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  1.  14
    S. K. Wertz (2006). Toward a Philosophy Of Food History. Philosophy Today 50 (2):239-248.
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  2. S. K. Wertz (1978). The Knowing In Playing. Journal of the Philosophy of Sport 5 (1):39-49.
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  3.  18
    S. K. Wertz (2002). Terms in Milindañpa-Ha. Southwest Philosophy Review 18 (1):13-21.
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  4.  3
    S. K. Wertz (1981). The Varieties of Cheating. Journal of the Philosophy of Sport 8 (1):19-40.
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  5.  2
    S. K. Wertz (1984). A Response to Best on Art and Sport. Journal of Aesthetic Education 18 (4):105.
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  6.  30
    S. K. Wertz (1995). The Cambridge Companion to Hume. [REVIEW] Hume Studies 21 (1):135-137.
  7.  10
    S. K. Wertz (2006). Toward a Philosophy Of Food History. Philosophy Today 50 (2):239-248.
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  8.  20
    S. K. Wertz (1985). Sport and the Àrtistic. Philosophy 60 (233):392 - 393.
    Recently David Best has advanced the claim that sport is not an art form, and that although sport may be aesthetic, it is not artistic. Such a claim is false and runs counter to ordinary usage and sport practice. On behalf of sport practice, let me cite as an example the world-class Canadian skater, Toller Cranston, who thinks there are such things as ‘artistic sports, those being gymnastics, diving, figure skating’. Best claims that athletes like Cranston are conceptually confused and (...)
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  9.  35
    S. K. Wertz (2013). The End of Art Revisited. Journal of Aesthetic Education 46 (4):13-19.
    The phrase “the end of art” has a long association with Arthur C. Danto.1 Indeed, Danto popularized the idea and offered an explanation of this puzzling notion. How could there have been an end of art when it has robustly continued? For this question to make sense, the meaning of “end” is not in the sense of termination, finality, or death in a literal, physical sense. So in 1912 when Marius de Zayas pronounced “art is dead,” he must have thought (...)
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  10.  21
    S. K. Wertz (1997). Mill on Mathematics. Southwest Philosophy Review 13 (2):57-67.
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  11.  10
    S. K. Wertz (1995). The Cambridge Companion to Hume. Hume Studies 21 (1):135-137.
  12.  3
    S. K. Wertz (1995). Is Sport Unique? A Question of Definability. Journal of the Philosophy of Sport 22 (1):83-93.
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  13.  31
    S. K. Wertz (2013). The Elements of Taste: How Many Are There? Journal of Aesthetic Education 47 (1):46-57.
    The perception created by the combination of olfaction and taste is called flavor.What is the number of tastes or flavors we have? Is it five, as most Chinese believe? None, as the ancient Taoists asserted? Four, as Western science traditionally claims? Or is it six or seven or even fourteen? World cuisines are at odds on this issue, and I shall briefly explore here their reasons for their numbers. There is a consensus among some of the elements that tells (...)
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  14.  9
    S. K. Wertz (1996). Moral Judgments in History: Hume's Position. Hume Studies 22 (2):339-367.
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  15.  1
    S. K. Wertz (2015). Collingwood's Logic of Question and Answer Revisited. Collingwood and British Idealism Studies 21 (2):185-200.
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  16.  3
    S. K. Wertz (2015). Leibniz and Culinary Cognitions: A Speculative Journey. Journal of Aesthetic Education 49 (3):83-95.
    We eat not only because it is necessary for us to, but also and much more because eating gives us pleasure.In this essay, I develop a case for G. W. Leibniz as our first modern food philosopher. It is in his theory of perception and in his culinary examples that I find the most convincing evidence, especially when I contrast them with Locke and Hume’s account of perception with reference to food. In the process, Leibniz expanded aesthetic perception to include (...)
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  17.  21
    S. K. Wertz (2005). Maize: The Native North American's Legacy of Cultural Diversity and Biodiversity. [REVIEW] Journal of Agricultural and Environmental Ethics 18 (2):131-156.
    Recent research has focused on establishing the values of preserving biodiversity both in agriculture and in less managed ecosystems, and in showing the importance of the role of cultural diversity in preserving biodiversity in food production systems. A study of the philosophy embedded in cultural systems can reveal the importance of the technological information for preserving genetic biodiversity contained in such systems and can be used to support arguments for the protection/preservation of cultural diversity. For example, corn or maize can (...)
