Search results for 'Stephen Ames' (try it on Scholar)

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  1. Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier (2003). From Africa to Zen: An Invitation to World Philosophy. Rowman & Littlefield Publishers.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...)
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  2. William Kingdon Clifford & Leslie Stephen (1879). Lectures and Essays, Ed. By L. Stephen and F. Pollock.
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  3. Leslie Stephen (1977). Sir Leslie Stephen's Mausoleum Book. Oxford University Press Uk.
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  4. Katrina L. Sifferd (2014). What Does It Mean to Be a Mechanism? Stephen Morse, Non-Reductivism, and Mental Causation. Criminal Law and Philosophy:1-17.
    Stephen Morse seems to have adopted a controversial position regarding the mindbody relationship: John Searle’s non-reductivism, which claims that conscious mental states are causal yet not reducible to their underlying brain states. Searle’s position has been roundly criticized, with some arguing the theory taken as a whole is incoherent. In this paper I review these criticisms and add my own, concluding that Searle’s position is indeed contradictory, both internally and with regard to Morse's other views. Thus I argue (...)
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  5.  47
    John Powell (2013). Stephen Davies, The Artful Species: Aesthetics, Art, and Evolution (2013). Literature & Aesthetics 23 (2):1-1.
    This review article critiques Stephen Davies' The Artful Species: Aesthetics, Art, and Evolution.
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  6. Graham Oppy (1995). Professor William Craig's Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum. Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam cosmological (...)
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  7.  47
    Calum Miller (2015). Response to Stephen Law on the Evolutionary Argument Against Naturalism. Philosophia 43 (1):147-152.
    Alvin Plantinga’s evolutionary argument against naturalism argues that the probability of our possessing reliable cognitive faculties, given the truth of evolution and naturalism, is low, and that this provides a defeater for naturalism, if the naturalist in question holds to the general truths of evolutionary biology. Stephen Law has recently objected to Plantinga’s evolutionary argument against naturalism by suggesting that there exist conceptual constraints governing the content a belief can have given its relationships to other things, including behaviour (...)
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  8. Daan Evers (2013). Weight for Stephen Finlay. Philosophical Studies 163 (3):737-749.
    According to Stephen Finlay, ‘A ought to X’ means that X-ing is more conducive to contextually salient ends than relevant alternatives. This in turn is analysed in terms of probability. I show why this theory of ‘ought’ is hard to square with a theory of a reason’s weight which could explain why ‘A ought to X’ logically entails that the balance of reasons favours that A X-es. I develop two theories of weight to illustrate my point. I first (...)
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  9.  10
    Ross Feehan (2014). Thinking About Earth, 20 Years Later: Reconsidering Stephen Clark's Ecological Theology. Journal of Animal Ethics 4 (2):93-98,.
    This review commemorates the 20th anniversary of Stephen Clark’s explication of ecological thought. After appraising both philosophical and theological perspectives, Clark argues that society must awaken to Earth’s “Otherness.” I describe Clark’s ecological consciousness and highlight the significance of his book for 21st-century readers.
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  10.  16
    Bashar Alhoch (forthcoming). Stephen Davis’s Objection to the Second Ontological Argument. International Journal for Philosophy of Religion:1-7.
    Stephen Davis has argued that the second ontological argument fails as a theistic proof because it ignores the logical possibility of what he calls an ontologically impossible being. By an “ontologically impossible being” he means a being that does not exist, logically-possibly exists, and would exist necessarily if it existed. In this brief essay, I argue, first, that even if an OIB is logically possible, its logical possibility is irrelevant to the OA at issue; and second, that (...)
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  11.  8
    James Calvin Davis (2005). William Ames's Calvinist Ambiguity Over Freedom of Conscience. Journal of Religious Ethics 33 (2):333 - 355.
    Reformed Christianity's qualified embrace of freedom of conscience is per- haps best represented by William Ames (1576-1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the sub- ject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and free- dom. At (...)
