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Peter A. Bertocci [71]Peter Anthony Bertocci [25]
  1.  30
    Peter A. Bertocci (1960). On Selfhood and Godhood. [REVIEW] Journal of Philosophy 57 (6):188-195.
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  2. Peter A. Bertocci (1947). The Logic of Naturalistic Arguments Against Theistic Hypotheses. Philosophical Review 56 (1):82-87.
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  3.  10
    Peter A. Bertocci (1959). The Self as Agent. [REVIEW] Journal of Philosophy 56 (9):419-424.
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  4.  51
    Peter A. Bertocci (1967). The Cosmological Argument—Revisited and Revised. Proceedings of the American Catholic Philosophical Association 41:149-159.
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  5.  17
    Peter A. Bertocci (1989). Americans and the Unconscious. Idealistic Studies 19 (3):273-274.
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  6.  6
    Peter A. Bertocci (1962). Persons in Relation. [REVIEW] Journal of Philosophy 59 (24):785-792.
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  7.  12
    Peter A. Bertocci (1965). An Impasse in Philosophical Theology. International Philosophical Quarterly 5 (3):379-396.
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  8.  11
    Peter A. Bertocci (1988). Freedom and Alienation. Idealistic Studies 18 (1):80-82.
  9.  23
    Peter A. Bertocci (1978). The Essence of a Person. The Monist 61 (January):28-41.
  10.  5
    Peter A. Bertocci (1975). Love and Reality In E. A. Burtt's Philosophy. Idealistic Studies 5 (3):269-289.
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  11.  4
    Peter A. Bertocci (1980). Why Personalistic Idealism? Idealistic Studies 10 (3):181-198.
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  12.  8
    Peter A. Bertocci (1986). Omnipotence and Other Theological Mistakes. Idealistic Studies 16 (3):266-267.
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  13.  27
    Peter A. Bertocci, James Bissett Pratt & Sterling P. Lamprecht (1939). Concerning Empirical Philosophy. Journal of Philosophy 36 (10):263-274.
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  14. Peter Anthony Bertocci (1988). The Person and Primary Emotions.
     
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  15.  8
    Peter A. Bertocci (1976). Person and Community. International Philosophical Quarterly 16 (1):119-122.
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  16.  6
    Peter A. Bertocci (1972). Hartshorne on Personal Identity: A Personalistic Critique. Process Studies 2 (3):216-221.
    Agreeing that being is becoming, that personal identity is noninstantaneous, the temporalistic personalist argues that the identity of the person is not, as hartshorne holds, linear, or a cumulative route of unit-occasions in which the past comes into the present. there cannot be a succession of experiences without a self-identifying active person able to maintain himself through change and interaction with his ambient, natural or divine.
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  17.  13
    Peter A. Bertocci (1979). The Person, His Personality, and Environment. Review of Metaphysics 32 (4):605 - 621.
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  18.  5
    Peter A. Bertocci (1968). Frederick J. Streng. Emptiness: A Study in Religious Meaning. Pp. 252. . $5.50. [REVIEW] Religious Studies 4 (1):168.
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  19.  11
    Peter A. Bertocci (1970). Susanne K. Langer's Theory of Feeling and Mind. Review of Metaphysics 23 (3):527 - 551.
  20. Peter Anthony Bertocci (1973). Religion as Creative Insecurity. Westport, Conn.,Greenwood Press.
     
