Search results for 'Steven Torrance' (try it on Scholar)

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  1.  38
    Steven Torrance (ed.) (1984). The Mind And The Machine: Philosophical Aspects Of Artificial Intelligence. Chichester: Horwood.
  2.  1
    Thomas F. Torrance (1972). Newton, Einstein and Scientific Theology1: THOMAS F. TORRANCE. Religious Studies 8 (3):233-250.
    Everything about us today tells us that we live in a world which will be increasingly dominated by empirical and theoretic science. This is the world in which the Church lives and proclaims its message about Jesus Christ. It is not an alien world, for it is in this world of space and time that God has planted us. He made the universe and endowed man with gifts to investigate and understand it. Just as he made life to produce itself, (...)
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  3.  29
    Ron Chrisley, I. Aleksander, S. Bringsjord, R. Clowes, J. Parthemore, S. Stuart, S. Torrance & T. Ziemke (2008). Assessing Artificial Consciousness: A Collective Review Article. Journal of Consciousness Studies 15 (7):95-110.
    While the recent special issue of JCS on machine consciousness (Volume 14, Issue 7) was in preparation, a collection of papers on the same topic, entitled Artificial Consciousness and edited by Antonio Chella and Riccardo Manzotti, was published. The editors of the JCS special issue, Ron Chrisley, Robert Clowes and Steve Torrance, thought it would be a timely and productive move to have authors of papers in their collection review the papers in the Chella and Manzotti book, and include (...)
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  4. Thomas F. Torrance (1971). God and Rationality. New York,Oxford University Press.
    In this book, Professor Torrance calls for 'a return to theological rationality': theological thinking must not be a construction of man's making but controlled and conditioned by the nature of its Object, God, the supreme reality. From this approach the author analyses the 'Eclipse of God' and relates his position to the costly grace of God in Christ.
     
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  5.  7
    Thomas F. Torrance (1969). Space, Time and Incarnation. Oxford Univ Pr.
    THE DOMINATING CONCEPT IN GREEK THOUGHT, SAYS TORRANCE, WAS A RECEPTACLE NOTION OF SPACE. THIS HAD NO PLACE IN THE NICENE THEOLOGY. WITH THE ASCENDANCY OF ARISTOTELIAN PHILOSOPHY THE RECEPTACLE NOTION OF SPACE DOMINATED MEDIEVAL THEOLOGY, AND THIS IS WHAT, DESPITE LUTHER’S INSIGHT INTO THE RELATION BETWEEN THE ONTOLOGICAL AND DYNAMIC WAYS OF THINKING OF THE REAL PRESENCE AND THE INCARNATION, PRODUCED THE SEPARATION BETWEEN THEM. THIS PROBLEM INHERITED BY MODERN THEOLOGY CAN ONLY BE SOLVED IF WE USE THE (...)
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  6.  52
    Steve Torrance (2005). In Search of the Enactive: Introduction to Special Issue on Enactive Experience. [REVIEW] Phenomenology and the Cognitive Sciences 4 (4):357-368.
    In the decade and a half since the appearance of Varela, Thompson and Rosch's workThe Embodied Mind,enactivism has helped to put experience and consciousness, conceived of in a distinctive way, at the forefront of cognitive science. There are at least two major strands within the enactive perspective: a broad view of what it is to be an agent with a mind; and a more focused account of the nature of perception and perceptual experience. The relation between these two strands is (...)
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  7.  47
    Steve Torrance (2007). Two Conceptions of Machine Phenomenality. Journal of Consciousness Studies 14 (7):154-166.
    Current approaches to machine consciousness (MC) tend to offer a range of characteristic responses to critics of the enterprise. Many of these responses seem to marginalize phenomenal consciousness, by presupposing a 'thin' conception of phenomenality. This conception is, we will argue, largely shared by anti- computationalist critics of MC. On the thin conception, physiological or neural or functional or organizational features are secondary accompaniments to consciousness rather than primary components of consciousness itself. We outline an alternative, 'thick' conception of phenomenality. (...)
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  8.  5
    Steve Torrance (1994). The Mentality of Robots, II. Proceedings of the Aristotelian Society 68 (68):229-262.
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  9.  5
    Robert B. Talisse, Maureen Eckert, Norman Bowie, Steven M. Cahn, Randall Curren, Alan Goldman, Tziporah Kasachkoff, Peter Markie, John O'Connor, David Rosenthal, Robert Simon, David Shatz, George Sher, Douglas Stalker & Christine Vitrano (2009). A Teacher's Life: Essays for Steven M. Cahn. Lexington Books.
