Search results for 'Richard Kilvington' (try it on Scholar)

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  1.  9
    Richard Kilvington (1990). The Sophismata of Richard Kilvington: Introduction, Translation, and Commentary. Cambridge University Press.
    Richard Kilvington was an obscure fourteenth-century philosopher whose Sophismata deal with a series of logic-linguistic conundrums of a sort which featured extensively in philosophical discussions of this period. This is the first ever translation or edition of his work. As well as an introduction to Kilvington's work, the editors provide a detailed commentary. This edition will prove of considerable interest to historians of medieval philosophy who will realise from the evidence presented here that Kilvington deserves to (...)
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  2.  12
    Stephen Read, Richard Kilvington and the Theory of Obligations.
    Kretzmann and Spade were led by Richard Kilvington’s proposed revisions to the rules of obligations in his discussion of the 47th sophism in his Sophismata to claim that the purpose of obligational disputations was the same as that of counterfactual reasoning. Angel d’Ors challenged this interpretation, realising that the reason for Kilvington’s revision was precisely that he found the art of obligation unsuited to the kind of reasoning which lay at the heart of the sophismatic argument. In (...)
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  3. Norman Kretzmann & Barbara Ensign Kretzmann (eds.) (2011). The Sophismata of Richard Kilvington: Introduction, Translation, and Commentary. Cambridge University Press.
    Richard Kilvington was an obscure fourteenth-century philosopher whose Sophismata deal with a series of logic-linguistic conundrums of a sort which featured extensively in philosophical discussions of this period. Originally published in 1990, this was the first ever translation or edition of his work. As well as an introduction to Kilvington's work, the editors provide a detailed commentary. This edition will prove of considerable interest to historians of medieval philosophy who will realise from the evidence presented here that (...)
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  4.  5
    Monika Michałowska (2012). Richard Kilvington's Quaestiones super libros Ethicorum. Bulletin de Philosophie Medievale 53:233 - 282.
    The importance of Richard Kilvington’s thought has already been brought to light by historians of science and philosophy. His ethical and theological views, however, still await analysis. This edition of one of Kilvington’s ethical questions, “Utrum prudentia sit habitus cum recta ratione activus circa hominis bona et mala,” is intended to be a first step in reviving Kilvington’s ethical and theological writings. The question testifies to the uniqueness of Kilvington’s methods of argumentation, which can best (...)
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  5. M. Richard (1950). Richard M., Apo; fwnh'. Byzantion 20:191-222.
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  6. Rorty Richard (1990). Review Symposium. Richard Rorty, Contingency, Irony, and Solidarity, Cambridge: Cambridge University Press, 1989,? 25.00, Paper? 7.95, XVI+ 201 Pp. [REVIEW] History of the Human Sciences 3 (1).
     
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  7.  9
    Ivan Boh (1991). The Sophismata of Richard Kilvington. Review of Metaphysics 45 (1):134-136.
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  8.  1
    L. R. S., Norman Kretzmann & Barbara Ensign Kretzmann (1991). The Sophismata of Richard Kilvington. Philosophical Quarterly 41 (165):515.
  9.  4
    Edith Dudley Sylla (1993). Richard Kilvington, The Sophismata of Richard Kilvington, Ed. Norman Kretzmann and Barbara Ensign Kretzmann.(Auctores Britannici Medii Aevi, 12.) Oxford: Oxford University Press, for the British Academy, 1990. Pp. Xx, 156.£ 27.50. Richard Kilvington, The Sophismata of Richard Kilvington, Trans. Norman Kretzmann and Barbara Ensign Kretzmann. Cambridge, Eng.: Cambridge University Press, 1990. Pp. Xxxv, 406. $49.50. [REVIEW] Speculum 68 (4):1154-1156.
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  10.  6
    E. J. Ashworth (1992). New Light on Medieval Philosophy: The Sophismata of Richard Kilvington. Dialogue 31 (03):517-.
  11.  4
    Elzbieta Jung, Richard Kilvington. Stanford Encyclopedia of Philosophy.
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  12. E. J. Ashworth (1991). N. KRETZMANN and B. E. KRETZMANN "The Sophismata of Richard Kilvington". [REVIEW] History and Philosophy of Logic 12 (2):243.
     
