Search results for 'Metaphysics Sources' (try it on Scholar)

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  1. Noel George Coley & Vance M. D. Hall (eds.) (1980). Darwin to Einstein: Primary Sources on Science and Belief. Longman in Association with Open University Press.score: 78.0
  2. Jonathan Westphal (1996). Sources of Error in the Metaphysics of Time. Philosophical Investigations 19 (2):131-139.score: 72.0
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  3. Richard J. Westley (1964). "A Modern Introduction to Metaphysics: Readings From Classical and Contemporary Sources," Ed. D. A. Drennan. The Modern Schoolman 41 (4):391-393.score: 72.0
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  4. Stefan Alexandru (2011). Aristotle's Metaphysics Lambda: Annotated Critical Edition Based Upon Systematic Investigation of Greek, Latin, Arabic and Hebrew Sources. Ekdoseis to Palimpsēston.score: 72.0
     
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  5. Michael J. B. Allen (1995). Plato's Third Eye: Studies in Marsilio Ficino's Metaphysics and its Sources. Variorum.score: 72.0
  6. Amos Bertolacci (2005). Ammonius and Al-Fārābī: The Sources of Avicenna's Concept of Metaphysics. Quaestio 5 (1):287-305.score: 72.0
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  7. Constance Blackwell (2009). Part Four: Sources of Cartesian Doubt. Aristotle's Perplexity Becomes Descartes's Doubt : Metaphysics 3, 1 and Methodical Doubt in Benito Pereira and René Descartes. [REVIEW] In Maia Neto, José Raimundo, Gianni Paganini & John Christian Laursen (eds.), Skepticism in the Modern Age: Building on the Work of Richard Popkin. Brill.score: 72.0
  8. Michael J. Loux (1998). Metaphysics: A Contemporary Introduction. Routledge.score: 54.0
    In this fully revised and updated version of the highly successful first edition, Michael J. Loux provides a fresh look at the central topics in metaphysics rendering this essential reading for anyone interested in metaphysics. Wherever possible, the author relates contemporary views to their classical sources in the history of philosophy.Some of the topics addressed include: the problem of universals; the nature of abstract entities; the problem of individuation; the nature of modality; identity through time; the nature (...)
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  9. Roger Ariew, John Cottingham & Tom Sorell (eds.) (1998). Descartes' Meditations: Background Source Materials. Cambridge University Press.score: 54.0
    No single text could be considered more important in the history of philosophy than Descartes' Meditations. This unique collection of background material to this magisterial philosophical text has been translated from the original French and Latin. The texts gathered here illustrate the kinds of principles, assumptions, and philosophical methods that were commonplace when Descartes was growing up. The selections are from: Francisco Sanches, Christopher Clavius, Pierre de la Ramee (Petrus Ramus), Francisco Suárez, Pierre Charron, Eustachius a Sancto Paulo, Scipion Dupleix, (...)
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  10. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.score: 54.0
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter,focusing my analysis on Heidegger’s notions of appropriation (...)
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  11. Stephen Blaha (2010). The Standard Model's Form Derived From Operator Logic, Superluminal Transformations and Gl(16). Pingree-Hill Pub..score: 48.0
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  12. Helen Hattab (2007). Concurrence or Divergence? Reconciling Descartes's Physics with His Metaphysics. Journal of the History of Philosophy 45 (1):49-78.score: 42.0
    : This paper interprets Descartes's use of the Scholastic doctrine of divine concurrence in light of contemporaneous sources, and argues against two prevailing occasionalist interpretations. On the first occasionalist reading God's concurrence or cooperation with natural causes is always mediate (i.e., concurrence reduces to God's continual recreation of substances). The second reading restricts God's immediate concurrence to his co-action with minds. This paper shows that Descartes's metaphysical commitments do not necessitate either form of occasionalism, and that he is more (...)
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  13. Mikel Burley (2006). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge.score: 42.0
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful to (...)
