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Peter Jones [121]Peter V. Jones [16]Peter G. Jones [7]Peter E. Jones [2]
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  1.  45
    Peter G. Jones, Solving Metaphysics Part I - Metaphysics in a Nutshell: A Lazy Philosopher's Guide.
    This essay proposes that metaphysics is best done as lazily as possible, and that a lazy approach, which some would call 'high level', is effective where it means that issues are simplified and unpleasant facts are faced with no wriggling on the hook. It sketches out the solution proposed by Buddhism or more generally mysticism. It suggest that the principle obstacle to a solution for metaphysics is Russell's Paradox, and that it can be overcome.
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  2. Peter Jones (1979). Atheism and the Rejection of God: Contemporary Philosophy and The Brothers Karamazov (Review). Philosophy and Literature 3 (1):121-122.
  3.  81
    Peter G. Jones, Solving Metaphysics Part II - Do We Regularly Make a Mistake in Metaphysics?
    We should cherish metaphysics for its power to overcome false views and yet we admonish it for its ongoing failure. Is it possible that this is for the embarrassingly simple reason that we usually ignore Aristotle’s definition for a legitimate contradictory pair?
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  4. Peter G. Jones (2012). Is Metaphysics a Waste of Time? Philosophy Pathways (171).
    The view that metaphysics is a waste of time appears to be gaining in popularity with every passing day. It is held openly by many scientists and even by many philosophers. I argue here that this is a consequence of the way metaphysics is often done, the futility of a certain approach to it, and not a reason to suppose that there is no useful knowledge to be acquired in metaphysics.
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  5. Peter E. Jones (1994). Evald Ilyenkov and the History of Marxism in the USSR. History of the Human Sciences 7 (4):105-118.
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  6.  33
    Peter Jones (2006). Toleration, Recognition and Identity. Journal of Political Philosophy 14 (2):123–143.
  7. Peter G. Jones, The Metaphysics of Consciousness.
    Some time ago, in an article for the Journal of Consciousness Studies, David Chalmers challenged his peers to identify the ingredient missing from our current theories of consciousness, the absence of which prevents us from solving the 'hard' problem and forces us to make do with nonreductive theories. Here I respond to this challenge. I suggest that consciousness is a metaphysical problem and as such can be solved only within a global metaphysical theory. Such a theory would look very like (...)
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  8.  55
    Peter G. Jones, The Case of the Missing Ingredient.
    As a fan of Sherlock Holmes from a young age it occurred to me recently to wonder what the great detective would have made of the 'hard' problem of consciousness. Here is one possible scenario.
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  9.  43
    Peter Jones (2015). Toleration, Religion and Accommodation. European Journal of Philosophy 23 (3):542-563.
    Issues of religious toleration might be thought dead and advocacy of religious toleration a pointless exercise in preaching to the converted, at least in most contemporary European societies. This paper challenges that view. It does so principally by focusing on issues of religious accommodation as these arise in contemporary multi-faith societies. Drawing on the cases of exemption, Article 9 of the ECHR, and law governing indirect religious discrimination, it argues that issues and instances of accommodation are issues and instances of (...)
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  10.  18
    Peter Jones (2012). Legalising Toleration: A Reply to Balint. [REVIEW] Res Publica 18 (3):265-270.
    Abstract I re-present my account of how a liberal democratic society can be tolerant and do so in a way designed to meet Peter Balint’s objections. In particular, I explain how toleration can be approached from a third-party perspective, which is that of neither tolerator nor tolerated but of rule-makers providing for the toleration that the citizens of a society are to extend to one another. Constructing a regime of toleration should not be confused with engaging in toleration. Negative appraisal (...)
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  11.  71
    Peter G. Jones (2014). The Continuum East and West. Philosophy Pathways (185).
    We often speak of 'Eastern' and 'Western' philosophy, yet it is not always easy to distinguish the key factors that justify this distinction. This essay explores the very different conceptions of the continuum that underlie these two traditions of thought and knowledge. The views of Hermann Weyl are given and it is proposed that they are correct. Attention is drawn to the mutually-exclusive visions of the continuum that separate the philosophies of East and West, and that give us a way (...)
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  12.  73
    Peter Jones (1994). Bearing the Consequences of Belief. Journal of Political Philosophy 2 (1):24–43.
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  13.  36
    Peter Jones (2006). Equality, Recognition and Difference. Critical Review of International Social and Political Philosophy 9 (1):23-46.
    In recent years there has been much debate over whether recognition has displaced, or should displace, redistribution as the pre?eminent concern of contemporary politics. That debate is not about whether we should continue to pursue an egalitarian ideal, since equality is as much a goal for the politics of recognition as it is for the politics of redistribution. In this essay, I address only issues of recognition and ask what kind of equal recognition we can reasonably demand or pursue. I (...)