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  13. Elżbieta Jung & Robert Podkoński (2009). Richard Kilvington on Continuity. In Christophe Grellard & Aurélien Robert (eds.), Atomism in Late Medieval Philosophy and Theology. Brill 9--65.
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  14. Bernard D. Katz (1996). On a Sophisma of Richard Kilvington and a Problem of Analysis. Medieval Philosophy and Theology 5 (1):31-38.
     
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  15.  8
    Vincent Spade Paul (1982). Three Theories of Obligationes: Burley, Kilvington and Swyneshed on Counterfactual Reasoning. History and Philosophy of Logic 3 (1):1-32.
    This paper defends the thesis that the mediaeval genre of logical treatises De obligatiombus contained a theoretical account of counterfacutal reasoning, perhaps the first such account in the history of philosophy. This interpretation helps to explain some of the theoretical disputes in the obligationes literature in the first half of the fourteenth century. Section 1 is introductory. Section 2 presents Walter Burley's theory, while section 3 argues for the counterfactual interpretation of obligationes and section 4 discusses difficulties with Burley's theory. (...)
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  16. Elżbieta Jung & Monika Michałowska (2008). Jak być sprawiedliwym? Ryszarda Kilvingtona komentarz do Etyki Arystotelesa. Roczniki Filozoficzne 56 (2):117-129.
    The article presents Richard Kilvington’s interpretation of Aristotle’s views on the concept of justice. Richard Kilvington was a fourteenth century philosopher and theologian who commented on various Aristotle’s works including Nicomachean Ethics. Kilvington’s commentary on Nicomachean Ethics was composed in 1325-1326 at Oxford University. It contains, among others, a question Utrum iustitia sit virtus moralis perfecta, which is devoted to the concept of justice. In his investigations Kilvington always uses logic as a major analytical (...)
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  17.  1
    Richard Rumana (ed.) (2002). Richard Rorty: An Annotated Bibliography of Secondary Literature. Rodopi.
    Demonstrating Richard Rorty’s breadth of scholarship and his influence on diverse issues across the social sciences and humanities, this comprehensive bibliography contains 1,165 citations. A unique reference work on neo-pragmatism, this bibliography is essential for anyone researching Rorty’s work and its impact on philosophy, literature, the arts, religion, the social sciences, politics, and education.
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  18.  24
    Dennis Schulting, Mark Koster & Jappe Groenendijk (2016). De zelfgenoegzaamheid van de linkse academici. Interview met Richard Rorty. Krisis: Journal for Contemporary Philosophy 28 (1):60-65.
    Interview with Richard Rorty, April 1997, Amsterdam. Occasion for the interview was Rorty being the occupant of the Spinoza Chair in 1997. The interview is mostly about Rorty's paper 'The Intellectuals and the Poor', in which he criticises the politics of left-wing academics.
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  19.  57
    Carlos Arboleda Mora (2014). Richard Kearney y la cuarta reducción fenomenológica. Escritos 22 (49):313-335.
    Uno de los fenomenólogos de la nueva generación que sigue la línea de Husserl, Heidegger, Marion y Lévinas es Richard Kearney. Este filósofo irlandés, católico, propone una cuarta reducción fenomenológica, esto es, volver al eschaton enraizado en la existencia cotidiana: encontrar la voz y el rostro de lo más alto en lo más bajo. Es como la realización de aquella idea heideggeriana de que “Sólo aquello del mundo que es de poca monta llegará alguna vez a ser cosa.” . (...)
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  20. Matthew Festenstein & Simon Thompson (eds.) (2001). Richard Rorty: Critical Dialogues. Polity Press.
    Richard Rorty is one of the most influential and provocative figures in contemporary intellectual life. He argues that many of philosophy's traditional concerns are redundant, and that the goal of inquiry should not be truth but human betterment. In this collection a distinguished team of scholars grapples with the implications of his writings for social and political thought. Avoiding mindless adulation or ritual denunciation, they offer careful but critical investigations of the meaning of Rorty's work for a range of (...)
     
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  21. Christopher Toner (2011). Evolution, Naturalism, and the Worthwhile: A Critique of Richard Joyce's Evolutionary Debunking of Morality. Metaphilosophy 42 (4):520-546.
    Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion (...)
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  22. Charles B. Guignon & David R. Hiley (eds.) (2003). Richard Rorty. Cambridge University Press.
    Arguably the most influential of all contemporary English-speaking philosophers Richard Rorty has transformed the way many inside and outside philosophy think about the discipline and the traditional ways of practising it. Drawing on a wide range of thinkers from Darwin and James to Quine, Wittgenstein, Heidegger and Derrida, Rorty has injected a bold anti-foundationalist vision into philosophical debate, into discussions in literary theory, communication studies, political theory and education, and, as public intellectual, into national debates about the responsibilities of (...)
     
