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  1. Paul Draper & Ryan Nichols (2013). Diagnosing Bias in Philosophy of Religion. The Monist 96 (3):420-446.
    Work in philosophy of religion exhibits at least four symptoms of poor health: it is too partisan, too polemical, too narrow in its focus, and too often evaluated using criteria that are theological or religious instead of philosophical. Our diagnosis is that, because of the emotional and psychosocial aspects of religion, many philosophers of religion suffer from cognitive biases and group influence. We support this diagnosis in two ways. First, we examine work in psychology on cognitive biases and their affective (...)
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  2. Craig K. Ihara & Ryan Nichols (2012). Ames, Roger, Confucian Role Ethics: A Vocabulary. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (4):521-526.
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  3. Ryan Nichols (2012). Spectres of False Divinity: Hume's Moral Atheism. [REVIEW] Journal of Scottish Philosophy 10 (1):117-120.
  4. Ryan Nichols (2012). Holden, Thomas. 2010. Spectres of False Divinity: Hume's Moral Atheism. Oxford: Oxford University Press. $50. ISBN: 0199579946. [REVIEW] Journal of Scottish Philosophy 10 (1):117-120.
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  5. Ryan Nichols (2011). A Genealogy of Early Confucian Moral Psychology. Philosophy East and West 61 (4):609-629.
    The project is to traverse with quite novel questions, and as though with new eyes, the enormous, distant, and so well hidden land of morality—of morality that has actually existed, actually been lived.This essay offers a contribution to the consilience of the humanities, social sciences, and life sciences in accord with naturalism (in a spirit closer to Slingerland 2008 than Wilson 1998). Human beings have a shared nature produced by evolutionary history and modified by culture, where 'culture' refers to "information (...)
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  6. Ryan Nichols & Robert Callergård (2011). Thomas Reid on Reidian Religious Belief Forming Faculties. Modern Schoolman 88 (3):317-335.
    The role of epistemology in philosophy of religion has transformed the discipline by diverting questions away from traditional metaphysical issues and toward concerns about justification and warrant. Leaders responsible for these changes, including Plantinga, Alston and Draper, use methods and arguments fromScottish Enlightenment figures. In general theists use and cite techniques pioneered by Reid and non-theists use and cite techniques pioneered by Hume, a split reduplicated among cognitive scientists of religion, with Justin Barrett and Scott Atran respectively framing their results (...)
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  7. Charles H. Pence, Hope Hollocher, Ryan Nichols, Grant Ramsey, Edwin Siu & Daniel John Sportiello (2011). Elliott Sober: Did Darwin Write the Origin Backwards? Philosophical Essays on Darwin's Theory. [REVIEW] Philosophy of Science 78 (4):705-709.
  8. Gideon Yaffe & Ryan Nichols, Thomas Reid. Stanford Encyclopedia of Philosophy.
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  9. Ryan Nichols, N. D. Smith & Fred Dycus Miller (eds.) (2008). Philosophy Through Science Fiction: A Coursebook with Readings. Routledge.
    Philosophy Through Science Fiction offers a fun, challenging, and accessible way in to the issues of philosophy through the genre of science fiction. Tackling problems such as the possibility of time travel, or what makes someone the same person over time, the authors take a four-pronged approach to each issue, providing a clear and concise introduction to each subject amd a science fiction story that exemplifies a feature of the philosophical discussion ú historical and contemporary philosophical texts that investigate the (...)
     
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  10. Ryan Nichols (2007). Natural Philosophy and its Limits in the Scottish Enlightenment. The Monist 90 (2):233-250.
  11. Ryan Nichols (2007). Thomas Reid on Logic, Rhetoric and the Fine Arts: Papers on the Culture of the Mind (Review). Journal of the History of Philosophy 45 (1):165-166.
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  12. Ryan Nichols (2007). Thomas Reid's Theory of Perception. Oxford University Press.
