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

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  1.  6
    Stephen Lambert (2005). Third-Century Epigraphic Hands S. V. Tracy: Athens and Macedon. Attic Letter-Cutters of 300 to 229 B. C. (Hellenistic Culture and Society 38.) Pp. Xxii + 205, Ills. Berkeley, Los Angeles, and London: University of California Press, 2003. Cased, US$75, £49.95. ISBN: 0-520-23333-. [REVIEW] The Classical Review 55 (01):322-.
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  2.  3
    Stephen D. Lambert (2013). Sacred and Public Land in Ancient Athens by Nikolaos Papazarkadas (Review). American Journal of Philology 134 (3):507-510.
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  3.  1
    Stephen D. Lambert (1982). A Thucydidean Scholium on the 'Lelantine War'. Journal of Hellenic Studies 102:216-220.
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  4. NursingDrug Handbook, Jay Allison, Thomas A. Narin, Earl Babbie, Stephen Lambert, Joel Best, Laura Penny & John Seeley Brown (2008). Presentation College Library--Lakota Campus—Fairmont Campus New Materials List December 2008. Philosophy 100:199.
     
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  5. Karel Lambert, Wolfgang Spohn, Bas C. Van Fraassen & Brian Skyrms (1991). Existence and Explanation Essays Presented in Honor of Karel Lambert.
     
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  6. Karel Lambert, Alexander Hieke & Edgar Morscher (2001). New Essays in Free Logic in Honour of Karel Lambert. Monograph Collection (Matt - Pseudo).
     
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  7. William Kingdon Clifford & Leslie Stephen (1879). Lectures and Essays, Ed. By L. Stephen and F. Pollock.
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  8. Karel Lambert & Gordon G. Brittan (1970). An Introduction to the Philosophy of Science [by] Karel Lambert [and] Gordon G. Brittan. --. Prentice-Hall.
  9. Leslie Stephen (1977). Sir Leslie Stephen's Mausoleum Book. Oxford University Press Uk.
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  10. Delia Graff (1999). Definite Descriptions, A Reader, Edited by Ostertag Gary, Bradford Books, The MIT Press, Cambridge, Mass., and London, 1998, Xii + 411 Pp.Ostertag Gary, Introduction, Pp. 1–34.Russell Bertrand, On Denoting, A Reprint of 1119. Pp. 35–49.Whitehead A. N. And Russell Bertrand, From Principia Mathematica, A Reprint of Pp. 30–32, 66–71, 173–175 of 1941. Pp. 51–65.Russell Bertrand, Descriptions, A Reprint of Pp. 167–180 of 11126. Pp. 67–77.Neale Stephen, Grammatical Form, Logical Form, and Incomplete Symbols. A Reprint of LXI 1391. Pp. 79–121.Carnap Rudolf, From Meaning and Necessity, A Reprint of Pp. 32–42 of XIV 237. Pp. 123–133.Strawson P. F., On Referring, A Reprint of XVIII 87, Pp. 135–160.Lambert Karel, A Theory of Definite Descriptions, A Revised Reprint of XXXII 252 with Altered Title, Pp. 161–171. .Donnellan Keith, Reference and Definite Descriptions, A Reprint of XL 276, Pp. 173–193.Grice H. P., From “Vacuous Names,” A Reprint of Pp. 138–144 of XL 479, Pp. 195–200.Peacocke Christoph. [REVIEW] Journal of Symbolic Logic 64 (3):1371-1374.
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  11. 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 that (...)
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  12.  54
    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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  13. 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 arguments.
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  14. 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 look (...)
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  15.  62
    William J. Rapaport (1986). Review: Karel Lambert, Meinong and the Principle of Independence. Its Place in Meinong's Theory of Objects and Its Significance in Contemporary Philosophical Logic. [REVIEW] Journal of Symbolic Logic 51 (1):248-252.
    Review of Karel Lambert, Meinong and the Principle of Independence: Its Place in Meinong's Theory of Objects and Its Significance in Contemporary Philosophical Logic.
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  16.  50
    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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  17.  2
    Bashar Alhoch (2016). Stephen Davis’s Objection to the Second Ontological Argument. International Journal for Philosophy of Religion 80 (1):3-9.
    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 an OIB (...)
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  18.  23
    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 an OIB (...)
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  19.  63
    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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  20.  12
    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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  21.  59
    Katherine Dunlop (2009). Why Euclid's Geometry Brooked No Doubt: J. H. Lambert on Certainty and the Existence of Models. Synthese 167 (1):33 - 65.
    J. H. Lambert proved important results of what we now think of as non-Euclidean geometries, and gave examples of surfaces satisfying their theorems. I use his philosophical views to explain why he did not think the certainty of Euclidean geometry was threatened by the development of what we regard as alternatives to it. Lambert holds that theories other than Euclid’s fall prey to skeptical doubt. So despite their satisfiability, for him these theories are not equal to Euclid’s in (...)
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  22.  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 por (...)
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  23. 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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  24. 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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  25.  17
    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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  26.  4
    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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  27.  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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  28.  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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  29.  6
    Paola Basso (2006). Un inedito dialogo giovanile di Johann Heinrich Lambert (1728-1777). Rivista di Storia Della Filosofia:1-16.
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  30.  14
    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 explanations (...)
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  31.  7
    Christian Helmut Wenzel (2008). Stephen Davies: Philosophical Perspectives on Art, OUP 2007. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  32.  4
    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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  33.  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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  34. Enrico Pasini (2005). L'altra faccia dell'uomo della Luna. Lambert e l'Erfindungskunst. In Massimo Mori & Stefano Poggi (eds.), La Misura Dell’Uomo. Filosofia, Teologia E Scienza Nel Dibattito Antropologico in Germania (1760-1915). Il Mulino 49-70.
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  35. Gereon Wolters (1980). Basis Und Deduktion Studien Zur Entstehung U. Bedeutung D. Theorie D. Axiomat. Methode Bei J. H. Lambert.
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  36. 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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  37. 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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  38.  32
    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 1994 (...)
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  39.  37
    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 possibility that (...)
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  40. 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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  41.  62
    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.
  42.  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 these (...)
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  43.  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. I (...)
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  44.  11
    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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  45.  49
    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 substantively (...)
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  46.  40
    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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  47.  2
    Daniel O'Connell (2016). Interpreting Proclus: From Antiquity to the Renaissance Ed. By Stephen Gersh. Journal of the History of Philosophy 54 (3):499-500.
    Stephen Gersh aims in this fascinating collection to demonstrate “for the first time” that there is a “grand narrative” of Proclus’s influence in European thought. His introductory essay presents the demonstration in broad outlines, and the seventeen essays that follow flesh out his initial observations. This framing of the work—consisting of a series of essays on Proclus and his reception from Dionysius the Areopagite to Francesco Patrizi—casts it as a capstone of Gersh’s more than forty years of scholarship on (...)
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  48.  54
    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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  49.  63
    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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  50.  72
    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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