Search results for 'Lawrence Warwick-Evans' (try it on Scholar)

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  1.  10
    Lawrence C. Evans (1973). Santayana and the Greek Sceptics. Southern Journal of Philosophy 11 (4):271-283.
  2.  1
    Carmen Lawrence (2015). Dr Lawrence's Acceptance Speech: Australia's Indigenous Heritage. Australian Humanist, The 119:2.
    Lawrence, Carmen Why should we protect our heritage? In the broadest sense our heritage is what we inherit; it's what we value of that inheritance and what we decide to keep and protect for future generations. Heritage is both global enough to encompass our shock at the destruction of the Buddhas of Bamiyan in Afghanistan and as local as our own sepia-tinted family photographs. Everything which our predecessors have bequeathed, both tangible and intangible, may be called heritage - landscapes, (...)
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  3.  2
    R. M. D. & Joan Evans (1943). Time and Chance: The Story of Arthur Evans and His Forebears. Journal of Hellenic Studies 63:121.
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  4.  8
    Jessica Evans (1999). What is Visual Culture? Jessica Evans and Stuart Hall. In Jessica Evans & Stuart Hall (eds.), Visual Culture: The Reader. Sage Publications in Association with the Open University 1.
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  5.  3
    Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.
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  6.  0
    Donald Evans (1989). Can Philosophers Limit What Mystics Can Do? A Critique of Steven Katz: Donald Evans. Religious Studies 25 (1):53-60.
    Some philosophers such as Ninian Smart have claimed that mystics from different religious traditions may sometimes have the same experience , while nevertheless giving different and tradition-bound descriptive reports of that experience. In two important essays, Steven Katz has challenged such a claim. Mystics from different religious traditions do not have the same experience.
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  7.  0
    David Evans (2000). ‘Beyond Reality’: Plato's Good Revisited: David Evans. Royal Institute of Philosophy Supplement 47:105-118.
    In our post-modern cultural climate we are often told that reality is value-free. Indeed sometimes it is even said to be fact-free. Yet almost all philosophers have been deeply concerned with matters of value, in addition to their other main pre-occupation: that is the nature of truth and our knowledge of it. The question therefore arises: why should these two – good and truth – be so powerfully connected? And why should this business of value continue to exert the hold (...)
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  8.  0
    C. S. Evans (1989). Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith: C. S. EVANS. Religious Studies 25 (3):347-362.
    If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to (...)
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  9. C. Stephen Evans (1983). Kierkegaard's "Fragments" and "Postscript" the Religious Philosophy of Johannes Climacus /by C. Stephen Evans. --. --. Humanities Press,1983.
     
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  10.  0
    C. Stephen Evans (1979). Mis-Using Religious Language: Something About Kierkegaard and ‘the Myth of God Incarnate’: C. Stephen Evans. Religious Studies 15 (2):139-157.
    At the risk of a tremendous over-simplification, I believe it is helpful to categorize views of Christianity which have appeared in the west in the last two hundred years into three major groups. First there are the unbelievers, those for whom Christianity is straightforwardly untrue, unknowable, or unbelievable . This group would include those who try to salvage some form of essentially humanistic religion as well as those who simply turn away from religious belief altogether, either to put their ultimate (...)
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    Donald Evans (1973). Reply to J. Gordon Campbell: Donald Evans. Religious Studies 9 (4):469-472.
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  12. Deborah Evans (2009). Sixty Years on Deborah Evans. In B. P. O'Donohoe & R. O. Elveton (eds.), Sartre's Second Century. Cambridge Scholars 73.
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  13.  0
    C. F. Evans (1967). Tradition and Scripture: C. F. EVANS. Religious Studies 3 (1):323-337.
    Tradition in either of its two senses—the act of handing on , and what is handed on—is a particular instance of a law of human existence that men live in dependence on one another and by the processes of giving and receiving. So a sociologist can write, ‘If we are able to speak of real tradition, we must find the past spontaneously taken into account as the meaning of the present, without any discontinuity of social time, and without any consideration (...)