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  12.  61
    Massimo Pigliucci (2007). Stephen Jay Gould. In T. Flynn (ed.), The New Encyclopedia of Unbelief. Prometheus
    A brief biography of evolutionary biologist Stephen Jay Gould.
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  13.  3
    Sérgio Luís Barroso de Carvalho (2014). Falibilismo E a falácia de contrafactuais epistêmicos segundo Stephen Hetherington. Cadernos Do Pet Filosofia 5 (10):53-61.
    Stephen Hetherington é um dos mais proeminentes epistemólogos a defender que é possível ter conhecimento segundo as condições de crença verdadeira e justificada, apesar dos contraexemplos elaborados por Edmund Gettier. Ele fundamentou sua perspectiva no pressuposto de falibilidade do conhecimento e naquilo que ele chamou de "falácia de contrafactuais epistêmicos", segundo a qual não se deve assumir impossibilidade do conhecimento factual apenas em virtude da sua impossibilidade contrafactual - o que é reiterado por Anthony Booth. As críticas apresentadas (...)
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  14. Stephen F. Frowen & G. L. S. Shackle (2004). Economists in Discussion the Correspondence Between G.L.S. Shackle and Stephen F. Frowen, 1951-1992. Monograph Collection (Matt - Pseudo).
     
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  15. Amy Olberding (ed.) (2008). Newsletter on Asian and Asian-American Philosopher and Philosophies 8.1.
    A special issue on the state of the field in Chinese philosophy, including work by: Stephen Angle, Roger Ames, Bryan Van Norden, Justin Tiwald, Manyul Im, David Wong, Hugh Benson, Leslie Francis, and Amy Olberding.
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  16. Betty Kay Seibt, William Edward Tanner & Stephen Edelston Toulmin (1991). The Toulmin Method Exploration and Controversy : A Festschrift in Honor of Stephen E. Toulmin.
     
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  17.  5
    José Montoya Sáenz (2014). J.F. Stephen: Sobre la Fraternidad y El Amor Universal de Mill. Télos 19 (1-2):77-82.
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  18.  3
    Benjamin Evans Lippincott (1938). Victorian Critics of Democracy: Carlyle, Ruskin, Arnold, Stephen, Maine, Lecky. Journal of Philosophy 35 (14):388-388.
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  19.  16
    Aaron Allen Schiller (2009). Colorblindness and Black Friends in Stephen Colbert’s America. In Stephen Colbert and Philosophy. Open Court
    Is there a contradiction in Stephen Colbert’s attitudes towards race? How can he consistently claim to be colorblind and yet hold a national search for a new "black friend"? I argue that Stephen is trying to claim rights and shirk responsibilities on matters of race relations in America, and that his famous notion of "truthiness" is an extension of this attitude to other areas of social and political discourse.
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  20.  6
    Stephen Galoob (2016). Stephen Winter, Transitional Justice in Established Democracies: A Political Theory. Journal of Value Inquiry 50 (1):249-254.
    The fundamental question of political reparation is: why should a state provide redress for an injustice? The predominant answer justifies redress in terms of debts—the perpetration of an injustice creates a debt, and a state is required to make redress for the same reasons that it is required to repay its debts . Other approaches justify redress on the grounds that it will facilitate the achievement of some broader political goal, like the fair distribution of social resources or political reconciliation.In (...)
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  21.  13
    Stephen Makin (2000). Aristotle on Modality: Stephen Makin. Aristotelian Society Supplementary Volume 74 (1):143-161.
    [Stephen Makin] Aristotle draws two sets of distinctions in Metaphysics 9.2, first between non-rational and rational capacities, and second between one way and two way capacities. He then argues for three claims: [A] if a capacity is rational, then it is a two way capacity [B] if a capacity is non-rational, then it is a one way capacity [C] a two way capacity is not indifferently related to the opposed outcomes to which it can give rise I provide (...)
