Search results for 'Philip Barnes' (try it on Scholar)

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  1.  24
    Jonathan Barnes (1977). The Epinomis Leonardo Tarán: Academica: Plato, Philip of Opus, and the Pseudo-Platonic Epinomis. Pp. Viii + 417. Philadelphia: American Philosophical Society, 1975. Cloth, $20. [REVIEW] The Classical Review 27 (02):170-171.
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  2.  24
    L. Philip Barnes (2007). Michael Hand, Is Religious Education Possible? Studies in Philosophy and Education 27 (1):63-70.
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  3.  24
    Philip Barnes (2006). The Misrepresentation of Religion in Modern British (Religious) Education. British Journal of Educational Studies 54 (4):395 - 411.
    The purpose of this paper is to articulate a new perspective on British multi-faith religious education that both complements and, in part, subsumes existing critiques. My argument, while controversial, is straightforward: it is that British religious education has misrepresented the nature of religion in efforts to commend itself as contributing to the social aims of education, as these are typically framed in liberal democratic societies. Contemporary multi-faith religious education is placed in context and its underlying theological and philosophical commitments identified (...)
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  4.  1
    Philip Barnes (2006). The Misrepresentation of Religion in Modern British Education. British Journal of Educational Studies 54 (4):395-411.
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  5.  1
    L. Philip Barnes (1990). Relativism, Ineffability, and the Appeal to Experience: A Reply to the Myth Makers. Modern Theology 7 (1):101-114.
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  6.  3
    L. Philip Barnes (2002). Forgiveness, the Moral Law and Education: A Reply to Patricia White. Journal of Philosophy of Education 36 (4):529–544.
  7.  13
    L. Philip Barnes (2011). Reconciling Enemies: Righteousness and Peace in Northern Ireland. Studies in Christian Ethics 24 (2):183-198.
    The purpose of this paper is to articulate a Christian model of social and political engagement and to illustrate its appropriateness and fruitfulness through its application to the post-conflict situation in Northern Ireland. The argument is structured around three propositions, the implications of which are explored in a final fourth section: (1) that political forgiveness is an inappropriate model of Christian social and political engagement; (2) that Christians should seek justice/ righteousness in the public realm; (3) that Christian commitment and (...)
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  8. L. Philip Barnes (2002). Forgiveness, the Moral Law and Education: A Reply to Patricia White. Journal of the Philosophy of Education 36 (4):529-544.
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  9. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.
    Sixteen authors, including some of the most distinguished scholars of our time, present essays which together reflect the impressive scope of Jonathan Barnes's contributions to philosophy, and in particular to the study of ancient philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics.
     
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  10.  3
    L. Philip Barnes (1994). Rudolf Otto and the Limits of Religious Description. Religious Studies 30 (2):219-230.
    In a recent study entitled ‘Numinous Experience and Religious Language’, Dr Leon Schlamm has endorsed Rudolf Otto's well known and much discussed account of the relationship of religious experience to religious language, and then used this position to criticize some highly influential voices in the continuing debate on the precise nature of mystical experience. The aim of this paper, in response to Schlamm, is to question the plausibility of Otto's account in The Idea of the Holy of the nature of (...)
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  11. Jonathan Aristotle, J. A. Barnes, W. D. Smith & Ross (1984). The Complete Works of Aristotle the Revised Oxford Translation /Edited by Jonathan Barnes. --. Monograph Collection (Matt - Pseudo).
     
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  12. Jonathan Barnes & France) Hellenistic Philosophy and Science Paris (1982). Science and Speculation Studies in Hellenistic Theory and Practice /Edited by Jonathan Barnes ... [Et Al.]. --. --. Cambridge University Press Editions de la Maison des Sciences de l'Homme,1982.
  13.  20
    Michael Hand (2007). Is Religious Education Possible? A Response to Philip Barnes. Studies in Philosophy and Education 27 (1):71-75.
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  14.  3
    Philip Mirowski (1992). More Bleat Than Bite Responses to Barnes, Cohen, Hands, and Wise. Philosophy of the Social Sciences 22 (1):131-141.
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  15.  34
    Anna Strhan (2010). A Religious Education Otherwise? An Examination and Proposed Interruption of Current British Practice. Journal of Philosophy of Education 44 (1):23-44.
    This paper examines the recent shift towards the dominance of the study of philosophy of religion, ethics and critical thinking within religious education in Britain. It explores the impact of the critical realist model, advocated by Andrew Wright and Philip Barnes, in response to prior models of phenomenological religious education, in order to expose the ways in which both approaches can lead to a distorted understanding of the nature of religion. Although the writing of Emmanuel Levinas has been (...)
