Search results for 'Mark Jonathan Rhodes' (try it on Scholar)

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  1.  33
    Mark Jonathan Rhodes (2010). Information Asymmetry and Socially Responsible Investment. Journal of Business Ethics 95 (1):145 - 151.
    Selecting, applying and reporting on investment screens for socially responsible investing (SRI) presents challenges for companies, investors and fund managers. This article seeks to clarify the nature of these challenges in developing an understanding of the foundations of ethical investment screens. At a conceptual level this work argues that there is a common element to the ethical foundations of SRI, even with very different apparent motivations and investment restrictions. Establishing this commonality assists in explaining the information asymmetry problem inherent in (...)
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  2.  12
    Mark Jonathan Rhodes & Teerooven Soobaroyen (2010). Erratum To: Information Asymmetry and Socially Responsible Investment. [REVIEW] Journal of Business Ethics 95 (1):151-151.
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  3.  24
    Andy Calder, Gillian Rhodes, Mark Johnson & Jim Haxby (eds.) (2011). Oxford Handbook of Face Perception. OUP Oxford.
    In the past thirty years, face perception has become an area of major interest within psychology. The Oxford Handbook of Face Perception is the most comprehensive and commanding review of the field ever published.For anyone looking for the definitive review of this burgeoning field, this is the essential book.
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  4.  2
    Paul Rozin, Donna Reff, Michael Mark & Jonathan Schull (1984). Conditioned Opponent Responses in Human Tolerance to Caffeine. Bulletin of the Psychonomic Society 22 (2):117-120.
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  5.  3
    B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.
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  6.  53
    Mark Allison (2014). The Making of British Socialism by Mark Bevir, And: Karl Marx: A Nineteenth-Century Lifeby Jonathan Sperber (Review). Utopian Studies 25 (1):221-226.
    In the twenty-four years since the dismantling of the Berlin Wall, a body of high-quality scholarship on socialism has slowly accumulated. Here I discuss two superb additions to this incipient post–Cold War canon, Mark Bevir’s The Making of British Socialism and Jonathan Sperber’s Karl Marx: A Nineteenth Century Life. Both authors take it as axiomatic that the socialist utopia, with its quasi-eschatological promise of complete human emancipation, is an idea whose time has passed. But Bevir and, to (...)
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  7. Peter A. Schouls (1991). JA Cover and Mark Kulstad, Eds., Central Themes in Early Modern Philosophy: Essays Presented to Jonathan Bennett Reviewed By. Philosophy in Review 11 (3):165-167.
     
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  8. Jonathan Dancy (2012). Response to Mark Schroeder's Slaves of the Passions. [REVIEW] Philosophical Studies 157 (3):455-462.
    Response to Mark Schroeder’s Slaves of the passions Content Type Journal Article DOI 10.1007/s11098-010-9656-3 Authors Jonathan Dancy, The University of Reading, Reading, UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  9. Mark Kulstad, J. A. Cover & Jonathan Francis Bennett (1990). Central Themes in Early Modern Philosophy Essays Presented to Jonathan Bennett. Monograph Collection (Matt - Pseudo).
     
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  10. Kenneth J. Gergen, Margaret Gilbert, H. S. Gordon, Rom Harrè, Tim Ingold, Raymond I. M. Lee, Peter Manicas, Joseph Margolis, Lloyd Sandelands, Paul F. Secord, Jonathan H. Turner & Walter L. Wallace (1996). The Mark of the Social: Discovery or Invention? Rowman & Littlefield Publishers.
    Behavior, language, development, identity, and science—all of these phenomena are commonly characterized as 'social' in nature. But what does it mean to be 'social'? Is there any intrinsic 'mark' of the social shared by these phenomena? In the first book to shed light on this foundational question, twelve distinguished philosophers and social scientists from several disciplines debate the mark of the social. Their varied answers will be of interest to sociologists, anthropologists, philosophers, psychologists, and anyone interested in the (...)
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  11. Jonathan Bishop (1986). Parabole and Parrhesia in Mark. Interpretation 40 (1):39-52.
    Careful attention to the regular pattern of contrasting parable with explanation, mystery with interpretation, and crowd with disciples allows the careful reader to gain new insight into the scope and purpose of Mark's enterprise as a whole.