    Nichols offers the first comprehensive interpretation of the eighteenth-century Scottish philosopher Thomas Reid's theory of perception - by far the most important feature of his philosophical system. Nichols's consummate knowledge of Reid's texts, lively examples, and plainspoken style make this book especially readable. It will be the definitive analysis for a long time to come.
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  13. Ryan Nichols (2007). Review of A. Broadie (Ed.), Thomas Reid on Logic, Rhetoric and the Fine Arts: Papers on the Culture of the Mind. [REVIEW] Journal of the History of Philosophy 45 (1):165-166.
  14. Ryan Nichols (2006). Why Should We Study the History of Philosophy? Metaphilosophy 37:34-52.
    Assume for the sake of argument that doing philosophy is intrinsically valuable, where ‘doing philosophy’ refers to the practice of forging arguments for and against the truth of theses in the domains of metaphysics, epistemology, ethics, etc. The practice of the history of philosophy is devoted instead to discovering arguments for and against the truth of ‘authorial’ propositions, i.e. propositions that state the belief of some historical figure about a philosophical proposition. I explore arguments to think that doing history of (...)
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  15. Ryan Nichols (2006). Why is the History of Philosophy Worth Our Study? Metaphilosophy 37 (1):34-52.
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  16. Ryan Nichols (2005). Review of Terence Cuneo and René van Woudenberg: The Cambridge Companion to Thomas Reid. [REVIEW] Journal of Scottish Philosophy 3 (1):83-93.
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  17. Ryan Nichols (2005). :The Cambridge Companion to the Thomas Reid. Journal of Scottish Philosophy 3 (1):83-93.
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  18. Ryan Nichols (2004). Moral Motivation and Christian Theism. Faith and Philosophy 21 (2):175-194.
    John Hare’s central objections to secular theories of motivation arise via his ‘hateful nephew’ example, which, I argue, obscures important issues of scope:Who must be motivated (some/all)?How frequently must they be motivated (most/all of the time)?What is the extent of their motivation (act/tend to act)?Hare must adopt the stronger readings of these questions if his case against secular accounts of motivation is to succeed. But holding any account of motivationto such standards is misguided. Furthermore, Hare’s own theistic account of motivation (...)
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  19. Ryan Nichols (2004). Reading Hume's Dialogues. Teaching Philosophy 27 (1):69-71.
  20. Ryan Nichols (2003). Reidis Inheritance From Locke, and How He Overcomes It. Journal of the History of Philosophy 41 (4):471-491.
  21. Ryan Nichols (2002). Del Ratzsch, Nature, Design and Science: The Status of Design in Natural Science. [REVIEW] International Journal for Philosophy of Religion 52 (1):57-59.
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  22. Ryan Nichols (2002). Learning and Conceptual Content in Reid's Theory of Perception. British Journal for the History of Philosophy 10 (4):561-590.
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  23. Ryan Nichols (2002). Reid on Fictional Objects and the Way of Ideas. Philosophical Quarterly 52 (209):582-601.
    I argue that Reid adopts a form of Meinongianism about fictional objects because of, not in spite of, his common sense philosophy. According to 'the way of ideas', thoughts take representational states as their immediate intentional objects. In contrast, Reid endorses a direct theory of conception and a heady thesis of first-person privileged access to the contents of our thoughts. He claims that thoughts about centaurs are thoughts of non-existent objects, not thoughts about mental intermediaries, adverbial states or general concepts. (...)
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  24. Ryan Nichols (2002). Visible Figure and Reid's Theory of Visual Perception. Hume Studies 28 (1):49-82.
  25. Ryan Nichols (2001). Thomas Reid and the Story of Epistemology. Hume Studies 27 (2):349-352.
  26. Ryan Nichols (1999). Actions, Their Effects and Preventable Evil. International Journal for Philosophy of Religion 46 (3):127-145.
  27. Ryan Nichols (1999). Space, Individuation and the Identity of Indiscernibles: Leibniz's Triumph Over Strawson. Studia Leibnitiana 31:181-195.
     
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