Search results for 'Nicholas Martens' (try it on Scholar)

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  1. Jasper Nicholas & Hopkins (2001). Complete Philosophical and Theological Treatises of Nicholas of Cusa.
    http://www.cla.umn.edu/jhopkins/ Taken together, twenty-four of these works constitute Nicholas of Cusa’s complete philosophical and theological treatises. They must be supplemented by studying his richly conceptual sermons, along with his ecclesiological and exegetical writings such as De Concordantia Catholica and Coniectura de Ultimis Diebus. His mathematical writings are also of interest, even though they are not of lasting importance, as Gottfried Leibniz rightly recognized.
     
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  2. Agustin Vicente (2010). An Enlightened Revolt: On the Philosophy of Nicholas Maxwell. Philosophia 38 (4):38: 631- 648.
    This paper is a reaction to the book “Science and the Pursuit of Wisdom”, whose central concern is the philosophy of Nicholas Maxwell. I distinguish and discuss three concerns in Maxwell’s philosophy. The first is his critique of standard empiricism (SE) in the philosophy of science, the second his defense of aim-oriented rationality (AOR), and the third his philosophy of mind. I point at some problematic aspects of Maxwell’s rebuttal of SE and of his philosophy of mind and argue (...)
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  3.  51
    Kevin Carnahan (2013). Religion, and Not Just Religious Reasons, in the Public Square: A Consideration of Robert Audi's and Nicholas Wolterstorff's Religion in the Public Square. Philosophia 41 (2):397-409.
    For the last several decades, philosophers have wrestled with the proper place of religion in liberal societies. Usually, the debates among these philosophers have started with the articulation of various conceptions of liberalism and then proceeded to locate religion in the context of these conceptions. In the process, however, too little attention has been paid to the way religion is conceived. Drawing on the work of Robert Audi and Nicholas Wolterstorff, two scholars who are often read as holding opposing (...)
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  4.  47
    Scott F. Aikin & Jason Aleksander (2013). Nicholas of Cusa's De Pace Fidei and the Meta-Exclusivism of Religious Pluralism. International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own (...)
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  5.  49
    Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; a version formed by the (...)
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  6.  34
    Mehmet Karabela (2011). Philosophical Inquiries: An Introduction to Problems of Philosophy Nicholas Rescher Pittsburgh University Press, 2010 (Review). [REVIEW] Dialogue 50 (1):217-220.
  7.  1
    Frédéric Tremblay (2007). Nicholas Rescher, Metaphysics: The Key Issues From A Realistic Perspective, Amherst (NY): Prometheus Books, 2006, 352 Pages. [REVIEW] Philosophiques 34 (1):217-219.
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  8. Gerald Christianson, Thomas M. Izbicki, Morimichi Watanabe & American Cusanus Society (1991). Nicholas of Cusa in Search of God and Wisdom : Essays in Honor of Morimichi Watanabe by the American Cusanus Society. Monograph Collection (Matt - Pseudo).
     
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  9. F. Edward Cranz, Thomas M. Izbicki & Gerald Christianson (2000). Nicholas of Cusa and the Renaissance. Monograph Collection (Matt - Pseudo).
     
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  10. Ernest Sosa (1982). The Philosophy of Nicholas Rescher: Discussions and Replies. Philosophical Review 91 (3):481-483.
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  11. Arto Laitinen (2003). Charles Taylor and Nicholas H. Smith on Human Constants and Transcendental Arguments. A Review. [REVIEW] SATS: Northern European Journal of Philosophy 4 (2):191-201.
    In the introduction to his Philosophical Papers 1&2 Charles Taylor assures us that his work, while encompassing a range of issues, follows a single, tightly knit agenda. He claims that the central questions concern "philosophical anthropology". Taylor's work on these questions has been presented piecemeal, in the form of articles and papers, and the student has had to imagine what a systematic monograph by Taylor on philosophical anthropology would look like. Neither Hegel, Sources of the Self, Ethics of Authenticity, Catholic (...)
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  12.  2
    Nicholas D. Smith (2010). Partnership with God: A Partial Solution to the Problem of Petitionary Prayer: NICHOLAS D. SMITH & ANDREW C. YIP. Religious Studies 46 (3):395-410.
    Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...)
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  13.  48
    Paul Weithman (2009). Nicholas Wolterstorff's Justice: Rights and Wrongs: An Introduction. Journal of Religious Ethics 37 (2):179-192.
    This introduction sets the stage for four papers on Nicholas Wolterstorff's Justice: Rights and Wrongs , written by Harold Attridge, Oliver O'Donovan, Richard Bernstein, and myself. In his book, Wolterstorff defends an account of human rights. The first section of this introduction distinguishes Wolterstorff's account of rights from the alternative account of rights against which he contends. The alternative account draws much of its power from a historical narrative according to which theory and politics supplanted earlier ways of thinking (...)
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  14.  20
    Michele Bocchiola (2015). Nicholas Southwood: Contractualism and the Foundations of Morality. Ethical Theory and Moral Practice 18 (4):873-875.
    In the contemporary philosophical debate, there are two opposing contractualist views. On the one side, Hobbesian contractualisms take moral principles as side-constraints to redress the failures of the interaction among self-interested individuals. On the other, Kantian versions of the social contract ground morality on an impartial and moralized viewpoint. In his recent Contractualism and the Foundations of Morality, Nicholas Southwood proposes a third and novel form of contractualism, with the aim to overcome the “implausibly personal and partial characterization of (...)
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  15.  8
    Paul J. J. M. Bakker (2015). 6. The Anonymous Liber de Anima Ascribed to Nicholas Bonet. Bulletin de Philosophie Medievale 56:201-219.
    : This contribution offers a detailed presentation of an anonymous book on the soul ascribed to the fourteenth-century Franciscan philosopher and theologian Nicholas Bonet. The work is conserved in two manuscripts of the National Library of the Czech Republic in Prague. In both manuscripts the work is almost certainly incomplete. It has a strong focus on the vegetative and sensitive operations of the human soul and on phenomena such as light and colour. Keywords: Fourteenth-century philosophy, Nicholas Bonet, philosophical (...)
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  16.  1
    Brian Domino (2016). Nietzsche's Last Laugh : Ecce Homo as Satire by Nicholas D. More. Journal of Nietzsche Studies 47 (2):303-305.
    When Ecce Homo was finally published in 1908, a New York Times reviewer declared that its “the most interesting portions... are those in which Nietzsche..., without delving into the depths of philosophy, shows himself primarily as a master of charming satirical prose”. The review largely consists of quotations in which Nietzsche satirizes, which is to say, mocks, Germans. The author apparently missed Nietzsche’s sarcastic report of another reviewer who characterized Thus Spoke Zarathustra “as an advanced exercise in style, and expressed (...)
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  17.  39
    Jasper Hopkins (2002). Nicholas of Cusa (1401–1464): First Modern Philosopher? Midwest Studies in Philosophy 26 (1):13–29.
    Ever since Ernst Cassirer in his epochal book Individuum und Kosmos in der Philosophie der Renaissance1 labeled Nicholas of Cusa “the first modern thinker,” interest in Cusa’s thought has burgeoned. At various times, both before and after Cassirer, Nicholas has been viewed as a forerunner of Leibniz,2 a harbinger of Kant,3 a prefigurer of Hegel,4 indeed, as an anticipator of the whole of..
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  18.  67
    Andrew Dole & Andrew Chignell (eds.) (2005). God and the Ethics of Belief: New Essays in Philosophy of Religion (Festschrift for Nicholas Wolterstorff). Cambridge University Press.
    Philosophy of religion in the Anglo-American tradition experienced a 'rebirth' following the 1955 publication of New Essays in Philosophical Theology (eds. Antony Flew and Alisdair MacIntyre). Fifty years later, this volume of New Essays offers a sampling of the best work in what is now a very active field, written by some of its most prominent members. A substantial introduction sketches the developments of the last half-century, while also describing the 'ethics of belief' debate in epistemology and showing how it (...)
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  19.  19
    Małgorzata Haładewicz-Grzelak (2011). Cultural Codes in the Iconography of Saint Nicholas (Santa Claus). Sign Systems Studies 39 (1):105-144.