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  12. Keimpe Algra, Jonathan Barnes, Jaap Mansfeld, Malcolm Schofield & Shadi Bartsch (2006). Ahbel-Rappe, Sara and Rachana Kamtekar, Editors. A Companion to Socrates. Blackwell Companions to Philosophy. Malden, MA: Blackwell Publishing Company, 2006. Pp. Vii+ 533. Cloth, $149.95. Adams, Nicholas. Habermas and Theology. Cambridge-New York: Cambridge University Press, 2006. Pp. Vii+ 267. Paper, $29.99. Addis, Mark. Wittgenstein: A Guide for the Perplexed. London-New York: Continuum Press, 2006. Pp. V. [REVIEW] Journal of the History of Philosophy 44 (4):679-683.
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  13. Mark Jago (2009). Review: Jonathan A. Waskan: Models and Cognition. [REVIEW] Mind 118 (469):220-225.
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  14. Mark Schroeder (2009). Jonathan Dancy. Ethics Without Principles (Oxford University Press, 2004)Sean McKeever and Michael Ridge. Principled Ethics (Oxford University Press, 2006). [REVIEW] Noûs 43 (3):568-580.
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  15.  36
    Mark Lance & Matthew McAdam (2005). Jonathan Dancy, Practical Reality:Practical Reality. Ethics 115 (2):393-396.
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  16.  24
    Mark C. Murphy (2001). Dancy, Jonathan. Practical Reality. Review of Metaphysics 55 (2):388-390.
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  17.  4
    Adrienne Kaeppler, Patricia Grace, Ngareta Gabel, Hannah Rainforth, Donna Awatere Huata, Chris Baker, Irihapeti Ramsden, Jonathan Dennis, David McCan & Andrew Moffat (2013). Polynesia: The Mark and Carolyn Blackburn Collection of Polynesian Art. Philosophy East and West 63 (2).
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  18.  5
    Jonathan Lewis (2012). Heidegger Uncovered. An Encounter With: Mark A. Wrathall, Heidegger and Unconcealment: Truth, Language, and History. Phaenex 7 (2):314-326.
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  19.  4
    Jonathan Joseph (2007). Metatheory and the State: Review of Rethinking State Theory by Mark J. Smith. [REVIEW] Journal of Critical Realism 4 (1).
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  20.  12
    Jonathan E. Adler (1995). Book Review:Moral Imagination: Implications of Cognitive Science for Ethics. Mark Johnson. [REVIEW] Ethics 105 (2):401-.
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  21. Jonathan Salem-Wiseman (2001). Mark Wrathall and Jeff Malpas, Eds., Essays in Honor of Hubert L. Dreyfus, Vol. I-II (Heidegger, Authenticity, and Modernity: Heidegger, Coping, and Cognitive Science) Reviewed By. [REVIEW] Philosophy in Review 21 (4):305-309.
     
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  22.  4
    Mark G. Kuczewski (2012). Review of Jonathan D. Moreno,The Body Politic:The Battle Over Science in America. [REVIEW] American Journal of Bioethics 12 (3):40-42.
    The American Journal of Bioethics, Volume 12, Issue 3, Page 40-42, March 2012.
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  23. William E. Arnal (2008). The Gospel of Mark as RefLEction on Exile and Identity. In Jonathan Z. Smith, Willi Braun & Russell T. McCutcheon (eds.), Introducing Religion: Essays in Honor of Jonathan Z. Smith. Equinox Pub. 57--67.
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  24. Jonathan Impett (2011). Making a Mark: The Psychology of Composition. In Susan Hallam, Ian Cross & Michael Thaut (eds.), Oxford Handbook of Music Psychology. OUP Oxford
     
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  25. Jonathan Wright (2015). Death Be Not Proud: The Problem of the Afterlife. By Mark Corner. Pp. X, 283, Bern, Peter Lang, 2011, £40.00. Tales of Lights and Shadow: The Mythology of the Afterlife. By Robert Ellwood. Pp. Vi, 166, London, Continuum, 2010, £14.99. [REVIEW] Heythrop Journal 56 (1):158-159.
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  26. Jonathan Day (2011). Robert Frank's 'the Americans': The Art of Documentary Photography. Intellect Ltd.
    To mark the book’s fiftieth anniversary, Jonathan Day revisits this pivotal work and contributes a thoughtful and revealing critical commentary.