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  14. Ilie pârvu (2001). “Mein Grundgedanke Ist...” The Structural Theory of Representation as the Metaphysics of Wittgenstein's Tractatus Logico-Philosophicus. Synthese 129 (2):259 - 274.score: 42.0
    This study aims to propose a rational reconstruction of the theory-core ofWittgenstein's Tractatus, in order to bring into prominence its theoreticaland philosophical sources, its epistemological nature and metaphysical significance.The main idea of my approach is that when we take due account of the scientific andphilosophical context of the Tractatus, we see that its central philosophicalinnovation is a new form of metaphysics, namely a structural theory of representation.``I am not interested in constructing a building,so much as in having a (...)
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  15. Alistair Welchman (2009). Deleuze's Post-Critical Metaphysics. Symposium 13 (2):25-54.score: 42.0
    Badiou claims Deleuze’s thinking is pre-critical metaphysics that can-not be understood in relation to Kant. I argue that Deleuze is indeed a metaphysical thinker, but precisely because he is a kind of Kantian. Badiou is right that Deleuze rejects the overwhelmingly epistemic problems of critical thought in its canonical sense, but he is wrong to claim that Deleuze completely rejects Kant. Instead, Deleuze is interested in developing a metaphysics that prolongs Kant’s conception of a productive synthesis irreducible to (...)
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  16. Leon J. Niemoczynski (2012). The One, the Many, and the Trinity: Joseph A. Bracken and the Challenge of Process Metaphysics. [REVIEW] American Journal of Theology and Philosophy 33 (3):277-281.score: 42.0
    Process metaphysics has had a more limited impact in Roman Catholic theology than it has had in Protestant theology. In The One, the Many, and the Trinity, Marc Pugliese traces the development of Roman Catholic theology synthesized with process theology as it is found in the thought of Joseph A. Bracken, S. J. As the title indicates, Bracken’s process perspective concerning the Trinity is the main focus of the book. The One, the Many, and the Trinity consists of four (...)
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  17. William Desmond (1995). Being, Determination, and Dialectic: On the Sources of Metaphysical Thinking. Review of Metaphysics 48 (4):731 - 769.score: 42.0
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  18. William Desmond (2005). Is There Metaphysics After Critique? International Philosophical Quarterly 45 (2):221-241.score: 42.0
    This paper offers two related refl ections on the questions of metaphysics after critique. The first is an analysis of the project of critique since Kant and its influence on the disputed status of metaphysics. It explores the theoretical and practical aspects of this by claiming that an understanding of thinking as negativity, whether in Hegelian form as determinate negation or in more radical deconstructive forms, lies at the heart of this disputed status. Not least, the relation of (...)
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  19. William R. Woodward (2010). Hermann Lotze's Gestalt Metaphysics in Light of the Schelling and Hegel Renaissance (1838–1841). Idealistic Studies 40 (1/2):163-188.score: 42.0
    Situating Lotze in the School of Speculative Theology, I use debates about Schelling’s critique of Hegel—then and now—to understand Lotze’s critique of Hegel. Lotze’s early metaphysics seems to employ a version of Hegel’s dialectical analysis of being, phenomena, and mind emphasizing “the interconnection of things.” One can equally argue that he proceeds in an analytic style of reviewing and testing alternative theories. My tentative conclusion is that he assumes the existence of reality (the Absolute) like Schelling, and makes cognition (...)
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  20. Paweł Mazanka (2008). Three Philosophical Sources of Contemporary Secularism in European Culture. Proceedings of the Xxii World Congress of Philosophy 45:213-219.score: 42.0
    The contemporary secularism is found to be a philosophy of life “as if there were no God” or a kind of ideology, which demands an absolute autonomy of human being to shape his destination. In the philosophy of Descartes at least three sources of secularism could be found: his theory of cognition which resulted in developing other than the classical concept of truth and rationality; his metaphysics; his arguments for the existence of God and in his concept of (...)
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  21. Sorin Baiasu, Howard Williams & Sami Pihlstrom (eds.) (2011). Politics and Metaphysics in Kant. University of Wales Press.score: 42.0
    The past three decades have witnessed the emergence, at the forefront of political thought, of several Kantian theories. Both the critical reaction to consequentialism inspired by Rawlsian constructivism and the universalism of more recent theories informed by Habermasian discourse ethics trace their main sources of inspiration back to Kant's writings. Yet much of what is Kantian in contemporary theory is formulated with more or less strict caveats concerning Kant's metaphysics. These range from radical claims that theories of justice (...)
