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

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  1. Nicholas Reynolds (2009). Family, Inner Life, and the Amusement Industry. Radical Philosophy Review 12 (1/2):1-19.score: 240.0
    I critically engage Max Horkheimer’s “Art and Mass Culture” from Critical Theory. I split Horkheimer’s essay into three parts, which correspond to the three sections of my essay. The first section details the objective historical conditions that have lead up to Horkheimer’s diagnosis. The second section describes the change in consciousness that corresponds to these conditions, and the third section outlines Horkheimer’s critique of Mortimer Adler and art that belongs to “the amusement industry.” I describe the basic elements of Horkheimer’s (...)
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  2. Jack Reynolds (forthcoming). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge.score: 120.0
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
     
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  3. Jack Reynolds (2004). Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity. Ohio.score: 60.0
    While there have been many essays devoted to comparing the work of Maurice Merleau-Ponty with that of Jacques Derrida, there has been no sustained book-length treatment of these two French philosophers. Additionally, many of the essays presuppose an oppositional relationship between them, and between phenomenology and deconstruction more generally. -/- Jack Reynolds systematically explores their relationship by analyzing each philosopher in terms of two important and related issues—embodiment and alterity. Focusing on areas with which they are not commonly associated (...)
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  4. Dee Reynolds (1995). Symbolist Aesthetics and Early Abstract Art: Sites of Imaginary Space. Cambridge University Press.score: 60.0
    This book presents an innovative analysis of the role of imagination as a central concept in both literary and art criticism. Dee Reynolds brings this approach to bear on works by Rimbaud, Mallarme;, Kandinsky, and Mondrian. It allows her to redefine the relationship between Symbolism and abstract art, and to contribute new methodological perspectives to comparative studies of poetry and painting. The late nineteenth and early twentieth century was a crucial period in the emergence of new modes of representation, (...)
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  5. Robin W. Lovin & Frank E. Reynolds (1986). Introduction. Journal of Religious Ethics 14 (1):48 - 60.score: 60.0
    In this introductory essay, the authors develop implications for ethical theory which relate to the three studies of cosmogony and ethics in the Focus articles by Guberman, Campany, and Read. They suggest that the dialogue between theory and description which Green and C. Reynolds urge in their Focus article should be understood as a search for adequate forms of ethical theory that must go on in both ethics and comparative studies, as well as in interdisciplinary conversations between them. (...)
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  6. Steven L. Reynolds (2000). The Argument From Illusion. Noûs 34 (4):604-621.score: 30.0
    In an attempt to revive discussion of the argument from illusion this paper amends the classic version of the argument to avoid Austin's main objection. It then develops and defends a version of the intentional object reply to the argument, arguing that an "unendorsed story" account of reports of dreams and hallucinations avoids commitment to nonexistent objects.
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  7. Steven L. Reynolds (2003). The Model Theoretic Argument, Indirect Realism, and the Causal Theory of Reference Objection. Pacific Philosophical Quarterly 84 (2):146-154.score: 30.0
  8. Barbara Nicholas (2001). Exploring a Moral Landscape: Genetic Science and Ethics. Hypatia 16 (1):45-63.score: 30.0
    : This project draws on scholarship of feminist and womanist scholars, and on results of interviews with scientists currently involved in molecular genetics. With reference to Margaret Urban Walker's "practices of moral responsibility," the social practices of molecular geneticists are explored, and strategies identified through which scientists negotiate their moral responsibilities. The implications of this work for scientists and for feminists are discussed.
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  9. John M. Nicholas (1979). Leibniz: Apperception, Perception, and Thought. Journal of the History of Philosophy 17 (1):96-98.score: 30.0
  10. Robert I. Reynolds (1988). A Psychological Definition of Illusion. Philosophical Psychology 1 (2):217-223.score: 30.0
    The psychological concept of illusion is defined as a process involving an interaction of logical and empirical considerations. Common usage suggests that an illusion is a discrepancy between one's awareness and some stimulus. Following preliminary definitions of classes of stimuli, five definitions of illusion are considered, based upon the possible discrepancies between awareness and a stimulus. It is found that each of these definitions fails to make important distinctions, even to the point of equating all illusory and perceptual phenomena. This (...)
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  11. Steven L. Reynolds (1991). Knowing How to Believe with Justification. Philosophical Studies 64 (3):273-292.score: 30.0
    Non-propositional experiences can help justify beliefs, contrary to recent claims made by Donald Davidson and Laurence Bonjour. It is argued that a perceptual belief is justified if there are no undermining beliefs and it was arrived at in response to an experience through an adequate exercise of properly learned recognitional skills.
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  12. Roy R. Reeves, Sharon P. Douglas, Rosa T. Garner, Marti D. Reynolds & Anita Silvers (2007). The Individual Rights of the Difficult Patient. Hastings Center Report 37 (2):13-15.score: 30.0
  13. Steven L. Reynolds (1998). Evaluational Illusions and Skeptical Arguments. Philosophy and Phenomenological Research 58 (3):529-558.score: 30.0
    A traditional diagnosis of the error in the Cartesian skeptical arguments holds that they exploit our tendencies to take a representationalist view of perception. Thinking (perhaps not too clearly) that we perceive only our own sensory states, it seems to us that our perceptual beliefs about physical objects must be justified qua explanations of those sensory states. Such justification requires us to have reasons to reject rival explanations, such as the skeptical hypotheses, which we lack. However, those who adopt the (...)
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  14. Daniel Smilek, John D. Eastwood, Michael G. Reynolds & Alan Kingstone (2007). Metacognitive Errors in Change Detection: Missing the Gap Between Lab and Life. Consciousness and Cognition 16 (1):52-57.score: 30.0
  15. Gavin P. Reynolds (2002). Schizophrenia. In Elaine Perry, Heather Ashton & Allan Young (eds.), Neurochemistry of Consciousness: Neurotransmitters in Mind. John Benjamins. 279-292.score: 30.0
     