    This paper examines some aspects of the cultural codes implied in the iconography of St Nicholas (Santa Claus). The argument posits the iconography of St Nicholas as a vessel for capturing meanings and accumulating them in the construction of public culture. The discussion begins from the earliest developments of the Christian era and proceeds to contemporary depictions (imagology). The study is conducted on the basis of a representative selection of renditions of Saint Nicholas, including 350 pictures of (...)
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  20.  30
    Nicholas Maxwell, Nicholas Maxwell.
    We are in a state of impending crisis. And the fault lies in part with academia. For two centuries or so, academia has been devoted to the pursuit of knowledge and technological know-how. This has enormously increased our power to act which has, in turn, brought us both all the great benefits of the modern world and the crises we now face. Modern science and technology have made possible modern industry and agriculture, the explosive growth of the world’s population, global (...)
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  21.  23
    Maria Simone Marinho Nogueira (2012). Reflections on the Trinity as Expression of Love in Nicholas of Cusa. Trans/Form/Ação 35 (SPE):119-140.
    Procuramos, neste artigo, apresentar a reflexão de Nicolau de Cusa sobre a Trindade, em dois dos seus textos: De coniecturis e De visione dei. Nesses dois livros, a Trindade recebe uma série de outras designações diferentes daquelas que aparecem nas citações bíblicas ou, como ele próprio afirma, diferentes das usadas pelos nossos doutores. Nesse sentido, objetivamos mostrar, também, que as expressões da Trindade podem ser lidas como expressões do amor no pensamento do filósofo alemão. We seek in this paper to (...)
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  22.  38
    Scott Davison (2011). Nicholas Wolterstorff: Practices of Belief: Selected Essays, Volume 2 (Terence Cuneo, Ed.). [REVIEW] International Journal for Philosophy of Religion 70 (3):255-258.
    Nicholas Wolterstorff: Practices of belief: selected essays, volume 2 (Terence Cuneo, ed.) Content Type Journal Article Category Book Review Pages 255-258 DOI 10.1007/s11153-011-9287-4 Authors Scott A. Davison, Philosophy Program, Morehead State University, 150 University Blvd., 354A Rader Hall, Morehead, KY 40351, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047 Journal Volume Volume 70 Journal Issue Volume 70, Number 3.
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  23.  35
    Graham Oppy (2006). The Non-Esistence of God' by Nicholas Everitt. [REVIEW] Philosophical Books 47 (2):187-9.
    Positive review of Nicholas Everitt's *The Non-Existence of God*.
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  24.  13
    Keith Sutherland (2002). The Perils of Polymathy Review of Nicholas Humphreys The Mind Made Flesh. Journal of Consciousness Studies 9 (8):83-90.
    Most readers will be acquainted with the principal interest of the evolutionary psychologist Nicholas Humphrey via his modestly titled essay 'How to solve the mind-body problem', reprinted in this collection. The article was originally published in JCS , with peer commentary . But, in addition to his popular science books, Humphrey has also written scholarly essays on the more technical aspects of evolutionary theory along with journalistic articles on religion, politics, history, folk psychology and the supernatural. The book under (...)
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  25.  27
    John L. Longeway (1987). Nicholas of Cusa and Man's Knowledge of God. Philosophy Research Archives 13:289-313.
    I argue that Nicholas of Cusa agrees with Thomas Aquinas on the metaphysics of analogy in God, but differs on epistemology, taking a Platonic position against Aquinas’ Aristotelianism. As a result Cusa has to rethink Thomas’ solution to the problem of discourse about God. In De docta ignorantia he uses the mathematics of the infinite as a clue to the relations between a thing and its Measure and this allows him, he thinks, to adapt Aquinas’ approach to the problem (...)
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  26.  13
    Ryan McDermott (2013). Henri de Lubac's Genealogy of Modern Exegesis and Nicholas of Lyra's Literal Sense of Scripture. Modern Theology 29 (1):124-156.
