Search results for 'Thomas Wayne Smythe' (try it on Scholar)

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  1. Thomas Wayne Smythe (2008). Naill Shanks. God, the Devil, and Darwin: A Critique of Intelligent Design Theory. Philosophia 36 (2):251-254.score: 290.0
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  2. Thomas W. Smythe & Thomas G. Evans (2007). Intuition as a Basic Source of Moral Knowledge. Philosophia 35 (2):233-247.score: 150.0
    The idea that intuition plays a basic role in moral knowledge and moral philosophy probably began in the eighteenth century. British philosophers such as Anthony Shaftsbury, Francis Hutcheson, Thomas Reid, and later David Hume talk about a “moral sense” that they place in John Locke’s theory of knowledge in terms of Lockean reflexive perceptions, while Richard Price seeks a faculty by which we obtain our ideas of right and wrong. (...)
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  3. William P. Alston & Thomas W. Smythe (1994). Swinburne's Argument for Dualism. Faith and Philosophy 11 (1):127-33.score: 120.0
  4. Thomas W. Smythe (1983). Our Knowledge of Other Minds. Philosophia 13 (September):35-52.score: 120.0
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  5. Thomas W. Smythe (1975). Chisholm on Personal Identity. Philosophical Studies 27 (5):351 - 360.score: 120.0
  6. Thomas W. Smythe (1999). Moral Responsibility. Journal of Value Inquiry 33 (4):493-506.score: 120.0
    [From introduction:] A theory of moral responsibility sets out the conditions under which we believe that an individual is a rational candidate for praise and blame on account of his behaviour. Such a theory needs to be supplemented by a further moral theory that specifies which morally responsible agents ought to be praised or blamed for their actions. We will focus here on the first sort of theory only. The theory present here will be similar to theories held by others.
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  7. D. A. Lloyd Thomas (1995). Thomas Hurka, Perfectionism, New York, Oxford University Press, 1993, Pp. Xi + 222. Utilitas 7 (02):327-.score: 120.0
  8. R. S. D. Thomas (1999). Mathematical Proof: Dedicated to the Memory of A. Thomas Tymoczko (1943 9 1-1996 8 9). Philosophia Mathematica 7 (1):3-4.score: 120.0
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  9. Thomas W. Smythe (1989). Disembodied Minds and Personal Identity. Philosophy Research Archives 14:415-423.score: 120.0
    Discussion of the human soul has bulked large in the literature of philosophy and religion. I defend the possibility of disembodied Cartesian minds by examining the criticisms of three philosophers who argue that there are serious difficulties about any attempt to account for the identity of such Cartesian minds through time. I argue that their criticisms of the possibility of disembodied minds are damaging but not fatal. I hold that the central issue behind their criticisms of Cartesian minds is whether (...)
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  10. Thomas W. Smythe (1985). Problems About Corporate Moral Personhood. Journal of Value Inquiry 19 (4):327-333.score: 120.0
    According to peter french, A corporation can be construed as a moral person in the same sense that you and I are persons. Whether this view is tenable is an open question. I examine the objections to this view made in the recent literature and find them wanting. I deal with the questions whether corporations can have intentions, Rights, And consciousness.
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  11. Thomas W. Smythe (2001). Self-Knowledge and the Self. Journal of Philosophical Research 26 (January):287-294.score: 120.0
    Although it is unpopular in analytical philosophy nowadays to talk about the Self, I attempt to resurrect the concept by articulating a mode of self-knowledge recently introduced in the literature on perceiving God, and described as nonsensory perception. Contrary to Hume, I point out various aspects of the Self that a subject can perceive in a nonsensory manner. I cite some historical forerunners for such a conception of self-knowledge of the self. I use a thought experiment to indicate, in a (...)