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  23.  35
    Bjørn Ramberg, Richard Rorty. Stanford Encyclopedia of Philosophy.
    Richard Rorty (1931–2007) developed a distinctive and controversial brand of pragmatism that expressed itself along two main axes. One is negative—a critical diagnosis of what Rorty takes to be defining projects of modern philosophy. The other is positive—an attempt to show what intellectual culture might look like, once we free ourselves from the governing metaphors of mind and knowledge in which the traditional problems of epistemology and metaphysics (and indeed, in Rorty's view, the self-conception of modern philosophy) are rooted. (...)
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  24.  3
    Joshua Daniel (2016). H. Richard Niebuhr's Reading of George Herbert Mead: Correcting, Completing, and Looking Ahead. Journal of Religious Ethics 44 (1):92-115.
    In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self-constitutive through Mead's I/me distinction, I (...)
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  25.  6
    E. Jennifer Ashworth (2015). Richard Billingham and the Oxford Obligationes_ Texts: Restrictions on _positio. Vivarium 53 (2-4):372-390.
    _ Source: _Volume 53, Issue 2-4, pp 372 - 390 This paper investigates a series of Oxford _Obligationes_ texts, all of which can be associated with Richard Billingham. My study is based on eleven of the surviving manuscripts and two early printed texts. I focus on one aspect of their discussion, namely the rule for granting the initial _positum_ of an obligational disputation of the type called _positio_, and the six restrictions that could be placed on that rule. I (...)
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  26.  6
    Michael R. Dietrich (2011). Reinventing Richard Goldschmidt: Reputation, Memory, and Biography. [REVIEW] Journal of the History of Biology 44 (4):693 - 712.
    Richard Goldschmidt was one of the most controversial biologists of the mid-twentieth century. Rather than fade from view, Goldschmidt's work and reputation has persisted in the biological community long after he has. Goldschmidt's longevity is due in large part to how he was represented by Stephen J. Gould. When viewed from the perspective of the biographer, Gould's revival of Goldschmidt as an evolutionary heretic in the 1970s and 1980s represents a selective reinvention of Goldschmidt that provides a contrast (...)
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  27.  14
    Anindita Niyogi Balslev (2000). Cultural Otherness: Correspondence with Richard Rorty. OUP Usa.
    This volume comprises a number of letters between author Anindita Niyogi Balslev and philosopher Richard Rorty. The letters explore ways to generate a creative and critical crosscultural discourse not only by challenging stereotypes about cultures and subcultures in general and traditions of thought in particular, but by being careful not to abolish the common ground on which stereotypes can be addressed.
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  28.  6
    James Calvin Davis (2001). Pardoning Puritanism: Community, Character, and Forgiveness in the Work of Richard Baxter. Journal of Religious Ethics 29 (2):283 - 306.
    The English Puritan Richard Baxter (1615-1691) developed an account of forgiveness that resonates with twentieth-century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship (...)
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  29.  20
    Porfirio de Jesús Cardona Restrepo (2009). Más allá de la estética analítica en el neopragmatismo de Richard Shusterman. Escritos 16 (36):81-115.
    El neopragmatismo norteamericano en la actualidad integra una serie de discusiones que ponen en tela de juicio el carácter fundacionalista de la filosofía. Una de ellas es justamente que al repensar el arte y la estética desde la experiencia se repiensa también el papel de la filosofía actual. El mayor promotor de esta idea es Richard Shusterman quien inspirado por Dewey en este sentido, desarrolla su pensamiento en íntimo diálogo con la tradición continental en una abierta crítica a la (...)
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  30.  20
    John Sutton (2002). ‘Learning to Love’. Review of Richard Allen, David Hartley on Human Nature. [REVIEW] Times Literary Supplement 5162.
    In a remarkable and utterly original work of philosophical history, Richard Allen revivifies David Hartley's Observations on Man, his Frame, his Duty, and his Expectations (1749). Though it includes a detailed and richly annotated chronology, this is not a straight intellectual biography, attentive as it might be to the intricacies of Hartley's Cambridge contacts, or the mundane rituals of his medical practice, or the internal development of the doctrine of association of ideas. Instead Allen brings Hartley's book, a (...)
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  31. Richard Rorty, Derek Nystrom & Kent Puckett (2002). Against Bosses, Against Oligarchies a Conversation with Richard Rorty. Monograph Collection (Matt - Pseudo).
     