    According to Henri de Lubac's history of medieval exegesis, the fourteenth century marked the tipping point for the disintegration of history and allegory. The Postilla super totam bibliam of the Franciscan Nicholas of Lyra plays a prominent role in this declension narrative by ceding the “spirit” of interpretation to the separate discipline of theology, and opening the space for critical biblical studies to attain autonomy. But what if Nicholas of Lyra was on the other side of this history? (...)
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  27.  6
    Markku Roinila (2015). Jolley, Nicholas , Causality and Mind: Essays on Early Modern Philosophy . Reviewed By. [REVIEW] Philosophy in Review 35 (2):97-99.
    Causality and Mind presents seventeen of Nicholas Jolley's essays on early modern philosophy, which focus on two main themes. One theme is the continuing debate over the nature of causality in the period from Descartes to Hume. Jolley shows that, despite his revolutionary stance, Descartes did no serious re-thinking about causality; it was left to his unorthodox disciple Malebranche to argue that there is no place for natural causality in the new mechanistic picture of the physical world. Several essays (...)
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  28.  7
    Joseph W. Ulatowski (2005). Review of Nicholas Griffin's The Cambridge Companion to Bertrand Russell. Disputatio 1:282-286.
    In this brief article, I review Nicholas Griffin's edited anthology The Cambridge Companion to Bertrand Russell.
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  29.  3
    Rodrigo Núñez (2015). Anti-Aristotelian aspects of the «coincidentia oppositorum» in Nicholas of Cusa. Veritas 33 (33):103-120.
    Aunque Nicolás de Cusa, no es un anti-aristotélico estricto, el propósito de este artículo es mostrar en qué sentido la reflexión acerca del principio capital de la filosofía de Nicolás de Cusa el principio de la coincidencia de los opuestos, supone una lectura crítica de Aristóteles. En diálogo con la literatura secundaria propongo que el contacto con el llamado Aristoteles latinus ofrece al Cusano la oportunidad para plantear una superación de las condiciones de la contradicción y encontrar un marco especulativo (...)
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  30. Axel Wüstehube & Michael Quante (eds.) (1998). Pragmatic Idealism: Critical Essays on Nicholas Rescher's System of Pragmatic Idealism. Rodopi.
    The "System of Pragmatic Idealism" is of special importance for Nicholas Rescher's philosophical work, because here he has presented the systematic approach at once. Dedicated to his 70th birthday a group of European and U.S-american philosophers discuss the main topics of Rescher's philosophical system. The contributions which are presented here for the first time and Nicholas Rescher's responses cover the most important topics of philosophy and give a deep anddetailed insight into the strenght of Rescher's pragmatic idealism. This (...)
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  31.  10
    Nicholas of Lyra (2005). De Visione Divinae Essentiae by Nicholas of Lyra. Franciscan Studies 63 (1):331-407.
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  32.  12
    Małgorzata Czarnocka (2012). On Nicholas Maxwell's Project of Transition From Knowledge to Wisdom. Dialogue and Universalism 22 (3):67-77.
    Nicholas Maxwell’s project, among others the character of its philosophical foundations, the notion of wisdom, and its radical post-Enlightenment scientism are discussed, and some doubts regard to it are presented. Above all, it is argued that Maxwell’s proposal of the establishing of world confederations of scientists standing above governments might lead to a totalitarian system.
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  33.  5
    Anna Michalska (2012). Knowledge Society or Wisdom Society? Nicholas Maxwell's Philosophical Project Against the Background of Philosophical Tradition. Dialogue and Universalism 22 (3):115-132.
    The article discusses philosophical foundations of Nicholas Maxwell’s theory of scientific knowledge—Aim Oriented Empiricism (AOE). It is demonstrated that AOE evokes many illuminating, overshadowed by positivistic tradition, insights on the nature of cognition, language, and the relationship between philosophy and strict sciences. It corresponds with Jürgen Habermas’s theory of speech acts and R. G. Collingwood’s account of philosophical method. What calls serious doubts, though, is the very way in which Maxwell relates his conception to the project of wisdom society. (...)
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  34.  18
    Charles W. Harvey (2007). Comments on Nicholas Georgalis's “First-Person Methodologies: A View From Outside the Phenomenological Tradition”. Southern Journal of Philosophy 45 (S1):113-120.