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  16. Michael Krausz (2002). Is There a Single Right Interpretation? Penn State University Press.
    Is there a single right interpretation for such cultural phenomena as works of literature, visual artworks, works of music, the self, and legal and sacred texts? In these essays, almost all written especially for this volume, twenty leading philosophers pursue different answers to this question by examining the nature of interpretation and its objects and ideals. The fundamental conflict between positions that universally require the ideal of a single admissible interpretation and those that allow a multiplicity of some admissible interpretations (...)
     
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  17.  5
    Neil Pickering (2014). A Random Blend: The Self in Philip Larkin's Poems “Ambulances” and “The Building”. Journal of Bioethical Inquiry 11 (2):163-170.
    In two of his great poems, “Ambulances” and “The Building,” Philip Larkin considers a deep fear about human individuality. The fear is that the human self is contingent and disjunctive, lacking any integrity or unity. The arrival of an ambulance on an urban curb and a visit to the hospital are the occasion of reflection on this form of human fragility. But more significant, the ambulance and the hospital are imagined as contexts in which the contingency of the human (...)
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  18. E. D. Klemke (ed.) (2000). The Meaning of Life. Oxford University Press.
    Many writers in various fields--philosophy, religion, literature, and psychology--believe that the question of the meaning of life is one of the most significant problems that an individual faces. In The Meaning of Life, Second Edition, E.D. Klemke collects some of the best writings on this topic, primarily works by philosophers but also selections from literary figures and religious thinkers. The twenty-seven cogent, readable essays are organized around three different perspectives on the meaning of life. In Part I, the readings assert (...)
     
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  19.  85
    Jennifer Wilson Mulnix (2011). Explanatory Unification and Scientific Understanding. Acta Philosophica 20 (2):383 - 404.
    This paper represents a response to the criticisms made by Eric Barnes in “Explanatory Unification and the Problem of Asymmetry” and “Explanatory Unification and Scientific Understanding” against the thesis of Explanatory Unification. This paper responds to Barnes‟ two main criticisms, that of derivational skepticism and causal asymmetry, and successfully refutes his objections. This paper also defends the plausibility of the unificationist account of scientific explanation because of its ability to render coherent the notion of scientific understanding, focusing in (...)
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  20.  2
    Jason Kawall (2006). Ronald Sandler and Philip Cafaro, Environmental Virtue Ethics. [REVIEW] Environmental Ethics 28 (4):429-32.
    A short review of "Environmental Virtue Ethics" (2005), a collection edited by Ronald Sandler and Philip Cafaro.
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  21.  14
    Eduardo Salles O. Barra (2010). Valores epistêmicos no naturalismo normativos de Philip Kitcher. Principia 4 (1):1-26.
    This paper aims at analyzing Philip Kitcher's naturalistic epistemology, particularly its normative features, which are viewed as a sort of response to negative assessments made by radical naturalists on the plurality of epistemic values. According to them such values are ineffective for normative ends, e.g. theory choice. Differently from that quite excessive evaluation, Kitcher argues rather for explanatory unity as the most important and universal epistemic value. Even though Kitcher's arguments are sound, there remains some serious gaps as regards (...)
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  22. Robert C. Solomon (2004). Existentialism. Oxford University Press Usa.
    Existentialism, 2/e, offers an exceptional and accessible introduction to the richness and diversity of existentialist thought. Retaining the focus of the highly successful first edition, the second edition provides extensive material on the "big four" existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre--while also including selections from twenty-four other authors. Giving readers a sense of the variety of existentialist thought around the world, this edition also adds new readings by such figures as Luis Borges, Viktor Frankl, Gabriel Garcia Márquez, Keiji Nishitani, and Rainer (...)
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  23. Walter Leszl (1970). Philip Merlan e la metafisica aristotelica. Rivista di Storia Della Filosofia 25 (1):3.
    The paper offers a discussion of Philip Merlan's contributions (in "From Platonism to Neoplatonism, The Hague 1960, e in some papers of his, now included in his "Kleine Philosophische Schriften", Hildesheim 1976) to the understanding of Aristotle's metaphysics, with particular reference to the science of being qua being.
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  24. Philip Pettit & Xavier Vanmechelen (2002). Afhankelijkheid Zonder Dominantie Over de Sociale En Politieke Filosofie van Philip Pettit. Monograph Collection (Matt - Pseudo).
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  25. Robert C. Solomon (ed.) (1974). Existentialism. New York,Modern Library.