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  12. Thomas Hadjistavropoulos & William E. Smythe (2001). Elements of Risk in Qualitative Research. Ethics and Behavior 11 (2):163 – 174.score: 120.0
    Qualitative research occupies a useful and important role in social science inquiry. Nonetheless, when ethical issues surrounding this research are discussed, elements of risk may be neglected. Qualitative research often raises concerns about the protection of the confidentiality of not only the participants but also of 3rd parties mentioned in transcribed narratives. Moreover, we argue that, in some instances, qualitative research has considerable potential of inducing negative psychological states. We conclude by presenting a series of recommendations that can be used (...)
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  13. Thomas W. Smythe & Michael Rectenwald (2011). Craig on God and Morality. International Philosophical Quarterly 51 (203):331 - 338.score: 120.0
    In this paper we critically evaluate an argument put forward by William Lane Craig for the existence of God based on the assumption that if there were no God, there could be no objective morality. Contrary to Craig, we show that there are some necessary moral truths and objective moral reasoning that holds up whether there is a God or not. We go on to argue that religious faith, when taken alone and without reason or evidence, actually risks undermining morality (...)
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  14. Thomas W. Smythe (1981). The Identity of Persons and Bodies. Southern Journal of Philosophy 19 (1):85-93.score: 120.0
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  15. Thomas W. Smythe (1994). Swinburne's Argument for Dualism. Faith and Philosophy 11 (1):127-133.score: 120.0
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  16. Thomas W. Smythe (1972). Unconscious Desires and the Meaning of 'Desire'. The Monist 56 (July):413-425.score: 120.0
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  17. Ivo Thomas (1965). The Written Liar and Thomas Oliver. Notre Dame Journal of Formal Logic 6 (3):201-208.score: 120.0
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  18. Hugh M. Thomas (2012). Shame, Masculinity, and the Death of Thomas Becket. Speculum 87 (4):1050-1088.score: 120.0
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  19. Norman L. Christensen, James K. Agee, Peter F. Brussard, Jay Hughes, Dennis H. Knight, G. Wayne Minshall, James M. Peek, Stephen J. Pyne, Frederick J. Swanson, Jack Ward Thomas, Stephen Wells, Stephen E. Williams & Henry A. Wright (1989). Interpreting the Yellowstone Fires of 1988. Bioscience 39 (10):678-685.score: 120.0
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  20. Norman L. Christiansen, James K. Agee, Peter F. Brussard, Jay Hughes, Dennis H. Knight, G. Wayne Minshall, James M. Peek, Stephen J. Pyne, Frederick J. Swanson & Jack Ward Thomas (1989). Interpreting the Yellowstone Fires of 1988: Ecosystem Responses and Management Implications. Bioscience 39:678-685.score: 120.0
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  21. Karl J. Niklas, Thomas G. Owens & Randy O. Wayne (2013). Unity and Disunity in Biology. Bioscience 63 (10).score: 120.0
  22. Thomas W. Smythe (2011). A Critique of Recent Criticisms of Freud on Religious Belief. Open Journal of Philosophy 1 (1):11.score: 120.0
    The paper is a critique of recent criticisms of Sigmund Freud’s theory that religion is based on wishful thinking. The criticisms made by authors such as Alvin Plantinga, John Hick, William P. Alston, William Rowe, and Merol Westphal are critically examined. I defend Freud’s critique of religion as a satisfaction of our deepest desires for a heavenly father showing inductively that those desires render religious belief as unlikely to be true.