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  22. Jose Luis Bermudez (2001). The Sources of Self-Consciousness. Proceedings of the Aristotelian Society 102 (1):87-107.score: 36.0
    This paper explores the relation between two ways of thinking about the sources of self-consciousness. We can think about the sources of self-consciousness either in genetic terms (as the origins or precursors of self-conscious thoughts) or in epistemic terms (as the grounds of self-conscious judgements). Using Christopher Peacocke's account of self-conscious judgements in Being Known as a foil, this paper brings out some important ways in which we need to draw upon the sources of self-consciousness in the (...)
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  23. Steve Stewart-Williams (2005). Innate Ideas as a Naturalistic Source of Metaphysical Knowledge. Biology and Philosophy 20 (4):791-814.score: 36.0
    This article starts from the assumption that there are various innate contributions to our view of the world and explores the epistemological implications that follow from this. Specifically, it explores the idea that if certain components of our worldview have an evolutionary origin, this implies that these aspects accurately depict the world. The simple version of the argument for this conclusion is that if an aspect of mind is innate, it must be useful, and the most parsimonious explanation for its (...)
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  24. J. D. Trout (2001). Metaphysics, Method, and the Mouth: Philosophical Lessons of Speech Perception. Philosophical Psychology 14 (3):261-291.score: 36.0
    This paper advances a novel argument that speech perception is a complex system best understood nonindividualistically and therefore that individualism fails as a general philosophical program for understanding cognition. The argument proceeds in four steps. First, I describe a "replaceability strategy", commonly deployed by individualists, in which one imagines replacing an object with an appropriate surrogate. This strategy conveys the appearance that relata can be substituted without changing the laws that hold within the domain. Second, I advance a "counterfactual test" (...)
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  25. Murray Skees (2009). The Lex Permissiva and the Source of Natural Right in Kant's Metaphysics of Morals and Fichte's Foundations of Natural Right. International Philosophical Quarterly 49 (3):375-398.score: 34.0
    This article argues that Fichte is correct in claiming, as he does in the Foundations of Natural Right, that a derivation of the law of right from the moral law is impossible because the former relies on lex permissiva. I focus on Kant’s deduction of the concept of merely intelligible possession in the Metaphysics of Morals precisely because Kant attempts what Fichte says is not possible. By illustrating the problems involved in the concept of the lex permissiva, one is (...)
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  26. Pietro Gori (2009). The Usefulness of Substances. Knowledge, Science and Metaphysics in Nietzsche and Mach. Nietzsche Studien 38:111-155.score: 30.0
    In this paper I discuss the role played by Ernst Mach on Nietzsche’s thought. Starting from the contents of his Beiträge zur Analyse der Empfindungen, I’ll show the close similarities between their view on both human knowledge and the scientific world description. In his writing on science Nietzsche shares Mach’s critique to the 19th century mechanism and its metaphysical ground, as much as his way of defining the substantial notions such as matter, ego and free will. Moreover, my investigation will (...)
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  27. S. Marc Cohen (1978). Essentialism in Aristotle. Review of Metaphysics 31 (3):387-405.score: 30.0
    Quine, in an influential passage, characterizes a certain kind of metaphysical view as "Aristotelian essentialism." Recent work on Aristotle suggests that he may not have been an essentialist in Quine's sense. This paper examines the question whether, and to what extent, Aristotle is committed to the kind of essentialism Quine discusses. Various promising areas of Aristotle's thought (alteration vs. coming-to-be and passing-away, kath' hauto predication) are examined and found wanting as sources of essentialism. Instead, Aristotle is found to be (...)
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  28. Alvin Plantinga (2003). Essays in the Metaphysics of Modality. Oxford University Press.score: 30.0
    Perhaps no one has done more in the last 30 years to advance thinking in the metaphysics of modality than has Alvin Plantinga. Collected here are some of his most important essays on this influential subject. Dating back from the late 1960's to the present, they chronicle the development of Plantinga's thoughts about some of the most fundamental issues in metaphysics: what is the nature of abstract objects like possible worlds, properties, propositions, and such phenomena? Are there possible (...)
