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Michael McGhee [54]Michael J. McGhee [1]
  1.  14
    John Cornwell & Michael McGhee (eds.) (2009). Philosophers and God: At the Frontiers of Faith and Reason. Continuum.
    A small industry has grown up around these works - Dawkins, Dennett, Hitchens - complaining not just about their theological illiteracy but also about their ...
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  2. Michael McGhee (2002). Mysticism and Psychosis: Descriptions and Distinctions. Philosophy, Psychiatry, and Psychology 9 (4):343-347.
  3. Gillian Howie, Michael Mcghee, Phil Hutchinson, Michael Loughlin, Richard Shusterman & William Edelglass (2009). Teaching Philosophy. Continuum.
    In the current academic climate, teaching is often seen as secondary to research. Teaching Philosophy seeks to bring teaching philosophy higher on the academic agenda.An international team of contributors, all of whom share the view that philosophy is a subject that can transform students, offers practical guidance and advice for teachers of philosophy. The book suggests ways in which the teaching of philosophy at undergraduate level might be facilitated. Some of the essays place the emphasis on individual self discovery, others (...)
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  4.  98
    Michael McGhee (2013). Learning to Converse: Reflections on a Small Experiment. Philosophy East and West 63 (4):530-542.
    The three of us sweated in the heat and swayed with the rhythms of the crowded suburban train as we talked—or rather shouted to make ourselves heard—hanging by straps in the crush as we trundled back toward Andheri West. We were two Indians, Probal Dasgupta and Prabodh Parikh, and one Britisher, myself—all around the same age, in our late thirties. It was 1985, and Probal and I had traveled down from Pune on the Deccan Express to meet Prabodh in Bombay—and (...)
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  5.  29
    Michael McGhee (2006). Seeke True Religion. Oh, Where? Ratio 19 (4):454–473.
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  6.  52
    Michael McGhee (2003). The Roots of Metaphor: A Multidisciplinary Study in Aesthetics. British Journal of Aesthetics 43 (2):192-193.
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  7.  45
    Michael McGhee (1991). A Fat Worm of Error? British Journal of Aesthetics 31 (3):222-229.
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  8.  4
    Michael McGhee & Theodore Mischel (1975). Understanding Other Persons. Philosophical Quarterly 25 (99):181.
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  9.  40
    Michael McGhee (2000). Transformations of Mind: Philosophy as Spiritual Practice. Cambridge University Press.
    The book offers a conception of philosophy as a form of self-enquiry which begins not in reflection, but in silence and meditation, conceived as conditions for the emergence and cessation of contending states of mind which influence perception and action. The philosopher thus becomes a kind of cartographer of a shifting interior landscape. This underlying perspective explains the personal nature of the writing and its mixing of genres. The book draws on both the Greek and Buddhist traditions, recognising that it (...)
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  10.  11
    Michael McGhee (1999). Moral Sentiments, Social Exclusion, Aesthetic Education. Philosophy 74 (1):85-103.
    There is a dichotomy in the Humean thought that morality is more properly felt than judged of. The idea of a moral sensibility with an epistemic and rational content is grounded in the experience of the state of nature, and a distinction made between a defensive and a constructive morality, constituted by a set of motivations, against the law of the strongest, and protective of the relationships of education and creative work, exclusion from which undermines the conditions for a constructive (...)
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  11.  23
    Michael McGhee (2011). Is Nothing Sacred? A Secular Philosophy of Incarnation. Philosophical Investigations 34 (2):169-188.
    Christian thinkers have recently expressed concern about the “silencing” or marginalisation of religion in public life, have affirmed the desirability of dialogue between the world of faith and the world of reason but have raised doubts about the feasibility of a moral language that refers to unconditional moral claims or human rights or the intrinsic dignity of human beings if it is not grounded in a transcendent or supernatural source of value. The present paper is an attempt to open a (...)
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  12.  32
    Michael McGhee (2007). Wittgenstein's Temple: Or How Cool is Philosophy? Philosophical Investigations 30 (1):25–44.
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  13.  3
    Michael McGhee (1993). Individual Buddhists. Religious Studies 29 (4):443 - 452.
