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Mark Johnston [54]Mark D. Johnston [11]Mark W. Johnston [3]
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Profile: Mark Johnston (Princeton University)
Profile: Mark Johnston (University of Edinburgh)
  1. Mark Johnston (1992). How to Speak of the Colors. Philosophical Studies 68 (3):221-263.
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  2. Mark Johnston (2004). The Obscure Object of Hallucination. Philosophical Studies 120 (1-3):113-83.
    Like dreaming, hallucination has been a formative trope for modern philosophy. The vivid, often tragic, breakdown in the mind’s apparent capacity to disclose reality has long served to support a paradoxical philosophical picture of sensory experience. This picture, which of late has shaped the paradigmatic empirical understanding the senses, displays sensory acts as already complete without the external world; complete in that the direct objects even of veridical sensory acts do not transcend what we could anyway hallucinate. Hallucination is thus (...)
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  3. Michael Smith, David Lewis & Mark Johnston (1989). Dispositional Theories of Value. Proceedings of the Aristotelian Society 63:89-174.
  4. Mark Johnston (2006). Hylomorphism. Journal of Philosophy 103 (12):652-698.
  5. Mark Johnston (1992). Constitution is Not Identity. Mind 101 (401):89-106.
  6. Mark Johnston (1987). Human Beings. Journal of Philosophy 84 (February):59-83.
  7. Mark Johnston (2006). The Function of Sensory Awareness. In Tamar Szabo Gendler & John Hawthorne (eds.), Perceptual Experience. OUP Oxford
     
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  8. Mark Johnston (2010). Surviving Death. Princeton University Press.
    Preface -- Is heaven a place we can get to? -- On the impossibility of my own death -- From anatta to agape -- What is found at the center? -- A new refutation of death.
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  9. Mark Johnston (2006). Better Than Mere Knowledge? The Function of Sensory Awareness. In T.S. Gendler & John Hawthorne (eds.), Perceptual Experience. Oxford University Press 260--290.
  10. Mark Johnston (1987). Is There a Problem About Persistence? Proceedings of the Aristotelian Society 61:107-135.
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  11. Mark Johnston (2001). The Authority of Affect. Philosophy and Phenomenological Research 63 (1):181-214.
  12.  52
    Mark Johnston (2009). Saving God: Religion After Idolatry. Princeton University Press.
    Is your God really God? -- Believing in God -- On the "names" of God -- The meaning of "God" and the common conception of God -- What is salvation? -- Salvation versus spiritual materialism -- The idolatrous religions -- The ban on idolatry -- Idolatry as perverse worship -- Graven images and the highest one -- Idolatry as servility -- The rhetoric of idolatrousness -- The same God -- The Pharisees' problem with Jesus -- Could we be idolaters? -- (...)
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  13. Mark Johnston (1993). Objectivity Refigured: Pragmatism Without Verificationism. In John Haldane & Crispin Wright (eds.), Reality, Representation, and Projection. Oxford University Press 85--130.
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  14. Mark Johnston (2007). Objective Mind and the Objectivity of Our Minds. Philosophy and Phenomenological Research 75 (2):233–268.
  15.  21
    Rosemary P. Ramsey, Greg W. Marshall, Mark W. Johnston & Dawn R. Deeter-Schmelz (2007). Ethical Ideologies and Older Consumer Perceptions of Unethical Sales Tactics. Journal of Business Ethics 70 (2):191 - 207.
    Demographic differences among consumer groups have become increasingly important to the development of marketing strategies. Marketers depend heavily on the sales force to implement strategies at the consumer level and, not surprisingly, different groups may view the salesperson’s role differently. Unfortunately, unethical sales practices targeted at various consumer groups, and especially at seniors, have been utilized as well. The purpose of this study is to provide initial empirical evidence of the ethical ideological make-up of four age segments outlined by Strauss (...)
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  16. Mark Johnston & Sarah-Jane Leslie (2012). Concepts, Analysis, Generics and the Canberra Plan1. Philosophical Perspectives 26 (1):113-171.
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  17. Mark Johnston, The Manifest: Chapter.
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  18. Mark Johnston (2011). On a Neglected Epistemic Virtue. Philosophical Issues 21 (1):165-218.
  19. Mark Johnston (1997). Manifest Kinds. Journal of Philosophy 94 (11):564-583.
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  20.  93
    Mark Johnston (2007). Human Beings Revisited: My Body is Not an Animal. Oxford Studies in Metaphysics 3:33-74.
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  21.  88
    Mark Johnston (1998). Are Manifest Qualities Response-Dependent? The Monist 81 (1):3--43.
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  22. Mark Johnston (1989). Fission and the Facts. Philosophical Perspectives 3:369-97.
  23.  75
    Mark Johnston (1995). Self-Deception and the Nature of Mind. In C. Macdonald (ed.), Philosophy of Psychology: Debates on Psychological Explanation. Cambridge: Blackwell 63--91.
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  24. Mark Johnston (2011). There Are No Visual Fields (and No Minds Either). Analytic Philosophy 52 (4):231-242.
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  25. Mark Johnston (1992). Reasons and Reductionism. Philosophical Review 3 (3):589-618.
  26. Mark Johnston (1988). The End of the Theory of Meaning. Mind and Language 3 (1):28-42.
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  27.  65
    Mark Johnston (2002). Parts and Principles. Philosophical Topics 30 (1):129-166.
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  28.  1
    Rosemary P. Ramsey, Greg W. Marshall, Mark W. Johnston & Dawn R. Deeter-Schmelz (2007). Ethical Ideologies and Older Consumer Perceptions of Unethical Sales Tactics. Journal of Business Ethics 70 (2):191-207.
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  29. Mark Johnston (2004). Subjectivism and Unmasking. Philosophy and Phenomenological Research 69 (1):187-201.
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  30. Mark Johnston (1997). Human Concerns Without Superlative Selves. In J. Dancy (ed.), Reading Parfit. Blackwell 149--79.
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  31.  10
    Mark Johnston (1997). Constitution Is Not Identity. In Michael C. Rea (ed.), Material Constitution. Rowman & Littlefield 44-62.
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  32.  24
    Scot Burton, Mark W. Johnston & Elizabeth J. Wilson (1991). An Experimental Assessment of Alternative Teaching Approaches for Introducing Business Ethics to Undergraduate Business Students. Journal of Business Ethics 10 (7):507 - 517.
    This study employs a pretest-posttest experimental design to extend recent research pertaining to the effects of teaching business ethics material. Results on a variety of perceptual and attitudinal measures are compared across three groups of students — one which discussed the ethicality of brief business situations (the business scenario discussion approach), one which was given a more philosophically oriented lecture (the philosophical lecture approach), and a third group which received no specific lecture or discussion pertaining to business ethics. Results showed (...)
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  33. Mark Johnston (1989). Relativism and the Self. In M. Krausz (ed.), Relativism: Interpretation and Confrontation. Notre Dame University Press
     
