Search results for 'Malcolm David Eckel' (try it on Scholar)

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  1. Malcolm David Eckel (1994). To See the Buddha: A Philosopher's Quest for the Meaning of Emptiness. Princeton University Press.score: 590.0
    Malcolm David Eckel takes us on a contemporary quest to discover the essential meaning behind the Buddha's many representations. Eckel's bold thesis proposes that the proper understanding of Buddhist philosophy must be thoroughly religious--an understanding revealed in Eckel's new translation of the philospher Bhavaviveka's major work, The Flame of Reason. Eckel shows that the dimensions of early Indian Buddhism--popular art, conventional piety, and critical philosophy--all work together to express the same religious yearning for the (...)
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  2. Kisor Kumar Chakrabarti, David E. Cooper, Harold Coward, Thomas Dean, Malcolm David Eckel, James W. Hesig, John Maraldo, Richard King, Ljvia Kohn & Michael P. Levtne (1996). Bahm, Archie J.(1995) Epistemology (Albuquerque: World Books). Bloom Irene (Trs)(1995) Knowledge Painfully Acquired (Columbia University Press). Bracken, Joseph A.(1995) 77a; Divine Matrix (New York: Orbis Books). Bronkhorst, Johannes & Ramseier, Yves (1994) Word Index to the Prasastapadabhasya (Delhi: Motilal Banarsidass). [REVIEW] Asian Philosophy 6 (2):171.score: 290.0
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  3. Malcolm D. Eckel (1978). Bhāvaviveka and the Early Mādhyamika Theories of Language. Philosophy East and West 28 (3):323-337.score: 120.0
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  4. Thomas Frangenberg & Ludovico David (1994). The Geometry of a Dome: Ludovico David 's Dichiarazione Della Pittura Della Capella Del Collegio Clementino di Roma. Journal of the Warburg and Courtauld Institutes 57:191-208.score: 120.0
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  5. E. G. Turner, M. David, B. A. van Groningen, J. C. van Oven, E. Boswinkel, E. P. Wegener, A. H. R. E. Paap, M. Hombert & Cl Preaux (1953). Papyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. I. The Warren PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. II. Einige Wiener PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. III. Some Oxford PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. IV. De Herodoti reliquiis in papyris et membranis Aegyptiis servatisPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. V. Recherches sur le Recensement dans l'Egypte romaine (P. Brux. Inv. E7616)Papyrologica Lugduno-Batava,. [REVIEW] Journal of Hellenic Studies 73:163.score: 120.0
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  6. David M. Armstrong & Norman Malcolm (1984). Consciousness and Causality: A Debate on the Nature of Mind. Blackwell.score: 120.0
  7. Evans David (2007). The Ethics of War Richard Sorabji & David Rodin (Eds.) Ashgate, 2006, Pp. IX+ 253. Philosophy 82 (2):370.score: 120.0
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  8. Roger T. Ames, Thomas M. Chappell, M. David Eckel, Anna Lännström, Margaret R. Miles, Andrea Nightingale, Bhikhu Parekh, Steven C. Rockefeller, David Roochnik, Alfred I. Tauber & Michael Zank (2007). Responsibility. Lexington Books.score: 120.0
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  9. García Bacca & Juan David (2002). Ensayos y Estudios de Juan David García Bacca. Fundación Para la Cultura Urbana.score: 120.0
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  10. Archard David (forthcoming). Should We Teach Patriotism?/David Archard. Studies in Philosophy and Education.–Ny.score: 120.0
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  11. Carl Ginet, Sydney Shoemaker & Norman Malcolm (eds.) (1983). Knowledge and Mind: Essays Presented to Norman Malcolm. Oxford University Press.score: 120.0
     
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  12. Norman Malcolm (1957). Dreaming and Scepticism: A Rejoinder. Australasian Journal of Philosophy 35 (December):207-211.score: 90.0
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  13. David Goodman (1995). Reviews : Zygmunt Bauman, Intimations of Postmodernity (Routledge, 1992); Steven Seidman and David G. Wagner (Eds), Postmodernism and Social Theory (Blackwell, 1992); Stephen Crook, Jan Pakulski and Malcolm Wa Ters, Postmodernization: Change in Advanced Society (Sage Publica Tions, 1992); Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-Modern Culture (Polity Press, 1988). [REVIEW] Thesis Eleven 40 (1):138-146.score: 39.0
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  14. Marisa Macari (2009). Saving the Earth as a Career: Advice on Becoming a Conservation Professional. By Malcolm L. Hunter Jr, David B. Lindenmayer & Aram J. K. Calhoun. Pp. 200. (Blackwell, Oxford, 2007.) £12.99, ISBN 9-781-405-167611, Paperback. [REVIEW] Journal of Biosocial Science 41 (4):559-560.score: 36.0
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  15. Pablo Pintado-Casas (1997). Wittgenstein on Mind and Language, de David G. Stern; Wittgensteinian Themes. Essays (1978-1989), de Norman Malcolm. Teorema: Revista Internacional de Filosofía 16 (3):126-129.score: 36.0
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  16. Adam Morton (1985). Review of Armstrong & Malcolm *Consciousness and Causality*. [REVIEW] British Journal for the Philosophy of Science 36 (3).score: 21.0
    review of David Armstrong and Norman Malcolm *Consciousness and Causality*. Two dramatically opposed positions, each plausible only when contrasted with the other.