    There is a short section of Peter Harvey's recent book on Buddhism in which he offers a thumbnail sketch of Buddhist groups in the United Kingdom. Among the groups he describes is the Friends of the Western Buddhist Order, and I declare an interest, as one of its members. I have no particular quarrel with the description of FWBO activities, but there is a sting in the tail, which is, I think, a point of some conceptual interest, which others have (...)
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  14.  15
    Michael McGhee (2011). Spirituality for the Godless. Royal Institute of Philosophy Supplement 68 (1):227-244.
    ‘Godless’ was never a neutral term: in 1528 William Tindale talked of ‘godlesse ypocrites and infidels’ and a ‘godless generation’ is one that has turned its back on God and the paths of righteousness. An atheist, by contrast, a new and self-conscious atheist perhaps, might now wear the term as a badge of pride, to indicate their rejection both of belief and the implication of moral turpitude. Traditionally, though, those who declared themselves ‘atheist’ had a hardly better press than the (...)
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  15.  12
    Michael McGhee (1988). In Praise of Mindfulness. Religious Studies 24 (1):65 - 89.
    I have meditated regularly, following simple Buddhist procedures, for more than ten years, and that seems just about long enough for me to start to offer some preliminary account of it, despite the limitations of my progress and experience, and the difficulty of describing the more intimate and less explored reaches of the mind. I think I have learned enough to say that through prolonged spiritual practice one arrives at the springs of action and at root attitudes, and is in (...)
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  16.  17
    Michael McGhee (2007). Genocide and Human Rights: A Philosophical Guide – Edited by John K. Roth. Philosophical Investigations 30 (4):393–397.
  17.  14
    Michael McGhee (2007). Christianity and Creation: The Essence of the Christian Faith and its Future Among Religions. A Systematic Theology James P Mackey New York, London, Continuum, Pp. 403, £30. Philosophy 82 (4):653-657.
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  18.  14
    Michael McGhee (2007). The God of Metaphysics by T.L.S. Sprigge. Oxford: Oxford University Press, 2006, Pp. 576, £60. Philosophy 82 (2):357-361.
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  19.  6
    Michael McGhee (2001). Moral Philosophy and 'Buddhist Ethics'. Contemporary Buddhism 2 (1):3-17.
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  20.  6
    Michael McGhee (1995). The Turn Towards Buddhism. Religious Studies 31 (1):69 - 87.
    The paper draws on the Heideggerian distinction between Bildung and Besinnung to locate a discussion of theological strategies in the face of Nietzsche's pronouncement that God is dead, and sketches what should be an epistemologically vigilant (and thus properly sceptical) Buddhist response to that pronouncement. The theological options that are mentioned or discussed include naive and critical theological realism, anti-realism and a nontheistic 'spiritual realism'. Buddhism is discussed in terms of its naturalistic sources and their development in the expression of (...)
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  21.  8
    Michael Mcghee (2000). Brian R. Clack Wittgenstein, Frazer and Religion. (London and Basingstoke: Macmillan, 1999). Pp. 200. Religious Studies 36 (1):107-121.
  22.  6
    Michael McGhee (2002). Editorial: Greeks, Galatians and Western Buddhists: Christianity, Buddhism and 'Social Responsibility'. Contemporary Buddhism 3 (2):99-109.
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  23.  6
    Michael Mcghee (1993). Chastity and the (Male) Philosophers. Journal of Applied Philosophy 10 (1):45-57.
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  24.  5
    Michael McGhee (1996). The Locations of the Soul. Religious Studies 32 (2):205 - 221.
    Belief in life after death is implicated, for the typical 'Wittgensteinian', with Cartesian dualism, and the latter seen to entail a private inner subject that cannot survive the anti-private language argument. But Descartes does not really suffer from this defect and belief in life after death is not merely a product of 'confused' Cartesian metaphysics. Descartes is presented as an intellectual analogue of the formation of the concept of 'soul' in spiritual contexts. Just as metaphysical reflection forces us to conclude, (...)
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  25.  2
    Michael McGhee & Jitendra Nath Mohanty (1994). Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking. Philosophical Quarterly 44 (176):377.
    In this book, Professor Mohanty develops a new interpretation of the ontology and nature of Indian philosophical thinking. Using the original Sanskrit sources, he examines the concepts of consciousness and subjectivity, and the theories of meaning and truth, and explicates the concept of theoretical rationality that underlies the Indian philosophies. The author brings to bear insights from modern Western analytical and phenomenological philosophies, not with a view to instituting direct comparisons but in order to interpret Indian thinking. In doing so, (...)