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  34. Mark Johnston, It Necessarily Ain't So.
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  35. Mark Johnston (2001). Is Affect Always Mere Effect? Philosophy and Phenomenological Research 63 (1):225-228.
  36. Mark Johnston (2005). Constitution and Identity. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. OUP Oxford
     
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  37. Mark Johnston (1996). Is the External World Invisible? Philosophical Issues 7:185-198.
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  38.  88
    Mark Johnston (1993). Verificationism as Philosophical Narcissism. Philosophical Perspectives 7:307-330.
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  39. Mark Johnston (1996). A Mind-Body Problem at the Surface of Objects. Philosophical Issues 7:219-229.
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  40. Mark Johnston (1985). Why Having a Mind Matters. In Brian P. McLaughlin & Ernest LePore (eds.), Action and Events. Blackwell
     
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  41. Mark Johnston (1997). Postscript: Visual Experience. In Alex Byrne & David Hilbert (eds.), Readings on Color I: The Philosophy of Color. The MIT Press
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  42.  2
    Michael Smith, David Lewis & Mark Johnston (1989). Dispositional Theories of Value. Aristotelian Society Supplementary Volume 63 (1):89-174.
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  43.  20
    Mark D. Johnston (1996). The Evangelical Rhetoric of Ramon Llull: Lay Learning and Piety in the Christian West Around 1300. Oxford University Press.
    Ramon Llull (1232-1316), born on Majorca, was one of the most remarkable lay intellectuals of the thirteenth century. He devoted much of his life to promoting missions among unbelievers, the reform of Western Christian society, and personal spiritual perfection. He wrote over 200 philosophical and theological works in Catalan, Latin, and Arabic. Many of these expound on his "Great Universal Art of Finding Truth," an idiosyncratic dialectical system that he thought capable of proving Catholic beliefs to non-believers. This study offers (...)
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  44.  1
    Mark D. Johnston (1993). Cusanus-Texte, 3: Marginalien, Teil 3: Raimundus Lullus: Die Exzerpte und Randnoten des Nikolaus von Kues zu den Schriften des Raimundus Lullus. Extractum ex libris meditacionum Raymundi.Nicolaus de Cusa Theodor Pindl-Büchel. [REVIEW] Speculum 68 (3):849-851.
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  45.  23
    Leonard Goddard & Mark Johnston (1983). The Nature of Reflexive Paradoxes. I. Notre Dame Journal of Formal Logic 24 (4):491-508.
  46.  18
    Mark Johnston & George Willard Pitcher (2001). James Ward Smith, 1917-1999. Proceedings and Addresses of the American Philosophical Association 74 (5):248 - 249.
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  47.  5
    Mark Johnston (1997). The “Secreto de Los Secretos”: A Castilian Version. [REVIEW] Speculum 72 (2):498-499.
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  48.  4
    Mark Johnston (1996). Religious Polemic and the Intellectual History of the Mozarabs, C. 1050–1200. [REVIEW] Speculum 71 (2):397-399.
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  49.  3
    Mark D. Johnston (2010). Raimundus Lullus, Opera Latina, 27: Ars Demonstrativa, Ed. Josep Enric Rubio Albarracín.(Corpus Christianorum, Continuatio Mediaeualis, 213; Raimundi Lulli Opera Latina, 32.) Turnhout: Brepols, 2007. Pp. Lxiv, 348 Plus Color Figures; 1 Black-and-White Figure.€ 215. [REVIEW] Speculum 85 (4):993-994.
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  50. Mark Johnston (1984). Particulars and Persistence. Dissertation, Princeton University
    The thesis is concerned with the outline of an ontology which admits only particulars and with the persistence of particulars through time. In Chapter 1 it is argued that a neglected class of particulars--the cases--have to be employed in order to solve the problem of universals, i.e., to give a satisfactory account of properties and kinds. In Chapter 2, two ways in which particulars could persist though time are distinguished. Difficulties are raised for the view that everything perdures through time, (...)
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