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  29. Nicholas Rescher (2000). Nature and Understanding: The Metaphysics and Method of Science. Oxford University Press.score: 30.0
    Exploring the central ideas of traditional metaphysics--such as the simplicity of nature, its comprehensibility, or its systematic integrity--this book analyzes looking at such notions from a scientific point of view. It seeks to describe in a clear, accessible manner the metaphysical situation that characterizes the process of inquiry in natural science, aiming to shed light on reality by examining the modus operandi of natural science itself and focusing as much on its findings as on its conceptual and methodological presuppositions. (...)
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  30. Barry Smith & Achille C. Varzi (2001). Environmental Metaphysics. In Metaphysics in the Post-Metaphysical Age. Proceedings of the 22nd International Wittgenstein-Symposium. öbv&hpt.score: 30.0
    We propose the beginnings of a general theory of environments, of the parts or regions of space in which organisms live and move. We draw on two sources: on the one hand on recent work on the ontology of space; and on the other hand on work by ecological scientists on concepts such as territory, habitat, and niche. An environment is in first approximation a volume of space; it is a specific habitat, location, or site that is suitable or (...)
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  31. Arthur Gibson (2003). Metaphysics and Transcendence. Routledge.score: 30.0
    Metaphysics and Transcendence takes up this story for the future. Arthur Gibson presents a new metaphysics with a genealogy based on counter-intuition and locates counter-intuition and complexity at the foundations of truth. Having devised fresh concepts on the basis of the new frontiers of science and philosophy, the author presents original explanations of transcendence arguing that just as we need revolutionary and original ways of depicting the physical world, so it is with such topics as God, (...)
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  32. Joseph Grange (2008). The Generosity of the Good. Review of Metaphysics 62 (1):111-121.score: 30.0
    This paper presents a reflection upon Plato’s good that surpasses even being. It looks for parallels between Western and Asian sources and examines aspects of Pierce and Whitehead’s philosophy in some detail. Ultimately, it attempts to vindicate metaphysics from accusations of death.
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  33. S. Maxcy (2006). The Metaphysical Sources of a Pragmatic Artistic Leadership. In Eugénie Angèle Samier & Richard J. Bates (eds.), Aesthetic Dimensions of Educational Administration & Leadership. Routledge. 3--17.score: 30.0
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  34. George Boys-Stones (2012). Harpocration of Argos: Etymology and Metaphysics in the Platonist Revival. Journal of Hellenic Studies 132 (1):1-6.score: 28.0
    This paper shows that our principal ancient source for the metaphysical views of the second-century Platonist Harpocration of Argos drew on his interpretation of Plato's Cratylus. This is important because there is no other evidence of the Cratylus being read for its metaphysical content until Proclus, 300 years later. It also changes our understanding of Harpocration: he is generally supposed to share the metaphysical views of Numenius, but his exegesis of the Cratylus reveals him to be a faithful student of (...)
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  35. George Allan (2008). A Functionalist Reinterpretation of Whitehead's Metaphysics. Review of Metaphysics 62 (2):327-354.score: 26.0
    Whitehead’s process metaphysics, as developed in Process and Reality, is harmed by the incoherence of his notion of eternal objects as timeless and essentially unrelated entities, which therefore need a primordial agent as their ontological ground and the source of their relatedness and relevance. Such nontemporal entities undermine what is supposed to be a thoroughly temporalist metaphysics. Eternal objects can be understood solely as functions of Creativity, however, as features of a purely temporal process. A notion of God (...)
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  36. Liangkang Ni (2007). Zero and Metaphysics: Thoughts About Being and Nothingness From Mathematics, Buddhism, Daoism to Phenomenology. [REVIEW] Frontiers of Philosophy in China 2 (4):547-556.score: 26.0
    With the help of the natural history of “zero,” and the use of “zero” as a starting point, one may consider two types of metaphysics. On the one hand, the epistemological metaphysics, based on the perceptual/rational dichotomy, is related to the zero as a vacancy between numbers. On the other hand, the genetic metaphysics, based on the dichotomy of source-evolution (or origin and derivate), has much to do with the zero as a number between negative and positive (...)