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  27. Mark Francis & Michael W. Taylor (eds.) (2014). Herbert Spencer: Legacies. Routledge.
    Herbert Spencer: Legacies explores and assesses the impact of the ideas and work of the great Victorian polymath Herbert Spencer across a wide range of disciplines. In the course of the essays a significant re-evaluation of his influence on Victorian and Edwardian thought is provided. Spencer's contribution to the fields of sociology, anthropology, psychology, biology and ecology are considered, alongside his influence on key figures in science and philosophy. The book brings together scholars from a wide range of disciplines to (...)
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  28. Mark Francis & Michael W. Taylor (eds.) (2014). Herbert Spencer: Legacies. Routledge.
    _Herbert Spencer: Legacies _explores and assesses the impact of the ideas and work of the great Victorian polymath Herbert Spencer across a wide range of disciplines. In the course of the essays a significant re-evaluation of his influence on Victorian and Edwardian thought is provided. Spencer's contribution to the fields of sociology, anthropology, psychology, biology and ecology are considered, alongside his influence on key figures in science and philosophy. The book brings together scholars from a wide range of disciplines to (...)
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  29.  62
    Mahesh Ananth (2014). A Cognitive Interpretation of Aristotle’s Concepts of Catharsis and Tragic Pleasure. International Journal of Art and Art History 2 (2).
    Jonathan Lear argues that the established purgation, purification, and cognitive stimulation interpretations of Aristotle’s concepts of catharsis and tragic pleasure are off the mark. In response, Lear defends an anti-cognitivist account, arguing that it is the pleasure associated with imaginatively “living life to the full” and yet hazarding nothing of importance that captures Aristotle’s understanding of catharsis and tragic pleasure. This analysis reveals that Aristotle’s account of imagination in conjunction with his understanding of both specific intellectual virtues and (...)
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  30.  19
    Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  31.  28
    Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  32.  64
    Stephen Cade Hetherington (ed.) (2006). Epistemology Futures. Oxford University Press.
    How might epistemology build upon its past and present, so as to be better in the future? Epistemology Futures takes bold steps towards answering that question. What methods will best serve epistemology? Which phenomena and concepts deserve more attention from it? Are there approaches and assumptions that have impeded its progress until now? This volume contains provocative essays by prominent epistemologists, presenting many new ideas for possible improvements in how to do epistemology. Contributors: Paul M. Churchland, Catherine Z. Elgin, Richard (...)
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  33.  16
    Daniel Immerman (forthcoming). Sensitivity, Reflective Knowledge, and Skepticism. New Content is Available for International Journal for the Study of Skepticism.
    _ Source: _Page Count 17 Michael Huemer, Ernest Sosa, and Jonathan Vogel have offered a critique of the sensitivity condition on knowledge. According to them, the condition implies that you cannot know of any particular proposition that you do not falsely believe it. Their arguments rest on the claim that you cannot sensitively believe of any particular proposition that you do not falsely believe it. However, as we shall see, these philosophers are mistaken. You can do so. That said, (...)
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  34.  12
    Daniel Immerman (forthcoming). Sensitivity, Reflective Knowledge, and Skepticism. Brill.
    _ Source: _Page Count 17 Michael Huemer, Ernest Sosa, and Jonathan Vogel have offered a critique of the sensitivity condition on knowledge. According to them, the condition implies that you cannot know of any particular proposition that you do not falsely believe it. Their arguments rest on the claim that you cannot sensitively believe of any particular proposition that you do not falsely believe it. However, as we shall see, these philosophers are mistaken. You can do so. That said, (...)
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  35. Michael A. Smith (1998). The Possibility of Philosophy of Action. In Jan Bransen & Stefaan Cuypers (eds.), Human Action, Deliberation and Causation. Kluwer Academic Publishers 17--41.
    This article was conceived as a sequel to “The Humean Theory of Motivation.” The paper addresses various challenges to the standard account of the explanation of intentional action in terms of desire and means-end belief, challenges that didn’t occur to me when I wrote “The Humean Theory of Motivation.” I begin by suggesting that the attraction of the standard account lies in the way in which it allows us to unify a vast array of otherwise diverse types of action explanation. (...)
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  36.  63
    Sven Walter (2010). Cognitive Extension: The Parity Argument, Functionalism, and the Mark of the Cognitive. Synthese 177 (2):285-300.