    This is a collection of 13 essays honoring Steven Cahn, presented to him on the occasion of his 25th year as Professor of Philosophy at the City University of New York. The essays address issues concerning the teaching of philosophy, the responsibilities of professors, and the good life.
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  10.  27
    Max Loxterkamp (2016). Morality, Objective Value and Living a Meaningful Life: A Reply to Steven M. Cahn and Christine Vitrano's Essay ‘Living Well’. Think 15 (43):117-123.
    In their essay 'Living Well', Steven M. Cahn and Christine Vitrano argue that to live a meaningful life all we must do is find personal satisfaction and enjoyment. They argue against other philosophers who claim that 'objectively valuable' activities are what make a life meaningful. There are two problems with what they argue in the essay. The first relates to a particular criticism they make of some of those philosophers taking the contrary view, in regards to the difficulty those (...)
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  11.  85
    Howard Sankey (2014). On Relativism and Pluralism: Response to Steven Bland. Studies in History and Philosophy of Science Part A 47:98-103.
    This paper responds to criticism presented by Steven Bland of my naturalistic approach to epistemic relativism. In my view, the central argument for epistemic relativism derives from the Pyrrhonian problem of the criterion. This opens relativism to an anti-sceptical response. I combine Roderick Chisholm’s particularist response to the problem of the criterion with a reliabilist conception of epistemic warrant. A distinction is made between epistemic norms which provide genuine warrant and those which do not. On the basis of this (...)
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  12. 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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  13.  14
    Chiara Lepora & Robert E. Goodin (2016). On Complicity and Compromise: A Reply to Peter French and Steven Ratner. Criminal Law and Philosophy 10 (3):591-602.
    Peter French’s and Steven Ratner’s thoughtful comments are helpful in advancing the analysis we offered in our book On Complicity and Compromise. Inevitably, there are areas of disagreement and bones to pick. However, our primary concern in this reply will be to press, with their assistance, the more positive agenda.
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  14.  55
    Gary Hatfield (1995). In the Eye's Mind: Vision and the Helmholtz-Hering Controversy by R. Steven Turner. [REVIEW] Isis: A Journal of the History of Science 86 (4):664-665.
    Review of: R. Steven Turner, In the Eye's Mind: Vision and the Helmholtz-Hering Controversy. xiv + 338 pp., frontis., illus., figs., tables, bibl., index. Princeton, N.J.: Princeton University Press, 1994.
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  15.  12
    Inga Römer (2014). Steven Crowell: Normativity and Phenomenology in Husserl and Heidegger. Husserl Studies 30 (3):283-291.
    In seinem neuen Buch vertieft Steven Crowell seine Auffassung der Phänomenologie als Transzendentalphilosophie, die es mit dem normativen Raum des Sinnes (space of meaning) zu tun habe (vgl. Crowell 2001). Sowohl Husserl als auch Heidegger führen aus seiner Sicht innerhalb der Phänomenologie die kantische Tradition der Transzendentalphilosophie weiter, indem sie der Frage nach den „transzendentalen Bedingungen der Konstitution oder Enthüllung des Sinnes“ (S. 1) nachgehen.Vgl. auch den von Steven Crowell mit herausgegebenen Band Transcendental Heidegger (2007). Da der Sinn (...)
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  16.  20
    Arne Rasmusson (2012). Science as Salvation: George Lakoff and Steven Pinker as Secular Political Theologians. Modern Theology 28 (2):197-228.
    This article critically analyzes two leading cognitive scientists, George Lakoff and Steven Pinker, as competing secular political “theologians”. The idea of Science as savior is at the heart of the set of stories modernity tells about itself. The modern world, it is assumed, has left the age of religion and reached the age of Science. Lakoff and Pinker, who advocate opposing moral and political worldviews, make their claims on the basis of their scientific work, but it is implicit narratives (...)
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  17.  32
    Steven Pinker (2002). Steven Pinker. Cognitive Science 1991 (1996).
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  18.  51
    Timothy Krahn, Andrew Fenton & Letitia Meynell (2010). Novel Neurotechnologies in Film—a Reading of Steven Spielberg's Minority Report. Neuroethics 3 (1):73-88.
    The portrayal of novel neurotechnologies in Steven Spielberg’s Minority Report serves to inoculate viewers from important moral considerations that are displaced by the film’s somewhat singular emphasis on the question of how to reintroduce freedom of choice into an otherwise technology driven world. This sets up a crisis mentality and presents a false dilemma regarding the appropriate use, and regulation, of neurotechnologies. On the one hand, it seems that centralized power is required to both control and effectively implement such (...)