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  16. Nicholas Watson (2004). Julian of Norwich, Showing of Love: Extant Texts and Translation, Ed. Sister C.P. Anna Maria Reynolds, and Julia Bolton Holloway. (Biblioteche E Archivi, 8.) Florence: SISMEL, Edizioni Del Galluzzo, 2001. Pp. Xvii, 848 Plus 18 Color Plates; 1 Black-and-White Figure and Maps.Julian of Norwich, Showing of Love, Trans. Julia Bolton Holloway. Translated From the British Library Sloane 2499 Manuscript (S). Collated with the Westminster Cathedral Manuscript (W), the Paris, Bibliothèque Nationale, Anglais 40 Manuscript (P), and the British Library, Additional 37,790, Amherst Manuscript (A). Collegeville, Minn.: Liturgical Press, 2003. Paper. Pp. Xxxiv, 133. $19.95. [REVIEW] Speculum 79 (4):1103-1105.score: 24.0
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  17. 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.score: 18.0
    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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  18. Agustin Vicente (2010). An Enlightened Revolt: On the Philosophy of Nicholas Maxwell. Philosophia 38 (4):38: 631- 648.score: 18.0
    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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  19. 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.score: 18.0
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: (1) 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; (2) 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; (3) a version (...)
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  20. 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.score: 18.0
    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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  21. Mehmet Karabela (2011). Philosophical Inquiries: An Introduction to Problems of Philosophy Nicholas Rescher Pittsburgh University Press, 2010 (Review). [REVIEW] Dialogue 50 (1):217-220.score: 15.0
  22. 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.score: 12.0
    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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  23. Paul Weithman (2009). Nicholas Wolterstorff's Justice: Rights and Wrongs: An Introduction. Journal of Religious Ethics 37 (2):179-192.score: 12.0
    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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  24. 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.score: 12.0
    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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  25. Jasper Hopkins (2002). Nicholas of Cusa (1401–1464): First Modern Philosopher? Midwest Studies in Philosophy 26 (1):13–29.score: 12.0
    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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  26. Nicholas Maxwell, Nicholas Maxwell.score: 12.0
    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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  27. 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.score: 12.0
    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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  28. John L. Longeway (1987). Nicholas of Cusa and Man's Knowledge of God. Philosophy Research Archives 13:289-313.score: 12.0
    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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  29. 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.score: 12.0
    Three problems are raised for Nicholas Georgalis’s recent work: (1) a problem with regard to the supposed noninferential knowledge of minimal content, (2) a problem with the “necessary condition” Georgalis stipulates for the legitimate application of a first-person methodology to a science of the mind, and (3) a problem with regard to denying phenomenal content to intentional acts.
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  30. Maria Simone Marinho Nogueira (2012). Reflections on the Trinity as Expression of Love in Nicholas of Cusa. Trans/Form/Ação 35 (SPE):119-140.score: 12.0
    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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  31. Eduardo Mendieta (2007). Review of Nicholas Adams, Habermas and Theology. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).score: 12.0
    of Nicholas Adams, (from Notre Dame Philosophical Reviews).
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  32. Nicolaus (1994). Nicholas of Autrecourt: His Correspondence with Master Giles and Bernard of Arezzo : A Critical Edition From the Two Parisian Manuscripts with an Introduction, English Translation, Explanatory Notes, and Indexes. BRILL.score: 12.0
    This volume not only provides the first critical edition with an English translation of the famous correspondence of Nicholas of Autrecourt (c. 1300-1369), but also an assessment of his views and the views of those to whom the letters were ...
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  33. William Dembski, Biology in the Subjunctive Mood: A Response to Nicholas Matzke.score: 12.0
    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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  34. Małgorzata Czarnocka (2012). On Nicholas Maxwell's Project of Transition From Knowledge to Wisdom. Dialogue and Universalism 22 (3):67-77.score: 12.0
    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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  35. 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.score: 12.0
    (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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  36. Małgorzata Haładewicz-Grzelak (2011). Cultural Codes in the Iconography of Saint Nicholas (Santa Claus). Sign Systems Studies 39 (1):105-144.score: 12.0
    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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  37. Jasper Hopkins, Complete Philosophical and Theological Treatises of Nicholas of Cusa.score: 12.0
    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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  38. Jasper Hopkins, Nicholas of Cusa on Learned Ignorance.score: 12.0
    Like any important philosophical work, De Docta Ignorantia cannot be understood by merely being read: it must be studied. For its main themes are so profoundly innovative that their author's exposition of them could not have anticipated, and therefore taken measures to prevent, all the serious misunderstandings which were likely to arise. Moreover, the themes are so extensively interlinked that a misunderstanding of any one of them will serve to obscure all the others as well. In such case, the mental (...)
     