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  14. Jacques Maritain, Joseph William Evans & Leo R. Ward (1968). Challenges and Renewals Selected Readings. Edited by Joseph W. Evans and Leo R. Ward. The World Pub. Co.
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  15.  0
    M. Pope, W. C. Brice, Arthur Evans & John Myres (1962). Inscriptions in the Minoan Linear Script of Class A, Edited From the Notes of Sir Arthur Evans and Sir John Myres. Journal of Hellenic Studies 82:172.
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  16.  12
    Lawrence Warwick-Evans (2004). Multi-Sensory Processing Facilitates Perception but Direct Perception of Global Invariants Remains Unproven. Behavioral and Brain Sciences 27 (6):891-892.
    The existence of sensory convergence does not establish that the senses function as a single unified perceptual system. Reality is fully specified only by a one:many mapping onto the totality of energy arrays, and these provide alternative frames of reference for movement. It is therefore possible that higher order crossmodal relationships are detected by skilled perceivers, but this has not been confirmed empirically.
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  17. Evan Fales, Susan C. Lawrence & Robert F. Weir (1994). Genes and Human Self-Knowledge Historical and Philosophical Reflections on Modern Genetics. Monograph Collection (Matt - Pseudo).
     
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  18. Peter Carruthers (2007). The Illusion of Conscious Will. Synthese 96 (2):197 - 213.
    Wegner (Wegner, D. (2002). The illusion of conscious will. MIT Press) argues that conscious will is an illusion, citing a wide range of empirical evidence. I shall begin by surveying some of his arguments. Many are unsuccessful. But one—an argument from the ubiquity of self-interpretation—is more promising. Yet is suffers from an obvious lacuna, offered by so-called ‘dual process’ theories of reasoning and decision making (Evans, J., & Over, D. (1996). Rationality and reasoning. Psychology Press; Stanovich, K. (1999). Who is (...)
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  19. John N. Williams (2004). Moore's Paradoxes, Evans's Principle and Self-Knowledge. Analysis 64 (284):348-353.
    I supply an argument for Evans's principle that whatever justifies me in believing that p also justifies me in believing that I believe that p. I show how this principle helps explain how I come to know my own beliefs in a way that normally makes me the best authority on them. Then I show how the principle helps to solve Moore's paradoxes.
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  20.  53
    Angela N. H. Creager (1996). Wendell Stanley's Dream of a Free-Standing Biochemistry Department at the University of California, Berkeley. Journal of the History of Biology 29 (3):331 - 360.
    Scientists and historians have often presumed that the divide between biochemistry and molecular biology is fundamentally epistemological.100 The historiography of molecular biology as promulgated by Max Delbrück's phage disciples similarly emphasizes inherent differences between the archaic tradition of biochemistry and the approach of phage geneticists, the ur molecular biologists. A historical analysis of the development of both disciplines at Berkeley mitigates against accepting predestined differences, and underscores the similarities between the postwar development of biochemistry and the emergence of molecular biology (...)
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  21. Anne Newstead (2006). Evans's Anti-Cartesian Argument: A Critical Evaluation. Ratio 19 (June):214-228.
    In chapter 7 of The Varieties of Reference, Gareth Evans claimed to have an argument that would present "an antidote" to the Cartesian conception of the self as a purely mental entity. On the basis of considerations drawn from philosophy of language and thought, Evans claimed to be able to show that bodily awareness is a form of self-awareness. The apparent basis for this claim is the datum that sometimes judgements about one’s position based on body sense are immune to (...)
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  22. F. Clark Power, Ann Higgins-D'alessandro & Lawrence Kohlberg (1989). Lawrence Kohlberg's Approach to Moral Education. Monograph Collection (Matt - Pseudo).
  23.  30
    Martin F. Fricke (2009). Evans and First Person Authority. Abstracta 5 (1):3-15.
    In The Varieties of Reference, Gareth Evans describes the acquisition of beliefs about one’s beliefs in the following way: ‘I get myself in a position to answer the question whether I believe that p by putting into operation whatever procedure I have for answering the question whether p.’ In this paper I argue that Evans’s remark can be used to explain first person authority if it is supplemented with the following consideration: Holding on to the content of a belief and (...)
