to the members of this audience or even to most twentieth century philosophers. Who reads Suárez these days? And what could I learn from a sixteenth century scholastic writer that would help me in the twentieth century? I would certainly be surprised if one were to find any references to (...)
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  2. Jorge J. E. Gracia (2000). Hispanic-Latino Identity: A Philosophical Perspective. Blackwell.
     
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  3.  9
    Jorge J. E. Gracia, Racisms: Racial, Ethnic, and National.
    Racism has been the subject of considerable attention in recent years, and although many varieties of it have been identified and discussed, most of the discussions take insufficient account of the differences between the racial, ethnic, and national elements that play roles in it. Nonetheless, the talk of racism against members of ethnic and national groups is quite common and gives rise to misunderstandings and confusions about what racism is and the various forms it can take when these differences are (...)
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  4.  90
    Jorge J. E. Gracia (2013). The Hermeneutic Role of a Book Review: A Response to Glover. The Pluralist 8 (2):113-116.
    The primary function of a book review is to articulate and present an understanding of the book's thesis and argument, and to make a judgment as to its value, so that readers will themselves understand and be guided by the understanding and judgment of the reviewer. Reviews are supposed to be interpretations created for the sake of a potential audience for a book. Unfortunately, most reviews fail to fulfill this function insofar as they merely paraphrase the text they are supposed (...)
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  5.  6
    Jorge J. E. Gracia (1988). Individuality: An Essay on the Foundations of Metaphysics. State University of New York Press.
    The author begins by distinguishing six fundamental issues on the metaphysics of individuality.
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  6.  8
    Jorge J. E. Gracia, Bridging the Philosophical Gap Between East and West.
    This article claims that communication within the same culture in the present and with the past and communication across cultures pose serious methodological challenges for philosophers. These challenges are particularly obvious when we engage in comparative philosophy between East and West. However, if (1) we understand philosophy as a discipline involved in problem solving, and (2) we use the Framework Approach advocated in this article, such communication does not seem impossible. Of course, this approach may not help us with the (...)
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  7. Jorge J. E. Gracia (ed.) (1986). Latin American Philosophy in the Twentieth Century: Man, Values, and the Search for Philosophical Identity. Prometheus Books.
  8. Jorge J. E. Gracia (2001). Response to the Critics of Hispanic/Latino Identity: Tahafut Al-Tahafut. Philosophy and Social Criticism 27 (2):51-75.
  9. Jorge J. E. Gracia (1992). The Transcendentals in the Middle Ages: An Introduction. Topoi 11 (2):113-120.
    Although most predicates may be truthfully predicated of only some beings, there are others that seem to apply to every being. The latter, including being itself, were known as the transcendentals in the Middle Ages and gave rise to the much disputed doctrine of the transcendentals. This article explores the main tenets of the doctrine and the difficulties that they face, the reasons why scholastic authors were interested in these issues, and the origins of the doctrine.
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  10.  15
    Jorge J. E. Gracia (ed.) (2007). Race or Ethnicity? On Black and Latino Identity. Cornell Univ Pr.
    And how are the answers to these questions affected by the Black and Latino experience in the United States"-From the Preface This collection of new essays explores the relation between race and ethnicity and its social and political ...
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  11.  96
    Jorge J. E. Gracia (2005). A Political Argument in Favor of Ethnic Names: Alcoff’s Defense of ‘Latino’. Philosophy and Social Criticism 31 (4):409-417.
  12.  17
    Jorge J. E. Gracia (1976). The Ontological Status of Value. Modern Schoolman 53 (4):393-397.
  13. William Irwin & Jorge J. E. Gracia (eds.) (2006). Philosophy and the Interpretation of Pop Culture. Rowman & Littlefield Publishers.
    Comprised of thirteen articles by well-known authors, this book makes the case to philosophers that popular culture is worthy of their attention. Issues of concern include the distinction between high culture and popular culture, the aesthetic and moral value of popular culture, allusion and identification in popular culture, and special problems posed by the interpretation of popular culture. Popular art forms considered include: movies, television shows, comic books, children's stories, photographs, and rock songs.
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  14.  80
    Jorge J. E. Gracia (2001). Borges's "Pierre Menard": Philosophy or Literature? Journal of Aesthetics and Art Criticism 59 (1):45-57.
  15.  3
    Jorge J. E. Gracia (1995). A Theory of Textuality: The Logic and Epistemology. State University of New York Press.
    This book is just what it says it is: A theory of textuality divided into two parts, logical and epistemological.
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  16. Jorge J. E. Gracia (2005). Surviving Race, Ethnicity, and Nationality: A Challenge for the 21st Century. Rowman & Littlefield Publishers.
    Surviving Race, Ethnicity, and Nationality is the first book of philosophy that explores race, ethnicity, and nationality together and attempts to present a systematic and unified theory about them with particular emphasis on the metaphysical and epistemological issues that these phenomena raise.
     
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  17.  86
    Jorge J. E. Gracia (2009). Categories and Levels of Reality. Axiomathes 19 (2):179-191.