    Existentialism, 2/e, offers an exceptional and accessible introduction to the richness and diversity of existentialist thought. Retaining the focus of the highly successful first edition, the second edition provides extensive material on the "big four" existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre--while also including selections from twenty-four other authors. Giving readers a sense of the variety of existentialist thought around the world, this edition also adds new readings by such figures as Luis Borges, Viktor Frankl, Gabriel Garcia Marquez, Keiji Nishitani, and Rainer (...)
     
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  26. James W. Haag (2006). Between Physicalism and Mentalism: Philip Clayton on Mind and Emergence. Zygon 41 (3):633-647.
  27.  50
    Antje Jackelen (2006). Emergence Everywhere?! Reflections on Philip Clayton's Mind and Emergence. Zygon 41 (3):623-632.
  28.  28
    Jerome A. Stone (2004). Philip Hefner and the Modernist/Postmodernist Divide. Zygon 39 (4):755-772.
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  29.  49
    Willem B. Drees (1999). God and Contemporary Science: Philip Clayton's Defense of Panentheism. Zygon 34 (3):515-525.
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  30.  19
    Philip Rolnick (2002). Regarding Philip Clayton. Tradition and Discovery 29 (3):5-6.
    This brief opening for a special issue of Tradition and Discovery: The Polanyi Society Periodical on Philip Clayton’s thought and its connection with that of Michael Polany introduces Clayton’s essay and the responses by Martinez Hewlett, Gregory R. Peterson, Andy F. Sanders and Waler B. Gulick.
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  31. Philip L. Quinn & Paul J. Weithman (eds.) (2008). Liberal Faith: Essays in Honor of Philip Quinn. University of Notre Dame Press.
    Philip Quinn, John A. O’Brien Professor at the University of Notre Dame from 1985 until his death in 2004, was well known for his work in the philosophy of religion, political philosophy, and core areas of analytic philosophy. Although the breadth of his interests was so great that it would be virtually impossible to identify any subset of them as representative, the contributors to this volume provide an excellent introduction to, and advance the discussion of, some of the questions (...)
     
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  32.  42
    Jonathan Schaffer (forthcoming). Social Construction as Grounding; Or: Fundamentality for Feminists, a Reply to Barnes and Mikkola. Philosophical Studies:1-17.
    Feminist metaphysics is guided by the insight that gender is socially constructed, yet the metaphysics behind social construction remains obscure. Barnes and Mikkola charge that current metaphysical frameworks—including my grounding framework—are hostile to feminist metaphysics. I argue that not only is a grounding framework hospitable to feminist metaphysics, but also that a grounding framework can help shed light on the metaphysics behind social construction. By treating social construction claims as grounding claims, the feminist metaphysician and the social ontologist both (...)
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  33.  62
    Ken Akiba (2015). How Barnes and Williams Have Failed to Present an Intelligible Ontic Theory of Vagueness. Analysis 75 (4):565-573.
    Elizabeth Barnes and J. Robert G. Williams claim to offer a new ontic theory of vagueness, the kind of theory which considers vagueness to exist not in language but in reality. This paper refutes their claim. The possible worlds they employ are ersatz possible worlds, i.e., sets of sentences. Unlike reality, they don’t contain concrete and often material objects. As a result, there is nothing in Barnes and Williams’s description of the theory that the semanticist cannot or does (...)
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  34. Jaana Eigi (2012). Two Millian Arguments: Using Helen Longino’s Approach to Solve the Problems Philip Kitcher Targeted with His Argument on Freedom of Inquiry. Studia Philosophica Estonica 5 (1):44-63.
    Philip Kitcher argued that the freedom to pursue one's version of the good life is the main aim of Mill's argument for freedom of expression. According to Kitcher, in certain scientific fields, political and epistemological asymmetries bias research toward conclusions that threaten this most important freedom of underprivileged groups. Accordingly, Kitcher claimed that there are Millian grounds for limiting freedom of inquiry in these fields to protect the freedom of the underprivileged. -/- I explore Kitcher's argument in light of (...)
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  35. Helen E. Longino (2002). Science and the Common Good: Thoughts on Philip Kitcher's Science, Truth, and Democracy. Philosophy of Science 69 (4):560-568.
    In Science, Truth, and Democracy, Philip Kitcher develops the notion of well-ordered science: scientific inquiry whose research agenda and applications are subject to public control guided by democratic deliberation. Kitcher's primary departure from his earlier views involves rejecting the idea that there is any single standard of scientific significance. The context-dependence of scientific significance opens up many normative issues to philosophical investigation and to resolution through democratic processes. Although some readers will feel Kitcher has not moved far enough from (...)
