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  1. Richard E. Aquila (forthcoming). LB Cebik, 1939-2008. Proceedings and Addresses of the American Philosophical Association.
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  2. Richard E. Aquila (forthcoming). The Cartesian and a Certain" Poetic" Notion of Consciousness. Journal of the History of Ideas.
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  3. Richard E. Aquila (2011). The World as Will and Representation, Volume 1. Review of Metaphysics 65 (1):183-185.
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  4. Richard E. Aquila (2007). Betsy Carol Postow, 1945-2007. Proceedings and Addresses of the American Philosophical Association 81 (2):182 - 183.
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  5. Richard E. Aquila (2004). Interpreting Kant's Critiques. International Philosophical Quarterly 44 (4):591-593.
  6. Richard E. Aquila (2004). The Singularity and the Unity of Transcendental Consciousness in Kant. History of European Ideas 30 (3):349-376.
    Transcendental consciousness is described by Kant as 'the one single thing' in which 'as in the transcendental subject, our perceptions must be encountered.' The unity of that subject depends on intellectual functions. I argue that its singularity is just the same as that of Kant's pre-intellectual 'form' of spatiotemporal 'intuition.' This may seem excluded by Kant's claim that it is through intellect that 'space or time are first given as intuitions.' But while preintellectual form is insufficient for space and time (...)
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  7. Richard E. Aquila (2003). The Significance of Beauty. International Studies in Philosophy 35 (4):359-360.
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  8. Richard E. Aquila (2003). Hans Vaihinger and Some Recent Intentionalist Readings of Kant. Journal of the History of Philosophy 41 (2):231-250.
    BRENTANO'S APPROPRIATION OF THE Scholastic notion of intentionality, and of what Brentano called "the intentional (or mental) inexistence of an object," was early on exploited in a reading of Kant's theory of objects and appearances. Apparently the first systematic attempt was undertaken by Hans Vaihinger. However, Vaihinger's is radically different from more recent intentionalist readings of Kant. Albeit not in every respect, I propose that a return to this aspect of Vaihinger's approach supports a rewarding advance on such readings. After (...)
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  9. Richard E. Aquila (2002). Kant's Theory of A Priori Knowledge (Review). Journal of the History of Philosophy 40 (2):267-268.
  10. Richard E. Aquila (2001). Review: Sacks, Objectivity and Insight. [REVIEW] Kantian Review 5:114-119.
  11. Richard E. Aquila (2000). Possible Experience. International Philosophical Quarterly 40 (3):394-396.
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  12. Richard E. Aquila (1999). The Columbia History of Western Philosophy (Review). Journal of the History of Philosophy 37 (4):669-671.
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  13. Richard E. Aquila (1998). Sartre's Other and the Field of Consciousness: A 'Husserlian' Reading. European Journal of Philosophy 6 (3):253–276.
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  14. Richard E. Aquila (1997). Kant's Methodology. International Philosophical Quarterly 37 (3):358-360.
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  15. Richard E. Aquila (1997). Self as Matter and Form: Some Reflections on Kant’s View of the Soul. In David Klemm and Zöller (ed.), Figuring the Self. SUNY Press.
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  16. Richard E. Aquila (1997). Unity of Apperception and the Division of Labour in the Transcendental Analytic. Kantian Review 1:17-52.
  17. Richard E. Aquila (1996). Kant and the Mind. International Studies in Philosophy 28 (4):105-107.
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  18. Richard E. Aquila (1995). The Content of Cartesian Sensation and the Intermingling of Mind and Body. History of Philosophy Quarterly 12 (2):209 - 226.
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  19. Richard E. Aquila (1994). Kant and the Experience of Freedom. Review of Metaphysics 47 (4):815-817.
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  20. Richard E. Aquila (1994). Wayne Waxman., Kant's Model of the Mind: A New Interpretation of Transcendental Idealism. International Studies in Philosophy 26 (2):152-153.
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  21. Richard E. Aquila (1993). On the "Subjects" of Knowing and Willing and the "I" in Schopenhauer. History of Philosophy Quarterly 10 (3):241 - 260.
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  22. Richard E. Aquila (1992). On Plotinus and the "Togetherness" of Consciousness. Journal of the History of Philosophy 30 (1):7-32.
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  23. Richard E. Aquila (1992). Space, Time, and Thought in Kant. International Studies in Philosophy 24 (1):119-120.
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  24. Richard E. Aquila (1992). The Circle of Acquaintance: Perception, Consciousness, and Empathy, by David Woodruff Smith. Philosophy and Phenomenological Research 52 (4):994-997.
  25. Richard E. Aquila (1992). The Subject as Appearance and as Thing in Itself in the Critique of Pure Reason: Reflections in the Light of the Role of Imagination and Apprehension. In Phillip D. Cummins & Guenter Zoeller (eds.), Minds, Ideas, and Objects: Essays in the Theory of Representation in Modern Philosophy. Ridgeview Publishing Company.