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  24.  22
    Friedrich W. Hehl & Yuri N. Obukhov (2008). An Assessment of Evans' Unified Field Theory II. Foundations of Physics 38 (1):38-46.
    Evans attempted to develop a classical unified field theory of gravitation and electromagnetism on the background of a spacetime obeying a Riemann-Cartan geometry. In an accompanying paper I, we analyzed this theory and summarized it in nine equations. We now propose a variational principle for a theory that implements some of the ideas that have been (imprecisely) indicated by Evans and show that it yields two field equations. The second field equation is algebraic in the torsion and we can resolve (...)
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  25.  46
    Lucy F. O'Brien (1995). Evans on Self-Identification. Noûs 29 (2):232-247.
    This paper argues that Gareth Evans' treatment of first person reference based on the myriad ways we have of receiving information about our bodies and location, cannot secure the guaranteed reference exhibited by first person reference. It faces a problem both when a subject fails to receive such information about herself, and when she receives misinformation.
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  26.  19
    Friedrich W. Hehl (2008). An Assessment of Evans' Unified Field Theory I. Foundations of Physics 38 (1):7-37.
    Evans developed a classical unified field theory of gravitation and electromagnetism on the background of a spacetime obeying a Riemann-Cartan geometry. This geometry can be characterized by an orthonormal coframe ϑ α and a (metric compatible) Lorentz connection Γ α β . These two potentials yield the field strengths torsion T α and curvature R α β . Evans tried to infuse electromagnetic properties into this geometrical framework by putting the coframe ϑ α to be proportional to four extended electromagnetic (...)
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  27. Erhan Demircioglu (2014). Gareth Evans on Proper Names. Felsefe Tartismalari 50:1-9.
    The central aim of this paper is to argue against Evans’ hybrid theory of reference. I will show that Evans’ theory makes false predictions in the case of some thought-experiments. The paper has two sections. After providing a short presentation of Evans’ theory in the first section, I will move on to criticize it in the second section.
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  28.  32
    R. Zachary Manis (2011). Kierkegaard and Evans on the Problem of Abraham. Journal of Religious Ethics 39 (3):474-492.
    A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the "modernized" problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a (...)
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  29.  12
    Karel Jelínek, Jiří Pavlů, Jaromír Havlica & Jan Wild (2009). Experimental Test of the Evans' B(3)-Field: Measuring the Interaction with Free Electrons. [REVIEW] Foundations of Physics 39 (10):1191-1196.
    During the past decade, M.W. Evans and his coworkers have been developing so-called “Evans” or “ECE theory” that intends to serve as an unified field theory. One of its predictions is an existence of a radiation magnetic field called a “B(3)-field” which should accompany a circularly polarized electromagnetic radiation. This field should affect free electrons in two ways: (1) the electrons should behave in the B(3)-field in the same way as in a classical magnetic field (i.e., Larmor precession) and moreover, (...)
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  30.  45
    Johannes Roessler (2000). Attention and the Self: An Appreciation of C.O. Evans' The Subject of Consciousness. Journal of Consciousness Studies 7 (5):76-81.
    _The Sub ject of Con scious ness_ is a rich, strik ingly orig i nal and ambi tious work. It makes an impor tant and timely con tri bu tion to cur rent debates on a num ber of issues which over the last few years have been tak ing cen tre stage in the phi los o phy of mind: for exam ple, self-consciousness, selec tive atten tion and the nature of bodily aware ness. What makes this achieve ment (...)
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  31.  11
    Martin Francisco Fricke (2009). Evans and First Person Authority. Abstracta 5 (1):3-15.
    In The Varieties of Reference, Gareth Evans describes the acquisition of beliefs about one’s beliefs in the following way: ‘I get myself in a position to answer the question whether I believe that p by putting into operation whatever procedure I have for answering the question whether p.’ In this paper I argue that Evans’s remark can be used to explain first person authority if it is supplemented with the following consideration: Holding on to the content of a belief and (...)
