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John O'Leary-Hawthorne [38]J. O'Leary-Hawthorne [3]
  1. John O'Leary-Hawthorne & Andrew Cortens (1995). Towards Ontological Nihilism. Philosophical Studies 79 (2):143 - 165.
  2.  61
    John O'Leary-Hawthorne & J. A. Cover (1998). A World of Universals. Philosophical Studies 91 (3):205-219.
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  3. John O'Leary-Hawthorne (1995). The Bundle Theory of Substance and the Identity of Indiscernibles. Analysis 55 (3):191 - 196.
    The strongest version of the principle of the Identity of Indiscernibles states that of necessity, there are no distinct things with all their universals in common (where such putative haecceities as being Aristotle do not count as universals: I use 'universal' rather than 'property' here and in what follows for the simple reason that 'universal' is the term of art that most safely excludes haecceities from its instances). It is commonly supposed that Max Black's famous paper 'The identity of indiscernibles' (...)
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  4.  44
    John O'Leary-Hawthorne & Huw Price (1996). How to Stand Up for Non-Cognitivists. Australasian Journal of Philosophy 74 (2):275 – 292.
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  5.  42
    Mark N. Lance & John O'Leary-Hawthorne (1997). The Grammar of Meaning. Cambridge University Press.
    This study addresses a range of central topics in Anglo-American philosophy of language.
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  6.  35
    John O'Leary-Hawthorne & Graham Oppy (1997). Minimalism and Truth. Noûs 31 (2):170-196.
  7. John O'Leary-Hawthorne & Jeffrey K. McDonough (1998). Numbers, Minds, and Bodies: A Fresh Look at Mind-Body Dualism. Philosophical Perspectives 12 (S12):349-371.
    In this essay, we explore a fresh avenue into mind-body dualism by considering a seemingly distant question posed by Frege: "Why is it absurd to suppose that Julius Caesar is a number?". The essay falls into three main parts. In the first, through an exploration of Frege’s Julius Caesar problem, we attempt to expose two maxims applicable to the mind-body problem. In the second part, we draw on those maxims in arguing that “full blown dualism” is preferable to more modest, (...)
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  8.  91
    John O'Leary-Hawthorne (1996). The Epistemology of Possible Worlds: A Guided Tour. Philosophical Studies 84 (2-3):183 - 202.
  9.  57
    John O'Leary-Hawthorne & Michaelis Michael (1996). Compatibilist Semantics in Metaphysics: A Case Study. Australasian Journal of Philosophy 74 (1):117 – 134.
    (1996). Compatibilist semantics in metaphysics: A case study. Australasian Journal of Philosophy: Vol. 74, No. 1, pp. 117-134. doi: 10.1080/00048409612347101.
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  10.  58
    Daniel Nolan & John O'Leary-Hawthorne (1996). Reflexive Fictionalisms. Analysis 56 (1):23–32.
  11.  65
    John O'Leary-Hawthorne (1994). A Corrective to the Ramsey-Lewis Account of Theoretical Terms. Analysis 54 (2):105 - 110.
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  12.  14
    Graham Oppy & John O'Leary-Hawthorne (1997). Minimalism and Truth. Noûs 31 (2):170 - 196.
  13.  13
    Daniel Howard-Snyder & John O'Leary-Hawthorne (1998). Transworld Sanctity and Plantinga's Free Will Defense. International Journal for Philosophy of Religion 44 (1):1-21.
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  14.  17
    André Gallois & John O'Leary-Hawthorne (1996). Externalism and Scepticism. Philosophical Studies 81 (1):1 - 26.
  15.  55
    Daniel Howard-Snyder & John O'Leary-Hawthorne (1996). Are Beliefs About God Theoretical Beliefs? Reflections on Aquinas and Kant. Religious Studies 32 (2):233 - 258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs (commitments to the world's being a certain way versus commitments to certain pictures to live by), and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and (...)
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  16.  30
    Brian P. McLaughlin & John O'Leary-Hawthorne (1995). Dennett's Logical Behaviorism. Philosophical Topics 22 (1-2):189-258.
  17.  8
    J. A. Cover & John O'Leary-Hawthorne (1996). Haecceitism and Anti-Haecceitism in Leibniz's Philosophy. Noûs 30 (1):1-30.
  18.  61
    John O'Leary-Hawthorne & Philip Pettit (1996). Strategies for Free Will Compatibilists. Analysis 56 (4):191-201.
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  19.  61
    John O'Leary-Hawthorne (1994). On the Threat of Eliminativism. Philosophical Studies 74 (3):325-46.
  20.  43
    John O'Leary-Hawthorne & J. A. Cover (1996). Haecceitism and Anti-Haecceitism in Leibniz's Philosophy. Noûs 30 (1):1-30.
  21.  37
    John O'Leary-Hawthorne & J. A. Cover (1997). Framing the Thisness Issue. Australasian Journal of Philosophy 75 (1):102 – 108.