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  32.  61
    Dazhi Yao (2008). Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. [REVIEW] Frontiers of Philosophy in China 3 (3):455-463.
    Richard Rorty’s philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism.
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  33. Richard M. Weaver & Ted J. Smith (2000). In Defense of Tradition Collected Shorter Writings of Richard M. Weaver, 1929-1963.
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  34.  9
    Henry Burnett (2011). O Beethoven-Schrift: Richard Wagner teórico. Trans/Form/Ação 32 (1):159-173.
    Quando consideramos a extensão da obra dramática de Richard Wagner, não causa estranheza que seus textos teóricos sejam praticamente desconhecidos. No entanto, um de seus escritos, intitulado Beethoven, influenciou decisivamente a elaboração de um livro famoso, hoje considerado um capítulo importante da história da estética, O nascimento da tragédia. Este artigo pretende analisar este escrito de Wagner na intenção de desvendar o que pode ter sido tão determinante na leitura que Nietzsche fez dele, e que o levou ao ponto (...)
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  35.  4
    Brendan Hogan (2005). Richard J. Bernstein. In John Shook (ed.), The Dictionary Of Modern American Philosophers.
    This encyclopedia article traces the development of Richard J. Bernstein's philosophical work and provide s short biography.
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  36.  12
    Saul Traiger (1978). Some Remarks on Lehrer and Richard's 'Remembering Without Knowing'. Grazer Philosophische Studien 6:107-111.
    This paper examines the four counterexamples offered by Lehrer and Richard in 'Remembering Without Knowing'. The analysis which Lehrer and Richard's purported counterexamples attempt to discredit is that remembering p requires knowing that p and believing that p. The counterexamples are considered individually and all are rejected as counterexamples to knowing as a necessary condition of remembering.
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  37.  2
    Jeffrey L. Morrow (2015). Faith, Reason and History in Early Modern Catholic Biblical Interpretation : Fr. Richard Simon and St. Thomas More. New Blackfriars 96 (1066):658-673.
    This article contrasts St. Thomas More's theoretical work on the role of faith and history in biblical exegesis with that of Fr. Richard Simon. I argue that, although Simon's work appears to be a critique of his more skeptical contemporaries like Hobbes and Spinoza, in reality he is carrying their work forward. I argue that More's union of faith and reason, theology and history, is more promising than Simon's for Catholic theological biblical exegesis.
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  38.  2
    David L. Hall (1993). Richard Rorty: Prophet and Poet of the New Pragmatism. State University of New York Press.
    This book is a discussion of the nature and import of Richard Rorty's philosophy, particularly as it relates to his reevaluation of American pragmatism.
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  39. R. Beiner (1993). Rorty, Richard Liberalism. Critical Review 7 (1):15-31.
    Richard Rorty, with his tendency to shock, to provoke, and to seize on Continental fashions, might be thought an unlikely liberal. Nevertheless, Rorty illustrates very well some of the characteristic weaknesses of contemporary liberalism. To the extent that he draws upon postmodern and deconstructionist sources, he highlights, and radicalizes, the liberal urge to break out of frozen identities and to destabilize static roles and fixed stations in life. His distinctive version of pragmatism yields a (novel) way of drawing liberal (...)
     