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  32. Anne Fernihough (1993). D. H. Lawrence: Aesthetics and Ideology. Clarendon Press.
    The vast body of Lawrence scholarship has veered between the extremes of uncritical celebration and violent denigration. This first extended study of Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of Lawrence's literary and art criticism, and of the complex cultural context from which it emerged. -/- Emphasising the influence on this most`English' of writers of a German intellectual and cultural heritage, Anne Fernihough focuses on Lawrence's connections (...)
     
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  33. Mary Douglas (1980). Evans-Pritchard. Monograph Collection (Matt - Pseudo).
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  34. Kingsley Widmer (1992). Defiant Desire Some Dialectical Legacies of D.H. Lawrence.
     
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  35.  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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  36.  70
    David Lewis (1988). Vague Identity: Evans Misunderstood. Analysis 48 (3):128-130.
    In his note "can there be vague objects?" ("analysis", 1978), Gareth evans presents a purported proof that there can be no vague identity statements. Some readers think that evans endorses the proof and its false conclusion. Not so. His point is that those who put vagueness in the world, Rather than in language, Will have no way to fault the proof and no way to escape the false conclusion.
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  37. Elizabeth Barnes (2009). Indeterminacy, Identity and Counterparts: Evans Reconsidered. Synthese 168 (1):81 - 96.
    In this paper I argue that Gareth Evans’ famous proof of the impossibility of de re indeterminate identity fails on a counterpart-theoretic interpretation of the determinacy operators. I attempt to motivate a counterpart-theoretic reading of the determinacy operators and then show that, understood counterpart-theoretically, Evans’ argument is straightforwardly invalid.
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  38.  53
    Struan Jacobs (2003). Two Sources of Michael Polanyi's Prototypal Notion of Incommensurability: Evans-Pritchard on Azande Witchcraft and St Augustine on Conversion. History of the Human Sciences 16 (2):57-76.
    Michael Polanyi argues in Personal Knowledge (1958) that conceptual frameworks involved in major scientific controversies are separated by a `logical gap'. Such frameworks, according to Polanyi (1958: 151), are logically disconnected: their protagonists think differently, use different languages and occupy different worlds. Relinquishing one framework and adopting another, Polanyi's scientist undergoes a `conversion' to a new `faith'. Polanyi, in other words, presaged Kuhn and Feyerabend's concept of incommensurability. To what influences was Polanyi subject as he developed his concept of the (...)
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  39.  66
    John N. Williams (2006). In Defence of an Argument for Evans's Principle: A Rejoinder to Vahid. Analysis 66 (290):167–170.
    In (2004) I gave an argument for Evans’s principle -/- Whatever justifies me in believing that p also justifies me in believing that I believe that p -/- Hamid Vahid (2005) raises two objections against this argument. I show that the first is harmless and that the second is a non sequitur.
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  40.  8
    Marie Guillot (2014). Identification-Free at Last. Semantic Relativism, Evans’s Legacy and a Unified Approach to Immunity to Error Through Misidentification. Teorema: International Journal of Philosophy (3):07-30.
    One broadly recognised characteristic feature of (a core subset of) the self-attributions constitutive of self-knowledge is that they are ‘immune to error through misidentification’ (hereafter IEM). In the last thirty years, Evans’s notion of “identification-freedom” (Evans 1982) has been central to most classical approaches to IEM. In the Evansian picture, it is not clear, however, whether there is room for a description of what may be the strongest and most interesting variant of IEM; namely what Pryor (1999) has first brought (...)
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  41.  93
    R. Zachary Manis (2009). Kierkegaard and Divine-Command Theory: Replies to Quinn and Evans. Religious Studies 45 (3):289-307.
    One of the most important recent developments in the discussion of Kierkegaard's ethics is an interpretation defended, in different forms, by Philip Quinn and Stephen Evans. Both argue that a divine-command theory of moral obligation (DCT) is to be found in "Works of Love". Against this view, I argue that, despite significant overlap between DCT and the view of moral obligation found in "Works of Love", there is at least one essential difference between the two: the former, but not the (...)