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  19.  5
    David L. Hildebrand (2016). Dewey by Steven Fesmire. Transactions of the Charles S. Peirce Society 51 (4):543-549.
    In recent years, a genre of introduction to philosophical figures and movements for non-specialists has gained in popularity; these introductions aim to be neither too cursory nor too laden with academic detail. Oxford’s “Very Short Introductions” and the “Wadsworth Notes” series are examples of the cursory type, while academic monographs are examples of the detailed type. Steven Fesmire’s Dewey is a welcome and unique contribution to the new introductory genre, joining similar efforts such as Raymond Boisvert’s John Dewey: Rethinking (...)
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  20. Steven Miller (1992). Steven Miller. Social Epistemology 6 (1):23-33.
     
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  21.  5
    Donald Evans (1989). Can Philosophers Limit What Mystics Can Do? A Critique of Steven Katz: Donald Evans. Religious Studies 25 (1):53-60.
    Some philosophers such as Ninian Smart have claimed that mystics from different religious traditions may sometimes have the same experience , while nevertheless giving different and tradition-bound descriptive reports of that experience. In two important essays, Steven Katz has challenged such a claim. Mystics from different religious traditions do not have the same experience.
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  22.  17
    Steven Mulhall (1998). The Givenness of Grammar: A Reply to Steven Affeltd. European Journal of Philosophy 6 (1):32–44.
    The article contests Affeldt's critique of Mulhall's "Stanley Cavell: Philosophy's Recounting of the Ordinary," by asking how deep the conflict between what Affeldt proposes as Cavell's account of Wittgenstein's notion of grammar and that of Baker and Hacker really goes. It argues that Affeldt's critique is successful against one interpretation of the claims that grammar consists of a framework of rules and that criteria function as a basis for judgment, but that other interpretations of these claims are available and appear (...)
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  23.  15
    Tony Clark (2007). T. F. Torrance (1913-2007): A Life. Tradition and Discovery 34 (2):6-8.
    This brief reflection remembers the life of T. F. Torrance, theologian and churchman, and some of the ways in which he was influenced by Michael Polanyi.
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  24.  71
    Don Howard, Are Elementary Particles Individuals? A Critical Appreciation of Steven French and Décio Krause's Identity in Physics: A Historical, Philosophical, and Formal Analysis.
    Steven French and Décio Krause have written what bids fair to be, for years to come, the definitive philosophical treatment of the problem of the individuality of elementary particles in quantum mechanics and quantum field theory. The book begins with a long and dense argument for the view that elementary particles are most helpfully regarded as non-individuals, and it concludes with an earnest attempt to develop a formal apparatus for describing such non-individual entities better suited to the task than (...)
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  25.  30
    Selmer Bringsjord (2001). Are We Evolved Computers?: A Critical Review of Steven Pinker's How the Mind Works. [REVIEW] Philosophical Psychology 14 (2):227 – 243.
    Steven Pinker's How the mind works (HTMW) marks in my opinion an historic point in the history of humankind's attempt to understand itself. Socrates delivered his "know thyself" imperative rather long ago, and now, finally, in this behemoth of a book, published at the dawn of a new millennium, Pinker steps up to have psychology tell us what we are: computers crafted by evolution - end of story; mystery solved; and the poor philosophers, having never managed to obey Socrates' (...)
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  26.  38
    John V. Apczynski (1997). Torrance on Polanyi and Polanyi on God. Tradition and Discovery 24 (1):32-34.
    This review discusses Weightman's interpretation of Torrance's appropriation of Polanyi's theory of science; Weightman shows how Torrance develops a contemporary “natural”theology, moving beyond Barthian roots, but he argues Torrance misconstrues Polanyi's understanding of “religion” and God. I support Weightman's account, acknowledging much of his argument regarding the nature of religion, but I question whether his constructivist view of God can support the role it must play in Polanyi's thought.
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  27.  18
    John Sarnecki & Matthew Sponheimer (2002). Why Neanderthals Hate Poetry: A Critical Notice of Steven Mithen's the Prehistory of Mind. Philosophical Psychology 15 (2):173 – 184.
    The significance of historical advances in human development has been widely debated within cognitive science. Steven Mithen's recent book, The prehistory of mind (London: Thames & Hudson, 1996), presents an archeologist's attempt to explain the details of cognitive development within the framework of modern anthropology and cognitive psychology. We argue that Mithen's attempt fails for a number of different reasons. The relationship between the archeological evidence he considers and his conclusions is problematic. We maintain that it is difficult to (...)