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  37. Chad Carlson (2013). Exploring the Depths of Play: Re-Calibrating Metaphysical Descriptions and Re-Conceptualizing Sources of Value. Sport, Ethics and Philosophy 7 (3):342 - 355.score: 26.0
    This paper has two main parts to it. First, it is an attempt to clarify certain metaphysical issues regarding play. Play scholars from any number of academic disciplines have created a vast body of literature on the topic that seems overwhelming. Therefore, I offer descriptions of four characteristics of play that seem most experientially prominent and most indicative of the many play descriptors that previous authors have used. Second, I make axiological claims that follow from the metaphysical descriptions. I argue (...)
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  38. Mark Hinchliff (2000). A Defense of Presentism in a Relativistic Setting. Philosophy of Science 67 (3):586.score: 24.0
    Presentism is the view, roughly speaking, that only presently existing things exist. Though presentism offers many attractive solutions to problems in metaphysics, philosophy of language, and philosophy of mind, it faces threats from two main sources: McTaggart and the special theory of relativity. This paper explores the prospects for fitting presentism together with the special theory. Two models are proposed, one which fits presentism into a relativistic setting (the cone model) and one which fits the special theory into (...)
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  39. Devin Henry (2007). How Sexist is Aristotle's Developmantal Biology? Phronesis 52 (3):251-69.score: 24.0
    The aim of this paper is to evaluate the level of gender bias in Aristotle’s Generation of Animals while exercising due care in the analysis of its arguments. I argue that while the GA theory is clearly sexist, the traditional interpretation fails to diagnose the problem correctly. The traditional interpretation focuses on three main sources of evidence: (1) Aristotle’s claim that the female is, as it were, a “disabled” (πεπηρωμένον) male; (2) the claim at GA IV.3, 767b6-8 that females (...)
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  40. Hans-Johann Glock (2002). Does Ontology Exist? Philosophy 77 (2):235-260.score: 24.0
    Early analytic philosophers like Carnap, Wittgenstein and Ryle regarded ontology as a branch of metaphysics that is either trivial or meaningless. But at present it is generally assumed that philosophy can make substantial discoveries about what kinds of things exist and about the essence of these kinds. My paper challenges this ontological turn. The currently predominant conceptions of the subject, at any rate, do not license the idea that ontology can provide distinctively philosophical insights into the constituents of reality. (...)
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  41. Aaron L. Mishara (1990). Husserl and Freud: Time, Memory and the Unconscious. [REVIEW] Husserl Studies 7 (1):29-58.score: 24.0
    The work of Hussefl and Freud had common sources in the philosophy, psychology and physiology of the nineteenth century. Herbart, Brentano, Helmholtz, Fechner, Wundt and Mach were among the towering figures in their common background who had influence on their respective work. 1 Although contemporaries who had little concern for the other's professional interest, Husserl and Freud nevertheless struggled with some common problems. One of these is the relationship of sensation to memory and to the experience of time. The (...)
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  42. Pekka Väyrynen (2013). Grounding and Normative Explanation. Aristotelian Society Supplementary Volume 87 (1):155-178.score: 24.0
    This paper concerns non-causal normative explanations such as ‘This act is wrong because/in virtue of__’ (where the blank is often filled out in non-normative terms, such as ‘it causes pain’). The familiar intuition that normative facts aren't brute or ungrounded but anchored in non-normative facts seems to be in tension with the equally familiar idea that no normative fact can be fully explained in purely non-normative terms. I ask whether the tension could be resolved by treating the explanatory relation in (...)
