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Profile: Stephen Priest (Oxford University)
  1. Stephen Priest (2007). The Problem of Evil – Peter Van Inwagen. Philosophical Quarterly 57 (229):696–698.
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  2. Stephen Priest (2006). Radical Internalism. In Anthony Freeman (ed.), Radical Externalism: Honderich's Theory of Consciousness Discussed. Exeter: Imprint Academic. 147-164.
  3. Stephen Priest (2000). Merleau-Ponty's Concept of the Body-Subject. Nursing Philosophy 1 (2):173–174.
  4. Stephen Priest (2000). Reality and Existence in Anselm. Heythrop Journal 41 (4):461–462.
  5. Stephen Priest (2000). Taking Merleau-Ponty Literally: Reply to Dermot Moran. International Journal of Philosophical Studies 8 (2):247 – 251.
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  6. Stephen Priest (2000). The Subject in Question: Sartre's Critique of Husserl in the Transcendence of the Ego. Routledge.
    The Subject in Question provides a fascinating insight into a debate between two of the twentieth century's most famous philosophers over the key notions of conscious experience and the self. Edmund Husserl, the father of phenomenology, argued that the unity of one's own consciousness depends on the "transcendental ego," an irreducible, essential self not available to ordinary consciousness. But in The Transcendence of the Ego , Jean-Paul Sartre launched a sustained attack on Husserl's doctrine and argued that the self is (...)
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  7. Stephen Priest (1999). Husserl's Concept of Being: From Phenomenology to Metaphysics. Royal Institute of Philosophy Supplement 44:209-222.
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  8. Stephen Priest (1998). Duns Scotus on the Immaterial. Philosophical Quarterly 48 (192):370-372.
    In _De Spiritualitate et Immortalitate Animae Humanae Scotus distinguishes three senses of 'immaterial': x is immaterial if x depends upon nothing material, x is immaterial if x is unextended, x is immaterial if x is abstract. Pace Scotus: depending on nothing material is neither necessary nor sufficient for being immaterial, being unextended is not necessary but is sufficient for being immaterial, and being abstract is not necessary but is sufficient for being immaterial. The idea of immaterial existence is not incoherent. (...)
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  9. Stephen Priest (1998). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty was the first French thinker to identify phenomenology with philosophy. He is known and celebrated as a renowned phenomenologist and was identified as a key figure in the existential movement. In his wide-ranging and penetrative study, Stephen Priest engages Merleau-Ponty across the full range of his thought. He considers Merleau-Ponty's writings on the problems of the body, perception, space, time, subjectivity. freedom, language, other minds, physical objects, art and being. Priest uses clear and direct language to explain the (...)
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  10. Stephen Priest (1998). Reid's Concept of Identity. Reid Studies 1 (2):49-57.
     
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  11. Stephen Priest (1995). Book Reviews. [REVIEW] Mind 104 (413):166-168.
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  12. Roger Gallie & Stephen Priest (1991). The British Empiricists. Philosophical Quarterly 41 (163):260.
    The Empiricists represent the central tradition in British philosophy as well as some of the most important and influential thinkers in human history. Their ideas paved the way for modern thought from politics to science, ethics to religion. The British Empiricists is a wonderfully clear and concise introduction to the lives, careers and views of Hobbes, Locke, Berkeley, Hume, Mill, Russell, and Ayer. Stephen Priest examines each philosopher and their views on a wide range of topics including mind and matter, (...)
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  13. Stephen Priest (1991). Theories of the Mind. Penguin Books.
  14. Stephen Priest (1990). The British Empiricists: Hobbes to Ayer. Viking Penguin.
  15. Stephen Priest (ed.) (1987). Hegel's Critique of Kant. Oxford University Press.
    Despite the rapid growth of interest in Hegel among English-speaking philosophers, surprisingly little has been directed at Hegel's relationship toward Kant. This collection of essays by eleven eminent philosophers meets this deficiency by critically examining Hegel's attitude to Kant over a wide range of issues: the nature of space and time; the possibility of metaphysics, categories, and things-in-themselves; dialectic and the self; moral and political philosophy; aesthetics; the philosophy of history, and teleology. All the essays provide channels to a fuller (...)
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  16. Stephen Priest (1987). Subjectivity and Objectivity in Kant and Hegel. In , Hegel's Critique of Kant. Oxford University Press. 103--18.
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  17. Stephen Priest (1986). Book Reviews. [REVIEW] British Journal of Aesthetics 26 (1):166-168.
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  18. Stephen Priest (1984). A Point of Dispute About Hegel's Aesthetics. British Journal of Aesthetics 24 (2):166-167.
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  19. Stephen Priest (1981). Descartes, Kant, and Self-Consciousness. Philosophical Quarterly 31 (125):348-351.
    Descartes maintained the doctrine attacked by hume and kant that the self is substance. Consciousness does not entail self-Consciousness for kant. The "i think" must be "capable" of accompanying my thoughts but does not constantly do so. What is necessarily true is that if I have an experience then it is mine, Not that I am conscious of it as mine. Pure apperception is a formal condition for experience, Not as a sort of introspection.
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