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  28.  5
    Steven B. Cowan (1996). A Reductio Ad Absurdum of Divine Temporality: STEVEN B. COWAN. Religious Studies 32 (3):371-378.
    Theists believe that God is eternal, but they differ as to just what God's eternality means . The traditional, historic view of most Christian philosophers is that eternality means that God is timeless. He is ‘outside’ of time and not subject to any kind of temporal change. Indeed, God is the creator of time. Lets call this view divine timelessness.
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  29.  34
    Colin Weightman (1997). Polanyi and Mathematics, Torrance and Philosophy of Science. Tradition and Discovery 24 (1):35-38.
    The question of how Michael Polanyi understood religious realities has often been debated. I suggest, in this response to a review of my book on Polanyi and theologian Thomas Torrance, that Polanyi's treatment of mathematical realities can throw light on his understanding of religious realities (like “God”) especially since he clearly links or groups these in a number of places. In addition, I point out that Torrance develops and moves beyond the Barthian theological tradition in his adoptin of (...)
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  30.  17
    Steven E. Hyman (2012). Interview with Steven E. Hyman. Trends in Cognitive Sciences 16 (1):3-5.
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  31.  17
    Steven James Bartlett (1977). "Philosophy and Language," by Steven Davis. Modern Schoolman 54 (4):406-406.
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  32.  3
    Steven Gerrard (1999). II–Steven Gerrard. Aristotelian Society Supplementary Volume 73 (1):135-150.
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  33.  14
    Jacob Rump (2014). Steven Crowell: Normativity and Phenomenology in Husserl and Heidegger. [REVIEW] Continental Philosophy Review 47 (3-4):479-485.
    Steven Crowell’s book is a welcome addition to the literature in phenomenology as well as a demonstration of the importance of phenomenology for those working in other areas of contemporary philosophy, especially those areas of Anglo-American philosophy concerned with normativity, meaning and the philosophy of action. Through a series of thirteen independent but thematically linked essays, he offers a novel account of the importance of normativity to phenomenology, a carefully argued re-thinking of the Husserlian and early Heideggerian accounts of (...)
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  34. Steven Jensen (2003). A Long Discussion Regarding Steven A. Long's Interpretation of the Moral Species. The Thomist 67 (4):623-643.
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  35.  7
    Steven M. Emmanuel (1989). Kierkegaard On Doctrine: A Post–Modern Interpretation: STEVEN M. EMMANUEL. Religious Studies 25 (3):363-378.
    Though Kierkegaard never explicitly formulated a theory of religious doctrine, he did have a clear position on the role that Christian doctrine ought to play in the lives of believers. Briefly stated, he maintained that Christianity, as a human activity, involves more than merely believing certain propositions about matters of fact. The doctrines of Christianity take on a true religious significance only when they are given the power to transform the lives of those who accept them; only when they are (...)
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  36.  2
    Victor Forte (2016). Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism by Steven Heine. Philosophy East and West 66 (2):671-676.
    Steven Heine’s latest book on the history of kōans, Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism, is his second monograph dedicated to a single kōan case record. The author’s first such offering, Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan, focused on the second case record of the thirteenth-century Gateless Gate collection. Published at the end of the 1990s the text was a response, in many ways, to the two authors who dominated (...)
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  37.  4
    Steven C. Patten (1977). Milgram's Shocking Experiments: Steven C. Patten. Philosophy 52 (202):425-440.
    After more than a decade of reflection on obedience experiments based on a laboratory model of his own design, the social psychologist Stanley Milgram is clearly confident that the experimental results make a substantial and striking contribution towards understanding human nature: Something … dangerous is revealed: the capacity for man to abandon his humanity, indeed, the inevitability that he does so, as he merges his unique personality into larger institutional structures.
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  38. Steven Pinker, There Will Always Be an English by Steven Pinker.
    CAMBRIDGE, Mass. -- What will English be like a hundred years from now? No one has ever observed what happens when a language is used for a century in a global village. Will MTV and CNN infiltrate every yurt and houseboat and drive out all other languages? Will regional accents go extinct, leaving everyone sounding like a Midwestern newscaster? Some language lovers worry that e-mail and chat rooms will influence writing & F2F (face-to-face) lang. & leadd it 2 loose it's (...)
     
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  39.  6
    Martin Rhonheimer (2013). The Perspective of Morality Revisited: A Response to Steven J. Jensen. American Catholic Philosophical Quarterly 87 (1):165-196.
    In this response to Steven Jensen’s ACPQ review essay of Martin Rhonheimer’s The Perspective of Morality, its author argues that Jensen failed to understand the proper subject matter, the inner logic, and the methodology of the book. As a result, he misread key passages while passing over others, with the result that his criticisms miss the mark. Correcting these misreadings provides the occasion to explain some key features of the book, namely its idea of integrating in a single ethical (...)
