60 found
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  1. Michael Durrant (1988). Demonstrative Identification and Descriptive Identification. Philosophical Quarterly 38 (151):213-221.
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  2. Michael Durrant (1973). Numerical Identity. Mind 82 (325):95-103.
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  3. Robin Attfield & Michael Durrant (1973). The Irreducibility of `Meaning'. Noûs 7 (3):282-298.
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  4.  63
    Charles Sayward & Michael Durrant (1967). Austin on Whether Every Proposition Has a Contradictory. Analysis 27 (5):167 - 170.
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  5.  57
    Michael Durrant (1970). Feature Universals and Sortal Universals. Analysis 31 (2):49 - 52.
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  6.  74
    Michael Durrant & Charles Sayward (1967). Austin On Whether Every Proposition Has A Contradictory. Analysis 27 (April):167-170.
    Austin rejects the contention that every proposition has a contradictory. This paper finds problems with the case Austin makes for rejecting the contention in question.
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  7. Michael Durrant & Stephen Horton (2001). Sortals and the Subject-Predicate Distinction. Monograph Collection (Matt - Pseudo).
     
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  8.  20
    Michael Durrant (1999). Modes of Existence. Cogito 13 (3):177-179.
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  9.  8
    Michael Durrant (1974). General Terms and Logical Subjects. Canadian Journal of Philosophy 3 (4):525 - 538.
    I subscribe to and defend frege's view that concepts are essentially predicative such that they can never occur as subjects of predication, Arguing against recent contentions of geach and strawson to the effect that (a) some general terms can so occur; (b) that 'anything whatever' can be a subject of predication. I discuss in detail frege's treatment of universally quantified propositions, Particular propositions, And unquantified propositions arguing that his thesis can be defended in each type of case.
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  10.  5
    Michael Durrant (1965). Religion as the Inexpressible Some Logical Difficulties. Sophia 4 (2):14-21.
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  11. Michael Durrant, Kai Nielsen & Ninian Smart (1975). The Logical Status of `God'. Mind 84 (333):154-156.
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  12.  21
    Michael Durrant (1993). On the Thesis That a Name has Sense Only in the Context of a Proposition: A Problem. Cogito 7 (1):47-49.
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  13.  4
    Michael Durrant (1976). Cumulative Arguments in Theology. Sophia 15 (3):1-6.
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  14.  31
    Michael Durrant (1975). Essence and Accident. Mind 84 (336):595-600.
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  15.  21
    Michael Durrant (1991). Scepticism: Three Recently Presented Arguments Examined. Philosophical Investigations 14 (3):252-266.
  16.  8
    Michael Durrant (1993). Transcendence, Instantiation and Incarnation: An Exploration. Religious Studies 29 (3):337 - 352.
    This paper is exploratory. It raises the questions: 1) How is it possible that that which is of its "nature" transcendent should become immanent or incarnate?; 2) How is it possible for one and the same individual to be both "fully" God and "fully" man? As concerns 1) an answer is offered by appeal to Geach’s account of Aquinas’s doctrine of "Form"; as concerns 2) a sketch answer is supplied on the basis of 1) It is held that a paradox (...)
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  17.  22
    Michael Durrant (2000). On Moore's Refutation of Esse is Percipi. Philosophical Investigations 23 (1):26–47.
  18.  7
    Michael Durrant (1971). Anthony Kenny. The Five Ways: St Thomas Aquinas' Proofs of God's Existence. Pp. 120. [REVIEW] Religious Studies 7 (2):187.
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  19.  15
    Michael Durrant (1997). Meinwald's Pros Heauto Analysis of Plato's Apparently Self-Predicational Sentences. Australasian Journal of Philosophy 75 (3):383 – 395.
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  20.  6
    Michael Durrant (1975). Freedom and Resentment, and Other Essays. Philosophical Books 16 (1):28-32.
  21.  15
    Michael Durrant (1990). Responsibility and Atonement. Philosophical Books 31 (3):190-192.
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  22.  3
    Michael Durrant (1993). Transcendence, Instantiation and Incarnation–an Exploration: Michael Durrant. Religious Studies 29 (3):337-352.
    This paper is exploratory. I shall raise the following questions: How is it possible that that which is of its nature transcendent should become immanent or incarnate? In the context of Christian Theology: how is it possible for God to become man? How is it possible for one and the same individual, Jesus of Nazareth, to be both fully God and fully man? In relation to I shall attempt to give an account of how it is so possible for the (...)
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  23.  12
    Michael Durrant (1979). Plato, the 'Third Man' and the Nature of the Forms. Southern Journal of Philosophy 17 (3):287-304.
  24.  14
    Michael Durrant (1998). Plato's Quinean Beard: Did Plato Ever Grow It? Philosophy 73 (1):113-121.
    Quine may be taken to use the phrase ‘Plato's Beard’ to denote a solution to the following problem: How is it possible to speak of that which does not exist, of non-being or as Read has it, to denote a solution to the problem: ‘How can a sentence with empty names have meaning?’. Quine writes: Nonbeing must in some sense be, otherwise what is that there is not? This tangled doctrine might be nicknamed Plato's beard; historically it has proved tough, (...)
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  25.  4
    Michael Durrant (1978). Religion, Truth and Language Games. Philosophical Books 19 (2):72-75.
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  26.  4
    Michael Durrant (1989). Reference and Critical Realism. Modern Theology 5 (2):133-143.
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  27.  12
    Michael Durrant (1969). Professor Zink on "the Meaning of Proper Names". Mind 78 (312):571-575.
