Search results for 'Trevor Cohen' (try it on Scholar)

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  1.  28
    Trevor Cohen (1974). Chihara on Cook on Other Minds. Philosophical Studies 26 (November):299-300.
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  2. Trevor E. Cohen (1975). Criteria and the Problem of Other Minds in Wittgenstein's Later Philosophy. Dissertation, University of New South Wales (Australia)
     
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  3. I. Bernard Cohen & Everett Mendelsohn (1984). Transformation and Tradition in the Sciences Essays in Honor of I. Bernard Cohen. Monograph Collection (Matt - Pseudo).
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  4.  6
    Jonathan Cohen (2013). Indexicality and the Puzzle of the Jonathan Cohen Answering Machine. Journal of Philosophy 110 (1):5-32.
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  5.  23
    Joshua Cohen (1982). Marx's Theory of History: A Defence by G. A. Cohen. Journal of Philosophy 79 (5):253-273.
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  6. G. A. Cohen & Simon Kennedy (2005). GA Cohen and the End of Traditional Historical Materialism. Historical Materialism 13 (4):331-344.
     
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  7.  21
    Joshua Cohen (2001). Money, Politics, Political Equality Joshua Cohen. In Alex Byrne, Robert Stalnaker & Ralph Wedgwood (eds.), Fact and Value. MIT Press 47.
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  8.  27
    Ted Cohen (2000). A Correction by Ted Cohen. Journal of Aesthetics and Art Criticism 58 (3):303.
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  9.  7
    J. D. Cohen & E. E. Smith (1997). Response From Cohen and Smith. Trends in Cognitive Sciences 1 (4):126-127.
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  10.  2
    Ben Cohen & Craig Cox (1994). Interview: Ben Cohen. Business Ethics: The Magazine of Corporate Responsibility 8 (5):18-21.
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  11.  3
    Cynthia B. Cohen (1973). The Logic of Religious Language1: CYNTHIA B. COHEN. Religious Studies 9 (2):143-155.
    Expressions used in religious contexts have often seemed odd and paradoxical to philosophers. Statements have appeared in Christian discourse to the effect that God is not a person and yet is a person, that he is a servant and a king, that he is nothingness and being itself. These statements appear unintelligible either because their terms are self-contradictory or because they are mutually exclusive.
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  12.  9
    Howard Cohen (1978). On the Exchange Between Schrag and Cohen, "the Child's Status in the Democratic State". Political Theory 6 (2):249-251.
  13.  5
    L. Jonathan Cohen (1956). American Thought: A Critical Sketch. By M. R. Cohen (Edited by F. S. Cohen). (The Free Press, Glencoe, Illinois. 1954.Pp. 360. Price $5.00.). [REVIEW] Philosophy 31 (117):166-.
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  14. Morris Raphael Cohen & Philip Shuchman (1979). Cohen and Cohen's Readings in Jurisprudence and Legal Philosophy. Little, Brown.
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  15. Mendel F. Cohen (1987). Causation in History: Mendel F. Cohen. Philosophy 62 (241):341-360.
    Following the practice of human beings everywhere historians distinguish the real or most significant cause of an occurrence or state of affairs from ‘less important considerations’, ‘precipitating circumstances’, or ‘mere conditions’. I shall term claims that some phenomenon is most basically to be attributed to some one of the factors causally necessary for its occurrence attributive causal explanations or causal attributions and discuss here the extent to which moral convictions are constitutive of them.
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  16. L. Jonathan Cohen & James Logue (2002). Knowledge and Language Selected Essays of L. Jonathan Cohen. Monograph Collection (Matt - Pseudo).
  17. Jeffrey M. Cohen (1971). Marion D. Cohen. In Charles Goethe Kuper & Asher Peres (eds.), Relativity and Gravitation. New York,Gordon and Breach Science Publishers 99.
     
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  18. H. Cohen (1978). On the Exchange Between Schrag and Cohen, "The Child's Status in the Democratic State". Political Theory 6 (2):249-251.
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  19. H. Floris Cohen (1992). Puritanism and the Rise of Modern Science: The Merton ThesisI. Bernard Cohen. Isis 83 (2):324-325.
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  20. C. B. Cohen, S. E. Wheeler & D. A. Scott (2000). Prayer is Therapy-Cynthia B. Cohen, Sondra E. Wheeler, and David A. Scott Reply. Hastings Center Report 30 (6):5-5.
     
