Search results for 'L. J. Couture' (try it on Scholar)

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  1.  90
    James Elliott (forthcoming). The Power of Humility in Sceptical Religion: Why Ietsism is Preferable to J. L. Schellenberg's Ultimism. Religious Studies:1-20.
    J. L. Schellenberg’s Philosophy of Religion argues for a specific brand of sceptical religion that takes ‘Ultimism’ – the proposition that there is a metaphysically, axiologically, and soteriologically ultimate reality – to be the object to which the sceptical religionist should assent. In this article I shall argue that Ietsism – the proposition that there is merely something transcendental worth committing ourselves to religiously – is a preferable object of assent. This is for two primary reasons. First, Ietsism is far (...)
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  2.  13
    G. J. Warnock (1989). J.L. Austin. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  3.  36
    J. O. Urmson & G. J. Warnock (1961). J. L. Austin. Mind 70 (278):256-257.
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  4.  5
    J. W. Roxbee Cox & Mats Furberg (1966). Locutionary and Illocutionary Acts: A Main Theme in J. L. Austin's Philosophy. Philosophical Quarterly 16 (62):80.
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  5.  34
    Isaiah Berlin (ed.) (1973). Essays on J. L. Austin. Oxford,Clarendon Press.
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  6.  3
    R. Derek Wood (1997). A State Pension for L. J. M. Daguerre for the Secret of His Daguerreotype Technique. Annals of Science 54 (5):489-506.
    Summary L. J. M. Daguerre realized it was impossible to capitalize by subscription or to patent his daguerreotype technique. In January 1839 François Arago, both scientist and Republican politician, suggested that financial support for Daguerre should be sought from the state in return for his secret. The idea made no immediate headway because of governmental breakdown. Only after a new cabinet was established in May 1839 could any procedure be set in motion to obtain the agreement of parliament. After discussing (...)
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  7. Joe Friggieri (1981). Linguaggio E Azione Saggio Su J. L. Austin. Vita E Pensiero.
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  8. Markus H. Wörner (1978). Performative Und Sprachliches Handeln Ein Beitrag Zu J.L. Austins Theorie der Sprechakte. Monograph Collection (Matt - Pseudo).
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  9.  8
    Silver Bronzo (2016). Review of Representation and Reality in Wittgenstein's Tractatus by J. L. Zalabardo. [REVIEW] Nordic Wittgenstein Review 5 (1):139-144.
    Book review of J. L. Zalabardo, Representation and Reality in Wittgenstein's Tractatus. Oxford: OUP 2015.
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  10. Fritz J. McDonald (2013). New Waves in Metaethics By Michael Brady * New Waves in Truth By Cory D. Wright and Nikolaj J.L.L. Pedersen. Analysis 73 (2):400-402.
    Review of New Waves in Metaethics, edited by Michael Brady; and New Waves in Truth, edited by Cory D. Wright and Nikolaj J.L.L. Pedersen.
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  11.  11
    Mark Van Atten & Göran Sundholm (forthcoming). L.E.J. Brouwer's ‘Unreliability of the Logical Principles’: A New Translation, with an Introduction. History and Philosophy of Logic:1-24.
    We present a new English translation of L.E.J. Brouwer's paper?De onbetrouwbaarheid der logische principes? of 1908, together with a philosophical and historical introduction. In this paper Brouwer for the first time objected to the idea that the Principle of the Excluded Middle is valid. We discuss the circumstances under which the manuscript was submitted and accepted, Brouwer's ideas on the principle of the excluded middle, its consistency and partial validity, and his argument against the possibility of absolutely undecidable propositions. We (...)
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  12.  20
    William J. Meyer (2014). J. L. Schellenberg: Evolutionary Religion. International Journal for Philosophy of Religion 76 (2):223-227.
    Rarely have I begun a book with such keen enthusiasm only later to cool to a deep but respectful ambivalence. In this clearly written and thoughtful monograph, Canadian analytic philosopher J. L. Schellenberg spurs readers to think about religion in evolutionary terms analogous to how Darwin and others have taught us to think about nature. As I will outline, I think he has mixed success in this engaging endeavor.Schellenberg’s valuable insight, and the source of my initial enthusiasm, is his emphasis (...)
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  13. L. J. Russell (1929). PICARD, J. -Essai Sur la Logique de l'Invention Dans les Sciences. [REVIEW] Mind 38:528.
