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.  35
    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.) (2001). 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.  29
    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 (...)
  5.  2
    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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  6.  6
    Stephen Priest (1991). Theories of the Mind. Penguin Books.
  7.  97
    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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  8.  37
    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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  9.  2
    Stephen Priest (2006). Radical Internalism. In Anthony Freeman (ed.), Radical Externalism: Honderich's Theory of Consciousness Discussed. Exeter: Imprint Academic 147-164.
  10.  3
    Stephen Priest (1995). Book Reviews. [REVIEW] Mind 104 (413):166-168.
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  11.  49
    Stephen Priest (1984). A Point of Dispute About Hegel's Aesthetics. British Journal of Aesthetics 24 (2):166-167.
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  12.  1
    Stephen Priest (1986). Book Reviews. [REVIEW] British Journal of Aesthetics 26 (1):166-168.
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  13.  36
    Stephen Priest (2007). The Problem of Evil – Peter Van Inwagen. Philosophical Quarterly 57 (229):696–698.
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  14.  29
    Stephen Priest (2000). Merleau-Ponty's Concept of the Body-Subject. Nursing Philosophy 1 (2):173–174.
  15.  17
    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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  16.  15
    Stephen Priest (2000). Taking Merleau-Ponty Literally: Reply to Dermot Moran. International Journal of Philosophical Studies 8 (2):247 – 251.
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  17.  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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  18. 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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  19.  2
    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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  20. Stephen Priest (1998). Reid's Concept of Identity. Reid Studies 1 (2):49-57.
     
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  21. Stephen Priest (1990). The British Empiricists: Hobbes to Ayer. Viking Penguin.
  22. 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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  23.  21
    Priest Stephen (2006). Radical Internalism. Journal of Consciousness Studies 13 (s 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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  24.  16
    Graham Priest & Stephen Read (1981). Ockham's Rejection of Ampliation. Mind 90 (358):274-279.
  25.  22
    Graham Priest & Stephen Read (1977). The Formalization of Ockham's Theory of Supposition. Mind 86 (341):109-113.
  26.  52
    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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  27.  9
    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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  28.  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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  29. William Kingdon Clifford & Leslie Stephen (1879). Lectures and Essays, Ed. By L. Stephen and F. Pollock.
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  30.  2
    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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  31.  15
    James Tartaglia (2001). Stephen Priest, Merleau-Ponty. Noûs 35 (2):317–323.
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  32. H. Harris (1988). Stephen Priest, Ed., Hegel's Critique of Kant. [REVIEW] Philosophy in Review 8:107-109.
     
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  33. 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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  34. Riccardo Pozzo (1994). Stephen Priest, "The British Empiricists. Hobbes to Ayer". [REVIEW] Rivista di Storia Della Filosofia 49 (3):612.
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  35.  0
    Eva Shaper (1989). Stephen Priest , "Hegel's Critique of Kant". [REVIEW] Philosophical Quarterly 39 (56):366.
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  36.  2
    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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  37.  1
    Stephen Greenblatt (1986). Loudun and London. Critical Inquiry 12 (2):326.
    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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  38.  1
    Stephen Orgel (1979). Shakespeare and the Kinds of Drama. Critical Inquiry 6 (1):107.
    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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  39. 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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  40.  31
    Calum Miller (2015). Response to Stephen Law on the Evolutionary Argument Against Naturalism. Philosophia 43 (1):147-152.
    Alvin Plantinga’s evolutionary argument against naturalism argues that the probability of our possessing reliable cognitive faculties, given the truth of evolution and naturalism, is low, and that this provides a defeater for naturalism, if the naturalist in question holds to the general truths of evolutionary biology. Stephen Law has recently objected to Plantinga’s evolutionary argument against naturalism by suggesting that there exist conceptual constraints governing the content a belief can have given its relationships to other things, including behaviour . (...)
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  41. Daan Evers (2013). Weight for Stephen Finlay. Philosophical Studies 163 (3):737-749.
    According to Stephen Finlay, ‘A ought to X’ means that X-ing is more conducive to contextually salient ends than relevant alternatives. This in turn is analysed in terms of probability. I show why this theory of ‘ought’ is hard to square with a theory of a reason’s weight which could explain why ‘A ought to X’ logically entails that the balance of reasons favours that A X-es. I develop two theories of weight to illustrate my point. I first look (...)