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  21.  18
    Hermann Cohen (1971). Reason and Hope: Selections From the Jewish Writings of Hermann Cohen. Norton.
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  22. Daniel H. Cohen, Reply to My Commentator - Cohen.
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  23. R. S. Cohen, Kostas Gavroglou, John J. Stachel & Marx W. Wartofsky (1995). Science, Mind, and Art Essays on Science and the Humanistic Understanding in Art, Epistemology, Religion, and Ethics in Honor of Robert S. Cohen.
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  24. R. S. Cohen, Kostas Gavroglu, John Stachel & Marx W. Wartofsky (1995). Science, Politics and Social Practice Essays on Marxism and Science, Philosophy of Culture and the Social Sciences : In Honor of Robert S. Cohen.
     
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  25. Felix S. Cohen & The Editors (1948). The Holmes-Cohen Correspondence, Edited with Foreword. Journal of the History of Ideas 9 (1):3.
     
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  26. William Cecil Dampier Dampier & I. Bernard Cohen (1961). A History of Science and its Relations with Philosophy & Religion. 4th Ed., Reprinted with a Postscript by I. Bernard Cohen. [REVIEW] University Press.
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  27. Jonas C. Greenfield & David Cohen (1975). Mélanges Marcel CohenMelanges Marcel Cohen. Journal of the American Oriental Society 95 (1):112.
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  28. John Herman Randall & Morris R. Cohen (1949). Morris R. Cohen's the Meaning of Human HistoryThe Meaning of Human History. Journal of the History of Ideas 10 (2):305.
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  29.  25
    Trevor H. J. Marchand (ed.) (2011). Making Knowledge: Explorations of the Indissoluble Relation Between Mind, Body and Environment. Wiley-Blackwell.
    Machine generated contents note: Preface (Trevor H.J. Marchand, School of Oriental and African Studies). -- Introduction: Making knowledge: explorations of the indissoluble relation between minds, bodies, and environment (Trevor H.J. Marchand, School of Oriental and African Studies). -- 1. 'Practice without theory': a neuroanthropological perspective on embodied learning (Greg Downey, Macquarie University). -- 2. Learning to listen: auscultation and the transmission of auditory knowledge (Tom Rice, University of Exeter). -- 3. The craft of skilful learning: Kazakh women's everyday (...)
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  30.  13
    Brendan Shea (2014). Leonard Cohen as a Guide to Life. In Jason Holt (ed.), Leonard Cohen and Philosophy: Various Positions. Open Court 3-15.
    As any fan of Leonard Cohen will tell you, many of his songs are deeply “philosophical,” in the sense that they deal reflectively and intelligently with the many of the basic issues of everyday human life, such as death, sex, love, God, and the meaning of life. It may surprise these same listeners to discover that much of academic philosophy (both past and present) has relatively little in common with this sort of introspective reflection, but is instead highly abstract, (...)
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  31.  22
    Attila Tanyi (2015). G. A. Cohen Why Socialism? című könyvéről (On G. A. Cohen’s Why Socialism?). In Balázs Böcskei & Miklós Sebők (eds.), Ötven könyv, amelyet minden baloldalinak ismernie kell (Fifty Books Everyone on the Left Should Know About). Kossuth 266-271.
    This is a short, critical introduction to Cohen's book and argument: that socialism is justified on several grounds contrary to common opinion. I present Cohen's arguments together with some potential problems as well as responses to them.
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  32. Lydia Patton (2005). The Critical Philosophy Renewed: The Bridge Between Hermann Cohen's Early Work on Kant and Later Philosophy of Science. Angelaki 10 (1):109 – 118.
    German supporters of the Kantian philosophy in the late 19th century took one of two forks in the road: the fork leading to Baden, and the Southwest School of neo-Kantian philosophy, and the fork leading to Marburg, and the Marburg School, founded by Hermann Cohen. Between 1876, when Cohen came to Marburg, and 1918, the year of Cohen's death, Cohen, with his Marburg School, had a profound influence on German academia.
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  33. Jacek Cichoń & Janusz Pawlikowski (1986). On Ideals of Subsets of the Plane and on Cohen Reals. Journal of Symbolic Logic 51 (3):560-569.
    Let J be any proper ideal of subsets of the real line R which contains all finite subsets of R. We define an ideal J * ∣B as follows: X ∈ J * ∣B if there exists a Borel set $B \subset R \times R$ such that $X \subset B$ and for any x ∈ R we have $\{y \in R: \langle x,y\rangle \in B\} \in \mathscr{J}$ . We show that there exists a family $\mathscr{A} \subset \mathscr{J}^\ast\mid\mathscr{B}$ of power ω (...)
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  34.  56
    Alan Thomas (2011). Cohen's Critique of Rawls: A Double Counting Objection. Mind 120 (480):1099-1141.