    During the past decade, the so-called “hypothesis of cognitive extension,” according to which the material vehicles of some cognitive processes are spatially distributed over the brain and the extracranial parts of the body and the world, has received lots of attention, both favourable and unfavourable. The debate has largely focussed on three related issues: (1) the role of parity considerations, (2) the role of functionalism, and (3) the importance of a mark of the cognitive. This paper critically assesses (...)
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  37.  16
    Richard Cordero, Particularism and Holism: Not a Necessary Marriage.
    In this dissertation, I examine the prospects for moral particularism. Moral particularism, which, like most views, comes in a variety of flavors, is essentially the view that the role general principles have traditionally played in moral theorizing is overstated. In Chapter One, I lay out the groundwork for the theories which I will discuss in Chapters Two through Four -- a framework which I will ultimately reject. The most prominent variety of particularism in the literature, and the subject of Chapter (...)
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  38.  12
    Vincent C. Müller (1994). Review of Mark Sainsbury, Paradoxes (Cambridge University Press, 1988). [REVIEW] European Review of Philosophy 1:182-184.
  39.  6
    Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177-185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  40.  75
    Jonathan Harwood, M. Susan Lindee, David Magnus, Angela Creager, Mark V. Barrow Jr & Myles W. Jackson (1995). The J. H. B. Bookshelf. Journal of the History of Biology 28 (1):167-179.
  41. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics: Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177 - 185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  42.  3
    Christian B. Miller (forthcoming). Assessing Two Competing Approaches to the Psychology of Moral Judgments. Philosophical Explorations:1-20.
    This paper brings together the social intuitionist view of the psychology of moral judgments developed by Jonathan Haidt, and the recent morphological rationalist position of Terry Horgan and Mark Timmons. I will end up suggesting that Horgan and Timmons have offered us a more plausible account of the psychology of moral judgment formation. But the view is not without its own difficulties. Indeed, one of them might prove to be quite serious, as it could support a form of (...)
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  43.  95
    Marvin Belzer (2005). Self-Conception and Personal Identity: Revisiting Parfit and Lewis with an Eye on the Grip of the Unity Reaction. Social Philosophy and Policy 22 (2):126-164.
    Derek Parfit's “reductionist” account of personal identity (including the rejection of anything like a soul) is coupled with the rejection of a commonsensical intuition of essential self-unity, as in his defense of the counter-intuitive claim that “identity does not matter.” His argument for this claim is based on reflection on the possibility of personal fission. To the contrary, Simon Blackburn claims that the “unity reaction” to fission has an absolute grip on practical reasoning. Now David Lewis denied Parfit's claim that (...)
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  44.  18
    Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification (...)
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  45.  34
    James Tartaglia (2008). Intentionality, Consciousness, and the Mark of the Mental: Rorty’s Challenge. The Monist 91 (2):324-346.
    Intentionality and phenomenal consciousness are the main candidates to provide a ‘mark of the mental’. Rorty, who thinks the category ‘mental’ lacks any underlying unity, suggests a challenge to these positions: to explain how intentionality or phenomenal consciousness alone could generate a mental-physical contrast. I argue that a failure to meet Rorty’s challenge would present a serious indictment of the concept of mind, even though Rorty’s own position is untenable. I then argue that both intentionalism and proposals such (...)
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  46.  51
    Andreas Elpidorou (2012). Where is My Mind? Mark Rowlands on the Vehicles of Cognition. Avant: Trends in Interdisciplinary Studies 3 (1):145-160.
    Do our minds extend beyond our brains? In a series of publications, Mark Rowlands has argued that the correct answer to this question is an affirmative one. According to Rowlands, certain types of operations on bodily and worldly structures should be considered to be proper and literal parts of our cognitive and mental processes. In this article, I present and critically evaluate Rowlands' position.
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  47.  26
    William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  48.  68
    Mark Schroeder (2009). Review: A Matter of Principle. [REVIEW] Noûs 43 (3):568 - 580.
    This article is a joint critical notice of Sean McKeever and Michael Ridge's book Principled Ethics and Jonathan Dancy's book Ethics Without Principles.
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  49.  6
    William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show (...)
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  50.  17
    William Wainwright, Jonathan Edwards. Faith and Philosophy.
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only (...)
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