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  17. Phillip Bricker (2006). David Lewis: On the Plurality of Worlds. In John Shand (ed.), Central Works of Philosophy, Vol. 5: The Twentieth Century: Quine and After. Acumen Publishing.score: 18.0
    David Lewis's book 'On the Plurality of Worlds' mounts an extended defense of the thesis of modal realism, that the world we inhabit the entire cosmos of which we are a part is but one of a vast plurality of worlds, or cosmoi, all causally and spatiotemporally isolated from one another. The purpose of this article is to provide an accessible summary of the main positions and arguments in Lewis's book.
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  18. Anthony Skelton (2013). Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips. Revue d'Etudes Benthamiennes 12.score: 18.0
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account of the epistemology (...)
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  19. Barry Maguire (2013). Defending David Lewis's Modal Reduction. Philosophical Studies 166 (1):129-147.score: 18.0
    David Lewis claims that his theory of modality successfully reduces modal items to nonmodal items. This essay will clarify this claim and argue that it is true. This is largely an exercise within ‘Ludovician Polycosmology’: I hope to show that a certain intuitive resistance to the reduction and a set of related objections misunderstand the nature of the Ludovician project. But these results are of broad interest since they show that would-be reductionists have more formidable argumentative resources than is (...)
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  20. Daniel Howard-Snyder (2001). Review of David O'Connor, God and Inscrutable Evil. [REVIEW] Philosophical Review.score: 18.0
    This is a critical review of David O'Connor's book, God and Inscrutable Evil.
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  21. David F. Pears (1961). Professor Norman Malcolm: Dreaming. Mind 70 (April):145-163.score: 18.0
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  22. Charles Sayward (2004). Malcolm on Criteria. Behavior and Philosophy 32 (2):349-358.score: 18.0
    Consider the general proposition that normally when people pain-behave they are in pain. Where a traditional philosopher like Mill tries to give an empirical proof of this proposition (the argument from analogy), Malcolm tries to give a transcendental proof. Malcolm’s argument is transcendental in that he tries to show that the very conditions under which we can have a concept provide for the application of the concept and the knowledge that the concept is truly as well as properly (...)
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  23. Daniel von Wachter (2004). The Ontological Turn Misunderstood: How to Misunderstand David Armstrong’s Theory of Possibility. Metaphysica 5:105-114.score: 18.0
    This article argues that there is a great divide between semantics and metaphysics. Much of what is called metaphysics today is still stuck in the linguistic turn. This is illustrated by showing how Fraser MacBride misunderstands David Armstrong's theory of modality.
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  24. Mark Hanin (2012). Naturalistic Moral Realism and Moral Disagreement: David Copp's Account. Res Publica 18 (4):283-301.score: 18.0
    To enhance the plausibility of naturalistic moral realism, David Copp develops an argument from epistemic defeaters aiming to show that strongly a priori synthetic moral truths do not exist. In making a case for the non-naturalistic position, I locate Copp’s account within the wider literature on peer disagreement; I identify key points of divergence between Copp’s doctrine and conciliatorist doctrines; I introduce the notion of ‘minimal moral competence’; I contend that some plausible benchmarks for minimal moral competence are grounded (...)
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  25. Glenn Branch (2009). Review of William Paley, Natural Theology , Edited with an Introduction and Notes by Matthew D. Eddy and David Knight. [REVIEW] Sophia 48 (1):99-101.score: 18.0
    Matthew D. Eddy and David Knight’s new edition of William Paley’s Natural Theology deserves to become the standard scholarly edition of what is a historically, theologically, and philosophically important work, despite a certain neglect of philosophical issues on the part of the editors.
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  26. José L. Tasset (2013). Razones para una buena muerte (La justificación de la eutanasia en la tradición utilitarista: De David Hume a Peter Singer). Télos 18 (1-2):153-195.score: 18.0
    There are good moral reasons to support euthanasia, and these reasons are fundamentally of a utilitarian root. There are few moral reasons to oppose euthanasia in its strict sense, and they are clearly outweighed by the reasons argumented from a utilitarian perspective. Such teleological and consequentialist good reasons were originally advanced by David Hume in his brief and brilliant essay "Of Suicide" (1757), the true source for current Bioethics. Hume's arguments have been expanded in scope by some contemporary utilitarians, (...)