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  36.  51
    Paul E. Griffiths (2006). The Fearless Vampire Conservator: Philip Kitcher, Genetic Determinism and the Informational Gene. In Christoph Rehmann-Sutter & Eva M. Neumann-Held (eds.), Genes in Development: Rethinking the Molecular Paradigm. Duke University Press 175--198.
    Genetic determinism is the idea that many significant human characteristics are rendered inevitable by the presence of certain genes. The psychologist Susan Oyama has famously compared arguing against genetic determinism to battling the undead. Oyama suggests that genetic determinism is inherent in the way we currently represent genes and what genes do. As long as genes are represented as containing information about how the organism will develop, they will continue to be regarded as determining causes no matter how much evidence (...)
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  37. S. Olsaretti (2013). Coercion and Libertarianism: A Reply to Gordon Barnes. Analysis 73 (2):295-299.
    Libertarians oppose coercion and champion a free-market society. Are these two commitments, as libertarians claim, wholly consistent with one another, or is there, by contrast, a tension between them? This paper defends the latter view. Replying to an article by Gordon Barnes, the paper casts doubts on the success of an argument aimed at establishing that, while coercion is justice-disrupting, all non-coercive but forced transactions that occur in a free market are justice-preserving.
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  38. Daniel Attala Pochon (1997). Dos escepticismos y desafío escéptico en The Advancement of Science, de Philip Kitcher (Two Skepticism and Skeptic Challenge in Philip Kitcher's The Advancement of Science). Theoria 12 (2):317-335.
    En este artículo me propongo analizar el punto de partida epistemológico de un reciente libro de Philip Kitcher (The Advancement of Science) a través de su discusión con las concepciónes ‘escépticas’. Podemos distinguir entre dos tipos de escepticismo en Ia trama deI libro de Kitcher: uno débil y otro radical. Intentamos difinir el tipo de realismo que Kitcher defiende, para finalmente mostrar que tal tipo de realismo es posible para Kitcher en Ia medida que no toma en cuenta el (...)
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  39.  14
    Dhananjay Jagannathan (2015). On Making Sense of Oneself: Reflections on Julian Barnes's The Sense of an Ending. Philosophy and Literature 39 (1A):106-121.
    Life can be awful. For this to be the stuff of tragedy and not farce, we require a capacity to be more than we presently are. Tony Webster, the narrator of Julian Barnes’s The Sense of an Ending, poses a challenge to this commitment of ethics in his commentary on the instability of memory. But Barnes leads us past this difficulty by showing us that Tony’s real problem is his inability to make sense of himself—a failure of self-knowledge. (...)
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  40.  35
    Zbigniew Nerczuk (1996). J. Barnes, Arystoteles. [REVIEW] Ruch Filozoficzny 53 (1):75-77.
    This is the review in Polish of the book by J. Barnes "Arystoteles".
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  41. Philip Kitcher, Philip Kitcher.
    Philosophy is often conceived in the Anglophone world today as a subject that focuses on questions in particular ‘‘core areas,’’ pre-eminently epistemology and metaphysics. This article argues that the contemporary conception is a new version of the scholastic ‘‘self-indulgence for the few’’ of which Dewey complained nearly a century ago. Philosophical questions evolve, and a first task for philosophers is to address issues that arise for their own times. The article suggests that a renewal of philosophy today should turn the (...)
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  42.  94
    Bence Nanay (2013). From Philosophy of Science to Philosophy of Literature (and Back) Via Philosophy of Mind. Philip Kitcher’s Philosophical Pendulum. Theoria (77):257-264.
    A recent focus of Philip Kitcher’s research has been, somewhat surprisingly in the light of his earlier work, the philosophical analyses of literary works and operas. Some may see a discontinuity in Kitcher’s oeuvre in this respect – it may be difficult to see how his earlier contributions to philosophy of science relate to this much less mainstream approach to philosophy. The aim of this paper is to show that there is no such discontinuity: Kitcher’s contributions to the philosophy (...)
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  43.  53
    Todd Giles (2013). No Permanent Home": The Five Skandhas and Philip Whalen's "The Slop Barrel. [REVIEW] Philosophy and Literature 37 (2):405-420.
    “Skhandas my ass! Even that” Alan Watts, in his oft-quoted 1958 Chicago Review essay “Beat Zen, Square Zen, and Zen,”3 fails to mention Philip Whalen—whose “Sourdough Mountain Lookout” appeared in truncated form in the same issue—even though he takes Gary Snyder, Jack Kerouac, and Allen Ginsberg to task. In fact, toward the beginning of his essay, Watts even makes a statement about Confucianism and Taoism that sounds similar to the dynamics one finds at play in Whalen’s poetry. The ancient (...)
