Search results for 'Priest Stephen' (try it on Scholar)

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  1. Stephen Priest (1986). "Beauty and Truth: A Study of Hegel's Aesthetics": Stephen Bungay. [REVIEW] British Journal of Aesthetics 26 (1):76.
     
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  2.  40
    Stephen Priest (1998). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty was the first French thinker to identify phenomenology with philosophy. He is known and celebrated as a renowned phenomenologist and was identified as a key figure in the existential movement. In his wide-ranging and penetrative study, Stephen Priest engages Merleau-Ponty across the full range of his thought. He considers Merleau-Ponty's writings on the problems of the body, perception, space, time, subjectivity. freedom, language, other minds, physical objects, art and being. Priest uses clear and direct language (...)
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  3. Stephen Priest (ed.) (2000). Jean-Paul Sartre Basic Writings. Routledge.
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principle founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. Jean-Paul Sartre: Basic Writings is the first collection of Sartre's key philosophical writings and provides an indispensable resource for all students and readers of his work. Stephen Priest's clear and helpful introductions set each reading in context, making the volume (...)
     
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  4. Stephen Priest (2003). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty is known and celebrated as a renowned phenomenologist and is considered a key figure in the existentialist movement. In this wide-ranging and penetrative study, Stephen Priest engages Merleau-Ponty across the full range of his philosophical thought. He considers Merleau-Ponty's writings on the problems of the body, perception, space, time, subjectivity, freedom, language, other minds, physical objects, art and being. Priest addresses Merleau-Ponty's thought in connection with Hegel, Husserl, Heidegger and Sartre. He uses clear and direct (...)
     
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  5.  38
    Stephen Priest (2000). The Subject in Question: Sartre's Critique of Husserl in the Transcendence of the Ego. Routledge.
    The Subject in Question provides a fascinating insight into a debate between two of the twentieth century's most famous philosophers over the key notions of conscious experience and the self. Edmund Husserl, the father of phenomenology, argued that the unity of one's own consciousness depends on the "transcendental ego," an irreducible, essential self not available to ordinary consciousness. But in The Transcendence of the Ego , Jean-Paul Sartre launched a sustained attack on Husserl's doctrine and argued that the self is (...)
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  6.  5
    Roger Gallie & Stephen Priest (1991). The British Empiricists. Philosophical Quarterly 41 (163):260.
    The Empiricists represent the central tradition in British philosophy as well as some of the most important and influential thinkers in human history. Their ideas paved the way for modern thought from politics to science, ethics to religion. The British Empiricists is a wonderfully clear and concise introduction to the lives, careers and views of Hobbes, Locke, Berkeley, Hume, Mill, Russell, and Ayer. Stephen Priest examines each philosopher and their views on a wide range of topics including mind (...)
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  7. Stephen Priest (ed.) (2000). Jean-Paul Sartre: Basic Writings. Routledge.
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principle founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. _Jean-Paul Sartre: Basic Writings_ is the first collection of Sartre's key philosophical writings and provides an indispensable resource for all students and readers of his work. Stephen Priest's clear and helpful introductions set each reading in context, making the volume (...)
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  8. Stephen Priest (ed.) (2000). Jean-Paul Sartre: Basic Writings. Routledge.
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principle founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. _Jean-Paul Sartre: Basic Writings_ is the first collection of Sartre's key philosophical writings and provides an indispensable resource for all students and readers of his work. Stephen Priest's clear and helpful introductions set each reading in context, making the volume (...)
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  9. Stephen Priest (2002). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty is known and celebrated as a renowned phenomenologist and is considered a key figure in the existentialist movement. In this wide-ranging and penetrative study, Stephen Priest engages Merleau-Ponty across the full range of his philosophical thought. He considers Merleau-Ponty's writings on the problems of the body, perception, space, time, subjectivity, freedom, language, other minds, physical objects, art and being. Priest addresses Merleau-Ponty's thought in connection with Hegel, Husserl, Heidegger and Sartre. He uses clear and direct (...)
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  10.  1
    Stephen Priest (2007). The British Empiricists. Routledge.
    The Empiricists represent the central tradition in British philosophy as well as some of the most important and influential thinkers in human history. Their ideas paved the way for modern thought from politics to science, ethics to religion. _The British Empiricists_ is a wonderfully clear and concise introduction to the lives, careers and views of Hobbes, Locke, Berkeley, Hume, Mill, Russell, and Ayer. Stephen Priest examines each philosopher and their views on a wide range of topics including mind (...)
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  11. Stephen Priest (2007). The British Empiricists. Routledge.
    The Empiricists represent the central tradition in British philosophy as well as some of the most important and influential thinkers in human history. Their ideas paved the way for modern thought from politics to science, ethics to religion. _The British Empiricists_ is a wonderfully clear and concise introduction to the lives, careers and views of Hobbes, Locke, Berkeley, Hume, Mill, Russell, and Ayer. Stephen Priest examines each philosopher and their views on a wide range of topics including mind (...)
     