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  22.  12
    John O'leary-Hawthorne (1993). Belief and Behavior. Mind and Language 8 (4):461-486.
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  23.  25
    John O'Leary-Hawthorne (1993). Meaning and Evidence: A Reply to Lewis. Australasian Journal of Philosophy 71 (2):206 – 211.
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  24.  7
    John O'Leary-Hawthorne (1992). Non-Organic Theories of Value and Pointless Evil. Faith and Philosophy 9 (3):387-391.
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  25. John O'leary-Hawthorne (1996). Are Beliefs About God Theoretical Beliefs? Reflections on Aquinas and Kant: J. O'Leary-Hawthorne and D. Howard-Snyder. Religious Studies 32 (2):233-258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs , and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and a more conservative Kantian view. We reject the theistic-belief-as-mere-practical-belief view: it is bad (...)
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  26.  2
    Mark Norris Lance & John O'leary-Hawthorne (2002). The Grammar of Meaning: Normativity and Semantic Content. Philosophy and Phenomenological Research 65 (1):193-200.
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  27.  11
    John O'leary-Hawthorne & Ralph Baergen (1995). Reliabilism and World Counting. Philosophia 24 (3-4):377-388.
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  28.  2
    Daniel Howard-Snyder & John O'Leary-Hawthorne (1994). On the a Priori Rejection of Evidential Arguments From Evil. Sophia 33 (2):33-47.
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  29.  2
    Michaelis Michael & John O'Leary-Hawthorne (1994). Introduction: Philosophy in Mind. In John O'Leary-Hawthorne & Michaelis Michael (eds.), Philosophy in Mind. Kluwer 1--7.
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  30.  1
    John O'Leary-Hawthorne (1994). Truth-Aptness and Belief1. In John O'Leary-Hawthorne & Michaelis Michael (eds.), Philosophy in Mind. Kluwer 215--241.
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  31.  3
    John O'Leary-Hawthorne (1995). Anti-Realism, Before and After Moore. History of Philosophy Quarterly 12 (4):443 - 467.
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  32. J. A. Cover & John O'Leary-Hawthorne (2005). Substance and Individuation in Leibniz. Cambridge University Press.
    This book offers a sustained re-evaluation of the most central and perplexing themes of Leibniz's metaphysics. In contrast to traditional assessments that view the metaphysics in terms of its place among post-Cartesian theories of the world, Jan Cover and John O'Leary-Hawthorne examine the question of how the scholastic themes which were Leibniz's inheritance figure - and are refigured - in his mature account of substance and individuation. From this emerges a sometimes surprising assessment of Leibniz's views on modality, the Identity (...)
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  33. J. A. Cover & John O'Leary-Hawthorne (2009). Substance and Individuation in Leibniz. Cambridge University Press.
    This book offers a sustained re-evaluation of the most central and perplexing themes of Leibniz's metaphysics. In contrast to traditional assessments that view the metaphysics in terms of its place among post-Cartesian theories of the world, Jan Cover and John O'Leary-Hawthorne examine the question of how the scholastic themes which were Leibniz's inheritance figure - and are refigured - in his mature account of substance and individuation. From this emerges a sometimes surprising assessment of Leibniz's views on modality, the Identity (...)
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  34. J. A. Cover & John O'Leary-Hawthorne (2008). Substance and Individuation in Leibniz. Cambridge University Press.
    This book offers a sustained re-evaluation of the most central and perplexing themes of Leibniz's metaphysics. In contrast to traditional assessments that view the metaphysics in terms of its place among post-Cartesian theories of the world, Jan Cover and John O'Leary-Hawthorne examine the question of how the scholastic themes which were Leibniz's inheritance figure - and are refigured - in his mature account of substance and individuation. From this emerges a sometimes surprising assessment of Leibniz's views on modality, the Identity (...)
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  35. M. Michael & John O'Leary-Hawthorne (eds.) (1995). Philosophy in Mind. Kluwer.
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  36. Michaelis Michael & John O'leary-Hawthorne (1994). Philosophy in Mind the Place of Philosophy in the Study of Mind.
     
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  37. D. Nolan & J. O'Leary-Hawthorne (1996). Reflexive Fictionalisms. Analysis 56 (1):23-32.
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  38. John O'Leary-Hawthorne & Jeffrey K. McDonough (1998). Numbers, Minds, and Bodies: A Fresh Look at Mind-Body Dualism. Noûs 32 (S12):349-371.
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  39. John O'Leary-Hawthorne & Michaelis Michael (eds.) (1994). Philosophy in Mind. Kluwer.
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  40. J. O'Leary-Hawthorne & P. Pettit (1996). Strategies for Free Will Compatibilists. Analysis 56 (4):191-201.
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  41. D. Pitt, M. Lance & J. O'Leary-Hawthorne (2000). LANCE, M. And O'LEARY-HAWTHORNE, J.-The Grammar of Meaning. Philosophical Books 41 (2):89-96.
     
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