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  23. Thomas Smythe (1996). Fawkes on Indicator Words. Inquiry 16 (1):76-77.score: 120.0
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  24. Thomas W. Smythe (2013). Kant on Self-Awareness. Open Journal of Philosophy 3 (4):531.score: 120.0
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  25. Thomas W. Smythe (2012). My Body: Is It Me? Open Journal of Philosophy 2 (3):179.score: 120.0
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  26. Thomas Smythe (1997). The Reliability of Premise and Conclusion Indicators. Inquiry 16 (3):94-95.score: 120.0
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  27. J. Heywood Thomas (1979). D. O. Thomas. The Honest Mind: The Thought and Work of Richard Price. Pp. Vi + 306. (Clarendon Press: Oxford University Press, 1977.) £12.50. [REVIEW] Religious Studies 15 (2):257.score: 120.0
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  28. Hugh Thomas (2008). Michael Staunton, Thomas Becket and His Biographers.(Studies in the History of Medieval Religion, 28.) Woodbridge, Eng., and Rochester, NY: Boydell and Brewer, 2006. Pp. Viii, 246. $80. [REVIEW] Speculum 83 (3):760-762.score: 120.0
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  29. Cheryl Thomas (1999). Norman L. Thomas 1925-1997. Proceedings and Addresses of the American Philosophical Association 72 (5):217 - 219.score: 120.0
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  30. J. Heywood Thomas (1980). Thomas C. Oden (Ed.), Parables of Kierkegaard. Pp. 186+Xxv, (Princeton, Princeton University Press, 1978.) $10.00. [REVIEW] Religious Studies 16 (3):368.score: 120.0
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  31. David Thomas (2008). Thomas E. Burman, Reading the Qur'ān in Latin Christendom, 1140–1560.(Material Texts.) Philadelphia: University of Pennsylvania Press, 2007. Pp. Vii, 317; 10 Black-and-White Figures. $59.95. [REVIEW] Speculum 83 (4):963-964.score: 120.0
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  32. Harry Thomas (1974). The Linguistic Geography of Wales. Alan R. Thomas Pp. Xiv + 558. (University of Wales Press, Cardiff, 1973.) Price £10. [REVIEW] Journal of Biosocial Science 6 (3):393-396.score: 120.0
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  33. John of St Thomas (1955). The Material Logic of John of St. Thomas: Basic Treatises. Chicago, University of Chicago Press.score: 120.0
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  34. James Thomas (2004). Wayne M. Martin, Idealism and Objectivity : Understanding Fichte's Jena Project. Stanford, California, Stanford University Press, 1997, Xx-177 P.Wayne M. Martin, Idealism and Objectivity : Understanding Fichte's Jena Project. Stanford, California, Stanford University Press, 1997, Xx-177 P. [REVIEW] Laval Théologique Et Philosophique 60 (2):390-391.score: 120.0
  35. G. A. J. Rogers (1978). The Golden Lands of Thomas Hobbes By Miriam M. Reik Detroit: Wayne State University Press, 1977, 240 Pp., $15·95Hobbes: Morals and Politics By D. D. Raphael London: George Allen and Unwin, 1977, 104 Pp., £6.50, £2.45 Paper. [REVIEW] Philosophy 53 (206):573-.score: 36.0
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  36. Nina G. Garsoïan (1988). Thomas Artsruni, History of the House of the Artsrunik, Trans. Robert W. Thomson. (Byzantine Texts in Translation.) Detroit: Wayne State University Press, 1985. Pp. 413; Map. $30. [REVIEW] Speculum 63 (2):355-357.score: 36.0
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  37. Klaus Kremer (1982). Die Neuplatonische Seinsphilosophie Und Ihre Wirkung Auf Thomas von Aquin (Leiden: Brill, 1966). See Also Wayne J. Hankey,''Theology as System and as Science: Proclus and Thomas Aquinas,''. [REVIEW] Dionysius 6 (19821):83-95.score: 36.0
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  38. Thomas Davidson (1897). Book Review: Etudes Historiques sur l'Esthetique de Saint Thomas d'Aquin. Maurice de Wulf. [REVIEW] Ethics 7 (3):392-.score: 21.0
    Thomas Davidson's review of Maurice de Wulf's book of historical studies on the aesthetics of St. Thomas.
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  39. Thomas Davidson (1897). Book Review: La Politique de Saint Thomas d'Aquin. Edouard Crahay. [REVIEW] Ethics 7 (3):394-.score: 21.0
    Thomas Davidson's review on Edouard Crahay's book on the politics of St. Thomas.