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  12. Stephen Priest (1981). Descartes, Kant, and Self-Consciousness. Philosophical Quarterly 31 (125):348-351.
    Descartes maintained the doctrine attacked by hume and kant that the self is substance. Consciousness does not entail self-Consciousness for kant. The "i think" must be "capable" of accompanying my thoughts but does not constantly do so. What is necessarily true is that if I have an experience then it is mine, Not that I am conscious of it as mine. Pure apperception is a formal condition for experience, Not as a sort of introspection.
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  13.  22
    Stephen Priest (1991). Theories of the Mind. Penguin Books.
  14.  51
    Stephen Priest (ed.) (1987). Hegel's Critique of Kant. Oxford University Press.
    Despite the rapid growth of interest in Hegel among English-speaking philosophers, surprisingly little has been directed at Hegel's relationship toward Kant. This collection of essays by eleven eminent philosophers meets this deficiency by critically examining Hegel's attitude to Kant over a wide range of issues: the nature of space and time; the possibility of metaphysics, categories, and things-in-themselves; dialectic and the self; moral and political philosophy; aesthetics; the philosophy of history, and teleology. All the essays provide channels to a fuller (...)
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  15.  11
    Stephen Priest (2006). Radical Internalism. In Anthony Freeman (ed.), Radical Externalism: Honderich's Theory of Consciousness Discussed. Exeter: Imprint Academic 147-164.
  16.  3
    Stephen Priest (1995). Book Reviews. [REVIEW] Mind 104 (413):166-168.
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  17.  52
    Stephen Priest (1984). A Point of Dispute About Hegel's Aesthetics. British Journal of Aesthetics 24 (2):166-167.
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  18.  1
    Stephen Priest (1986). Book Reviews. [REVIEW] British Journal of Aesthetics 26 (1):166-168.
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  19.  37
    Stephen Priest (2000). Merleau-Ponty's Concept of the Body-Subject. Nursing Philosophy 1 (2):173–174.
  20.  40
    Stephen Priest (2007). The Problem of Evil – Peter Van Inwagen. Philosophical Quarterly 57 (229):696–698.
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  21. Stephen Priest (1990). The British Empiricists: Hobbes to Ayer. Viking Penguin.
  22.  20
    Stephen Priest (1998). Duns Scotus on the Immaterial. Philosophical Quarterly 48 (192):370-372.
    In _De Spiritualitate et Immortalitate Animae Humanae Scotus distinguishes three senses of 'immaterial': x is immaterial if x depends upon nothing material, x is immaterial if x is unextended, x is immaterial if x is abstract. Pace Scotus: depending on nothing material is neither necessary nor sufficient for being immaterial, being unextended is not necessary but is sufficient for being immaterial, and being abstract is not necessary but is sufficient for being immaterial. The idea of immaterial existence is not incoherent. (...)
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  23.  1
    Stephen Priest (2005). The Two Eyes of Spinoza and Other Essays on Philosophy. New Blackfriars 86 (1001):115-116.
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  24.  6
    Stephen Priest (1999). Husserl's Concept of Being: From Phenomenology to Metaphysics. Royal Institute of Philosophy Supplement 44:209-222.
    Western philosophy since Kant has been essentially operating within a Kantian anti-metaphysical paradigm. German-language philosophy, and a fortiori Husserl's phenomenology, is no exception to this. Here I argue that despite his putative eschewal of metaphysics in the phenomenological reduction or epoché Husserl deploys an ontological, even fundamental ontological, vocabulary and may be read as a metaphysician malgre lui . To the extent to which this interpretation is viable, one escape route from the critical paradigm would seem to be opened up.
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  25.  17
    Stephen Priest (2000). Taking Merleau-Ponty Literally: Reply to Dermot Moran. International Journal of Philosophical Studies 8 (2):247 – 251.
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  26. Stephen Priest (1987). Subjectivity and Objectivity in Kant and Hegel. In Hegel's Critique of Kant. Oxford University Press 103--18.
     
