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Profile: Stephen R.L. Clark (University of Liverpool, Bristol University)
  1. Stephen R. L. Clark (forthcoming). Feature Article Nations and Empires1. European Journal of Philosophy.
     
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  2. Stephen R. L. Clark (2015). PLOTINUS ON SELF. R. Mortley Plotinus, Self and the World. Pp. Viii + 153. Cambridge: Cambridge University Press, 2013. Cased, £50, US$85. ISBN: 978-1-107-04024-3. [REVIEW] The Classical Review 65 (1):87-89.
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  3. Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) (2013). Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot. Wiley-Blackwell.
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  4. Stephen R. L. Clark (2013). Ancient Mediterranean Philosophy. Continuum.
    In composing this study of 'Ancient Mediterranean Philosophy', I have chosen to draw attention to other philosophical traditions than the Classical Greek and Latin , although we know much less about them. My working assumption is that ...
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  5. Stephen R. L. Clark (2013). Dougherty Evidentialism and its Discontents . Pp. Xii + 335. £45.00 . ISBN 978 0 19 956350 0. Clark & VanArragon Evidence and Religious Belief . Pp. X + 214. £35.00 , £24.94 . ISBN 9780 19 960371 8. [REVIEW] Religious Studies 49 (1):134-139.
    Book Reviews STEPHEN R. L. CLARK, Religious Studies , FirstView Article.
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  6. Stephen R. L. Clark (2012). Folly to the Greeks: Good Reasons to Give Up Reason. European Journal for Philosophy of Religion 4:93-113.
    A discussion of why a strong doctrine of 'reason' may not be worth sustaining in the face of modern scientific speculation, and the difficulties this poses for scientific rationality, together with comments on the social understanding of religion, and why we might wish to transcend common sense.
     
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  7. Stephen R. L. Clark (2012). Moments of Truth: The Marginal and the Real. The European Legacy 17 (6):769-778.
    Why is Plotinus relevant to a study of marginality? On the one hand, moderns have marginalized the Platonic tradition. On the other, it is our ?common sense? that?on Plotinus's account at least?distracts us from the real, and better, world. We could have learned the same lesson even from modern naturalistic science, which seems to show that we live on the margins, in a universe far older, grimmer and more mysterious than we can easily imagine, but from our ordinary point of (...)
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  8. Stephen R. L. Clark (2012). The Ethics of Taxonomy: A Neo-Aristotelian Synthesis. In Evangelos D. Protopapadakis (ed.), Animal Ethics: Past and Present Perspectives. Logos Verlag.
    How the 'Aristotelian' biological synthesis has been affected by modern accounts of biological evolution, and the relation of taxonomy to ethics.
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  9. Stephen R. L. Clark (2012). T.L.S. Sprigge, The Importance of Subjectivity: Selected Essays in Metaphysics and Ethics, Ed. B. McHenry Leemon. Clarendon Press, Oxford, 2010, Xi + 356 Pp., £47. ISBN: 978-0-19-959154-1. [REVIEW] Philosophy 87 (02):310-315.
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  10. Stephen R. L. Clark (2011). Animals in Classical and Late Antique Philosophy. In Tom Beauchamp & Raymond Frey (eds.), Oxford Handbook of Animal Ethics. Oxford University Press.
    A description and analysis of attitudes to non-human animals in classical and late antique Mediterranean thought.
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  11. Stephen R. L. Clark (2011). Philosophical Futures. Peter Lang.
    A collection of papers, revised for the volume, on likely and unlikely futures for humanity.
