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Robert J. Richman [30]Robert Richman [4]Robert M. Richman [1]
  1. Robert M. Richman (1999). The Use of One-Electron Quantum Numbers to Describe Polyelectronic Systems. Foundations of Chemistry 1 (2):173-181.
    Atomic states are rigorously characterized by the total orbital angular momentum and the total spin angular momentum, but chemists persist in the use of electron configurations based on one-electron quantum numbers and simplified rules for predicting ground state configurations. This practice is defended against two lines of criticism, and its use in teaching chemistry is encouraged with the claim that the inductive approach of Mendeleev and the deductive approach initiated by Schrödinger compose the consummate example of that interaction of empirical (...)
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  2. Robert J. Richman (1988). An Essay on Free Will. International Studies in Philosophy 20 (3):150-151.
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  3. Robert J. Richman (1983). God, Free Will, and Morality Prolegomena to a Theory of Practical Reasoning.
     
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  4. Robert Richman (1982). R.F. Holland, Against Empiricism. [REVIEW] Philosophy in Review 2:222-224.
     
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  5. Robert J. Richman (1982). RF Holland, Against Empiricism Reviewed By. Philosophy in Review 2 (5):222-224.
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  6. Robert J. Richman (1980). Acrasia and Practical Reasoning. Pacific Philosophical Quarterly 61 (3):245.
     
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  7. Robert J. Richman (1978). A Note on Disease and Disability. Philosophical Investigations 1 (2):67-69.
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  8. Robert J. Richman (1976). A Serious Look at the Ontological Argument. Ratio 18 (1):85.
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  9. Robert J. Richman (1976). Miss Anscombe's Complaint. Journal of Value Inquiry 10 (1):35-52.
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  10. Robert J. Richman (1975). Justified True Belief as Knowledge. Canadian Journal of Philosophy 4 (3):435 - 439.
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  11. Robert J. Richman (1972). Plantinga, God, and (yet) Other Minds. Australasian Journal of Philosophy 50 (1):40 – 54.
    In this paper I argue for the following three claims. (1) the teleological argument is much weaker than plantinga allows, And, Indeed, As plantinga formulates it, It does not seem even to support a theistic position. (2) the argument from evil is much stronger than plantinga maintains, And, In any case, His attempt to show that it is without logical force is unsuccessful. (3) the analogical argument for other minds is indeed not strong, But it is not the best argument (...)
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  12. Robert J. Richman (1972). Obligability and Determinism: A Half-Asked Question. Journal of Social Philosophy 3 (3):12-14.
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  13. Robert J. Richman (1970). Determinism, Indeterminism, and Obligability. Journal of Social Philosophy 1 (1):4-6.
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  14. Robert J. Richman (1969). Reasons and Causes: Some Puzzles. Australasian Journal of Philosophy 47 (1):42 – 50.
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  15. Robert J. Richman (1969). Responsibility and the Causation of Actions. American Philosophical Quarterly 6 (3):186 - 197.
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  16. Robert J. Richman (1969). The Argument From Evil. Religious Studies 4 (2):203 - 211.
    First I employ bayes' theorem to give some precision to the atheologian's thesis that it is improbable that God exists given the amount of evil in the world (e). Two arguments result from this: (1) e disconfirms god's existence, And (2) e tends to disconfirm god's existence. Secondly, I evaluate these inductive arguments, Suggesting against (1) that the atheologian has abstracted from and hence failed to consider the total evidence, And against (2) that the atheologian's evidence adduced to support his (...)
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  17. Robert J. Richman (1969). The Argument From Evil: ROBERT J. RICHMAN. Religious Studies 4 (2):203-211.
    The traditional problem of evil is set forth, by no means for the first time, in Part X of Hume's Dialogues Concerning Natural Religion in these familiar words: ‘Is [God] willing to prevent evil, but not able? then he is impotent. Is he able, but not willing? then he is malevolent. Is he both able and willing? whence then is evil?’ This formulation of the problem of evil obviously suggests an argument to the effect that the existence of evil in (...)
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  18. Robert Richman (1966). On the Philosophical Significance of What We Say. Philosophical Studies 17 (1-2):21 - 27.
    The author attempts to answer critics of "ordinary language philosophy." he does this by offering examples of the mismatch of language and reality. A spade is a spade but we often do not call a spade a spade. He concludes that what we call something is an important consideration in determining what that thing is. And this fact points out the usefulness of analysis of ordinary language. (staff).
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  19. Robert J. Richman (1965). Concepts Without Criteria. Theoria 31 (2):65-85.
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  20. Robert Richman (1964). Why Are Synthetic A Priori Judgments Necessary? Theoria 30 (1):5-20.
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  21. Robert Richman (1962). Still More on the Argument of the Paradigm Case. Australasian Journal of Philosophy 40 (2):204 – 207.
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  22. Robert J. Richman (1962). Something Common. Journal of Philosophy 59 (26):821-830.
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  23. Robert J. Richman (1961). On the Argument of the Paradigm Case. Australasian Journal of Philosophy 39 (1):75 – 81.
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  24. Robert J. Richman (1961). Truth by Stipulation. Philosophical Studies 12 (3):33 - 36.
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  25. Robert J. Richman (1960). On a Type of “Ambiguity”. Theoria 26 (2):146-150.
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  26. Robert J. Richman (1960). Self-Contradiction and Entailment. Analysis 21 (2):35 - 37.
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  27. Robert J. Richman (1960). The Devil and Dr. Waldman. Philosophical Studies 11 (5):78 - 80.
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  28. Robert J. Richman (1959). Ambiguity and Intuition. Mind 68 (269):87-92.
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  29. Robert J. Richman (1959). Discussion. Mind 68 (269):87-92.
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  30. Robert J. Richman (1958). The Ontological Proof of the Devil. Philosophical Studies 9 (4):63 - 64.
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  31. Robert J. Richman (1958). The Whereabouts of Percepts. Journal of Philosophy 55 (April):344-347.
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  32. Robert J. Richman (1957). On a “Proof” of Non-Synonymy. Philosophical Studies 8 (1-2):7 - 8.
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  33. Robert J. Richman (1953). On the Self-Reference of a Meaning-Theory. Philosophical Studies 4 (5):69 - 72.
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  34. Robert J. Richman (1953). Truth and Verifiability: A Reply to Mr. Perkins. Journal of Philosophy 50 (26):807-811.
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