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  22.  2
    Laura Adrián-Lara (2011). El Gobierno Del Individuo En El Puritanismo: William Ames. Foro Interno. Anuario de Teoría Política 11.
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  23.  7
    Christian Helmut Wenzel (2008). Stephen Davies: Philosophical Perspectives on Art, OUP 2007. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  24.  3
    Patrick K. Dooley (1994). The Pluralistic Philosophy of Stephen Crane. University of Illinois Press.
    Crane's fundamental philosophical view, Dooley finds, is that reality is comprised of changing and interrelated processes.
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  25.  9
    Kent Emery, Russell L. Friedman, Andreas Speer, Maxime Mauriege & Stephen F. Brown (eds.) (2011). Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown. Brill.
    The title of this Festschrift to Stephen Brown points to the understanding of medieval philosophy and theology in the longue durée of their traditions and discourses.
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  26. Eduardo de la Fuente (2009). Review Essay: Exemplary Stories: On the Uses of Biography in Recent Sociology Alan Sica and Stephen Turner (Eds) The Disobedient Generation: Social Theorists in the Sixties (University of Chicago, 2005); Mathieu Deflem (Ed.) Sociologists in a Global Age: Biographical Perspectives (Ashgate, 2007); Anthony Elliott and Charles Lemert, The New Individualism: The Emotional Costs of Globalization (Routledge, 2006). [REVIEW] Thesis Eleven 97 (1):115-129.
    Review Essay: Exemplary Stories: On the Uses of Biography in Recent Sociology: Alan Sica and Stephen Turner The Disobedient Generation: Social Theorists in the Sixties ; Mathieu Deflem Sociologists in a Global Age: Biographical Perspectives ; Anthony Elliott and Charles Lemert, The New Individualism: The Emotional Costs of Globalization.
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  27.  16
    Sally Ramage (2016). Cold Case: The 1994 Death of British MP Stephen David Wyatt Milligan. Criminal Law News (87):02-36.
    In the December 2015 Issue of the Police Journal Sam Poyser and Rebecca Milne addressed the subject of miscarriages of justice. Cold case investigations can address some of these wrongs. The salient points for attention are those just before his sudden death: Milligan was appointed Private Secretary to Jonathan Aitken, the then Minister of Arms in the Conservative government in 1994. The known facts are as follows: 1. Stephen David Wyatt Milligan was found deceased on Tuesday 8th February (...)
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  28.  59
    Stephen R. L. Clark (2009). Book Review: Stephen J. Pope, Human Evolution and Christian Ethics (Cambridge: Cambridge University Press, 2007). Xiii + 359 Pp. £50/US$95 (Hb), ISBN 978-0-521-86340-7. [REVIEW] Studies in Christian Ethics 22 (4):506-509.
  29.  27
    Andreea Mihali (2015). Squaring the Circle in Descartes’ Meditations The Strong Validation of Reason STEPHEN I. WAGNER Cambridge, New York: Cambridge University Press, 2014; Xi + 244 Pp.; $99.95 ISBN: 9781107072060. [REVIEW] Dialogue 54 (4):799-802.
    In Squaring the Circle in Descartes’ Meditations, Stephen Wagner aims to show that Descartes’ project in the Meditations is best understood as a ‘strong validation of reason’ i.e., as proving in a non-circular way that human reason is a reliable, truth-conducive faculty. For such an enterprise to qualify as a ‘strong’ validation, Wagner contends, skeptical doubt must be given its strongest force. The most stringent doubt available in the Meditations is the deceiving God. To rule out the (...)
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  30. David Goodman (1995). Reviews : Zygmunt Bauman, Intimations of Postmodernity (Routledge, 1992); Steven Seidman and David G. Wagner (Eds), Postmodernism and Social Theory (Blackwell, 1992); Stephen Crook, Jan Pakulski and Malcolm Wa Ters, Postmodernization: Change in Advanced Society (Sage Publica Tions, 1992); Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-Modern Culture (Polity Press, 1988). [REVIEW] Thesis Eleven 40 (1):138-146.