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  27. María G. Navarro (2012). Critical Notice of 'Expression and the Inner' by David H. Finkelstein. [REVIEW] Polis 32.score: 18.0
    La obra del filósofo estadounidense David H. Finkelstein, Expression and the Inner, publicada originariamente en 2003 por Harvard University Press (2ª ed. 2008) puede ahora leerse en la versión española de Lino San Juan, editada por la ovetense KRK Ediciones con el título: La expresión y lo interno. Finkelstein propone en La expresión y lo interno un análisis expresivista del autoconocimiento. Podría parecer cuando menos sorprendente y aún más admirable que con tan sólo dos capítulos (“Detectivismo y constitutivismo” y (...)
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  28. John Christian Laursen (2011). David Hume on custom and habit and living with skepticism. Daímon 52:87-99.score: 18.0
    This article is an exploration of David Hume's philosophy of custom and habit as a way of living with skepticism. For Hume, man is a habit-forming animal, and all politics and history take place within a history of custom and habit. This is not a bad thing: life without custom and habit would be a nightmare. Hume draws on the "new science" of thinkers such as Locke, Shaftesbury, Mandeville, Hutcheson, and Butler to foreground the importance of custom and habit. (...)
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  29. Kieran Oberman (2013). Beyond Sectarianism? On David Miller's Theory of Human Rights. Res Publica 19 (3):275-283.score: 18.0
    In his most recent book, National Responsibility and Global Justice, David Miller presents an account of human rights grounded on the idea of basic human needs. Miller argues that his account can overcome what he regards as a central problem for human rights theory: the need to provide a ‘non-sectarian’ justification for human rights, one that does not rely on reasons that people from non-liberal societies should find objectionable. The list of human rights that Miller’s account generates is, however, (...)
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  30. Christian Forstner (2008). The Early History of David Bohm's Quantum Mechanics Through the Perspective of Ludwik Fleck's Thought-Collectives. Minerva 46 (2):215-229.score: 18.0
    This paper analyses the early history of David Bohm’s mechanics from the perspective of Ludwik Fleck’s thought-collectives and shows how the thought-style of the scientific community limits the possible modes of thinking and what new possibilities for the construction of a new theory arise if these limits are removed.
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  31. Bento Prado Junior (2007). Monique David-Ménard: Deleuze ou Freud/Lacan? Discurso 36:13-18.score: 18.0
    This paper is a commentary of David-Ménard’s Répétition et invention en Deleuze et Freud.
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  32. Yolanda González Ruiz (2013). Reseña de "David Hume: Obras, edición al cuidado de José Luis Tasset". Télos 18 (1-2):309-311.score: 18.0
    Review of "David Hume: Obras, edición al cuidado de José Luis Tasset. Madrid, Editorial Gredos: 2012. 796 págs. Biblioteca Gredos de Grandes Pensadores. ISBN: 978-84-249-3665-5".
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  33. Vuko Andrić (2010). David Gauthiers kontraktualistische Moralbegründung. Aufklärung Und Kritik 33:80-104.score: 18.0
    Dies ist eine kritische Auseinandersetzung mit David Gauthiers kontraktualistischer Moralbegründung.
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  34. Karen Green (2011). Will the Real Enlightenment Historian Please Stand Up? Catharine Macaulay Versus David Hume. In Stephen Buckle Craig Taylor (ed.), Hume and the Enlightenment. Pickering & Chatto.score: 18.0
    Argues that on an interpretation of the Enlightenment which emphasises its radical potential and importance for the development of democracy Catharine Macaulay should be recognised as a more centrally Enlightenment historian than David Hume.
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  35. Rani Lill Anjum & Kjersti Fjørtoft (1999). David Hume. In Linda Rustad & Hilde Bondevik (eds.), Kjønnsperspektiver i filosofihistorien. Pax Forlag.score: 15.0
  36. Steffen Borge (1999). All You Zombies. David Chalmers’ Metaphysical Solipsism. In Uwe Meixner Peter Simons (ed.), Metaphysics in the Post-Metaphysical Age. Austrian Ludwig Wittgenstein Society.score: 15.0
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  37. Scott Soames (forthcoming). David Lewis's Place in Analytic Philosophy. In Barry Loewer & Jonathan Schaffer (eds.), David Lewis. Wiley.score: 15.0
    By the early 1970s, and continuing through 2001, David Lewis and Saul Kripke had taken over W.V.O. Quine’s leadership in metaphysics, epistemology, philosophy of language, and philosophical logic in the English-speaking world. Quine, in turn, had inherited his position in the early 1950s from Rudolf Carnap, who had been the leading logical positivist -- first in Europe, and, after 1935, in America. A renegade positivist himself, Quine eschewed apriority, necessity, and analyticity, while (for a time) adopting a holistic version (...)
