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Stephen R. L. Clark [182]Stephen Clark [28]Stephen Rl Clark [10]Stephen R. Clark [3]
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Profile: Stephen R.L. Clark (University of Liverpool, Bristol University)
  1.  46
    Stephen R. L. Clark (1977/1984). The Moral Status of Animals. Oxford University Press.
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  2. Stephen R. L. Clark (1982/1984). The Nature of the Beast: Are Animals Moral? Oxford University Press.
  3. Stephen R. L. Clark (2003). Constructing Persons: The Psychopathology of Identity. Philosophy, Psychiatry, and Psychology 10 (2):157-159.
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  4.  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.
  5.  4
    Stephen R. L. Clark (2015). Atheism Considered as a Christian Sect. Philosophy 90 (2):277-303.
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  6.  4
    Stephen R. L. Clark & John C. Eccles (1985). The Human Mystery. Philosophical Quarterly 35 (140):323.
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  7.  16
    Stephen Clark & R. Kraut (1993). Aristotle on the Human Good. Journal of Hellenic Studies 113 (3):193.
    Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness, is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake (...)
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  8.  96
    Stephen R. L. Clark (1993). Philosophers and Popular Cosmology. Journal of Applied Philosophy 10 (1):115-122.
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  9.  10
    Stephen R. L. Clark (1975/1983). Aristotle's Man: Speculations Upon Aristotelian Anthropology. Clarendon Press.
    Words have determinable sense only within a complex of unstated assumptions, and all interpretation must therefore go beyond the given material. This book addresses what is man's place in the Aristotelian world. It also describes man's abilities and prospects in managing his life, and considers how far Aristotle's treatment of time and history licenses the sort of dynamic interpretation of his doctrines that have been given. The ontological model that explains much of Aristotle's conclusions and methods is one of life-worlds, (...)
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  10.  50
    Stephen Clark (2001). The Rules of Division. The Philosophers' Magazine 13 (13):42-43.
    I consider, and rebut, the argument from "twinning" - that zygotes can't be considered human individuals as two or more such individuals could be (sometimes are) produced from one zygote.
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  11.  9
    Stephen R. L. Clark (2015). Changing Kinds: Aristotle and the Aristotelians. Diametros 45:19-34.
    Aristotle is routinely blamed for several errors that, it is supposed, held 'science' back for centuries - among others, a belief in distinct, homogenous and unchanging species of living creatures, an essentialist account of human nature, and a suggestion that 'slavery' was a natural institution. This paper briefly examines Aristotle's own arguments and opinions, and the perils posed by a contrary belief in changeable species. Contrary to received opinion even amongst some of his followers, Aristotle was not a species essentialist (...)
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  12. Stephen R. L. Clark (1999). Book Reviews : Environmental Ethics and Process Thinking, by Clare Palmer. Oxford: Clarendon Press, 1998. 243 Pp. Hb. 35. ISBN 0-19-826952-. [REVIEW] Studies in Christian Ethics 12 (2):89-91.
  13.  2
    Stephen R. L. Clark (forthcoming). Aesthetic Themes in Pagan and Christian Neoplatonism From Plotinus to Gregory of Nyssa. British Journal for the History of Philosophy:1-3.
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  14.  21
    Stephen R. L. Clark (2002). Feyerabend's Conquest of Abundance. Inquiry 45 (2):249 – 267.
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  15.  16
    Stephen Clark (2001). The Rules of Division. The Philosophers' Magazine (13):42-43.
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  16.  4
    Stephen R. L. Clark (1997). Animals and Their Moral Standing. Routledge.
    Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker. This book brings together for the first time Stephen R.L. Clark's major (...)
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  17.  11
    Stephen A. Clark (1993). Revealed Preference and Linear Utility. Theory and Decision 34 (1):21-45.
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  18.  30
    Stephen R. L. Clark & P. K. Feyerabend (1984). Philosophical PapersVol. I Realism, Rationalism & Scientific MethodVol. II Problems of Empiricism. Philosophical Quarterly 34 (135):172.
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  19.  51
    Stephen R. L. Clark (1995). How to Live Forever: Science Fiction and Philosophy. Routledge.