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  14.  16
    Peter Jones (2000). Human Rights and Diverse Cultures: Continuity or Discontinuity? Critical Review of International Social and Political Philosophy 3 (1):27-50.
  15.  7
    Peter Jones (2012). The Value and Limits of Rights: A Reply. Critical Review of International Social and Political Philosophy 15 (4):495-516.
    I reply to each of the contributions in this issue. I agree with much that Hillel Steiner argues, especially his insistence that the associated ideas of impartiality and discontinuity are crucial to dealing satisfactorily with a diversity of competing claims. I am, however, less willing to conceive provision for that diversity as the role, rather than a role, that we should ascribe to rights. I question the success of David Miller?s endeavour to provide a unified justification of human rights grounded (...)
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  16.  7
    Peter Jones (2015). Dignity, Hate and Harm. [REVIEW] Political Theory 43 (5):678-686.
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  17. Peter Jones (1982). Hume's Sentiments Their Ciceronian and French Context. Monograph Collection (Matt - Pseudo).
     
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  18.  13
    Peter Jones (1998). Political Theory and Cultural Diversity. Critical Review of International Social and Political Philosophy 1 (1):28-62.
    How should we deal with social diversity if we conceive it as cultural diversity? Appeals to cultural relativism and to the collective good of diversity provide inadequate answers. Taking cultural diversity seriously requires that we respond to it fairly or justly and that, in turn, requires an approach that is impartial (or neutral) amongst cultures. Claims of impartiality are often thought peculiarly implausible when applied to cultural diversity, but an impartialist approach is in fact peculiarly appropriate to that form of (...)
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  19.  5
    Peter Jones (2009). Breaking Away From Capital? Theorising Activity in the Shadow of Marx. Outlines. Critical Practice Studies 11 (1):45-58.
    The paper reflects on the relationship between the understanding of human activity which Marx expresses in Capital and the theoretical model of activity offered by an influential contemporary variant of Activity Theory. The paper argues that this variant departs significantly from Marx’s conception of human activity and its role in what he calls the ‘labour process’. In particular, Activity Theory has failed to distinguish between the labour process and the valorization process, a distinction which is fundamental to Capital and to (...)
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  20.  41
    Peter Jones (2004). Introduction: Law and Disobedience. Res Publica 10 (4):319-336.
    This essay considers some major questions raised by civil and other forms of conscientious disobedience. What distinguishes that form of dissent? Can we recognise the legitimacy of a political system yet defy its laws? Is disobeying a democratic decision especially or entirely unacceptable, or can disobedience be an instrument of democracy? If a regime recognises rights, how should we regard disobedience that appeals to those rights in challenging the regimes laws? How should reasons for obedience figure in our thinking about (...)
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  21.  20
    Peter Jones (1971). Book Reviews. [REVIEW] British Journal of Aesthetics 11 (2):197-199.
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  22.  19
    Peter Jones (1976). Book Reviews. [REVIEW] British Journal of Aesthetics 16 (1):468-475.
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  23.  19
    Peter Jones (1986). Book Reviews. [REVIEW] British Journal of Aesthetics 26 (3):468-475.
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  24.  1
    Barrie Axford, Adrian Blau, Virginia Boon, Wallace Brown, Luis Cabrera, Tom Campbell, Karin Fierke, Simon Glaze, Peter Jones & Markus Kornprobst (2009). First Page Preview. Journal of Global Ethics 5 (1).
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  25.  18
    Peter Jones (2006). Toleration, Value‐Pluralism, and the Fact of Pluralism. Critical Review of International Social and Political Philosophy 9 (2):189-210.
    (2006). Toleration, Value‐pluralism, and the Fact of Pluralism. Critical Review of International Social and Political Philosophy: Vol. 9, The Political Theory of John Gray, pp. 189-210.
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  26.  9
    Peter Jones (2004). The Cambridge Companion to the Scottish Enlightenment. Hume Studies 30 (2):416-418.
  27.  15
    Peter Jones (forthcoming). Accommodating Religion and Shifting Burdens. Criminal Law and Philosophy:1-22.
    With some qualifications, this article endorses Brian Leiter’s argument that religious accommodation should not shift burdens from believers to non-believers. It argues that religious believers should take responsibility for their beliefs and for meeting the demands of their beliefs. It then examines the implications of that argument for British law on indirect discrimination (disparate impact) as it relates to religion or belief: burden-shifting from believers to employers and providers of goods and services should be deemed acceptable only insofar as the (...)
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  28. Peter Jones (2009). Hume on the Arts and "the Standard of Taste" : Texts and Contexts. In David Fate Norton & Jacqueline Anne Taylor (eds.), The Cambridge Companion to Hume. Cambridge University Press 414--446.
     
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  29.  6
    Peter V. Jones (1986). Iliadic Studies. The Classical Review 36 (01):4-.
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  30.  6
    Peter Jones (1965). Theological Explanation. [REVIEW] Journal of Philosophy 62 (11):287-292.