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  26.  2
    Michael McGhee (2003). Editorial: Minding the (Explanatory) Gap. Contemporary Buddhism 4 (2):107-110.
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  27.  2
    Michael McGhee (2014). Christopher Cordner (Ed.), Philosophy, Ethics and a Common Humanity: Essays in Honour of Raimond Gaita (London: Routledge, 2011). Xv + 239, Price £65.00 Hb. [REVIEW] Philosophical Investigations 37 (3):281-285.
  28.  4
    Michael McGhee (2000). A Practical and Intellectual Agenda. Contemporary Buddhism 1 (1):3-7.
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  29.  3
    Michael Mcghee (1995). Drugs, Ghosts and Self-Knowledge. Journal of Applied Philosophy 12 (3):293-296.
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  30.  3
    Michael McGhee (2002). Greeks, Galatians and Western Buddhists: Christianity, Buddhism and ‘Social Responsibility’. Contemporary Buddhism 3 (2):99-109.
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  31.  1
    Michael J. McGhee, S. I. Benn & G. W. Mortimore (1977). Rationality and the Social Sciences. Philosophical Quarterly 27 (109):380.
  32.  1
    Michael McGhee (1992). Introduction. Royal Institute of Philosophy Supplement 32:1-8.
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  33.  1
    Michael Mcghee (1994). Logic and Sin in the Writings of Ludwig Wittgenstein. Philosophical Books 35 (2):110-111.
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  34.  2
    Michael Mcghee (1994). Another Part of the Wood: Some Reflections on Recent Indian Philosophy. Journal of Applied Philosophy 11 (1):113-116.
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  35.  2
    Michael McGhee (1989). Temperance: Cor Ad Cor Loquitur. Philosophical Investigations 12 (3):193-216.
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  36.  1
    Michael Mcghee (1996). Book Reviews. [REVIEW] British Journal of Aesthetics 36 (3):335-336.
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  37.  1
    Michael Mcghee (1998). Book Reviews. [REVIEW] British Journal of Aesthetics 38 (3):75-76.
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  38. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  39. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  40.  5
    Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  41. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
    This unique collection of essays on the late Pierre Hadot’s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy’s practical relevance in our lives Interdisciplinary analysis reflects the wide influence of Hadot’s thought Explores the links between Hadot’s ideas and (...)
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  42. Michael Mcghee (2004). Byazantium: The Kantian Sublime. Indian Philosophical Quarterly 31 (1-4):177.
     
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  43. Michael McGhee (1992). Facing Truths: Ethics and the Spiritual Life. Royal Institute of Philosophy Supplement 32:229-246.
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  44. Michael Mcghee (1992). Facing Truths: Ethics and the Spiritual Life: Michael McGhee. Royal Institute of Philosophy Supplement 32:229-246.
    In this paper I continue an enterprise begun in earlier work in which I attempt to naturalize into a western philosophical context concepts that derive from the practice of Buddhist meditation. In particular I shall try to make use of the notion of samādhi and vipassanā or insight. I should stress that I make no attempt at a scholarly explication of these terms but try rather to establish a use for them through reflection on experience, and by making a connection (...)
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  45. Michael McGhee (2009). Humanism and Spirituality : Or How to Be a Good Atheist. In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum
     
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  46. Michael Mcghee (2007). No Title Available: Reviews. Philosophy 82 (4):653-657.
    This is a powerful and learned meditation on Christianity by a senior Irish theologian, and the main reason it should be noticed in a journal of philosophy is that James Mackey conceives theology as fundamentally philosophical in the way it reflects on and develops our ideas about the sources and nature of being and conduct as they have been articulated in myth, symbol and poetry, as well as more abstractly in metaphysics. On this view the philosophical aspect of theology is (...)
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  47. Michael McGhee (2010). Philosophy as Poetry and Conversation. In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge 11.
     
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  48. Michael McGhee (1992). Philosophy, Religion, and the Spiritual Life. Monograph Collection (Matt - Pseudo).
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
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  49. Michael McGhee (1992). Philosophy, Religion and the Spiritual Life. Cambridge University Press.
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
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  50. Michael McGhee (2012). Philosophy, Religion and the Spiritual Life. Cambridge University Press.
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
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