    Reviews : Zygmunt Bauman, Intimations of Postmodernity ; Steven Seidman and David G. Wagner , Postmodernism and Social Theory ; Stephen Crook, Jan Pakulski and Malcolm Wa ters, Postmodernization: Change in Advanced Society ; Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-modern Culture.
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  31.  37
    Hennie Lotter (1992). The Intellectual Legacy of Stephen Bantu Biko (1946-1977). Acta Academica 24.
    In this essay I will attempt to explain the significance of Stephen Bantu Biko's life. This I will do in terms of his intellectual contribution to the liberation of black people from the radically unjust apartheid society in South Africa. Firstly, I will discuss his contribution to liberate blacks psychologically from the political system of apartheid, pointing out how he broke through the normative and pragmatic acceptance of the situation in the radically unjust apartheid society. He experienced black people (...)
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  32.  13
    Omar Lizardo (2007). "Mirror Neurons," Collective Objects and the Problem of Transmission: Reconsidering Stephen Turner's Critique of Practice Theory. Journal for the Theory of Social Behaviour 37 (3):319–350.
    In this paper, I critically examine Stephen Turner's critique of practice theory in light of recent neurophysiological discoveries regarding the “mirror neuron system” in the pre-frontal mo-tor cortex of humans and other primates. I argue that two of Turner's strongest objections against the sociological version of the practice-theoretical account, the problem of transmission and the problem of sameness, are substantially undermined when examined from the perspective of re-cently systematized accounts of embodied learning and intersubjective action understanding in-spired by (...)
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  33.  83
    Peter Beilharz (1989). Review Articles : Cornelius Castoriadis, Political and Social Writ Ings. Volume One: 1946-1955. From the Critique of Bu Reaucracy to the Positive Content of Socialism. Volume Two: 1955-1960. From the Workers Struggle Against Bureaucracy to Revolution in the Age of Modern Capitalism, Trans. And Ed. By David Ames Curtis (University of Minnesota Press, 1988). [REVIEW] Thesis Eleven 24 (1):132-141.
    Review Articles : Cornelius Castoriadis, Political and Social Writ ings. Volume One: 1946-1955. From the Critique of Bu reaucracy to the Positive Content of Socialism. Volume Two: 1955-1960. From the Workers Struggle Against Bureaucracy to Revolution in the Age of Modern Capitalism, trans. and ed. by David Ames Curtis.
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  34.  10
    Oisín Deery, Taylor Davis & Jasmine Carey (2015). Defending the Free-Will Intuitions Scale: Reply to Stephen Morris. Philosophical Psychology 28 (6):808-814.
    In our paper, “The Free-Will Intuitions Scale and the question of natural compatibilism” , we seek to advance empirical debates about free will by measuring the relevant folk intuitions using the scale methodology of psychology, as a supplement to standard experimental methods. Stephen Morris raises a number of concerns about our paper. Here, we respond to Morris's concerns.
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  35.  76
    Chris Renwick (2014). Response to Stephen T. Casper and Steve Fuller. Philosophy of the Social Sciences 44 (4):515-521.
    Stephen T. Casper and Steve Fuller’s commentaries on my paper “Completing Circle of the Social Sciences? William Beveridge and Social Biology at the London School of Economics during the 1930s” raises important questions about the historical entanglement of the political left, welfarism, biology, and social science. In this response, I clarify questions about my analysis of events at the London School of Economics in the early twentieth century and identify ways in which they are important in the present. (...)
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  36.  3
    Karl E. Peters (2015). Christian Pragmatism: An Intellectual Biography of Edward Scribner Ames, 1870–1958 by W. Creighton Peden. American Journal of Theology and Philosophy 36 (3):296-299.