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  27.  10
    Stephen Priest (2000). Reality and Existence in Anselm. Heythrop Journal 41 (4):461–462.
    It is a premise of a widely endorsed putative refutation of Anselm's ontological argument that ‘exists’ is not a predicate. This Note argues that although ‘exists’ has the superficial grammatical appearance of a predicate in the Proslogion, Anselm does not in fact rely on the premise that ‘exists’ is a logical predicate in his putative proof. It follows that even if some argument for the conclusion that ‘exists’ is not a predicate is sound, that argument is not a refutation of (...)
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  28. Stephen Priest (1998). Reid's Concept of Identity. Reid Studies 1 (2):49-57.
     
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  29. Stephen Priest (2014). The Subject in Question: Sartre's Critique of Husserl in the Transcendence of the Ego. Routledge.
    _The Subject in Question_ provides a fascinating insight into a debate between two of the twentieth century's most famous philosophers - Jean-Paul Sartre and Edmund Husserl - over the key notions of conscious experience and the self. Sartre's _The Transcendence of the Ego_, published in 1937, is a major text in the phenomenological tradition and sets the course for much of his later work. _The Subject in Question_ is the first full-length study of this famous work and its influence on (...)
     
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  30. Graham Priest & Stephen Read (1980). Merely Confused Supposition. Franciscan Studies 40 (1):265-97.
    In this article, we discuss the notion of merely confused supposition as it arose in the medieval theory of suppositio personalis. The context of our analysis is our formalization of William of Ockham's theory of supposition sketched in Mind 86 (1977), 109-13. The present paper is, however, self-contained, although we assume a basic acquaintance with supposition theory. The detailed aims of the paper are: to look at the tasks that supposition theory took on itself and to use our formalization to (...)
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  31.  25
    Graham Priest & Stephen Read (1977). The Formalization of Ockham's Theory of Supposition. Mind 86 (341):109-113.
  32.  27
    Priest Stephen (2006). Radical Internalism. Journal of Consciousness Studies 13 (7-8):147-174.
    Honderich claims that for a person to be perceptually conscious is for a world to exist. I decide what this means, and whether it could be true, in the opening section Consciousness and Existence. In Honderich's Phenomenology, I show that Honderich's theory is essentially anticipated in the ideas and Ideas of Husserl. In the third section, Radical Interiority, I argue that although phenomenology putatively eschews ontology of mind, and Honderich construes his position as near- physicalism, Honderich's insights are only truths (...)
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  33.  18
    Graham Priest & Stephen Read (1981). Ockham's Rejection of Ampliation. Mind 90 (358):274-279.
  34.  64
    Graham Priest & Stephen Read (2004). Intentionality: Meinongianism and the Medievals. Australasian Journal of Philosophy 82 (3):421 – 442.
    Intentional verbs create three different problems: problems of non-existence, of indeterminacy, and of failure of substitutivity. Meinongians tackle the first problem by recognizing non-existent objects; so too did many medieval logicians. Meinongians and the medievals approach the problem of indeterminacy differently, the former diagnosing an ellipsis for a propositional complement, the latter applying their theory directly to non-propositional complements. The evidence seems to favour the Meinongian approach. Faced with the third problem, Ockham argued bluntly for substitutivity when the intentional complement (...)
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  35.  11
    Kenneth Campbell, Stephen Banning, Hilary Fussell Sisco, Susanna Priest & Karen Taylor (2011). Reading Hurricane Katrina: Information Sources and Decision-Making in Response to a Natural Disaster. Social Epistemology 23 (3):361-380.
    In this paper we analyze results from 114 face-to-face qualitative interviews of people who had evacuated from the New Orleans area in the wake of Hurricane Katrina, interviews that were completed within weeks of the 2005 storm in most cases. Our goal was to understand the role information and knowledge played in people's decisions to leave the area. Contrary to the conventional wisdom underlying many disaster communication studies, we found that our interviewees almost always had extensive storm-related information from a (...)
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  36.  3
    Karen Taylor, Susanna Priest, Hilary Fussell Sisco, Stephen Banning & Kenneth Campbell (2009). Reading Hurricane Katrina: Information Sources and Decision-Making in Response to a Natural Disaster. Social Epistemology 23 (3):361-380.
    In this paper we analyze results from 114 face-to-face qualitative interviews of people who had evacuated from the New Orleans area in the wake of Hurricane Katrina, interviews that were completed within weeks of the 2005 storm in most cases. Our goal was to understand the role information and knowledge played in people's decisions to leave the area. Contrary to the conventional wisdom underlying many disaster communication studies, we found that our interviewees almost always had extensive storm-related information from a (...)
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  37. William Kingdon Clifford & Leslie Stephen (1879). Lectures and Essays, Ed. By L. Stephen and F. Pollock.
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  38. Leslie Stephen (1977). Sir Leslie Stephen's Mausoleum Book. Oxford University Press Uk.
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  39. H. S. Harris (1988). Stephen Priest, Ed., Hegel's Critique of Kant Reviewed By. Philosophy in Review 8 (3):107-109.
     