    Immortality has long preoccupied everyone from alchemists to science fiction writers. In this intriguing investigation, Stephen Clark contends that the genre of science fiction writing enables the investigation of philosophical questions about immortality without the constraints of academic philosophy. He shows how fantasy accounts of phenomena such as resurrection, outer body experience, reincarnation or life extending medicines can be related to philosophy in interesting ways. Reading Western myths such as that of vampire, he examines the ways fear and hopes (...)
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  20. Stephen Rl Clark (1982). Aristotle Woman. History of Political Thought 3 (2):177-191.
  21. Stephen R. L. Clark (1993). How to Think About the Earth Philosophical and Theological Models for Ecology. Monograph Collection (Matt - Pseudo).
  22.  9
    Stephen R. L. Clark (1983). Animal Rights and Human Morality. Environmental Ethics 5 (2):185-188.
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  23. Stephen R. L. Clark (1984). From Athens to Jerusalem: The Love of Wisdom and the Love of God. Oxford University Press.
  24.  37
    Stephen R. L. Clark (2008). Deconstructing the Laws of Logic. Philosophy 83 (1):25-53.
    I consider reasons for questioning 'the laws of logic' (identity, non-contradiction, excluded middle, and negation), and suggest that these laws do not accord with everyday reality. Either they are rhetorical tools rather than absolute truths, or else Plato and his successors were right to think that they identify a reality distinct from the ordinary world of experience, and also from the ultimate source of reality.
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  25.  55
    Stephen R. L. Clark (1978). Animal Wrongs. Analysis 38 (3):147 - 149.
  26. Stephen R. L. Clark & Society for Promoting Christian Knowledge Britain) (1998). God, Religion and Reality.
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  27. Stephen Clark & Henry S. Salt (1983). Animals' Rights Considered in Relation to Social Progress. Philosophical Quarterly 33 (130):98.
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  28.  2
    Stephen R. L. Clark (1989). Mackie and the Moral Order. Philosophical Quarterly 39 (54):98.
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  29.  60
    Stephen R. L. Clark (1993). Book Review : Anarchy and Christianity by Jacques Ellul, Translated by G. W. Bromiley. Grand Rapids, Michigan, Eerdmans, 1988. Vi + 110pp. No Price. [REVIEW] Studies in Christian Ethics 6 (1):52-55.
  30.  51
    Stephen R. L. Clark (1987). How to Believe in Fairies. Inquiry 30 (4):337 – 355.
    To believe in fairies is not to believe in rare Lepidoptera or the like, within a basically materialistic context. It is to take folk?stories seriously as accounts of the ?dreamworld?, the realm of conscious experience of which our ?waking world? is only a province, to acknowledge and make real to ourselves the presence of spirits that enter our consciousness as moods of love or alienation, wild joy or anger. In W. B. Yeats's philosophy fairies are the moods and characters of (...)
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  31. Stephen R. L. Clark (2006). Animals and Their Moral Standing. Routledge.
    Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker. This book brings together for the first time Stephen R.L. Clark's major essays (...)
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  32.  7
    Stephen R. L. Clark (1987). The City of the Wise. Apeiron 20 (1):63 - 80.
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  33.  30
    Stephen R. L. Clark (1993). Minds, Memes, and Rhetoric. Inquiry 36 (1-2):3-16.
    Dennett's Consciousness Explained presents, but does not demonstrate, a fully naturalized account of consciousness that manages to leave out the very consciousness he purports to explain. If he were correct, realism and methodological individualism would collapse, as would the very enterprise of giving reasons. The metaphors he deploys actually testify to the power of metaphoric imagination that can no more be identified with the metaphors it creates than minds can be identified with memes. That latter equation, of minds with meme?complexes, (...)
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  34.  63
    Stephen R. L. Clark (2002). Review: Religious Commitment and Secular Reason. [REVIEW] Mind 111 (443):639-643.
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  35.  3
    Stephen R. L. Clark (1983). Sexual Ontology and Group Marriage: Stephen R. L. Clark. Philosophy 58 (224):215-227.
    Philosophers of earlier ages have usually spent time in considering thenature of marital, and in general familial, duty. Paley devotes an entire book to those ‘relative duties which result from the constitution of the sexes’,1 a book notable on the one hand for its humanity and on the other for Paley‘s strange refusal to acknowledge that the evils for which he condemns any breach of pure monogamy are in large part the result of the fact that such breaches are generally (...)
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  36. Stephen R. L. Clark (1990). A Parliament of Souls. Oxford University Press.