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  18.  8
    S. K. Wertz (2006). Hume's Aesthetic Realism. Southwest Philosophy Review 22 (2):53-61.
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  19.  25
    S. K. Wertz (2013). Taste and Food in Rousseau's Julie, or the New Heloise. Journal of Aesthetic Education 47 (3):24-35.
    What are the historical origins of aesthetic education? One of these comes from the eighteenth century. This became an important theme in a novel of the time. Published in 1761, Jean-Jacques Rousseau’s Julie, or the New Heloise: Letters of Two Lovers Who Live in a Small Town at the Foot of the Alps1 was an instant success in eighteenth-century Europe. Widely read, the novel made European culture self-conscious and forced it to pay attention to aspects of living that had gone (...)
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  20.  46
    S. K. Wertz (2010). Art's Detour: A Clash of Aesthetic Theories. Journal of Aesthetic Education 44 (1):pp. 100-106.
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  21.  1
    S. K. Wertz (1984). The Zen Way to the Martial Arts. Journal of the Philosophy of Sport 11 (1):94-103.
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  22.  2
    S. K. Wertz (1979). Are Sports Art Forms? Journal of Aesthetic Education 13 (1):107.
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  23.  12
    S. K. Wertz (2008). Intrinsic Value and Sentimentalism: Comments on Pasternack. Southwest Philosophy Review 24 (2):21-24.
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  24.  14
    S. K. Wertz (2002). The Scotch Metaphysics. Hume Studies 28 (2):314-318.
  25.  7
    S. K. Wertz (1999). Descartes and the Argument by Complete Enumeration. Southwest Philosophy Review 15 (1):137-147.
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  26.  4
    S. K. Wertz (2002). The Scotch Metaphysics: A Century of Enlightenment in Scotland. [REVIEW] Hume Studies 28 (2):314-318.
  27.  5
    S. K. Wertz (2007). Are Interpretational Constructs Question Begging? Southwest Philosophy Review 23 (2):77-83.
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  28.  5
    S. K. Wertz (1972). Hume's Use of The Game Analogy. Southwestern Journal of Philosophy 3 (2):127-135.
  29.  13
    S. K. Wertz (1986). “Toilet Paper” (A.K.A. Artifactuailty and Duchamp's Fountain). Southwest Philosophy Review 3:5-18.
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  30.  9
    S. K. Wertz (1994). Collingwood's Understanding of Hume. Hume Studies 20 (2):261-287.
  31.  24
    S. K. Wertz (1972). On Wittgenstein and James. New Scholasticism 46 (4):446-448.
  32.  20
    S. K. Wertz (1990). Why is the Ontological Proof in Descartes' Flfth Meditation? Southwest Philosophy Review 6 (2):107-109.
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  33. S. K. Wertz (2002). A Program for Research and Instruction in the Philosophy of Sport: A Collingwoodian Recommendation. Journal of Aesthetic Education 36 (3):97-102.
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  34.  12
    S. K. Wertz (1994). The Status of Hume's System. Southwest Philosophy Review 10 (1):39-48.
  35.  19
    S. K. Wertz (1989). On Sport Inside Out. Teaching Philosophy 12 (1):43-46.
  36.  18
    S. K. Wertz (2005). Are Genetically Modified Foods Good for You? A Pragmatic Answer. International Journal of Applied Philosophy 19 (1):129-137.
    A review of the arguments that make up the current controversy on genetically modified foods (GMFs) is briefly given as well as an assessment of their cogency. The two main arguments for GMFs are utilitarian (we can feed a greater number of people with them than without) and environmental (we can increase the food supply without diminishing the wilderness areas by displacing them with farm land). The arguments against evolve around the idea of unforeseen consequences which could have irreversible effects (...)
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  37.  8
    S. K. Wertz (1986). Teaching Sport Philosophy Analytically. Teaching Philosophy 9 (2):121-146.
  38.  6
    S. K. Wertz (1998). Human Nature and Art: From Descartes and Hume to Tolstoy. Journal of Aesthetic Education 32 (3):75-81.
    Leo Tolstoy's theory of human nature is sketched with Descartes's and Hume's theories of human nature in the background for context. Tolstoy's view is limited to "What Is Art"?, although it could be substantially augmented by references to his other well-known works. "By words a man transmits his thoughts," to which Tolstoy adds, "by means of art he transmits his feelings." Language and art work together to give us an aesthetic education that is built around the forms of communication found (...)