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  40. Caleb Cohoe (2013). There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series. British Journal for the History of Philosophy 21 (5):838 - 856.score: 18.0
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the (...)
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  41. Robert C. Koons & Logan Paul Gage (2011). St. Thomas Aquinas on Intelligent Design. Proceedings of the American Catholic Philosophical Association 85:79-97.score: 18.0
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  42. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Théologie Et Philosophie Médiévales 77 (1):35-81.score: 18.0
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  43. Rebecca Copenhaver (2006). Thomas Reid's Philosophy of Mind: Consciousness and Intentionality. Philosophy Compass 1 (3):279-289.score: 18.0
    Thomas Reid’s epistemological ambitions are decisively at the center of his work. However, if we take such ambitions to be the whole story, we are apt to overlook the theory of mind that Reid develops and deploys against the theory of ideas. Reid’s philosophy of mind is sophisticated and strikingly contemporary, and has, until recently, been lost in the shadow of his other philosophical accomplishments. Here I survey some aspects of Reid’s theory of mind that I find most interesting. (...)
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  44. Nicola Mößner (2011). Thought Styles and Paradigms—a Comparative Study of Ludwik Fleck and Thomas S. Kuhn. Studies in History and Philosophy of Science 42 (2):362–371.score: 18.0
    At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, there (...)
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  45. Stig Brorson & Hanne Andersen (2001). Stabilizing and Changing Phenomenal Worlds: Ludwik Fleck and Thomas Kuhn on Scientific Literature. [REVIEW] Journal for General Philosophy of Science 32 (1):109-129.score: 18.0
    In the work of both Ludwik Fleck and Thomas Kuhn the scientific literature plays important roles for stability and change of scientific phenomenal worlds. In this article we shall introduce the analyses of scientific literature provided by Fleck and Kuhn, respectively. From this background we shall discuss the problem of how divergent thinking can emerge in a dogmatic atmosphere. We shall argue that in their accounts of the factors inducing changes of scientific phenomenal worlds Fleck and Kuhn offer substantially (...)
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  46. Brian Francis Conolly (2007). Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands. Vivarium 45 (1):69-92.score: 18.0
    Giles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does (...)
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  47. Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.score: 18.0
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: (1) a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; (2) a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; (3) a version (...)
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  48. Roberto Hofmeister Pich (2010). Thomas Reid sobre Concepção, Percepção e relação mente-mundo exterior. Veritas 55 (2).score: 18.0
    The notion of “conception” plays a central role in Thomas Reid’s theory of perceptual knowledge, although “conception” might be studied for itself as a source of knowledge. In this study, we attempt to expose systematically the several contexts where Reid deals with the source of knowledge and the kind of mental operation called “conception”. The purpose is to understand a specific aspect of the deliverances of “conception” in Reid’s theory of perception, namely, a direct relationship, not mediated by ideas, (...)
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  49. Hans Sluga (2008). Wayne Martin on Judgment. [REVIEW] Philosophical Studies 137 (1):109 - 119.score: 18.0
    Wayne Martin’s Theories of Judgment marks a significant advance in the philosophical analysis of judgment. He understands that the domain of judgment is so large that it allows only a selective treatment. We can expand Martin’s insight by acknowledging that this domain is, in fact, hypercomplex and therefore unsurveyable in Wittgenstein’s sense. Martin’s treatment of judgments can, however, be extended in a number of directions. Of particular importance is it to understand the linguistic aspect of theoretical judgments, the challenges (...)
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  50. Fabrizio Amerini (2011). Pragmatics and Semantics in Thomas Aquinas. Vivarium 49 (1-3):95-126.score: 18.0
    Thomas Aquinas's account of the semantics of names is based on two fundamental distinctions: the distinction between a name's mode of signifying and the signified object, and that between the cause and the goal of a name's signification, i.e. that from which a name was instituted to signify and that which a name actually signifies. Thomas endows names with a two-layer signification: names are introduced into language to designate primarily conceptions of extramental things and secondarily the particular extramental (...)
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