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  40.  21
    Steven Gross, Steven Gross.
    Should a theory of meaning state what sentences mean, and can a Davidsonian theory of meaning in particular do so? Max Ko¨lbel answers both questions affirmatively. I argue, however, that the phenomena of non-homophony, non-truth-conditional aspects of meaning, semantic mood, and context-sensitivity provide prima facie obstacles for extending Davidsonian truth-theories to yield meaning-stating theorems. Assessing some natural moves in reply requires a more fully developed conception of the task of such theories than Ko¨lbel provides. A more developed conception is also (...)
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  41.  33
    Steven Gerrard (1999). How Old Are These Bones? Putnam, Wittgenstein and Verification: Steven Gerrard. Aristotelian Society Supplementary Volume 73 (1):135–150.
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  42.  24
    Virginia Moyer, Steven M. Teutsch & Jeffrey R. Botkin (2009). Virginia Moyer, Steven M. Teutsch, and Jeffrey R. Botkin Reply. Hastings Center Report 39 (1):7-8.
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  43.  30
    Keith Gunderson (2003). Steven Lehar's Gestalt Bubble Model of Visual Experience: The Embodied Percipient, Emergent Holism, and the Ultimate Question of Consciousness. Behavioral and Brain Sciences 26 (4):413-414.
    Aspects of an example of simulated shared subjectivity can be used both to support Steven Lehar's remarks on embodied percipients and to triangulate in a novel way the so-called “hard problem” of consciousness which Lehar wishes to “sidestep,” but which, given his other contentions regarding emergent holism, raises questions about whether he has been able or willing to do so.
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  44.  10
    Christoph Classen (2009). Balanced Truth: Steven Spielberg's Schindler's List Among History, Memory, and Popular Culture1. History and Theory 48 (2):77-102.
    Looking at the public reaction to it, one might say that Steven Spielberg’s Schindler’s List is undoubtedly the most successful film about the Holocaust. The film’s success in the U.S. and other Western countries can be traced back mainly to the fact that it creates the impression of telling a true, apparently authentic, story.This essay investigates how this impression of historical truth and authenticity emerges in a fiction film. For this purpose the essay reverts to a concept developed by (...)
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  45.  7
    Edward P. Schwartz (1995). A Comment on “The Appeals Process as a Means of Error Correction,” by Steven Shavell. Legal Theory 1 (3):361.
    In his most recent article, “The Appeals Process as a Means of Error Correction,” Steven Shavell asks a very important question: Why do we use a hierarchical court structure? The flip side of this inquiry is whether we might not be better off simply making our trial courts more efficient . Although I certainly applaud the recent efforts of Shavell and other law and economics scholars to examine issues of institutional design, this particular attempt suffers from two major flaws. (...)
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  46.  8
    Steven Rybin (2011). Frederick Wasser (2010) Steven Spielberg's America. Film-Philosophy 15 (1):247-254.
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  47.  7
    Irene Comins Mingol (2013). PINKER, Steven, Los ángeles que llevamos dentro. El declive de la violencia y sus implicaciones, Barcelona: Paidós, 2012. Daimon: Revista de Filosofia 59:209-210.
    Reseña del libro: Steven Pinker (2012): Los ángeles que llevamos dentro, el declive de la violencia y sus implicaciones , Barcelona, Paidós.
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  48.  12
    Vlastimil Zuska (2011). Steven Shaviro, Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics. Estetika 48 (2):254-261.
    A review of Steven Shaviro´s Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics (Cambridge, MA: MIT Press, 2009, xvi + 174 pp. ISBN 978-0-262-19576-8).
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  49.  1
    Steven French (2004). Steven Weinberg, Facing Up: Science and its Cultural Adversaries. Cambridge, Ma and London: Harvard University Press, 2001. Pp. XI+283. Isbn 0-674-00647-X. £17.95, $26.00. [REVIEW] British Journal for the History of Science 37 (4):491-492.
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  50.  5
    Daniel H. Cohen (1988). A Reply to Steven M Cahn on Divestiture. Analysis 48 (2):109-110.
    Steven m cahn, In the june 1987 issue of "analysis", Asks how a principled divesture of stocks is possible. Selling stock requires a buyer, So no net reduction of objectionable economic behavior results. Is divestiture merely self-Righteous cleansing of one's own hands? not necessarily. It is argued that divesture as a means to influence corporate behavior, And not just as a means to a clean portfolio, Can be justified.
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