    This paper assesses G. A. Cohen's critique of Rawlsian special incentives. Two arguments are identified and criticized: an argument that the difference principle does not justify incentives because of a limitation on an agent's prerogative to depart from a direct promotion of the interests of the worst off, and an argument that justice is limited in its scope. The first argument is evaluated and defended from the criticism that once Cohen has conceded some ethically grounded special incentives he (...)
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  35. Aaron W. Hughes (2010). Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen. Journal of Jewish Thought and Philosophy 18 (1):1-26.
    This paper examines Hermann Cohen's idiosyncratic construction of a medieval Jewish philosophical tradition, focusing primarily, though not exclusively, on his Charakteristik der Ethik Maimunis . This construction, not unlike modern accounts, is filtered through the central place of Maimonides. For Cohen, however, Maimonides' centrality is defined not by his systematization of Aristotelianism, but by his elevation of ethics over metaphysics. The ethical and pantheistic concerns of Maimonides' precursors, according to this reading, anticipate his uniqueness. Whereas Shlomo ibn Gabirol's (...)
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  36.  36
    Dong-Ryul Choo (2014). Equality, Community, and the Scope of Distributive Justice: A Partial Defense of Cohen's Vision. Socialist Studies 10 (1):152-173.
    Luck egalitarians equalize the outcome enjoyed by people who exemplify the same degree of distributive desert by removing the influence of luck. They also try to calibrate differential rewards according to the pattern of distributive desert. This entails that they have to decide upon, among other things, the rate of reward, i.e., a principled way of distributing rewards to groups exercising different degrees of the relevant desert. However, the problem of the choice of reward principle is a relatively and undeservedly (...)
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  37.  80
    Kyle Johannsen (2013). Cohen on Rawls: Personal Choice and the Ideal of Justice. In Jeffrey Gauthier (ed.), Social Philosophy Today. Volume 29. 135-49.
    G.A. Cohen is well known within contemporary political philosophy for claiming that the scope of principles of justice extends beyond the design of institutions to citizens’ personal choices. More recently, he’s also received attention for claiming that principles of justice are normatively ultimate, i.e., that they’re necessary for the justification of action guiding principles but are unsuitable to guide political practice themselves. The purpose of this paper is to explore the relationship between these claims as they’re applied in criticism (...)
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  38.  39
    Jonathan Pugh, Guy Kahane & Julian Savulescu (2013). Cohen's Conservatism and Human Enhancement. Journal of Ethics 17 (4):331-354.
    In an intriguing essay, G. A. Cohen has defended a conservative bias in favour of existing value. In this paper, we consider whether Cohen’s conservatism raises a new challenge to the use of human enhancement technologies. We develop some of Cohen’s suggestive remarks into a new line of argument against human enhancement that, we believe, is in several ways superior to existing objections. However, we shall argue that on closer inspection, Cohen’s conservatism fails to offer grounds (...)
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  39.  53
    Luca Bertolino (2013). Die Frage „Was ist?“ bei Hermann Cohen und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
    The philosophical question "what is?" plays different roles in the work of Cohen and Rosenzweig. According to Cohen, it expresses the authentic meaning of the Socratic concept, which has its methodical-transcendental foundation in the Platonic Idea as answer, since it gives an account of the concept. So Cohen turns the question into an epistemological problem, because it ultimately refers to the necessary condition of knowledge. In contrast, Rosenzweig sees in the "what is?" question grounds to condemn the (...)
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  40.  27
    Dong-Ryul Choo (2014). EQUALITY, COMMUNITY, AND THE SCOPE OF DISTRIBUTIVE JUSTICE: A PARTIAL DEFENSE OF COHEN's VISION. Socialist Studies 10 (1):152-173.
    Luck egalitarians equalize the outcome enjoyed by people who exemplify the same degree of distributive desert by removing the influence of luck. They also try to calibrate differential rewards according to the pattern of distributive desert. This entails that they have to decide upon, among other things, the rate of reward, i.e., a principled way of distributing rewards to groups exercising different degrees of the relevant desert. However, the problem of the choice of reward principle is a relatively and undeservedly (...)
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  41. Hartwig Wiedebach (2010). Logic of Science Vs. Theory of Creation: The “Authority of Annihilation” in Hermann Cohen’s Logic of Origin. Journal of Jewish Thought and Philosophy 18 (2):107-120.
    The difference between Hermann Cohen’s systematic philosophy and his philosophy of religion can be determined via the logical “Judgment of Contradiction,” viewed as an “Authority of Annihilation.” In Cohen’s Logic of Pure Knowledge the “Judgment of Contradiction” acts as a “means of protection” against “falsifications” that may have arisen on the pathway through the previous judgments of “origin” and “identity.” Cohen thematizes these operations in his Religion of Reason Out of the Sources of Judaism, too. However, there (...)