     
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  14.  22
    J. Tate (1955). L. J. Potts: Aristotle On the Art of Fiction. An English Translation of The Poetics with an Introductory Essay and Explanatory Notes. Pp. 94. Cambridge: University Press, 1953. Paper, 6s. [REVIEW] The Classical Review 5 (02):197-.
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  15. Nat Hansen (2012). J. L. Austin and Literal Meaning. European Journal of Philosophy 20 (4):617-632.
    Alice Crary has recently developed a radical reading of J. L. Austin's philosophy of language. The central contention of Crary's reading is that Austin gives convincing reasons to reject the idea that sentences have context-invariant literal meaning. While I am in sympathy with Crary about the continuing importance of Austin's work, and I think Crary's reading is deep and interesting, I do not think literal sentence meaning is one of Austin's targets, and the arguments that Crary attributes to Austin or (...)
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  16.  7
    J. A. Davison (1956). P. Aurelianus, O.F.M. Cap. (A. L.J. Raessens): De Verhouding van Godsdienst en Ethiek in Homerus. Pp. xiv + 120. Nijmegen: Centrale Drukkerij, 1955. Paper. [REVIEW] The Classical Review 6 (02):162-163.
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  17.  5
    J. W. Pirie (1942). L. J. D. Richardson: Agma, a Forgotten Greek Letter. (Reprinted From Hermathena Lvii.) Pp. 15. Dublin: Hodges, Figgis & Co., 1941. Paper, 6d. [REVIEW] The Classical Review 56 (02):93-.
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  18.  5
    D. J. McCracken (1954). The Method of Descartes: A Study of the Regulae. By L. J. Beck. (Oxford, 1952. Pp. Viii + 316. Price 30s.). Philosophy 29 (111):364-.
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  19. J. P. Day (1977). RYAN, L. "J. S. Mill". [REVIEW] Mind 86:450.
     
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  20. J. Grootaers (1996). Le Cardinal L.-J. Suenens. Un Apostolat Qui a Traversé le Siècle. Revue Théologique de Louvain 27 (4):425-431.
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  21. R. J. Hirst (1955). BECK, L. J. - The Method of Descartes. [REVIEW] Mind 64:267.
     
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  22. J. C. Irvine (1914). HENDERSON, L. J. -The Fitness of the Environment. [REVIEW] Mind 23:436.
     
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  23. J. F. Thomson (1953). Bakradse K. S.. Über das Verhältnis von Logik und Dialektik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 7–26.Tscherkessow W. I.. Über Logik und marxistische Dialektik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 27–46.Strogowitsch M. S.. Über den Gegenstand der formalen Logik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 47–59.Osmakow I. I.. Über die Logik des Denkens und die Wissenschaft der Logik. German translation of XVII 124. Über formale Logik und Dialektik, Diskussionsbeiträge , 29. Beiheft zur Sowjetwissenschaft, Verlag Kultur und Fortschritt, Berlin 1952, pp. 77–98.Tugarinow W. P. and Maistrow L. J.. [REVIEW] Journal of Symbolic Logic 18 (1):86-87.
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  24. J. F. Thomson (1956). Cohen L. J. And Lloyd A. C.. Assertion-Statements. Analysis , Vol. 15 No. 3 , Pp. 66–70. Journal of Symbolic Logic 21 (1):82-83.
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  25. J. A. Thomson (1918). HENDERSON, L. J. - The order of Nature: an essay. [REVIEW] Scientia 12 (23):220.
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  26. J. F. Thomson (1956). Review: L. J. Cohen, A. C. Lloyd, Assertion-Statements. [REVIEW] Journal of Symbolic Logic 21 (1):82-83.
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  27. Alice Crary (2002). The Happy Truth: J. L. Austin's How to Do Things with Words. Inquiry 45 (1):59 – 80.
    This article aims to disrupt received views about the significance of J. L. Austin's contribution to philosophy of language. Its focus is Austin's 1955 lectures How To Do Things With Words . Commentators on the lectures in both philosophical and literary-theoretical circles, despite conspicuous differences, tend to agree in attributing to Austin an assumption about the relation between literal meaning and truth, which is in fact his central critical target. The goal of the article is to correct this misunderstanding and (...)