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  43. Russ Shafer-Landau & Terence Cuneo (eds.) (2007). Foundations of Ethics: An Anthology. Blackwell Pub..score: 24.0
    A substantial collection of seminal articles, Foundations of Ethics covers all of the major issues in metaethics. Covers all of the major issues in metaethics including moral metaphysics, epistemology, moral psychology, and philosophy of language. Provides an unparalleled offering of primary sources and expert commentary for students of ethical theory. Includes seminal essays by ethicists such as G.E. Moore, Simon Blackburn, Gilbert Harman, Christine Korsgaard, Michael Smith, Bernard Williams, Jonathan Dancy, and many other leading figures of ethical theory.
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  44. Robin Waterfield (ed.) (2000/2009). The First Philosophers: The Presocratics and Sophists. Oxford University Press.score: 24.0
    Aristotle said that philosophy begins with wonder, and the first Western philosophers developed theories of the world which express simultaneously their sense of wonder and their intuition that the world should be comprehensible. But their enterprise was by no means limited to this proto-scientific task. Through, for instance, Heraclitus' enigmatic sayings, the poetry of Parmenides and Empedocles, and Zeno's paradoxes, the Western world was introduced to metaphysics, rationalist theology, ethics, and logic, by thinkers who often seem to be mystics (...)
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  45. Philip Bashor (1988). Creation-Science Rhetoric. Philosophy Research Archives 14:489-515.score: 24.0
    This article presumes to achieve a relatively definitive philosophical treatment of the creation-science issue (concerning teaching evolution in the schools) identified as a complex and troublesome piece of public rhetoric requiring careful attention to a number of distinct points to gain an adequate response to it. Questions of fact, theory, logic, professional responsibility, human being, metaphysics, education, law, religion, and ethics are all critically examined with a sampling of pertinent sources. As an unexpected movement in our time creation-science (...)
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  46. Jonathan Kvanvig (2007). Propositionalism and the Metaphysics of Experience. Philosophical Issues 17 (1):165–178.score: 24.0
    The view I've been defending in the theory of justification I have termed ‘propositionalism’. It counsels beginning inquiry into the nature of justification by adopting a particular form of evidentialism, according to which the first task is to describe the abstract relation of evidencing that holds between propositional contents. Such an approach has a variety of implications for the theory of justification itself, and many of the motivations for the view are of a standard internalist variety. Some of these motivations (...)
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  47. Donald Rutherford (1995). Leibniz and the Rational Order of Nature. Cambridge University Press.score: 24.0
    This is the most up-to-date and comprehensive interpretation of the philosophy of Gottfried Wilhelm Leibniz (1646-1716). Amongst its other virtues, it makes considerable use of unpublished manuscript sources. The book seeks to demonstrate the systematic unity of Leibniz's thought, in which theodicy, ethics, metaphysics and natural philosophy cohere. The key, underlying idea of the system is the conception of nature as an order designed by God to maximise the opportunities for the exercise of reason. From this idea emerges (...)
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  48. Gail Fine (ed.) (1999). Plato, Volume 1: Metaphysics and Epistemology. Oxford University Press.score: 24.0
    The aim of the series is to bring together important recent writing in major areas of philosophical inquiry, selected from a variety of sources. The editor of each volume contributes an introductory essay on the items chosen and on the questions with which they deal. A selective bibliography is appended as a guide to further reading.
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  49. Joseph Owens (1974). Aquinas and the Five Ways. The Monist 58 (1):16-35.score: 24.0
    FIVE 'WAYS' TO PROVE THAT GOD EXISTS ARE OFFERED IN AQUINAS' "SUMMA OF THEOLOGY," ALL TAKEN FROM HISTORICALLY TRACEABLE SOURCES IN WHICH THEY DID NOT REACH THE CONCLUSION ENVISAGED BY HIM. 'WAYS' UP TO ELEVEN IN NUMBER ARE IN FACT USED IN HIS WORKS. ALL FUNCTION IN A STRICTLY METAPHYSICAL--NOT COSMOLOGICAL OR TELEOLOGICAL--FRAMEWORK THAT WAS DEVELOPED EARLY IN HIS CAREER. THE ANSELMIAN AND OTHER ARGUMENTS THAT CANNOT FIT INTO THAT FRAMEWORK ARE REJECTED OR LEFT UNNOTICED, WHILE THOSE THAT DO (...)
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