    Three problems are raised for Nicholas Georgalis’s recent work: a problem with regard to the supposed noninferential knowledge of minimal content, a problem with the “necessary condition” Georgalis stipulates for the legitimate application of a first-person methodology to a science of the mind, and a problem with regard to denying phenomenal content to intentional acts.
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  35.  13
    Joseph W. Ulatowski (2004). Review of Nicholas Rescher's Paradoxes. American Catholic Philosophical Quarterly 78 (3):514-517.
    In this brief article, I review Nicholas Rescher's Paradoxes.
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  36.  18
    Nicholas Unwin (2011). Why Do Colours Look the Way They Do?: Nicholas Unwin. Philosophy 86 (3):405-424.
    A major part of the mind–body problem is to explain why a given set of physical processes should give rise to perceptual qualities of one sort rather than another. Colour hues are the usual example considered here, and there is a lively debate as to whether the results of colour vision science can provide convincing explanations of why colours actually look the way they do. The internal phenomenological structure of colours is considered here in some detail, and a comparison is (...)
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  37.  10
    Sarah Powrie (2013). The Importance of Fourteenth-Century Natural Philosophy for Nicholas of Cusa's Infinite Universe. American Catholic Philosophical Quarterly 87 (1):33-53.
    This paper argues that Nicholas of Cusa’s investigation of infinity and incommensurability in De docta ignorantia was shaped by the mathematical innovations and thought experiments of fourteenth-century natural philosophy. Cusanus scholarship has overlooked this influence, in part because Raymond Klibansky’s influential edition of De docta ignorantia situated Cusa within the medieval Platonic tradition. However, Cusa departs from this tradition in a number of ways. His willingness to engage incommensurability and to compare different magnitudes of infinity distinguishes him from his (...)
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  38.  21
    Natika Newton (2003). A Critical Review of Nicholas Maxwell's the Human World in the Physical Universe: Consciousness, Free Will, and Evolution. [REVIEW] Philosophical Psychology 16 (1):149 – 156.
    Nicholas Maxwell takes on the ambitious project of explaining, both epistemologically and metaphysically, the physical universe and human existence within it. His vision is appealing; he unites the physical and the personal by means of the concepts of aim and value, which he sees as the keys to explaining traditional physical puzzles. Given the current popularity of theories of goal-oriented dynamical systems in biology and cognitive science, this approach is timely. But a large vision requires firm and nuanced arguments (...)
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  39.  6
    Nicholas J. Moutafakis (1984). Nicholas Rescher on Hypothetical Reasoning and the Coherence of Systems of Knowledge. Idealistic Studies 14 (3):229-236.
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  40.  5
    Silviu Tatu (2010). Nicholas P. Lunn, Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Journal for the Study of Religions and Ideologies 6 (17):145-148.
    Nicholas P. Lunn, Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. 2006. Paternoster Biblical Monographs. Milton Keynes: Paternoster. 373 pp. + xiv, bibliography, appendices, indexes.
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  41.  5
    Szymon Wróbel (2012). Enlightenment in Trouble. Nicholas Maxwell in the Search for Wisdom-Inquiry. Dialogue and Universalism 22 (3):79-91.
    The purpose of the text is to engage in a well thought critique of the Enlightenment project carried out by Nicholas Maxwell and to reflect upon the proposal of its reconstruction. Maxwell’s intellectual position is not at all obvious: he is neither a radical rationalist, nor a defender of scientific rationality, nor a postmodern and social constructivist. Postmodernists and social constructivists opposed the very idea of reason and rational inquiry, and have been thoroughly critical of what knowledge-inquiry represents. Indeed, (...)
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  42.  11
    John Fisher & Ernest Sosa (1971). Values and the Future, the Impact of Technological Change on American Values Edited by Kurt Baier and Nicholas Rescher. World Futures 10 (3):353-361.
    (1971). Values and the Future, the Impact of Technological Change on American Values Edited by Kurt Baier and Nicholas Rescher. World Futures: Vol. 10, No. 3-4, pp. 353-361.