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  28.  34
    Lorenzo Magnani (2012). L. Albertazzi, G. J. Van Tonder, and D. Vishwanath (Eds): Perception Beyond Inference: The Information Content of Visual Processes. [REVIEW] Minds and Machines 22 (1):53-55.
    L. Albertazzi, G. J. van Tonder, and D. Vishwanath (eds): Perception Beyond Inference: The Information Content of Visual Processes Content Type Journal Article Pages 53-55 DOI 10.1007/s11023-011-9253-z Authors Lorenzo Magnani, Department of Philosophy and Computational Philosophy Laboratory, University of Pavia, Pavia, Italy Journal Minds and Machines Online ISSN 1572-8641 Print ISSN 0924-6495 Journal Volume Volume 22 Journal Issue Volume 22, Number 1.
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  29.  48
    Edouard Machery, Jean-Louis Dessalles, Fiona Cowie & Jason Alexander (2010). Symposium on J.-L. Dessalles's Why We Talk (OUP, 2007): Precis by J.-L. Dessalles, Commentaries by E. Machery, F. Cowie, and J. Alexander, Replies by J.-L. Dessalles. [REVIEW] Biology and Philosophy 25 (5):851-901.
    This symposium discusses J.-L. Dessalles's account of the evolution of language, which was presented in Why we Talk (OUP 2007).
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  30.  1
    J. L. Mackie (1978). The Law of the Jungle: Moral Alternatives and Principles of Evolution: J. L. Mackie. Philosophy 53 (206):455-464.
    When people speak of ‘the law of the jungle’, they usually mean unions restrained and ruthless competition, with everyone out solely for his own advantage. But the phrase was coined by Rudyard Kipling, in The Second Jungle Book , and he meant something very different. His law of the jungle is a law that wolves in a pack are supposed to obey. His poem says that ‘the strength of the Pack is the Wolf, and the strength of the Wolf is (...)
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  31.  33
    M. de Gaynesford (2011). How Not To Do Things With Words: J. L. Austin on Poetry. British Journal of Aesthetics 51 (1):31-49.
    If philosophy and poetry are to illuminate each other, we should first understand their tendencies to mutual antipathy. Examining (and, where possible, correcting) mutual misapprehension is part of this task. J. L. Austin's remarks on poetry offer one such point of entry: they are often cited by poets and critics as an example of philosophy's blindness to poetry (I). These remarks are complex and their purpose obscure—more so than those who take exception to them usually allow or admit (II). But (...)
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  32.  3
    Carleton E. Perrin (1986). Of Theory Shifts and Industrial Innovations: The Relations of J. A. C. Chaptal and A. L. Lavoisier. Annals of Science 43 (6):511-542.
    Relations between J. A. C. Chaptal, pioneer of heavy chemical industry in France, and A. L. Lavoisier, reformer of chemical theory, are examined in the light of unpublished correspondence they exchanged in the period 1784–1790. The letters, together with Chaptal's early publications, allow a reconstruction of his conversion to Lavoisier's antiphlogistic chemistry. They also reveal a series of petitions that Chaptal made to Lavoisier, in the latter's official capacity as a director of the Régie des poudres et salpêtres, for relief (...)
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  33.  5
    J. L. Schellenberg (1994). Religious Experience and Religious Diversity: A Reply to Alston: J. L. SCHELLENBERG. Religious Studies 30 (2):151-159.
    William Alston's Perceiving God: The Epistemology of Religious Experience is a most significant contribution to the philosophy of religion. The product of 50 years' reflection on its topic , this work provides a very thorough explication and defence of what Alston calls the ‘mystical perceptual practice’ – the practice of forming beliefs about the Ultimate on the basis of putative ‘direct experiential awareness’ thereof . Alston argues, in particular, for the rationality of engaging in the Christian form of MP . (...)
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  34.  12
    K. T. Fann (1969). Symposium on J. L. Austin. New York, Humanities P..
    J. L. Austin (1911-1960) exercised in Post-war Oxford an intellectual authority similar to that of Wittgenstein in Cambridge. Although he completed no books of his own and published only seven papers, Austin became through lectures and talks one of the acknowledged leaders in what is called ‘Oxford philosophy’ or ‘ordinary language philosophy’. Few would dispute that among analytic philosophers Austin stands out as a great and original philosophical genius. Three volumes of his writing, published after his death, have become classics (...)
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  35.  19
    Hui-Chieh Loy (2002). What Has J. L. Austin to Do with Confucius? International Philosophical Quarterly 42 (2):193-208.