    For forty years, Creighton Peden has been engaged in significant scholarship to preserve the nineteenth and twentieth-century tradition of American empirical, pragmatic theology and in particular, the work of the Chicago School. He has edited or coedited several volumes of authors’ unpublished works including one with John Gaston on Edward Scribner Ames, also published in 2011. Further, he has created a series of intellectual biographies on leaders of this unique tradition.Peden’s biography of Ames is organized in (...)
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  37. Dorothy G. Rogers (2004). Before "Care": Marietta Kies, Lucia Ames Mead, and Feminist Political Theory. Hypatia 19 (2):105-117.
    : Marietta Kies and Lucia Ames Mead were two late nineteenth-century thinkers who anticipated the late twentieth-century feminist "ethic of care." Kies drew on Hegel's philosophy to develop a political theory of altruism. Ames Mead adopted Kant's theory of peace and established a pacifist theory based on international cooperation. Both Kies and Mead insisted that the prototypically "feminine" ideals they espoused are rational, not emotional, responses to modern political life, and are essential to good political practice. Kies was (...)
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  38.  52
    Stephen Darwall (2009). The Second-Person Standpoint An Interview with Stephen Darwall. The Harvard Review of Philosophy 16 (1):118-138.
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  39.  35
    Justin Tiwald (2011). Stephen C. Angle: Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Dao: A Journal of Comparative Philosophy 10 (2):231-235.
    Review of Stephen C. Angle's Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.
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  40.  43
    Charles Pigden (2010). Substance, Content, Taxonomy and Consequence: A Comment on Stephen Maitzen. In Hume on Is and Ought. Palgrave Macmillan 313-319.
    This is a response to Stephen Maitzen’s paper. ‘Moral Conclusions from Nonmoral Premises’. Maitzen thinks that No-Ought-From-Is is false. He does not dispute the formal proofs of Schurz and myself, but he thinks they are beside the point. For what the proponents of No-Ought-From-Is need to show is not that you cannot get SUBSTANTIVELY moral conclusions from FORMALLY non-moral premises but that you cannot get SUBSTANTIVELY moral conclusions from SUBSTANTIVELY non-moral premises. And he believes that he can derive (...)
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  41.  24
    Chia-Ling Wang (2011). Power/Knowledge for Educational Theory: Stephen Ball and the Reception of Foucault. Journal of Philosophy of Education 45 (1):141-156.
    This paper explores the significance of the concept of power/knowledge in educational theory. The argument proceeds in two main parts. In the first, I consider aspects of Stephen J. Ball's highly influential work in educational theory. I examine his reception of Foucault's concept of power/knowledge and suggest that there are problems in his adoption of Foucault's thought. These problems arise from the way that he settles interpretations into received ideas. Foucault's thought, I try to show, is not to (...)
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  42.  42
    Callum D. Scott (2012). The Death of Philosophy: A Response to Stephen Hawking. South African Journal of Philosophy 31 (2):385-404.
    In his 2010 work, The Grand Design, Stephen Hawking, argues that ‘… philosophy is dead’. While not a Philosopher, Hawking provides strong argument for his thesis, principally that philosophers have not taken science sufficiently seriously and so Philosophy is no longer relevant to knowledge claims. In this paper, Hawking’s claim is appraised and critiqued, becoming a meta-philosophical discussion. It is argued that Philosophy is dead, in some sense, due to particular philosophers having embarked on an intellectual path no (...)
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  43.  68
    John McDowell (2009). Response to Stephen Houlgate. The Owl of Minerva 41 (1-2):27-38.
    I argue that Stephen Houlgate misstates an element in the Kantian background to my reading of “Lordship and Bondage” (§2). He misreads my remarks about the need to see Hegel’s moves there in the context of the progression towards absolute knowing (§3), and, partly consequently, he fails to engage with the motivation for my reading (§4). And he does not understand the way my reading exploits the concept of allegory (§5).