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  43.  9
    Thomas M. Izbicki (2007). Becoming God: The Doctrine of Theosis in Nicholas of Cusa (Review). Journal of the History of Philosophy 45 (4):660-661.
    Thomas M. Izbicki - Becoming God: The Doctrine of Theosis in Nicholas of Cusa - Journal of the History of Philosophy 45:4 Journal of the History of Philosophy 45.4 660-661 Muse Search Journals This Journal Contents Reviewed by Thomas M. Izbicki Rutgers University Nancy J. Hudson. Becoming God: The Doctrine of Theosis in Nicholas of Cusa. Washington, D.C.: The Catholic University of America Press, 2007. Pp. xiii + 218. Cloth, $59.95. Students of the thought of Nicholas of (...)
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  44. Dominic Doyle (2009). Retrieving the Hope of Christian Humanism: A Thomistic Reflection on Charles Taylor and Nicholas Boyle. Gregorianum 90 (4):699-722.
    The recent retrieval of Christian humanism by Charles Taylor and Nicholas Boyle invites further theological elaboration; in particular, to clarify the relationship between their humanist concern for the common good and their Christian desire for religious transcendence. Jacques Maritain provides some such elaboration by grounding Christian humanism on the doctrine of the Incarnation. This article complements that foundation through a consideration of the Thomistic doctrine of hope, which describes how the believer approaches God under the aspect of the human (...)
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  45.  11
    Leo Groarke (1984). On Nicholas of Autrecourt and the Law of Non-Contradiction. Dialogue 23 (1):129-134.
    According to the standard account of Nicholas' views,his scepticism is constrained by his commitment to the law of non-contradiction as a basis for certain truth. Such an account fails to distinguish the views found in the "Leters to Bernard" and the "Exigit Ordo" the latter clear rejects the law of non-contradiction and propounds a full fledged scepticism.
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  46.  2
    Larry A. Hickman (2005). What Sort of Pragmatist is Nicholas Rescher? Contemporary Pragmatism 2 (2):9-15.
    This article begins with a brief attempt to ascertain Nicholas Rescher's position with respect to the different versions of pragmatism mounted by Charles Peirce, William James, and John Dewey. I then suggest that despite Rescher's self-described fealty to Peirce, his views are in some ways closer to Dewey's constructivism than he has acknowledged. I conclude, however, that his treatment of truth is quite different from Dewey's "warranted assertibility." Rescher's concept of truth appears to alternate somewhat inelegantly between truth-as-correspondence-to-fact and (...)
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  47.  7
    Eduardo Mendieta (2007). Review of Nicholas Adams, Habermas and Theology. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).
    of Nicholas Adams, (from Notre Dame Philosophical Reviews).
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  48. William Dembski, Biology in the Subjunctive Mood: A Response to Nicholas Matzke.
    On October 11, 2003, the Talk Reason website posted an article by Nicholas Matzke titled "Evolution in (Brownian) Space: A Model for the Origin of the Bacterial Flagellum" (http://www.talkreason.org/articles/flagellum.cfm). Talk Reason advertises itself as a website that presents a collection of articles which aim to defend genuine science from numerous attempts by the new crop of creationists to replace it with theistic pseudo-science under various disguises and names." The most obvious target here is intelligent design. Indeed, Matzke's article attempts (...)
     
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  49.  1
    C. J. Nederman (2000). Community and the Rise of Commercial Society: Political Economy and Political Theory in Nicholas Oresme's De Moneta. History of Political Thought 21 (1):1-15.
    Nicholas Oresme's mid-fourteenth-century treatise De moneta falls outside the conventional genres of late medieval scholastic writing: it is neither a commentary, a summa, nor a publicistic tract. Historians of political thought have largely shunned the work. Instead, De moneta has primarily been the object of attention among historians of economic thought. Despite the fact that De moneta certainly contains technical economic analysis of the nature of money in an Aristotelian mode, both the circumstances of its composition and the main (...)
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  50.  1
    Robin Haack, Nicholas Rescher & Ernest Sosa (1981). The Philosophy of Nicholas Rescher. Philosophical Quarterly 31 (123):172.
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