    In the first chapter of Confucius: The Secular as Sacred, Herbert Fingarette argues that in the Analects Confucius holds the essence of human virtue to be a kind of magic power and this magic can be explained in terms of J. L. Austin’s analysis of the “performative utterance.” This paper attempts to explicate what Fingarette’s claims concerning magic and the “performative” amount to. I will argue that even though there is something to the underlying spirit of Fingarette’s project, he either (...)
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  36.  20
    J. L. Ackrill (1985). L. Delatte, C. Rutten, S. Govaerts, J. Denooz: Aristoteles, Metaphysica, Index verborum, Listes de fréquence. (Alpha–Omega, Reihe A, 42.) Pp. xiii + 521. Hildesheim: Olms–Weidmann, 1984. DM. 118. [REVIEW] The Classical Review 35 (02):386-.
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  37.  8
    Alpesh Maisuria (2011). Critical Race Theory Matters: Education and Ideology. By M. Zamudio, C. Russell, M. A. Rios and J. L. Bridgeman. British Journal of Educational Studies 59 (3):348-350.
    (2011). Critical Race Theory Matters: Education and Ideology. By M. Zamudio, C. Russell, M. A. Rios and J. L. Bridgeman. British Journal of Educational Studies: Vol. 59, Research capacity building, pp. 348-350.
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  38.  7
    Aydan Turanl (2008). On Juren Habermas's Misinterpretation of J.L. Austin. Proceedings of the Xxii World Congress of Philosophy 39:237-243.
    Jürgen Habermas derives his political theory and discourse ethics from a view of language based upon “universal pragmatics.” Universal pragmatics is identified by Habermas to reveal universal conditions of possible understanding with the belief that not only syntactic and semantic characteristics of language, but also pragmatic characteristics of utterances related to speech should be reconstructed to build an undistorted communication. Nevertheless, the communicative competence, which is supposed to be related to pragmatics of language, is derived from the misinterpretation of J. (...)
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  39. Jackson (ed.) (1992). J.L. Mehta on Heidegger, Hermeneutics and Indian Tradition. Brill.
    In these essays, J.L. Mehta, Indian philosopher in whose life and work East and West met profoundly, reflects on the origins and potency of modern hermeneutics and phenomenology, and applies the principles of interpretation to Hindu traditions. These farseeing essays show a hopeful way for non-Western cultures to gain insight into the basic presuppositions of the Western world, and to reclaim their own origins and ways of thinking, and to participate in an emerging planetary thinking.
     
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  40.  22
    Bryan Magee (1999). A Note on J. L. Austin and the Drama. Philosophy 74 (1):119-121.
    A play's text is nearly all talk, and in the performance of a play the physical activity is sparse and exceedingly limited. Used of a play, the term ‘action’ does not mean what it normally means. Its true meaning is illuminated by reference to J. L. Austin and his doctrine of speech-acts. Dramatic action is, for the most part, speech-action. And a skilful manipulation of speech-acts enables the gifted dramatist not only to tell a story but to communicate what is (...)
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  41.  11
    J. L. Stocks (1930). The Oxford Aristotle The Works of Aristotle. Translated Into English Under the Editorship of W. D. Ross, M.A., Hon. LL.D. (Edin.), Fellow of Oriel College, Fellow Ofthe British Academy. Vol. I., Categoriae and De Interpretatione, by L M. Edghill; Analytica Priora, by A. J. Jenkinson; Analytica Posteriora, by G. R.G. Mure; Topica and De Sophisticis Elenchis, by W.A. Pickard-Cambridge. Vol. VII., Problemata, by E. S. Forster. Oxford: At the Clarendon Press, 1927, 1928. 15s. Net Each. Aristotle: Selections. Edited by W. D. Ross, Deputy Professor of Moral Philosophy, and Fellow of Oriel College, University of Oxford. Pp.Xxv + 348. Humphrey Milford: Oxford University Press, 1927. 4s.6d.Net. [REVIEW] The Classical Review 44 (01):20-21.
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  42.  5
    Sonia Reverter Bañón (1994). J. L. Austin: un análisis de la percepción desde la fenomenología lingüística. Diálogo Filosófico 29:233-238.
