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Richard E. Aquila [75]Richard Emil Aquila [1]
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Profile: Richard E. Aquila (University of Tennessee, Knoxville)
  1. Richard E. Aquila (1988). The Cartesian and a Certain "Poetic" Notion of Consciousness. Journal of the History of Ideas 49 (4):543.
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  2. Richard E. Aquila (1974). Brentano, Descartes, and Hume on Awareness. Philosophy and Phenomenological Research 35 (2):223-239.
    BRENTANO'S CLAIMS ABOUT INTENTIONALITY DO NOT BEAR SOLELY\nON A CONCERN WITH THE POSITIVE NATURE OF MENTAL STATES.\nTHEY ALSO HAVE NO BEARING ON THE PROBLEM OF MENTAL/MATERIAL\nIDENTITY. PART OF THEIR POINT IS JUST TO OPPOSE A CERTAIN\nVIEW ABOUT THE PROPER OBJECTS OF AWARENESS, NAMELY THAT\nINSOFAR AS WE ARE AWARE OF OBJECTS THEY HAVE AN EXISTENCE\n"IN THE MIND." BOTH HUME AND DESCARTES HELD SUCH A VIEW. AN\nEXAMINATION OF THE NOTIONS OF "IDEA" AND "OBJECTIVE\nREALITY" SHOWS THE INACCURACY OF REGARDING DESCARTES AS A\n"REPRESENTATIVE REALIST." (...)
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  3. Richard E. Aquila (1977). Two Problems of Being and Nonbeing in Sartre's Being and Nothingness. Philosophy and Phenomenological Research 38 (2):167-186.
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  4.  7
    Richard E. Aquila (2015). Kant's Anatomy of the Intelligent Mind. Philosophical Review 124 (4):583-589.
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  5.  5
    Richard E. Aquila (1991). Representational Mind: A Study of Kant's Theory of Knowledge. Philosophical Review 100 (4):703-710.
  6. Richard E. Aquila (1975). Perceptions and Perceptual Judgments. Philosophical Studies 28 (July):17-31.
  7.  44
    Richard E. Aquila (1975). Kant's Phenomenalism. Idealistic Studies 5 (2):108-126.
  8.  56
    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.  14
    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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  10.  43
    Richard E. Aquila (1979). Things in Themselves and Appearances: Intentionality and Reality in Kant. Archiv für Geschichte der Philosophie 61 (3):293-308.
  11.  63
    Richard E. Aquila (1990). Consciousness as Higher-Order Thoughts: Two Objections. American Philosophical Quarterly 27 (1):81-87.
  12.  87
    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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  13.  39
    Richard E. Aquila (1974). Kant's Theory of Concepts. Kant-Studien 65 (1-4):1-19.
  14.  63
    Richard E. Aquila (1978). The Identity of Thought and Object in Spinoza. Journal of the History of Philosophy 16 (3):271-288.
  15.  31
    Richard E. Aquila (1981). Intentional Objects and Kantian Appearances. Philosophical Topics 12 (2):9-37.
  16.  1
    Richard E. Aquila (2016). Cartesian Consciousness and the Transcendental Deduction of the Categories. In Sally Sedgwick & Dina Emundts (eds.), Bewusstsein/Consciousness. De Gruyter 3-24.
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  17.  63
    Richard E. Aquila (1974). Husserl and Frege on Meaning. Journal of the History of Philosophy 12 (3):377-383.
    Husserl's theory of meaning is often regarded as a somewhat obscure attempt at a view which frege stated more clearly. I argue that while this may be true with respect to the "ideas," it is false with respect to the "logical investigations." the theory presented in the latter work is superior to frege's theory. It provides an objective foundation for the semantical distinctions which concerned frege while remaining within the confines of an ontology that is more economical than frege's.
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  18.  18
    Richard E. Aquila (1997). Unity of Apperception and the Division of Labour in the Transcendental Analytic. Kantian Review 1 (1):17-52.
    In the Critique of Fure Reason Kant distinguishes two sorts of conditions of knowledge. First, there are the space and time of pure intuition, introduced in the Transcendental Aesthetic. They are grounded in our dependence on a special sort of perceptual field for the location of objects. Second, there are pure concepts of the understanding, or categories, introduced in the Analytic. In one respect these are grounded in the logical function of the understanding in judgements, introduced in the first chapter (...)
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  19.  6
    Richard E. Aquila (1985). "Intentionality: An Essay in the Philosophy of Mind" by John R. Searle. [REVIEW] Philosophy and Phenomenological Research 46 (1):159.
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  20.  57
    Richard E. Aquila (1989). Intentionality, Content, and Primitive Mental Directedness. Philosophy and Phenomenological Research 49 (June):583-604.