     
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  26. Richard E. Aquila (1992). Unity of Organism, Unity of Thought, and the Unity of the Critique of Judgment. Southern Journal of Philosophy 30 (S1):139-155.
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  27. Richard E. Aquila (1991). Hegel's Theory of Mental Activity. [REVIEW] Philosophy and Phenomenological Research 51 (3):663-675.
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  28. Richard E. Aquila (1991). Review: A Predicate Operator Theory of Mental Predicates. [REVIEW] Behavior and Philosophy 19 (1):101 - 108.
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  29. Richard E. Aquila (1991). Review: Review Essay: Hegel's Theory of Mental Activity. [REVIEW] Philosophy and Phenomenological Research 51 (3):663 - 675.
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  30. Richard E. Aquila (1991). Transcendental Phenomenology. Review of Metaphysics 44 (4):856-857.
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  31. Richard E. Aquila (1990). Consciousness as Higher-Order Thoughts: Two Objections. American Philosophical Quarterly 27 (1):81-87.
  32. Richard E. Aquila (1990). Kant and the Claims of Knowledge. International Studies in Philosophy 22 (3):110-111.
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  33. Richard E. Aquila (1990). Philosophical Abstracts. American Philosophical Quarterly 27 (1).
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  34. Richard E. Aquila (1989). Intentionality, Content, and Primitive Mental Directedness. Philosophy and Phenomenological Research 49 (June):583-604.
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  35. Richard E. Aquila (1989). Metaphysics. Review of Metaphysics 43 (1):146-148.
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  36. Richard E. Aquila (1988). On Thought and Reference. Inquiry 31 (4):535 – 548.
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  37. Richard E. Aquila (1988). Self-Consciousness, Self-Determination, and Imagination in Kant. Topoi 7 (1):65-79.
    I argue for a basically Sartrean approach to the idea that one's self-concept, and any form of knowledge of oneself as an individual subject, presupposes concepts and knowledge about other things. The necessity stems from a pre-conceptual structure which assures that original self-consciousness is identical with one's consciousness of objects themselves. It is not a distinct accomplishment merely dependent on the latter. The analysis extends the matter/form distinction to concepts. It also requires a distinction between two notions of consciousness: one (...)
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  38. Richard E. Aquila (1987). Comments on Manfred Baum's “the B-Deduction and the Refutation of Idealism”. Southern Journal of Philosophy 25 (S1):109-114.
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  39. Richard E. Aquila (1987). Kant's Transcendental Idealism. International Studies in Philosophy 19 (3):61-62.
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  40. Richard E. Aquila (1987). Peacocke's Thoughts. Inquiry 30 (1 & 2):195 – 205.
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  41. Richard E. Aquila (1986). Moltke S. Gram 1938 - 1986. Proceedings and Addresses of the American Philosophical Association 60 (2):259 -.
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  42. Richard E. Aquila (1985). Necessity and Irreversibility in the Second Analogy. History of Philosophy Quarterly 2 (2):203 - 215.
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  43. Richard E. Aquila (1984). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. [REVIEW] Husserl Studies 1 (1):307-330.
  44. Richard E. Aquila (1983). States of Affairs and Identity of Attributes in Spinoza. Midwest Studies in Philosophy 8 (1):161-179.
  45. Richard E. Aquila (1981). Intentional Objects and Kantian Appearances. Philosophical Topics 12 (2):9-37.
  46. Richard E. Aquila (1979). A New Look at Kant's Aesthetic Judgment. Kant-Studien 70 (1-4):17-34.
    One approach sees aesthetic pleasure as distinctively caused (by interplay of the cognitive faculties involved in apprehending an object) and accompanied by a distinctive judgment (that everyone ought to respond thus). I suggest a closer tie between affective and cognitive aspects: the pleasure is referred to its object, Not simply through causal relations with the cognitive faculties involved, But through itself receiving the very form constituting apprehension in the first place. This avoids certain difficulties concerning intentionality. It also respects kant's (...)
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  47. Richard E. Aquila (1979). Mental Particulars, Mental Events, and the Bundle Theory. Canadian Journal of Philosophy 9 (March):109-120.
    I argue, First, That the bundle theory is compatible with certain views of mental states as alterations in an underlying substance. Then I distinguish between momentary and enduring experiencers and argue that the bundle theory does not imply the possibility of experiences apart from experiencers, But at most apart from enduring experiencers. Finally, I reject strawson's claim that the bundle theory implies that some particular person's experience might instead have belonged to some other person. Regarding experiences as events rather than (...)
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  48. Richard E. Aquila (1979). Personal Identity and Kant's “Refutation of Idealism”. Kant-Studien 70 (1-4):259-278.
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  49. Richard E. Aquila (1979). Things in Themselves and Appearances: Intentionality and Reality in Kant. Archiv für Geschichte der Philosophie 61 (3):293-308.
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