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  38. David Papineau (2004). David Lewis and Schrödinger's Cat. Australasian Journal of Philosophy 82 (1):153 – 169.score: 15.0
    In 'How Many Lives Has Schrödinger's Cat?' David Lewis argues that the Everettian no-collapse interpretation of quantum mechanics is in a tangle when it comes to probabilities. This paper aims to show that the difficulties that Lewis raises are insubstantial. The Everettian metaphysics contains a coherent account of probability. Indeed it accounts for probability rather better than orthodox metaphysics does.
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  39. Gordon P. Baker & P. M. S. Hacker (1990). Malcolm on Language and Rules. Philosophy 65 (252):167-179.score: 15.0
  40. David Charles (1999). Aristotle on Well-Being and Intellectual Contemplation: David Charles. Aristotelian Society Supplementary Volume 73 (1):205–223.score: 15.0
    [David Charles] Aristotle, it appears, sometimes identifies well-being (eudaimonia) with one activity (intellectual contemplation), sometimes with several, including ethical virtue. I argue that this appearance is misleading. In the Nicomachean Ethics, intellectual contemplation is the central case of human well-being, but is not identical with it. Ethically virtuous activity is included in human well-being because it is an analogue of intellectual contemplation. This structure allows Aristotle to hold that while ethically virtuous activity is valuable in its own right, the (...)
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  41. Frank Jackson, Graham Priest & David Papineau (2004). David Lewis and Schrödinger's Cat. Australasian Journal of Philosophy 82 (1):153 – 169.score: 15.0
    In 'How Many Lives Has Schrödinger's Cat?' David Lewis argues that the Everettian no-collapse interpretation of quantum mechanics is in a tangle when it comes to probabilities. This paper aims to show that the difficulties that Lewis raises are insubstantial. The Everettian metaphysics contains a coherent account of probability. Indeed it accounts for probability rather better than orthodox metaphysics does.
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  42. R. S. Hacker (2005). Goodbye to Qualia and All What? A Reply to David Hodgson. Journal of Consciousness Studies 12 (11):61-66.score: 15.0
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  43. A. J. Ayer (1960). Professor Malcolm on Dreams. Journal of Philosophy 57 (August):517-534.score: 15.0
  44. Donald D. Weiss (1975). Professor Malcolm on Animal Intelligence. Philosophical Review 84 (January):88-95.score: 15.0
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  45. Guy Mcclung (1972). Malcolm and Zemach on the Definition of Memory. Dianoia 40:40-44.score: 15.0
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  46. Owen J. Flanagan & T. McCreadie-Albright (1974). Malcolm and the Fallacy of Behaviorism. Philosophical Studies 26 (December):425-30.score: 15.0
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  47. David Wiggins (1999). Names, Fictional Names and 'Really': David Wiggins. Aristotelian Society Supplementary Volume 73 (1):271–286.score: 15.0
    [R. M. Sainsbury] Evans argued that most ordinary proper names were Russellian: to suppose that they have no bearer is to suppose that they have no meaning. The first part of this paper addresses Evans's arguments, and finds them wanting. Evans also claimed that the logical form of some negative existential sentences involves 'really' (e.g. 'Hamlet didn't really exist'). One might be tempted by the view, even if one did not accept its Russellian motivation. However, I suggest that Evans gives (...)
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  48. David Bohm (2003). The Essential David Bohm. Routledge.score: 15.0
    There are few scientists of the twentieth century whose life's work has created more excitement and controversy than that of physicist David Bohm (1917-1992). Exploring the philosophical implication of both physics and consciousness, Bohm's penchant for questioning scientific and social orthodoxy was the expression of a rare and maverick intelligence. For Bohm, the world of matter and the experience of consciousness were two aspects of a more fundamental process he called the implicate order. Without a working sensibility of what (...)
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  49. Paul Katsafanas (forthcoming). Review of Maudemarie Clark and David Dudrick, The Soul of Nietzsche's Beyond Good and Evil. [REVIEW] Journal of Nietzsche Studies.score: 15.0
    This is a contribution to a symposium on Clark and Dudrick’s The Soul of Nietzsche’s Beyond Good and Evil. I focus on three aspects of their book. First, I critique Clark and Dudrick’s claim that Nietzsche recognizes a discrete “will to value.” Second, I argue that Clark and Dudrick’s reading of Nietzschean drives (Triebe) as homunculi is indefensible. Third, I raise questions about their claim that Nietzsche understands the self as a “normative ordering” of drives, which they distinguish from a (...)
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