    This second volume in the Limits and Renewals trilogy is an attempt to restate a traditional philosophy of mind, drawing on philosophical and poetical resources that are often neglected in modern and postmodern thought, and emphasizing the moral and political implications of differing philosophies of mind and value. Clark argues that without the traditional concept of the soul, we have little reason to believe that rational thought and individual autonomy are either possible or desirable. The particular topics covered include the (...)
     
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  37.  23
    Stephen R. L. Clark (1983). Sexual Ontology and Group Marriage. Philosophy 58 (224):215 - 227.
  38.  48
    Stephen R. L. Clark (1982). God's Law and Morality. Philosophical Quarterly 32 (129):339-347.
  39.  33
    Stephen R. L. Clark (1996). Minds, Memes, and Multiples. Philosophy, Psychiatry, and Psychology 3 (1):21-28.
  40.  5
    Stephen R. L. Clark (1992). Social, Moral and Metaphysical Identities. The Personalist Forum 8 (Supplement):159-161.
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  41.  9
    Stephen R. L. Clark (2003). Slaves, Servility and Noble Deeds. Philosophical Inquiry 25 (3-4):165-176.
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  42.  21
    Stephen R. L. Clark (1987). Animals, Ecosystems and the Liberal Ethic. The Monist 70 (1):114-133.
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  43.  54
    Stephen R. L. Clark (2003). Review: The Wisdom of Aristotle. [REVIEW] Mind 112 (448):777-780.
  44.  31
    Stephen R. L. Clark (1983). Waking-Up: A Neglected Model for the Afterlife. Inquiry 26 (2):209 – 230.
    An inquiry into the possibility that life?after?death be understood as waking from a shared dream into the real world. Attempts to outlaw the possibility that ?really? we are, e.g., vat?brains are shown to lead to unwelcome, anti?realist conclusions about either the world or consciousness. The unsatisfactory nature of empirically observable (Humean) causal connections suggests that real causes may be found beyond the world of our present experience. Though such a story cannot now be proved to be true, we are entitled (...)
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  45. Stephen R. L. Clark (1986). The Mysteries of Religion: An Introduction to Philosophy Through Religion. B. Blackwell.
     
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  46.  53
    Stephen R. L. Clark (2000). The Evolution of Language: Truth and Lies. Philosophy 75 (3):401-421.
    There is both theoretical and experimental reason to suppose that no-one could ever have learned to speak without an environment of language-users. How then did the first language-users learn? Animal communication systems provide no help, since human languages aren't constituted as a natural system of signs, and are essentially recursive and syntactic. Such languages aren't demanded by evolution, since most creatures, even intelligent creatures, manage very well without them. I propose that representations, and even public representations like sculptures, precede full (...)
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  47.  16
    Stephen R. L. Clark (2000). Biology and Christian Ethics. Cambridge University Press.
    This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes are not governed (...)
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  48.  4
    Stephen R. L. Clark (1994). Global Religion. Royal Institute of Philosophy Supplement 36:113-128.
    The social and environmental problems that we face at this tail end of twentieth-century progress require us to identify some cause, some spirit that transcends the petty limits of our time and place. It is easy to believe that there is no crisis. We have been told too often that the oceans will soon die, the air be poisonous, our energy reserves run dry; that the world will grow warmer, coastlands be flooded and the climate change; that plague, famine and (...)
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  49.  11
    Stephen Clark (2003). What's in a Name? The Philosophers' Magazine 23 (23):43-45.
    A brief discussion of the differences between catarrhines and platyrrhines, as these are conceived in the practice of UK animal experimentalists: I conclude that there are no adequate objective differences sufficient to warrant different treatment, and that the historical and subjective differences lie behind the lesser standing given to platyrrhines (that is, New World monkeys) over against their cousins (Old World monkeys, apes, and us).
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  50.  44
    Stephen R. L. Clark (2004). Progress and the Argument From Evil. Religious Studies 40 (2):181-192.
    The argument from evil, though it is the most effective rhetorical argument against orthodox theism, fails to demonstrate its conclusion, since we are unavoidably ignorant whether there is more evil than could possibly be justified. That same ignorance infects any claims to discern a divine purpose in nature, as well as recent attempts at a broadly Irenaean theodicy. Evolution is not, on neo-Darwinian theory, intellectually, morally, or spiritually progressive in the way that some religious thinkers have supposed. To suppose so, (...)
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