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  40.  15
    James Tartaglia (2001). Stephen Priest, Merleau-Ponty. Noûs 35 (2):317–323.
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  41. Cloudesley Brereton (1917). Stephen Graham, Priest of the Ideal. [REVIEW] Hibbert Journal 16:510.
     
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  42. H. Harris (1988). Stephen Priest, Ed., Hegel's Critique of Kant. [REVIEW] Philosophy in Review 8:107-109.
     
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  43. D. Moran (1999). New Books on Merleau-Ponty: Reviews of Merleau-Ponty by Stephen Priest and The Debate Between Sartre and Merleau-Ponty, Edited by Jon Stewart. International Journal of Philosophical Studies 7 (3):393-402.
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  44. Riccardo Pozzo (1994). Stephen Priest, "The British Empiricists. Hobbes to Ayer". [REVIEW] Rivista di Storia Della Filosofia 49 (3):612.
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  45. Eva Shaper (1989). Stephen Priest , "Hegel's Critique of Kant". [REVIEW] Philosophical Quarterly 39 (56):366.
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  46.  87
    Stephen Read (2007). Priest, Beall and Armour-Garb: The Law of Non-Contradiction: New Philosophical Essays. [REVIEW] Mind 116 (461):203-206.
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  47.  1
    Stephen Orgel (1979). Shakespeare and the Kinds of Drama. Critical Inquiry 6 (1):107-123.
    If we think about comedy in terms of stock characters, Shakespeare provides some startling examples. Here, for instance, are two hypothetical casts: A jealous husband, a chaste wife, an irascible father, a clever malicious servant, a gullible friend, a bawdy witty maid; A pair of lovers, their irascible fathers, a bawdy serving woman, a witty friend, a malicious friend, a kindly foolish priest. Both of these groups represent recognizable comic configurations, though in fact they are also the casts of (...)
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  48.  1
    Stephen Greenblatt (1986). Loudun and London. Critical Inquiry 12 (2):326-346.
    Several years ago, in a brilliant contribution to the Collection Archives Series, Michel de Certeau wove together a large number of seventeenth-century documents pertaining to the famous episode of demonic possession among the Ursuline nuns of Loudun.1 One of the principal ways in which de Certeau organized his disparate complex materials into a compelling narrative was by viewing the extraordinary events as a kind of theater. There are good grounds for doing so. After all, as clerical authorities came to acknowledge (...)
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  49. Katrina L. Sifferd (2014). What Does It Mean to Be a Mechanism? Stephen Morse, Non-Reductivism, and Mental Causation. Criminal Law and Philosophy:1-17.
    Stephen Morse seems to have adopted a controversial position regarding the mindbody relationship: John Searle’s non-reductivism, which claims that conscious mental states are causal yet not reducible to their underlying brain states. Searle’s position has been roundly criticized, with some arguing the theory taken as a whole is incoherent. In this paper I review these criticisms and add my own, concluding that Searle’s position is indeed contradictory, both internally and with regard to Morse's other views. Thus I argue that (...)
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  50.  55
    John Powell (2013). Stephen Davies, The Artful Species: Aesthetics, Art, and Evolution (2013). Literature & Aesthetics 23 (2):1-1.
    This review article critiques Stephen Davies' The Artful Species: Aesthetics, Art, and Evolution.
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