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  12. Stephen R. L. Clark (2011). Plato's Philosophers: The Coherence of the Dialogues. [REVIEW] British Journal for the History of Philosophy 19 (4):811 - 815.
    British Journal for the History of Philosophy, Volume 19, Issue 4, Page 811-815, July 2011.
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  13. Stephen R. L. Clark (2011). Religion and Law – Response to Michael Moxter. Ars Disputandi 5:57-71.
    A response to Michael Moxter's account of the need for 'religious feeling' for social order, suggesting that togetherness is currently promoted in overtly non-religious ways, and that true piety may often be at odds with social - and especially with state - order.
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  14. Stephen R. L. Clark (2010). How to Become Unconscious. Royal Institute of Philosophy Supplement 85 (67):21-44.
    Consistent materialists are almost bound to suggest that , if it exists at all, is no more than epiphenomenal. A correct understanding of the real requires that everything we do and say is no more than a product of whatever processes are best described by physics, without any privileged place, person, time or scale of action. Consciousness is a myth, or at least a figment. Plotinus was no materialist: for him, it is Soul and Intellect that are more real than (...)
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  15. Stephen R. L. Clark (2010). Plotinus on Number (S.) Slaveva-Griffin Plotinus on Number. Pp. Xii + 176. New York: Oxford University Press, 2009. Cased £39.99, US$74, ISBN: 978-0-19-537719-. [REVIEW] The Classical Review 60 (01):91-.
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  16. Stephen R. L. Clark (2010). Review of Michael Ruse, Science and Spirituality: Making Room for Faith in the Age of Science. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
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  17. Stephen R. L. Clark (2010). Therapy and Theory Reconstructed: Plato and His Successors. Royal Institute of Philosophy Supplement 85 (66):83-.
    When we speak of philosophy and therapy, or of philosophy as therapy, the usual intent is to suggest that ‘philosophizing’ is or should be a way to clarify the mind or purify the soul. While there may be little point in arguing with psychoses or deeply-embedded neuroses our more ordinary misjudgements, biases and obsessions may be alleviated, at least, by trying to ‘see things clearly and to see them whole’, by carefully identifying premises and seeing what they – rationally – (...)
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  18. 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.
  19. Stephen R. L. Clark (2009). Plotinus: Charms and Countercharms. Royal Institute of Philosophy Supplement 84 (65):215-.
    For the last few years, thanks to the Leverhulme Trust, I've been largely absent from my department, working on the late antique philosopher Plotinus. To speak personally – it's been a difficult few years, since my youngest daughter has been afflicted with anorexia during this period, and my own bowel cancer was discovered, serendipitously, and removed, at the end of 2005. Since then I've had ample occasion to consider the importance – and the difficulty – of the practice of detachment, (...)
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  20. Stephen R. L. Clark (2009). Plotinian Dualisms and the "Greek" Ideas of Self. Journal of Chinese Philosophy 36 (4):554-567.
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  21. Stephen R. L. Clark (2009). The Verge of Philosophy . By John Sallis. University of Chicago Press: Chicago, 2007. 144 Pp. [REVIEW] Philosophy 84 (1):156-158.
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  22. Stephen R. L. Clark (2009). What has Plotinus' One to Do with God? In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum.
     