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  40.  27
    Osborne P. Wiggins & John Z. Sadler (2005). A Window Into Richard M. Zaner's Clinical Ethics. Theoretical Medicine and Bioethics 26 (1):1-6.
    This essay introduces a thematic issue focused on the contributions to clinical ethics and the philosophy of medicine by Richard M. Zaner. We consider the apparent divorce of Zaners philosophical roots from his recent narrative immersions into the blooming, buzzing confusions of clinical-moral lifeworlds. Our considerations of the Zanerian context and origins of the clinical encounter introduce the fundamental questions faced by Zaner and his commentators in this issue, questions about the role of ethics consultants, moral authority, and clinical (...)
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  41. Flávio Oliveira (2013). A revitalização do pragmatismo americano na década de 1970: A virada pragmático-linguística de Richard Rorty. Revista Inquietude 4 (2):88-106.
    O meu objetivo neste trabalho é qualificar o momento histórico de revitalização do pragmatismo americano na década de 1970. Richard Rorty é o nome de maior expressão quando se trata de pensarmos as bases sobre as quais essa renovação deveria acontecer, a saber, o holismo linguístico de Quine, Sellars e Davidson. O antifundacionalismo derivado da obra desses três filósofos abriu as portas para uma retomada vigorosa do pragmatismo, agora, no entanto, melhorado com o instrumental linguístico da filosofia pós-analítica. Sem (...)
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  42.  7
    F. Töpfer & U. Wiesing (2005). The Medical Theory of Richard Koch II: Natural Philosophy and History. [REVIEW] Medicine, Health Care and Philosophy 8 (3):323-334.
    Richard Koch1 became known in the 1920s with works on basic medical theory. Among these publications, the character of medical action and its status within the theory of science was presented as the most important theme. While science is inherently driven by the pursuit of knowledge for its own sake, medicine pursues the practical purpose of helping the sick. Therefore, medicine must be seen as an active relationship between a helping and a suffering person. While elucidating this relationship, Koch (...)
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  43.  4
    F. Töpfer & U. Wiesing (2005). The Medical Theory of Richard Koch I: Theory of Science and Ethics. [REVIEW] Medicine, Health Care and Philosophy 8 (2):207-219.
    Richard Koch first made his appearance in the 1920s with works published on the foundations of medicine. These publications describe the character of medicine as an action and the status of medicine within the theory of science. One of his conclusions is that medicine is not a science in the original sense of the word, but a practical discipline. It serves a practical purpose: to heal the sick. All medical knowledge is oriented towards this purpose, which also defines the (...)
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  44.  7
    Yao Dazhi & Xiang Yunhua (2008). Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. Frontiers of Philosophy in China 3 (3):455 - 463.
    Richard Rorty's philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism. /// 罗蒂哲学有两个基本承诺,一个是对后现代主义的承诺,一个是对自由主义 的承诺。但是这两种承诺之间存在着紧张关系: 作为后现代主义者,罗蒂对启蒙提 出了强烈的批评; 作为自由主义者,他又在极力地维护启蒙。罗蒂的后现代自由主 义实质上是以非理性主义来解释自由主义。.
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  45.  1
    Torrance Kirby (2015). ‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality. Perichoresis 13 (1):5-17.
    ABSTRACT. Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place—the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities—the knitting together of Neoplatonic theology and Reformation politics—is perhaps the defining characteristic (...)
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  46. Charles E. Curran & Richard A. Mccormick (1990). Moral Theology : Challenges for the Future Essays in Honor of Richard A. Mccormick.
     
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  47. Andreas Dorschel (2012). Einführung zu den Schriften [Richard Wagners]. In Laurenz Lütteken (ed.), Wagner Handbuch. Bärenreiter 110-117.
    In his writings, Richard Wagner imagines art as something natural. This paradox was only befitting for Wagner’s contradictory historical stance: that of an eminently modern artist loathing the modern world. For him, nature served as a yardstick apt to find the modern world deficient on all counts. But how can something ahistorical, nature, be used to judge a historical phenomenon, modernity? To arrive at the verdict Wagner was keen on, he had to fill his concept of nature with historical (...)
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  48. T. Patrick Hill (2002). Reproductive Technologies Confront Traditional Ethics: The Capacity of Richard A. Mccormick's Reformulated Natural Law Ethic to Meet the Challenge. Dissertation, The University of Chicago
    Given modern technology's penetration of human behavior, it is reasonable to consider what this might mean ethically in the case of emerging technologies being used in association with human reproduction. The nature and reach of these technologies are unprecedented and can legitimately be said to pose serious challenges to traditional ethical assessments of the human good. ;In addressing these challenges, Richard A. McCormick, a moral theologian and bio-ethicist, has deployed a reformulated natural law ethic that derives from formal rather (...)
     
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  49. Brendan Hogan & Lawrence Marcelle (2014). Abstract Objectivity: Richard J. Bernstein's Critique of Hilary Putnam. In Judith Green (ed.), Richard J. Bernstein and the Pragmatist Turn in Contemporary Philosophy,. Palgrave MacMillan
  50.  3
    R. Melvin Keiser (1996). Roots of Relational Ethics: Responsibility in Origin and Maturity in H. Richard Niebuhr. OUP Usa.
    H. Richard Nieburh's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in comparison with relevant (...)
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