    La explicación, defensa y justificación de la teoría de los datos sensibles ha absorbido grandes energías dentro de la filosofía de la percepción. Con todo se nos presenta hoy en día como una teoría tan derruida como el edificio epistemológico al cual pretendía sustentar: el fundamentalismo. Muchas, y desde muy diferentes flancos, han sido las críticas que han causado su caída. Precisamente aquí se expone la que considero una de las más agudas: la que realiza J. L. Austin desde la (...)
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  43.  2
    J. L. Schellenberg (2010). How to Be an Atheist and a Sceptic Too: Response to McCreary: J. L. SCHELLENBERG. Religious Studies 46 (2):227-232.
    Mark McCreary has argued that I cannot consistently advance both the hiddenness argument and certain arguments for religious scepticism found in my book The Wisdom to Doubt . This reaction was expected, and in WD I explained its shortsightedness in that context. First, I noted how in Part III of WD , where theism is addressed, my principal aim is not to prove atheism but to show theists that they are not immune from the scepticism defended in Parts I and (...)
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  44.  2
    J. L. H. Thomas (1990). ‘Why Did It Happen to Me?’: J. L. H. THOMAS. Religious Studies 26 (3):323-334.
    There are doubtless many with personal experience of suffering, or of comforting others in distress, who would agree with Milton thus far that philosophic argument is powerless to satisfy those who in their anguish ask the question ‘Why did it happen to me?’ Yet to think so is to underestimate both the necessity and the power of reason: clarity of mind and the disposition to argue are commonly enhanced rather than diminished by suffering; and if reason is an essential part (...)
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  45.  7
    L. E. J. Brouwer (1947). Address Delivered on September 16th, 1946, at the University of Amsterdam by Professor L. E. J. Brouwer on the Conferment Upon Professor G. Mannoury of the Honorary Degree of Doctor of Science. [REVIEW] Synthese 6 (3/4):190 - 194.
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  46.  1
    L. E. J. Brouwer (1979). L.E.J. Brouwer, Collected Works. Journal of Symbolic Logic 44 (2):271-275.
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  47.  4
    R. Tieszen (2007). Dirk Van Dalen. Mystic, Geometer, and Intuitionist: The Life of L. E. J. Brouwer. Volume 2: Hope and Disillusion. Oxford: Clarendon Press, 2005. Pp. X + 441–946. ISBN 0-19-851620-7 (Hardcover). [REVIEW] Philosophia Mathematica 15 (1):111-116.
    Volume 1 of this biography of L. E. J. Brouwer was published in 1999.1 The volume under review here covers the period from the early nineteen twenties until Brouwer's death in 1966. It also includes a short epilogue that discusses the disposition of Brouwer's estate after his death, his influence on others, the paths of some of his students and colleagues, and other matters. Van Dalen notes in the Preface that in preparing this volume he consulted some historical studies that (...)
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  48. L. E. J. Brouwer, A. S. Troelstra & D. van Dalen (eds.) (1982). The L.E.J. Brouwer Centenary Symposium: Proceedings of the Conference Held in Noordwijkerhout, 8-13 June 1981. Sole Distributors for the U.S.A. And Canada, Elsevier Science Pub. Co..
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  49. Emmanuel Falque (2005). Larvatus Pro Deo: Phénoménologie Et Théologie Chez J.-L. Marion. Gregorianum 86 (1):45-62.
    «Au moment de monter sur ce théâtre du monde [...], j'avance masqué». Cette déclaration de Descartes dans le Préambule des Cogitationes Privatae n'est pas que l'aveu d'un jeune philosophe à l'aube du XVIIe siècle, mais marque une stratégie maintenant séculaire selon laquelle philosophie et théologie devraient être séparées tant dans leurs disciplines que dans leur corpus. Jean-Luc Marion, témoin exemplaire de cette dichotomie, use ainsi de la démarche dionysienne de l'homme caché devant Dieu comme justification théologique de l'avance masquée du (...)
     
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  50.  1
    K. T. Fann (2011). Symposium on J. L. Austin. Routledge.
    J. L. Austin exercised in Post-war Oxford an intellectual authority similar to that of Wittgenstein in Cambridge. Although he completed no books of his own and published only seven papers, Austin became through lectures and talks one of the acknowledged leaders in what is called ‘Oxford philosophy’ or ‘ordinary language philosophy’. Few would dispute that among analytic philosophers Austin stands out as a great and original philosophical genius. Three volumes of his writing, published after his death, have become classics in (...)
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