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  28.  2
    Michael Durrant (1988). The Logic of God Incarnate–Two Recent Metaphysical Principles Examined: Michael Durrant. Religious Studies 24 (2):121-127.
    In his recent work Professor Morris writes: ‘I am suggesting that, armed with a couple of fairly simple metaphysical distinctions we can begin to see how the doctrine of the Incarnation can possibly be true.’ What are these ‘metaphysical distinctions’ and do they stand up to critical examination? My answer to the latter part of this question in regard to the first distinction is a reserved ‘Yes’; in regard to the second distinction a definite ‘No’. If my criticism of the (...)
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  29.  2
    Michael Durrant (1981). William Lane Craig. The Cosmological Argument From Plato to Leibniz. . Pp. 295. £15.00. [REVIEW] Religious Studies 17 (2):289.
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  30.  2
    Michael Durrant (1987). Janet Martin Soskice. Metaphor and Religious Language. Pp. 180. Religious Studies 23 (2):297.
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  31.  2
    Michael Durrant (1973). Discourse and its Presuppositions. Philosophical Books 14 (2):12-15.
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  32.  4
    Michael Durrant (1974). The Justification of Religious Belief. Religious Studies 10 (2):233.
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  33.  3
    Michael Durrant (1992). The Meaning of 'God'—I. Royal Institute of Philosophy Supplement 31:71-84.
    In this paper I shall be examining the following claims: that ‘God’ has no meaning, in the sense of ‘sense’; that it is a proper name analogous to a Russellian proper name in that it has reference only. More crudely, that we cannot describe God in any way but only name Him and refer to Him by name; that ‘God’ has no meaning, in the sense of ‘sense’ in that the nature of God is fundamentally inexpressible. That God is, as (...)
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  34.  3
    Michael Durrant (1969). God and Analogy. Sophia 8 (3):11-24.
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  35.  3
    Michael Durrant (1969). St. Thomas' 'Third Way'. Religious Studies 4 (2):229 - 243.
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  36.  3
    Michael Durrant (1972). Kai Neilsen. Contemporary Critiques of Religion. Pp. 163. [REVIEW] Religious Studies 8 (3):272.
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  37.  6
    Michael Durrant (1988). The Logic of God Incarnate: Two Recent Metaphysical Principles Examined. Religious Studies 24 (2):121 - 127.
    THE PURPOSE OF THE PAPER IS TO CRITICALLY EXAMINE TWO METAPHYSICAL PRINCIPLES ADVOCATED BY PROFESSOR MORRIS IN HIS BOOK "THE LOGIC OF GOD INCARNATE", NAMELY (I) THE DISTINCTION BETWEEN "COMMON" HUMAN PROPERTIES AND "ESSENTIAL" HUMAN PROPERTIES; (II) THE DISTINCTION BETWEEN BEING "MERELY" X AND "FULLY" X. THE FIRST DISTINCTION IS BOTH DEFENDED AND EXPANDED ON; THE SECOND IS REJECTED ON THE GROUNDS THAT IT INVOKES AN IMPOSSIBLE COMPARISON; A COMPARISON BETWEEN A QUANTITATIVE ASSESSMENT ON THE ONE HAND AND THE QUALITATIVE (...)
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  38.  2
    Michael Durrant (1972). John Hick. Arguments for the Existence of God. Pp. 148. £2·50. [REVIEW] Religious Studies 8 (2):183.
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  39.  3
    Michael Durrant (1994). PHILOSOPHY OF RELIGION What is God?: The Selected Essays of Richard R. La Croix. Philosophical Books 35 (4):281-283.
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  40.  1
    Michael Durrant (1965). “Religion as the Inexpressible” —Some Logical Difficulties. Sophia 4 (2):3-9.
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  41.  3
    Michael Durrant (1989). Aristotle's Two Systems. Philosophical Books 30 (1):16-19.
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  42.  2
    Michael Durrant (1975). Keith Ward. The Concept of God. Pp. 232. Religious Studies 11 (4):490.
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  43.  1
    Michael Durrant (1971). No Title Available: REVIEWS. Religious Studies 7 (2):187-189.
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  44.  1
    Michael Durrant (1981). No Title Available: Religious Studies. Religious Studies 17 (2):289-291.
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  45.  1
    Michael Durrant (1969). St Thomas' ‘Third Way’: Michael Durrant. Religious Studies 4 (2):229-243.
    In this paper it is my intention to do the following: first, to make some general observations on the ‘Third Way’ of St Thomas Aquinas as set out in Summa Theologica , Pt. I Quaest. ii Art. 3; secondly, to offer interpretation of, comment on, and present an account of, the first premiss of the ‘Third Way’; and finally to offer a provisional account of what someone who advocates the ‘Third Way’ might be conceived of as doing in the light (...)
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  46.  2
    Michael Durrant (1972). Terence Penelhum. Problems of Religious Knowledge. Pp. 186. Religious Studies 8 (3):274.
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  47.  4
    Michael Durrant (1974). Review: The Justification of Religious Belief. [REVIEW] Religious Studies 10 (2):233 - 236.
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  48.  4
    Michael Durrant (1975). Parmenides 127 E—130 E. Philosophical Papers 4 (2):105-115.
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  49.  3
    Michael Durrant & Robin Attfield (1981). Prescriptivity and Justification. Philosophical Papers 10 (1):16-23.
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  50.  1
    Michael Durrant (1971). The Use of 'Pictures' in Religious Belief. Sophia 10 (2):16-21.
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