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  39. Jasper Hopkins, Nicholas of Cusa's Didactic Sermons: A Selection.score: 12.0
    The title of this present volume tends to be misleading. For it suggests that Nicholas’s didactic sermons are to be distinguished from his non-didactic ones—ones that are, say, more inspirational and less philosophical, or more devotional and less theological, or more situationally oriented and less Scripturally focused. Yet, in truth, all 293 of Nicholas’s sermons are highly didactic, highly pedagogical, highly exegetical.1 To be sure, there are inspirational and devotional elements; but they are subordinate to the primary purpose (...)
     
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  40. Jasper Hopkins, Prolegomena to Nicholas of Cusa's Conception of the Relationship of Faith to Reason.score: 12.0
    Is there any such thing as the Cusan view of the relationship between faith and reason? That is, does Nicholas present us with clear concepts of fides and ratio and with a unique and consistent doctrine regarding their interconnection? If he does not, then the task before us is surely an impossible one: viz., the task of finding, describing, and setting in perspective a doctrine that never at all existed. For even with spectacles made of beryl stone or through (...)
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  41. 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.score: 12.0
    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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  42. Joanna Demers (2013). Reading: The Novelty of Looking Back: Simon Reynolds' Retromania. Evental Aesthetics 2 (3):53-57.score: 12.0
    Reading is an affective and reflective relationship with a text, whether it is a new, groundbreaking monograph or one of those books that keeps getting pulled off the shelf year after year. Unlike traditional reviews, the pieces in this section may veer off in new directions as critical reading becomes an extended occurrence of thinking, being, and creation. Retromania: Pop Culture’s Addiction to Its Own Past, by Simon Reynolds. New York: Faber and Faber, 2011.
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  43. Jasper Hopkins, Nicholas of Cusa: Metaphysical Speculations: Volume Two.score: 12.0
    With the English translation of the two Latin works contained in this present book, which is a sequel to Nicholas of Cusa: Metaphysical Speculations: [Volume One],1 I have now translated all2 of the major treatises and dialogues of Nicholas of Cusa (1401-1464), except for De Concordantia Catholica.3 My plans call for collecting, in the near future, these translations into a two-volume paperback edition—i.e., into a Reader—that will serve, more generally, students of the history of philosophy and theology. Reasons (...)
     
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  44. Jasper Hopkins, Nicholas of Cusa.score: 12.0
    By permission of The Gale Group, this article is reprinted (here on-line) from “Nicholas of Cusa,” pp. 122-125, Volume 9 of the Dictionary of the Middle Ages, edited by Joseph R. Strayer (New York: Charles Scribner’s Sons, 1987 ). The short bibliography at the end of the original article has been omitted; and the page numbers of the article are here changed.
     
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  45. Nicholas of Lyra (2005). De Visione Divinae Essentiae by Nicholas of Lyra. Franciscan Studies 63 (1):331-407.score: 12.0
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  46. Nicholas J. Moutafakis (1984). Nicholas Rescher on Hypothetical Reasoning and the Coherence of Systems of Knowledge. Idealistic Studies 14 (3):229-236.score: 12.0
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  47. 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.score: 12.0
    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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  48. Szymon Wróbel (2012). Enlightenment in Trouble. Nicholas Maxwell in the Search for Wisdom-Inquiry. Dialogue and Universalism 22 (3):79-91.score: 12.0
    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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  49. Nicholas of Cusa, Complete Philosophical and Theological Treatises of Nicholas of Cusa.score: 12.0
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  50. Robin Haack, Nicholas Rescher & Ernest Sosa (1981). The Philosophy of Nicholas Rescher. Philosophical Quarterly 31 (123):172.score: 12.0
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