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  39.  14
    S. K. Wertz (1999). Deep Interpretations of Sport. Southwest Philosophy Review 15 (2):81-95.
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  40.  16
    S. K. Wertz (1982). Is Hume's Use of Evidence as Bad as Norton Says It Is? Philosophical Topics 13 (Supplement):79-86.
    THIS ESSAY DEALS WITH D F NORTON’S INTERPRETATION OF HUME’S METHODOLOGY IN THE LATTER’S FAMOUS DISCUSSION OF MIRACLES IN THE FIRST INQUIRY. NORTON CONSTRUES "EXPERIENCE" TO MEAN PERSONAL, INDIVIDUAL EXPERIENCE. THE AUTHOR SHOWS THAT THERE IS ANOTHER SENSE OF THE WORD WHICH IS MORE COSMOPOLITAN AND ONE WHICH SQUARES MORE WITH THE USES OF EVIDENCE FOUND IN THE "HISTORY OF ENGLAND". ALTERNATIVE INTERPRETATIONS OF THE HUME PASSAGE ARE GIVEN AND HUME’S METHOD IS COMPARED WITH R G COLLINGWOOD’S IMAGINATIVE RECONSTRUCTIONIST IDEA (...)
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  41.  8
    S. K. Wertz (1975). Hume, History, and Human Nature. Journal of the History of Ideas 36 (3):481-496.
    This paper presents evidence and arguments against an interpretation of david Hume's idea of history which insists that he held to a static conception of human nature. This interpretation presumes that hume lacks a genuine historical perspective, and that consequently his notion of historiography contains a fallacy (viz., Of the universal man). It is shown here that this interpretation overlooks an important distinction between methodological and substantive uniformity in hume's discussion of human nature and action. When this distinction is appreciated, (...)
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  42. S. K. Wertz (1977). Toward a Sports Aesthetic. Journal of Aesthetic Education 11 (4):103.
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  43.  14
    S. K. Wertz (2012). Persons and Collingwoods Account. Collingwood and British Idealism Studies 17 (2):189-202.
    In his critique of aesthetic individualism, R.G. Collingwood provides an account of persons that anticipates the post-Wittgensteinians; notably, Peter Strawson, Daniel Dennett, and Annette Baier. According to this view, persons emerge in the midst of other persons. This process is always unfinished and ongoing throughout one's life. One difficulty with this perspective is the problem of firstness: if persons are essentially second persons or one's personhood is contingent upon other persons, how could there be a first person or early persons? (...)
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  44.  2
    S. K. Wertz (1990). Reference in Anselm's Ontological Proof. History of Philosophy Quarterly 7 (2):143 - 157.
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  45.  12
    S. K. Wertz (2004). Human Nature and Historical Knowledge. [REVIEW] Hume Studies 30 (2):412-415.
  46.  9
    S. K. Wertz (1995). The Role of Practice in Collingwood's Theory of Art. Southwest Philosophy Review 11 (1):143-150.
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  47.  5
    S. K. Wertz (2000). The Origin of the Justification of the Two-Wrongs Argument: A Conjecture. Informal Logic 20 (3).
    Different analyses of two-wrongs reasoning are presented and provide relief for the Groarke, Tindale, and Fisher analysis which is suggestive of the origin of this type of reasoning in Bentham and Mill. Aquinas's doctrine of double effect is entertained as a possible counterexample (which it is not). Two-wrongs reasoning can be either acceptable (reasonable) or unacceptable, and there are conditions that can be laid down for both situations in discourse. A negative version of the utilitarian principle assists us in understanding (...)
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  48.  16
    S. K. Wertz (2007). The Five Flavors and Taoism: Lao Tzu's Verse Twelve. Asian Philosophy 17 (3):251 – 261.
    In verse twelve of the Tao Te Ching, Lao Tzu makes a curious claim about the five flavors; namely that they cause people not to taste or that they jade the palate. The five flavors are: sweet, sour, salt, bitter (these four are the elements of taste in the West, recognized by the science of taste) and spicy or hot as in 'heat' (or picante, not caliente). To the Western mind, the claim, 'The five flavors cause them (...)
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  49.  8
    S. K. Wertz (2000). Revel's Conception of Cuisine. International Journal of Applied Philosophy 14 (1):91-96.
    Jean-François Revel is the first philosopher to take food seriously and to offer a topology for food practices. He draws a distinction between different kinds of cuisine -- popular (regional) cuisine and erudite (professional) cuisine. With this distinction, he traces the evolution of food practices from the ancient Greeks and Romans, down through the Middle Ages, and into the Renaissance and the Modern Period. His contribution has been acknowledged by Deane Curtin who offers an interpretation of Revel’s conceptual scheme along (...)
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  50.  3
    S. K. Wertz (1984). Descartes and the Paradox of the Stone. Sophia 23 (1):16-24.
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