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  42. Rick Grush (2007). Evans on Identification-Freedom. Canadian Journal of Philosophy 37 (4):605-617.
    Gareth Evans’ account of Identifi cation-freedom (IF), which he devel- ops in Chapters 6 and 7 of The Varieties of Reference (henceforth VR) is almost universally misunderstood.1 Howell is guilty of this same mis- understanding, and as a result claims to have mounted a criticism of Evans, when in fact he has not. I will take the occasion of Howell’s oth- erwise insightful article to clarify Evans’ position. Note that the bulk of Howell’s analysis is targeted at the phenomenon known (...)
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  43.  6
    Lawrence Beaston (1999). Donne, John-Lawrence Beaston (Essay Date Winter 1999). Renascence: Essays on Values in Literature 60 (2):95-109.
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  44.  75
    J. A. Burgess (1989). Vague Identity: Evans Misrepresented. Analysis 49 (3):112 - 119.
    In 'Vague Identity: Evans Misunderstood' David Lewis defends Gareth Evans against a widespread misunderstanding of an argument that appeared in his article 'Can There be Vague Objects?'. Lewis takes himself to be 'defending Evans' and not just correcting a mistake; witness his remark that, 'As misunderstood, Evans is a pitiful figure: a "technical philosopher" out of control of his technicalities, taken in by a fallacious proof of an absurd conclusion'. Let me say at the outset that I take Lewis to (...)
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  45. Adrian Cussins (1999). Subjectivity, Objectivity, and Theories of Reference in Evans' Theory of Thought. Electronic Journal of Analytic Philosophy.
    This paper explores some problems with Gareth Evans’s theory of the fundamental and non-fundamental levels of thought [1]. I suggest a way to reconceive the levels of thought that overcomes these problems. But, first, why might anyone who was not already struck by Evans’s remarkable theory care about these issues? What’s at stake here?
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  46.  43
    Shunsuke Yatabe & Hiroyuki Inaoka (2006). On Evans's Vague Object From Set Theoretic Viewpoint. Journal of Philosophical Logic 35 (4):423 - 434.
    Gareth Evans proved that if two objects are indeterminately equal then they are different in reality. He insisted that this contradicts the assumption that there can be vague objects. However we show the consistency between Evans's proof and the existence of vague objects within classical logic. We formalize Evans's proof in a set theory without the axiom of extensionality, and we define a set to be vague if it violates extensionality with respect to some other set. There exist models of (...)
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  47.  60
    Ignacio Ávila (2014). Evans on Bodily Awareness and Perceptual Self‐Location. European Journal of Philosophy 22 (2):269-287.
    In Chapter 7 of The Varieties of Reference Evans implicitly outlines a view to the effect that bodily awareness plays no role in perceptual self-location or in the specification of our perceptual perspective of the world. In this paper I discuss this story and offer an alternative proposal. Then I explore some consequences of this account for our understanding of the elusiveness of the self in perceptual experience.
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  48.  58
    José Luis Bermúdez (ed.) (2005). Thought, Reference, and Experience: Themes From the Philosophy of Gareth Evans. Clarendon Press.
    Gareth Evans (1946-1980) was arguably the finest philosopher of his generation; he died tragically young, but the work he completed has had a seismic impact on the philosophies of language and mind. In this volume an outstanding international team of contributors offer illuminating perspectives on Evans's groundbreaking work, paying tribute to his achievements and leading his ideas in new directions. Contributors Josi Luis Bermzdez, John Campbell, Quassim Cassam, E. J. Lowe, John McDowell, Christopher Peacocke, Ian Rumfitt, Ken Safir, Mark Sainsbury.
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  49.  4
    Lawrence O. Gostin (2004). Lawrence 0. Gostin. Journal of Law, Medicine & Ethics 32:4.
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  50.  55
    Anne Newstead (2006). Thought, Reference, and Experience: Themes From the Philosophy of Gareth Evans. [REVIEW] Australasian Journal of Philosophy 84 (1):5.
    This is a very short book review of a recent volume on the philosophy of Gareth Evans with special attention to work on first-person reference.
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