    The discussion of the relation of levels of reality to categories is important because categories have often been interpreted as constituting levels of reality. This article explores whether this view is correct, and argues it is not. Categories as such should not be understood to constitute levels of reality, although particular categories may. The article begins with a discussion of levels of reality and then turns to specific questions about categories and how they are related to these levels.
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  18.  80
    Jorge J. E. Gracia (1992). Suárez and the Doctrine of the Transcendentals. Topoi 11 (2):121-133.
    This article discusses Suárez''s views concerning the transcendentals, that is, being and those attributes of it that extend to everything. In particular it explores Suárez''s notion of transcendentality and the way in which he conceived the transcendental attributes of being are related to it. It makes two claims: First, that Suárez has an intensional, rather than an extensional understanding of transcendentality; and, second, that Suárez''s understanding of truth and goodness, as expressing real extrinsic denominations based on real relations, appears to (...)
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  19.  47
    Jorge J. E. Gracia (2010). Racism. The Monist 93 (2):208-227.
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  20.  15
    Jorge J. E. Gracia (2011). Does Philosophy Have a Role to Play in Contemporary Society? Proceedings of the American Catholic Philosophical Association 85:19-25.
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  21.  30
    Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.) (2003). The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub..
    _The Classics of Western Philosophy_ brings together 61 newly-commissioned essays on classic texts ranging from Ancient Greece to the twentieth century. Surveying the history of philosophy, the book focuses on historical texts rather than historical figures and covers the entire range of classics in a single volume. Provides 61 chapters written by leading experts on the classics of Western thought. Includes current references to the scholarly literature in addition to a select bibliography of major articles and books. Contributors include C.D.C. (...)
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  22. Linda Martín Alcoff, Debra A. Castillo, Santiago Castro-Gómez, Rafael Cervantes Martínez, Felipe Gil Chamizo, Raúl Fornet-Betancourt, Jorge J. E. Gracia, María Mercedes Jaramillo, María Pía Lara-Zavala, Eduardo Mendieta, Walter Mignolo, Iván Petrella, Roberto Regalado Álvarez, Mario Sáenz, Ofelia Schutte & Leopoldo Zea (eds.) (2002). Latin American Perspectives on Globalization: Ethics, Politics, and Alternative Visions. Rowman & Littlefield Publishers.
    From the most prominent thinkers in Latin American philosophy, literature, politics, and social science comes a challenge to conventional theories of globalization. The contributors to this volume imagine a discourse in which revolution requires no temporalized march of progress or takeovers of state power but instead aims at local control and the material conditions for human dignity.
     
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  23.  12
    Jorge J. E. Gracia (1991). Preface. American Catholic Philosophical Quarterly 65 (3):258-258.
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  24.  10
    Jorge J. E. Gracia & Pablo De Greiff (eds.) (2000). Hispanics/Latinos in the United States: Ethnicity, Race, and Rights. Routledge.
    The presence and impact of Hispanics/Latinos in the United States cannot be ignored. Already the largest minority group, by 2050 their numbers will exceed all the other minority groups in the United States combined. The diversity of this population is often understated, but the people differ in terms of their origin, race. language, custom, religion, political affiliation, education and economic status. The heterogeneity of the Hispanic/Latino population raises questions about their identity and their rights: do they really constitute a group? (...)
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  25.  3
    Jorge J. E. Gracia (1999). Metaphysics and its Task: The Search for the Categorial Foundation of Knowledge. State University of New York Press.
    Systematically analyzes the nature of metaphysics.
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  26.  13
    Jorge J. E. Gracia (1984). Philosophical Analysis in Latin America. History of Philosophy Quarterly 1 (1):111 - 122.
  27.  11
    Jorge J. E. Gracia (1983). Individuals as Instances. Review of Metaphysics 37 (1):37 - 59.
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  28.  37
    Jorge J. E. Gracia (1992). Preface. Topoi 11 (2):111-112.
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  29.  14
    Joseph Urbas, Adam Glover, Jorge Je Gracia, Justin Bell, José Jorge Mendoza, David W. Rodick & Sami Pihlström (2013). 5. 'Bi-Polar' Emerson: 'Nominalist and Realist' (Pp. 78-105). The Pluralist 8 (2):78-105.
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  30.  32
    Jorge J. E. Gracia (1993). Hispanic Philosophy: Its Beginning and Golden Age. Review of Metaphysics 46 (3):475 - 502.
  31.  4
    Jorge Gracia, Terence Horgan, Victoria Iturralde, Manuel Liz, Peter Menzies, Carlos Moya, Philip Pettit, Graham Priest, Mark Sainsbury & Peter Simons (1995). Call for Papers for'SORITES'SORITES is a New Refereed All-English Electronic International Quarterly of Analytical Philosophy. Australasian Journal of Philosophy 73 (2).
  32.  9
    Kenneth F. Barber & Jorge J. E. Gracia (eds.) (1994). Individuation and Identity in Early Modern Philosophy: Descartes to Kant. State University of New York Press.