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  23. Panayiota Vassilopoulou & Stephen R. L. Clark (eds.) (2009). Late Antique Epistemology: Other Ways to Truth. Palgrave Macmillan.
     
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  24. 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. Stephen R. L. Clark (2008). I Knew Him by His Voice. Philosophy Now 67:13-16.
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  26. Stephen R. L. Clark (2006). G.K.Chesterton: Thinking Backward, Looking Forward. Templeton Foundation Press.
    Offering a detailed study of early 20th-century essayist, poet, novelist, political campaigner, and theologian G.K. Chesterton, author Stephen R.L. Clark ...
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  27. Stephen R. L. Clark (2006). Martian Chronicles. Metascience 15 (3):563-567.
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  28. Stephen R. L. Clark (2005). Berkeley on Religion. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press.
  29. Stephen R. L. Clark (2005). Deference, Degree and Selfhood. Philosophy 80 (2):249-260.
    The world we lost, and now barely understand, was one where everyone knew her place, and her attendant duties. Civilized groups were the likeliest to insist on a diversity of rôle and rule. Primitive societies are ones where there are rather fewer such distinctions. Slaves and merchants offered a way of being outside the orders, and from the older point of view, the life of slaves and merchants is exactly what the ‘liberal’ ideal entails. No one can count on her (...)
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  30. 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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  31. Stephen R. L. Clark (2003). Minds and Persons: Royal Institute of Philosophy Supplement: 53. Cambridge: Cambridge University Press.
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  32. Stephen R. L. Clark (2003). Non-Personal Minds. In Royal Institute of Philosophy Supplement. Cambridge: Cambridge University Press. 185-209.
    Persons are creatures with a range of personal capacities. Most known to us are also people, though nothing in observation or biological theory demands that all and only people are persons, nor even that persons, any more than people, constitute a natural kind. My aim is to consider what non-personal minds are like. Darwin's Earthworms are sensitive, passionate and, in their degree, intelligent. They may even construct maps, embedded in the world they perceive around them, so as to be able (...)
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  33. Stephen R. L. Clark (2003). Review: The Wisdom of Aristotle. [REVIEW] Mind 112 (448):777-780.
  34. Stephen R. L. Clark (2003). Slaves, Servility and Noble Deeds. Philosophical Inquiry 25 (3-4):165-176.
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  35. Stephen R. L. Clark (2003). The Wisdom of Aristotle. Mind 112 (448):777-780.
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  36. Stephen R. L. Clark (2003). Constructing Persons: The Psychopathology of Identity. Philosophy, Psychiatry, and Psychology 10 (2):157-159.
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  37. Stephen R. L. Clark (2003). Tolstoy on Aesthetics: What is Art? By H. O. Mounce (Ashgate: Aldershot, 2001), Pp Viii + 115, £Xxxx, ISBN 0 7546 0488 8. [REVIEW] Philosophy 78 (2):289-307.
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  38. Stephen R. L. Clark (2002). Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation by Richard Sorabji, Clarendon Press: Oxford 2000. Pp. XII+499pp., £30.00, ISBN 019-8250053. [REVIEW] Philosophy 77 (1):125-141.
  39. Stephen R. L. Clark (2002). Feyerabend's Conquest of Abundance. Inquiry 45 (2):249 – 267.
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  40. Stephen R. L. Clark (2002). Nothing Without Mind. In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins.
  41. Stephen R. L. Clark (2002). Review: Religious Commitment and Secular Reason. [REVIEW] Mind 111 (443):639-643.
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  42. Stephen R. L. Clark (2002). The Covenant with All Living Creatures. In Mark J. Cartledge & David Mills (eds.), Covenant Theology: Contemporary Approaches.
    Philosophers are usually expected to argue only from premises acceptable to a secular audience, in ways that require no special commitment beyond that to the value of argument itself. As a philosopher, I see no particular reason to deny myself the opportunity to argue from other, more `sectarian', premises, in ways now unfamiliar to an unbelieving nation. In so doing I may (as theistical philosophers often do) sound more traditional than many theologians.
     
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  43. 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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  44. Stephen R. L. Clark (2000). Have Biologists Wrapped Up Philosophy? Inquiry 43 (2):143 – 165.
    An examination of the currently fashionable thesis that scientists, and especially biologists in the wake of the Darwinian Revolution, can now solve the problems that traditional philosophers have only talked about. Past philosophers, for example during the Enlightenment, have themselves made use of contemporary, scientific techniques and theories. The present claim may only be another such move, to be welcomed by philosophers who would distinguish themselves from rhetoricians. Others may prefer to stake out the merely human or subjective world as (...)
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  45. Stephen R. L. Clark (2000). The Cosmic Priority of Value. Tijdschrift Voor Filosofie 62 (4):681 - 700.
    Adam Sedgwick's complaint that Darwin's rejection of final causes indicated a "demoralized understanding" cannot easily be dismissed: if nothing happens because it should, our opinions about what is morally beautiful are no more than projections. Darwin was carrying out an Enlightenment project — to exclude final causes or God's purposes from science because we could not expect to know what they were. That abandonment of final causes was an episode in religious history, a reaction against complacent idolatry, an attempt to (...)
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  46. 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. Stephen R. L. Clark (1999). A New Stoicism by Lawrence C. Becker. Princeton University Press: Princeton, New Jersey, 1998, 272pp; ISBN 0 691 01660 7 £22.50. [REVIEW] Philosophy 74 (1):122-139.
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  48. Stephen R. L. Clark (1999). Decent Conduct Toward Animals: A Traditional Approach. Teorema 18 (3):61-83.
    The Bishop of Questoriana has recently asked for a pontifical document ‘furnishing a doctrinal foundation of love and respect for life existing on the earth’. Mainstream moralists have urged, since the Axial Era, that it is human life that most demands love and respect. We realize and perfect our own humanity by recognizing humanity in every other, of whatever creed or race. Realizing that biological species are not natural kinds, more recent moralists have hoped to found moral decency either on (...)
     
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  49. Stephen R. L. Clark (1999). Living High and Letting Die: Our Illusion of Innocence by Peter Unger. Oxford University Press: New York & Oxford, 1996, 199pp; ISBN 0195075897 £35.00; 0195108590 £13.50. [REVIEW] Philosophy 74 (1):122-139.
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