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  21.  12
    Peter A. Bertocci (1961). The Moral Structure of the Person. Review of Metaphysics 14 (3):369 - 388.
  22.  21
    Peter Anthony Bertocci (1970). The Person God Is. New York,Humanities Press.
    Reissue from the classic Muirhead Library of Philosophy series (originally published between 1890s - 1970s).
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  23.  10
    Peter A. Bertocci (1956). The Person as the Key Metaphysical Principle. Philosophy and Phenomenological Research 17 (2):207-225.
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  24.  5
    Peter A. Bertocci (1977). Idealistic Temporalistic Personalism and Good-and-Evil. Proceedings of the American Catholic Philosophical Association 51:56-65.
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  25.  13
    Peter Anthony Bertocci (1936). The Authority of Ethical Ideals. Journal of Philosophy 33 (10):269-274.
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  26.  9
    Peter A. Bertocci (1967). Descartes and Marcel on the Person and His Body: A Critique. Proceedings of the Aristotelian Society 68:207 - 226.
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  27.  1
    Peter Anthony Bertocci (1951). Introduction to the Philosophy of Religion. New York, Prentice-Hall.
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  28.  7
    Peter A. Bertocci (1972). Hartshorne on Personal Identity. Process Studies 2 (3):216-221.
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  29.  3
    Peter A. Bertocci (1968). Charles Winckelmans de Cléty, S. J. The World of Persons. Foreword by F. C. Copleston and a Preface by Jean Ladriere. Pp. Xxi + 444. . 63s. [REVIEW] Religious Studies 4 (1):165.
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  30.  1
    Peter Anthony Bertocci (1938). V. William R. Sorley's Moral Argument for God. In The Empirical Argument for God in Late British Thought. Harvard University Press 134-191.
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  31.  5
    Peter A. Bertocci (1954). The Nature of Cognition: Minimum Requirements for a Personalistic Epistemology. Review of Metaphysics 8 (1):49 - 60.
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  32.  5
    Peter A. Bertocci (1965). Existential Phenomenology and Psychoanalysis. Review of Metaphysics 18 (4):690 - 710.
  33.  5
    Peter A. Bertocci (1964). Toward a Metaphysics of Creation. Review of Metaphysics 17 (4):493 - 510.
    Creative change characterizes the nature of god, And a temporalistic form of personalistic theism can illuminate human experience. To establish this thesis, The author first discusses the logical, Metaphysical, And religious bases for the traditional view that ultimate being must be perfect and unchanging. He then proposes an alternate model of reason, Presents a concept of persons as active unities capable of maintaining their self-Identity through change, And argues for the possibility of creation ex nihilo. Finally, After discussing valid classical (...)
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  34.  5
    Peter A. Bertocci (1969). Principles and Persons: An Ethical Interpretation of Existentialism. By Frederick A. Olafson. (Baltimore, Maryland: The Johns Hopkins Press, 1967. Pp. Xvii and 258. Price 71/6d.). [REVIEW] Philosophy 44 (167):79-.
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  35.  1
    Peter Anthony Bertocci (1938). Ii James Martineau's Revolt Against Sense-Bound Empiricism. In The Empirical Argument for God in Late British Thought. Harvard University Press 7-43.
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  36.  5
    Peter A. Bertocci (1945). A Reinterpretation of Moral Obligation. Philosophy and Phenomenological Research 6 (2):270-283.
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  37.  5
    Peter A. Bertocci (1969). Human Love: Existential and Mystical. By Ralph Harper. (Baltimore, Maryland: The Johns Hopkins Press. 1966. Pp. Vii & 178. Price 44s.). [REVIEW] Philosophy 44 (168):167-.
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  38.  2
    Peter A. Bertocci (1971). "The Scholar, The Liberal Ideal, and Freedom". Journal of Social Philosophy 2 (2):13-17.
  39.  1
    Peter A. Bertocci (1979). Does Elusive Becoming in Fact Characterize H. D. Lewis' View of the Mind? Comment on H. D. Lewis' Paper: 'Mind-Body Duality' at the Annual Meeting of the Metaphysical Society of America, Emory University, 18 March 1978. [REVIEW] Religious Studies 15 (3):399 - 405.
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  40. Peter A. Bertocci (1969). Aesthetics Conference. Philosophy 44:173.
     
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  41. Peter A. Bertocci (1959). A. W. Burks , "Collected Papers of Charles Sanders Peirce". [REVIEW] Philosophical Forum 17:71.
     
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  42. Peter Anthony Bertocci (1938). Bibliography. In The Empirical Argument for God in Late British Thought. Harvard University Press 289-298.
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  43. Peter A. Bertocci (1979). Borden Parker Bowne and His Personalistic Theistic Idealism. Ultimate Reality and Meaning 2 (3):205.
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  44. Peter A. Bertocci (1948). Book Reviews. [REVIEW] Philosophical Forum 6:28.
     
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  45. Peter A. Bertocci (1950). Brightman's View of the Self, the Person, and the Body. Philosophical Forum 8:21.
     
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  46. Peter Anthony Bertocci (1938). Contents. In The Empirical Argument for God in Late British Thought. Harvard University Press xiii-2.
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  47. Peter A. Bertocci (1964). Change and Creation: Reply to Dr. Frazier. Philosophical Forum 22:79.
     
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  48. Peter A. Bertocci (1957). Croce's Aesthetics in Context. Pacific Philosophical Quarterly 38 (3):248.
     
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  49. Peter A. Bertocci (1969). Conference at Southampton. Philosophy 44:172.
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  50. Peter A. Bertocci (1979). Does Elusive Becoming in Fact Characterize H. D. Lewis' View of the Mind? Religious Studies 15 (3):399.
    It was a little over ten years ago, 1967–8, that H. D. Lewis delivered the first series of Gifford lectures, The Elusive Mind , in the University of Edinburgh. It was my privilege that year to be an auditor in the Seminar at King's College that Professor Lewis was conducting with his students in the area of this topic. I had already read the works in which, in the midst of neo-orthodox and existentialist religious movements, he had devoted himself to (...)
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