    This book is the first to concentrate on the problems of individuation and identity in early modern philosophy and to trace their philosophical development through the period in a coherent way.
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  33.  28
    Jorge J. E. Gracia (1999). The Ontological Status of Categories. International Philosophical Quarterly 39 (3):249-264.
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  34.  14
    Jorge J. E. Gracia (1990). Texts and Their Interpretation. Review of Metaphysics 43 (3):495 - 542.
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  35.  10
    Jorge J. E. Gracia (1994). Can There Be Texts Without Historical Authors? American Philosophical Quarterly 31 (3):245 - 253.
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  36.  1
    Jorge J. E. Gracia (1991). Philosophy and its History: Issues in Philosophical Historiography. State University of New York Press.
    A systematic and comprehensive treatment of pertinent issues, the book defends two main theses.
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  37.  4
    Jorge J. E. Gracia (2015). Modern Challenges to Past Philosophy: Arguments and Responses. By Thomas D. Sullivan and Russell Pannier. American Catholic Philosophical Quarterly 89 (4):745-748.
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  38.  11
    Jorge J. E. Gracia (2010). Cánones Filosóficos y Tradiciones Filosóficas: El Caso de la Filosofía Latinoamericana. Análisis Filosófico 30 (1):17-34.
    Este artículo trata sobre dos temas: cómo se establece el canon filosófico y las razones por las cuales la filosofía latinoamericana es generalmente excluida tanto del canon de la filosofía occidental como del canon de la filosofía a nivel mundial. El segundo tema permite ilustrar los problemas que surgen en el contexto del primero y proporciona una respuesta a ellos. El artículo sostiene que varias teorías que se proponen explicar la formación del canon y la exclusión de ciertos filósofos del (...)
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  39.  11
    Jorge J. E. Gracia (2000). Respuesta a Bernstein y Mendieta. Revista Internacional de Filosofía Política 16:188-192.
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  40.  8
    Jorge J. E. Gracia (1976). The Ontological Status of Value. Modern Schoolman 53 (4):393-397.
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  41.  11
    Jorge J. E. Gracia (1984). The Cambridge History of Later Medieval Philosophy: From the Rediscovery of Aristotle to the Disintegration of Scholasticism 1100-1600. [REVIEW] Journal of the History of Philosophy 22 (2):233-236.
  42.  11
    Jorge J. E. Gracia (1998). The Interpretation of Revealed Texts. Proceedings of the American Catholic Philosophical Association 72:1-19.
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  43.  11
    Jorge J. E. Gracia (1989). Meaning and Inference in Medieval Philosophy. Review of Metaphysics 43 (1):170-172.
  44.  34
    Roderick M. Chisholm, John Corcoran, Jorge Gracia, L. S. Carrier, T. N. Pelegrinis, Alfred L. Ivry, D. S. Clarke, Leo Rauch, Robert Young, Michael J. Loux, Rita Nolan, Gerald Vision, E. D. Klemke, Ruth Anna Putnam, Edward S. Reed, Maurice Mandelbaum, John Wettersten & Rachel Shihor (1983). Book Reviews. [REVIEW] Philosophia 13 (1-2):359-362.
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  45.  10
    Jorge J. E. Gracia (2008). Surviving Race, Ethnicity, and Nationality by Jorge JE Gracia; The Foundations of a Philosophy of Race, Ethnicity, and Nationality. International Philosophical Quarterly 48 (2):247-255.
  46.  21
    Jorge J. E. Gracia (1999). Hispanics, Philosophy, and the Curriculum. Teaching Philosophy 22 (3):241-248.
    Despite predictions that Hispanics will soon outnumber all other minority groups combined in the United States, philosophy has remained indifferent to the growing Hispanic population. This paper offers several hypotheses why this is the case, arguing that Hispanics and Hispanic thought are perceived as unphilosophical and are thus perceived as ill-suited for academia and academic discussions in the United States. The author concludes by proposing strategies for overcoming this marginalization of Hispanics and Hispanic philosophy.
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  47.  19
    Jorge J. E. Gracia (2001). Philosophy in American Public Life. The Proceedings of the Twentieth World Congress of Philosophy 11:129-140.
    My focus here is on two questions: Does philosophy have a place in contemporary American public life? and should philosophy have a place in American public life? Because my answer to the first question is negative, I also will discuss some of the reasons why I believe philosophy does not play a role in American public life. I suggest that philosophers have been excluded from the public conversation in part because the work of philosophy entails criticism and challenge—activities best accomplished (...)
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  48.  22
    Jorge J. E. Gracia (2001). Are Categories Invented or Discovered? A Response to Foucault. Review of Metaphysics 55 (1):3 - 20.
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  49.  5
    Jorge J. E. Gracia (2004). Revelation, Interpretation, and Relativism. American Catholic Philosophical Quarterly 78 (3):492-498.
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  50.  9
    Jorge J. E. Gracia (1984). Thierry of Chartres and the Theory of Individuation. New Scholasticism 58 (1):1-23.
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