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  21.  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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  22.  31
    Richard E. Aquila (1998). Sartre's Other and the Field of Consciousness: A 'Husserlian' Reading. European Journal of Philosophy 6 (3):253–276.
  23.  49
    Richard E. Aquila (1974). Emotions, Objects, and Causal Relations. Philosophical Studies 26 (November):279-285.
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  24.  27
    Richard E. Aquila (1979). Personal Identity and Kant's “Refutation of Idealism”. Kant-Studien 70 (1-4):259-278.
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  25.  5
    Richard E. Aquila (1989). Matter in Mind a Study of Kant's Transcendental Deduction. Monograph Collection (Matt - Pseudo).
  26.  21
    Richard E. Aquila (1976). Two Kinds of Transcendental Arguments in Kant. Kant-Studien 67 (1-4):1-19.
  27.  26
    Richard E. Aquila (1977). The Relationship Between Pure and Empirical Intuition in Kant. Kant-Studien 68 (1-4):275-289.
  28.  10
    Richard E. Aquila (1994). Review: Guyer, Kant and the Experience of Freedom: Essays on Aesthetics and Morality. [REVIEW] Review of Metaphysics 47 (4):815-817.
  29.  32
    Richard E. Aquila (2002). Kant's Theory of A Priori Knowledge (Review). Journal of the History of Philosophy 40 (2):267-268.
    Richard E. Aquila - Kant's Theory of A Priori Knowledge - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 267-268 Book Review Kant's Theory of A Priori Knowledge Robert Greenberg. Kant's Theory of A Priori Knowledge. University Park: Penn State University Press, 2001. Pp. ix + 278. Cloth, $45.00. This is one of the deepest and most carefully reasoned books on Kant I have read. It is a book for the scholar of the first (...)
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  30.  28
    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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  31.  14
    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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  32.  22
    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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  33.  2
    Richard E. Aquila (1990). Philosophical Abstracts. American Philosophical Quarterly 27 (1).
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  34.  22
    Richard E. Aquila (1996). Kant and the Mind. International Studies in Philosophy 28 (4):105-107.
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  35.  21
    Richard E. Aquila (1992). Space, Time, and Thought in Kant. International Studies in Philosophy 24 (1):119-120.
  36.  22
    Richard E. Aquila (1987). Kant's Transcendental Idealism. International Studies in Philosophy 19 (3):61-62.
  37.  22
    Richard E. Aquila (1978). Two Lines of Argument in Kant's Transcendental Aesthetic. International Studies in Philosophy 10:85-100.
  38.  21
    Richard E. Aquila (1997). Kant's Methodology. International Philosophical Quarterly 37 (3):358-360.
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  39.  11
    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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  40.  24
    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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  41.  9
    Richard E. Aquila (2001). Review: Sacks, Objectivity and Insight. [REVIEW] Kantian Review 5 (1):114-119.
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  42.  22
    Richard E. Aquila (1976). Intentionality: A Study Of Mental Acts. Penn St University Press.
    This book is a critical and analytical survey of the major attempts, in modern philosophy, to deal with the phenomenon of intentionality—those of Descartes, Brentano, Meinong, Husserl, Frege, Russell, Bergmann, Chisholm, and Sellars. By coordinating the semantical approaches to the phenomenon, Dr. Aquila undertakes to provide a basis for dialogue among philosophers of different persuasions. "Intentionality" has become, since Franz Brentano revived its original medieval use, the standard term describing the mind's apparently paradoxical capacity to relate itself to objects existing (...)
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  43.  17
    Richard E. Aquila (1992). The Circle of Acquaintance: Perception, Consciousness, and Empathy, by David Woodruff Smith. Philosophy and Phenomenological Research 52 (4):994-997.
  44.  8
    Richard E. Aquila (1991). Review: A Predicate Operator Theory of Mental Predicates. [REVIEW] Behavior and Philosophy 19 (1):101 - 108.
  45.  18
    Richard E. Aquila (1971). The Status of Intentional Objects. New Scholasticism 45 (3):427-456.
  46.  17
    Richard E. Aquila (2004). Interpreting Kant's Critiques. International Philosophical Quarterly 44 (4):591-593.
  47.  16
    Richard E. Aquila (1991). Hegel's Theory of Mental Activity. [REVIEW] Philosophy and Phenomenological Research 51 (3):663-675.
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  48.  15
    Richard E. Aquila (1991). Transcendental Phenomenology. Review of Metaphysics 44 (4):856-857.
  49.  13
    Richard E. Aquila (2011). The World as Will and Representation, Volume 1. Review of Metaphysics 65 (1):183-185.
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  50.  24
    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.
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