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  44.  61
    Susan Wolf (2006). Deconstructing Welfare: Reflections on Stephen Darwall's Welfare and Rational Care. Utilitas 18 (4):415-426.
    In his book Welfare and Rational Care, Stephen Darwall proposes to give an account of human welfare. Or rather, he offers two accounts, a metaethical and a normative account. The two accounts, he suggests, are somewhat supportive of each other though they are logically independent.
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  45.  37
    Peggy Wang (2013). Xu Bing and Contemporary Chinese Art: Cultural and Philosophical Reflections Ed. By Hsingyuan Tsao and Roger T. Ames (Review). Philosophy East and West 63 (3):446-448.
    Xu Bing ranks among the most recognized contemporary Chinese artists in the world today. His lifelong interest in word and image paired with his experiences as part of the Chinese diaspora have made him the subject of numerous publications dedicated to exploring culture and communication. With Xu Bing and Contemporary Chinese Art, editors Hsingyuan Tsao and Roger T. Ames bring a welcome addition to this corpus. Compiling seven essays from scholars of art history and philosophy, this volume in the (...)
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  46.  14
    Anders Pettersson (2009). PF Strawson and Stephen Davies on the Ontology of Art. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 16 (4):615-631.
    P.F. Strawson’s Individuals contains a condensed version of an ontology of art. According to this ontology, musical and literary compositions are similar to types. They are abstract entities, instantiated in the performances of the piece of music or the copies of the literary work. Musical and literary compositions are “well-entrenched”, Strawson says – we cannot eliminate these abstractions, or perhaps we have no need to do so. Strawson’s ontology of art forms an integral part of what he calls his “descriptive (...)
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  47.  13
    Uwe Steinhoff (forthcoming). Stephen Kershnar, Gratitude Toward Veterans: Why Americans Should Not Be Very Grateful to Veterans. Journal of Value Inquiry:1-3.
    Stephen Kershnar’s main argument in Gratitude toward Veterans is that Americans should not be very grateful towards veterans. More precisely, he not only argues that veterans do not deserve the gratitude that many Americans offer them, but also that it is morally objectionable to be grateful towards them. His argument is applicable to war veterans generally, not only to those in the USA. Yet, it does have specific relevance to the United States given that, as Kershnar demonstrates, public (...)
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  48.  55
    Francisco J. Ayala, The Structure of Evolutionary Theory: On Stephen Jay Gould's Monumental Masterpiece.
    Stephen Jay Gould’s monumental The Structure of Evolutionary Theory ‘‘attempts to expand and alter the premises of Darwinism, in order to build an enlarged and distinctive evolutionary theory . . . while remaining within the tradition, and under the logic, of Darwinian argument.’’ The three branches or ‘‘fundamental principles of Darwinian logic’’ are, according to Gould: agency (natural selection acting on individual organisms), efficacy (producing new species adapted to their environments), and scope (accumulation of changes that through geological (...)
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  49.  21
    William Desmond (2005). Response to Stephen Houlgate. The Owl of Minerva 36 (2):175-188.
    This is a response to issues raised by Stephen Houlgate in his article “Hegel, Desmond, and the Problem of God’s Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the hermeneutical finesse we need in reading Hegel on religion, on the nature of “release” in Hegel, on the need for an agapeic God, and on the differences between Hegel’s speculative philosophy and Desmond’s metaxological approach to the practice of philosophy.
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  50.  4
    Stephen Mulhall (1997). Constructing a Hall of Reflection: Stephen Mulhall. Philosophy 72 (280):219-239.
    Tom Phillips' painting for the dustjacket of the hardback edition of Metaphysics as a Guide to Morals depicts a faintly translucent, darkly-coloured, multi-layered lattice of letters, in which each character abuts directly upon others above, below and beside it, each overwrites or is overwritten by others of varying dimensions, but none is immediately decipherable as part of a word; and at the centre of this array is a geometrically precise, illuminated circle—perhaps emanating from a light located behind or under the (...)
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