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  44.  66
    Michael J. McNeal (2013). Nietzsche and the Horror of Existence by Philip J. Kain (Review). Journal of Nietzsche Studies 44 (1):123-125.
    In Nietzsche and the Horror of Existence, Philip J. Kain makes a compelling case for taking Nietzsche’s concern with the subject of horror seriously and then challenges his conclusions about it. A corollary of existence, horror is an ineliminable part of being human. Our experience of horror prompts reflection on life and the act of philosophizing. Arguing it is a formative yet often overlooked theme in Nietzsche’s oeuvre, Kain recognizes that the experience of horror is central to “Nietzsche’s vision” (...)
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  45.  24
    Dion Scott-Kakures (2001). High Anxiety: Barnes on What Moves the Unwelcome Believer. Philosophical Psychology 14 (3):313 – 326.
    Wishful thinking and self-deception are instances of motivated believing. According to an influential view, the motivated believer is moved by the pursuit of pleasure and the avoidance of pain; i.e. the motive of the motivated believer is strictly hedonic--typically, the reduction of anxiety. This anxiety reduction account would, however, appear to face a serious challenge: cases of unwelcome motivated believing [Barnes (1997) Seeing through self-deception, Cambridge: Cambridge University Press; Scott-Kakures (2000) Motivated believing: wishful and unwelcome, Nous, 34, 348-375] or (...)
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  46.  21
    Michael Hector Storck (2008). Parts, Wholes, and Presence by Power A Response to Gordon P. Barnes. Review of Metaphysics 62 (1):45-59.
    Gordon P. Barnes has recently argued that presence by power is inadequate as an explanation of the way elements are present in complex bodies, and that it would be better to explain the elements’ presence by claiming that simpler substances—carbon atoms, for example—are actually and substantially present in living things. In order to address his arguments, this paper begins by briefly presenting St. Thomas’s understanding of presence by power, and then argues that Barnes’s proposal—that there is a multiplicity (...)
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  47.  8
    PE Meehl (1999). Discussion. How to Weight Scientists' Probabilities is Not a Big Problem: Comment on Barnes. British Journal for the Philosophy of Science 50 (2):283-295.
    Assuming it rational to treat other persons' probabilities as epistemically significant, how shall their judgements be weighted (Barnes [1998])? Several plausible methods exist, but theorems in classical psychometrics greatly reduce the importance of the problem. If scientists' judgements tend to be positively correlated, the difference between two randomly weighted composites shrinks as the number of judges rises. Since, for reasons such as representative coverage, minimizing bias, and avoiding elitism, we would rarely employ small numbers of judges (e.g. less than (...)
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  48.  17
    Philip E. Devine (1996). Creation and Evolution: PHILIP E. DEVINE. Religious Studies 32 (3):325-337.
    Despite the bad reputation of the legal profession, law remains king in America. A highly diverse society relies on the laws to maintain a working sense of the dignity and inviability of each individual. And a persistent element in contemporary debates is the fear that naturalistic theories of the human person will erode our belief that we have a dignity greater than that of other natural objects. Thus the endurance of the creation vs. evolution debate is due less to the (...)
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  49.  32
    Jesús Zamora Bonilla (2000). El naturalismo científico de Ronald Giere y Philip Kitcher. Revista de Filosofía (Madrid) 24 (1):169.
    Se discute el proyecto de la naturalización de la filosofía de la ciencia, a través de las teorías de Ronald Giere y Philip Kitcher. Ambas tienen en común la atención preferente que prestan a los procesos de decisión de los científicos individuales y la defensa de una concepción realista y racionalista de la ciencia. La comparación se lleva a cabo desde una triple perspectiva: su consideración como teorías darwinianas del desarrollo científico, su referencia a los modelos de la psicología (...)
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  50.  31
    Judith Green (2014). Introduction: A Collaborative Critical Conversation on Philip Kitcher's Preludes to Pragmatism. Transactions of the Charles S. Peirce Society 50 (1):1-8,.
    On April 26, 2013, Philip Kitcher met with a line-up of six critics at the New York Pragmatist Forum to learn what they thought about his latest large book, Preludes to Pragmatism: Toward a Reconstruction in Philosophy (Oxford University Press, 2012). The following contributions, as well as Kitcher’s reply, originated in this meeting, with each author taking into account Kitcher’s initial responses while further developing his or her arguments.As S. Joshua Thomas notes below, our purpose as critics has been (...)
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