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  42.  15
    Andrew T. Forcehimes & Robert B. Talisse (2013). Clarifying Cohen: A Response to Jubb and Hall. Res Publica 19 (4):371-379.
    In this brief essay, we clarify Cohen’s ‘Facts and Principles’ argument, and then argue that the objections posed by two recent critiques of Cohen—Robert Jubb (Res Publica 15:337–353, 2009) and Edward Hall (Res Publica 19:173–181, 2013)—look especially vulnerable to the charge of being self-defeating. It may still be that Cohen’s view concerning facts and principles is false. Our aim here is merely to show that two recent attempts to demonstrate its falsity are unlikely to succeed.
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  43.  17
    Matthew Stanley (2008). Mysticism and Marxism: A.S. Eddington, Chapman Cohen, and Political Engagement Through Science Popularization. [REVIEW] Minerva 46 (2):181-194.
    This paper argues that that political context of British science popularization in the inter-war period was intimately tied to contemporary debates about religion and science. A leading science popularizer, the Quaker astronomer A.S. Eddington, and one of his opponents, the materialist Chapman Cohen, are examined in detail to show the intertwined nature of science, philosophy, religion, and politics.
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  44.  69
    Nicholas Vrousalis (2010). G. A. Cohen's Vision of Socialism. Journal of Ethics 14 (3-4):185-216.
    This essay is an attempt to piece together the elements of G. A. Cohen's thought on the theory of socialism during his long intellectual voyage from Marxism to political philosophy. It begins from his theory of the maldistribution of freedom under capitalism, moves onto his critique of libertarian property rights, to his diagnosis of the “deep inegalitarian” structure of John Rawls' theory and concludes with his rejection of the “cheap” fraternity promulgated by liberal egalitarianism. The paper's exegetical contention is (...)
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  45.  10
    Fabrizio Desideri (2015). Messianica Ratio. Affinities and Differences in Cohen’s and Benjamin's Messianic Rationalism. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 8 (2):133-145.
    In my paper, I intend firmly to criticize Taubes' interpretation of Benjamin's Theology as a modern form of Gnosticism. In a positive way, I sustain rather the thesis that Benjamin's Messianism is in close connection with his conception of reason and, in particularly, with the paradoxical unity of Mysticism and Enlightenment, which, according to the famous definition of Adorno, distinguishes his thought. As a radically anti-magical and anti-mythical conception of the historical time, Benjamin's Messianism has to be considered as an (...)
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  46.  51
    Kyle Johannsen (2013). Cohen on Rawls. Social Philosophy Today 29:135-149.
    G. A. Cohen is well known within contemporary political philosophy for claiming that the scope of principles of justice extends beyond the design of institutions to citizens’ personal choices. More recently, he’s also received attention for claiming that principles of justice are normatively ultimate, i.e., that they’re necessary for the justification of action guiding principles (regulatory rules) but are unsuitable to guide political practice themselves. The purpose of this paper is to explore the relationship between these claims as they’re (...)
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  47.  3
    Miloš S. Kurilić (2001). Cohen-Stable Families of Subsets of Integers. Journal of Symbolic Logic 66 (1):257-270.
    A maximal almost disjoint (mad) family $\mathscr{A} \subseteq [\omega]^\omega$ is Cohen-stable if and only if it remains maximal in any Cohen generic extension. Otherwise it is Cohen-unstable. It is shown that a mad family, A, is Cohen-unstable if and only if there is a bijection G from ω to the rationals such that the sets G[A], A ∈A are nowhere dense. An ℵ 0 -mad family, A, is a mad family with the property that given any (...)
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  48.  21
    Ernst Cassirer & Lydia Patton (2005). Hermann Cohen and the Renewal of Kantian Philosophy. Angelaki 10 (1):95-108.
    The three works dedicated to securing the foundation of Kantian doctrine are linked inextricably to Hermann Cohen's philosophical life's work. For as much as Cohen distanced himself from Kant's conclusions on individual points in building his own system, the methodological consciousness that inspired all of Cohen's individual achievements certainly first achieved clarity and maturity in his scientific, comprehensive analysis of Kant's fundamental works.
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  49.  20
    Michele Bocchiola & Federico Zuolo (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-Offs. Philosophical Papers 42 (1):1 - 24.
    (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-offs. Philosophical Papers: Vol. 42, No. 1, pp. 1-24. doi: 10.1080/05568641.2013.774721.
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  50.  5
    David A. Hollinger (1975). Morris R. Cohen and the Scientific Ideal. MIT Press.
    This is Hollinger's book on the life and work of the American philosopher of science Morris R. Cohen.
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