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  42.  7
    Bashar Alhoch (forthcoming). Stephen Davis’s Objection to the Second Ontological Argument. International Journal for Philosophy of Religion:1-7.
    Stephen Davis has argued that the second ontological argument fails as a theistic proof because it ignores the logical possibility of what he calls an ontologically impossible being. By an “ontologically impossible being” he means a being that does not exist, logically-possibly exists, and would exist necessarily if it existed. In this brief essay, I argue, first, that even if an OIB is logically possible, its logical possibility is irrelevant to the OA at issue; and second, that an OIB (...)
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  43.  29
    Thomas Macaulay Ferguson (2014). Extensions of Priest-da Costa Logic. Studia Logica 102 (1):145-174.
    In this paper, we look at applying the techniques from analyzing superintuitionistic logics to extensions of the cointuitionistic Priest-da Costa logic daC (introduced by Graham Priest as “da Costa logic”). The relationship between the superintuitionistic axioms- definable in daC- and extensions of Priest-da Costa logic (sdc-logics) is analyzed and applied to exploring the gap between the maximal si-logic SmL and classical logic in the class of sdc-logics. A sequence of strengthenings of Priest-da Costa logic is examined (...)
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  44.  52
    Massimo Pigliucci (2007). Stephen Jay Gould. In T. Flynn (ed.), The New Encyclopedia of Unbelief. Prometheus
    A brief biography of evolutionary biologist Stephen Jay Gould.
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  45.  22
    Jürgen Dümont & Frank Mau (1998). Are There True Contradictions? A Critical Discussion of Graham Priest's, Beyond the Limits of Thought. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 29 (2):289-299.
    The present article critically examines three aspects of Graham Priest's dialetheic analysis of very important kinds of limitations (the limit of what can be expressed, described, conceived, known, or the limit of some operation or other). First, it is shown that Priest's considerations focusing on Hegel's account of the infinite cannot be sustained, mainly because Priest seems to rely on a too restrictive notion of object. Second, we discuss Priest's treatment of the paradoxes in Cantorian set-theory. (...)
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  46.  1
    Sérgio Luís Barroso de Carvalho (2014). Falibilismo E a falácia de contrafactuais epistêmicos segundo Stephen Hetherington. Cadernos Do Pet Filosofia 5 (10):53-61.
    Stephen Hetherington é um dos mais proeminentes epistemólogos a defender que é possível ter conhecimento segundo as condições de crença verdadeira e justificada, apesar dos contraexemplos elaborados por Edmund Gettier. Ele fundamentou sua perspectiva no pressuposto de falibilidade do conhecimento e naquilo que ele chamou de "falácia de contrafactuais epistêmicos", segundo a qual não se deve assumir impossibilidade do conhecimento factual apenas em virtude da sua impossibilidade contrafactual - o que é reiterado por Anthony Booth. As críticas apresentadas por (...)
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  47.  90
    Jean-Paul Sartre (2001). Jean-Paul Sartre: Basic Writings. Routledge.
    Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principal 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 readers of his work. Stephen Priest's clear and helpful introductions make the volume an ideal companion to those coming to Sartre's (...)
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  48.  5
    Nicolaus Steno (1960). Notes and Comments. Heythrop Journal 1 (1):66-67.
    Two Short Communications:R. A. Markus, Gregory the Great and In I Regum, by Francis ClarkAquinas's Claim ‘Anima Mea Non Est Ego’, by Stephen Priest.
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  49.  6
    Jamie Iredell (2011). Belief: An Essay. Continent 1 (4):279-285.
    continent. 1.4 (2011): 279—285. Concerning its Transitive Nature, the Conversion of Native Americans of Spanish Colonial California, Indoctrinated Catholicism, & the Creation There’s no direct archaeological evidence that Jesus ever existed. 1 I memorized the Act of Contrition. I don’t remember it now, except the beginning: Forgive me Father for I have sinned . . . This was in preparation for the Sacrament of Holy Reconciliation, where in a confessional I confessed my sins to Father Scott, who looked like Jesus, (...)
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  50.  6
    John J. Haldane (1985). Notes and Comments. Heythrop Journal 26 (1):41-46.
    Two Short Communications:R. A. Markus, Gregory the Great and In I Regum, by Francis ClarkAquinas's Claim ‘Anima Mea Non Est Ego’, by Stephen Priest.
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