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  31. Peter Jones, Group Rights. Stanford Encyclopedia of Philosophy.
     
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  32.  7
    Peter Jones & Simon Caney (2000). Introduction. Critical Review of International Social and Political Philosophy 3 (1):1-6.
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  33.  14
    Peter Jones (2012). Women's Rights as Multicultural Claims: Reconfiguring Gender and Diversity in Political Philosophy. Contemporary Political Theory 11 (1):e5 - e7.
  34.  5
    Peter V. Jones (1985). A. And H.-H. Wolf: Die Wirkliche Reise des Odysseus. Zur Rekonstruktion des Homerischen Weltbildes. Pp. 304; 87 Photographs, Line-Drawings and Tables. Munich: Langen–Müller, 1983. DM. 38. [REVIEW] The Classical Review 35 (01):177-.
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  35.  39
    Peter Jones (2011). Religious Belief and Freedom of Expression: Is Offensiveness Really the Issue? Res Publica 17 (1):75-90.
    An objection frequently brought against critical or satirical expressions, especially when these target religions, is that they are ‘offensive’. In this article, I indicate why the existence of diverse and conflicting beliefs gives people an incentive to formulate their complaints in the language of offence. But I also cast doubt on whether people, in saying they are offended really mean to present that as the foundation of their complaint and, if they do, whether their complaint should weigh with us. These (...)
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  36.  36
    Peter Jones (1971). Works of Art and Their Availability-for-Use. British Journal of Aesthetics 11 (2):115-122.
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  37.  25
    Roger Scruton & Peter Jones (1982). Laughter. Aristotelian Society Supplementary Volume 56:197 - 228.
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  38.  32
    Peter Jones (1969). Understanding a Work of Art. British Journal of Aesthetics 9 (2):128-144.
    Two distinct senses of 'understanding', Neither implying that works of art have meaning, Or communicate: (1) 'cognitive', Referring to knowledge of character of work; (2) 'phenomenal', Parasitic on (1), Referring to what a viewer takes work to be, Or sees it as. Individuation and characterization of works is settled by contingent agreement. Understanding a work shares features with understanding persons, And arguments. It is an achievement concept, Partly passive, Partly active, Whose nature is unknown in advance. Critics create conventions for (...)
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  39.  12
    Peter Jones (1969). Book Reviews. [REVIEW] British Journal of Aesthetics 9 (1):468-475.
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  40.  32
    Peter Jones (2004). Discourse and the Materialist Conception of History: Critical Comments on Critical Discourse Analysis. Historical Materialism 12 (1):97-125.
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  41.  10
    Peter Jones (1972). Book Reviews. [REVIEW] British Journal of Aesthetics 12 (4):468-475.
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  42.  9
    Peter Jones (1999). The Widsom of Parables. The Chesterton Review 25 (4):545-546.
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  43.  9
    Peter Jones (1991). Homeric Hiatus Pierre Fortassier: L'Hiatus expressif dans l'Iliade et dans l'Odyssée. (Bibliothèque et l'Information grammaticale, 17.) Pp. 390. Paris: Peeters, 1989. B. frs. 1,950. [REVIEW] The Classical Review 41 (01):10-11.
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  44.  31
    Peter Nigel Jones (2010). Toleration and Recognition: What Should We Teach? Educational Philosophy and Theory 42 (1):38-56.
    Generally we think it good to tolerate and to accord recognition. Yet both are complex phenomena and our teaching must acknowledge and cope with that complexity. We tolerate only what we object to, so our message to students cannot be simply, 'promote the good and prevent the bad'. Much advocacy of toleration is not what it pretends to be. Nor is it entirely clear what sort of conduct should count as intolerant. Sometimes people are at fault for tolerating what they (...)
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  45.  24
    Peter Jones (1992). Neil MacCormick and Zenon Bankowski, Ed., Enlightenment, Rights and Revolution: Essays in Legal and Social Philosophy, Aberdeen, Aberdeen University Press, 1989, Pp. 396. Utilitas 4 (1):173.
  46.  19
    Peter Jones (1976). Hume's Aesthetics Reassessed. Philosophical Quarterly 26 (102):48-62.
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  47.  24
    Peter Jones (2011). Introduction: Religion and Freedom of Expression. Res Publica 17 (1):1-6.
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  48.  4
    Peter Jones (1987). Book Reviews. [REVIEW] British Journal of Aesthetics 27 (3):197-199.
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  49.  25
    Peter Jones (2003). An Historical Survey of the Subject of Beauty and the Literature on the Subject. British Journal of Aesthetics 43 (2):203-205.
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  50.  7
    Peter Jones (1991). Parry's Papers Adam M. Parry: The Language of Achilles and Other Papers, with a Foreword by P. H. J. Lloyd-Jones. Pp. Xiv + 334. Oxford: Clarendon Press, 1989. £35. [REVIEW] The Classical Review 41 (01):213-214.
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