Search results for 'Unity' (try it on Scholar)

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  1. Farid Masrour (forthcoming). Unity of Consciousness: In Defense of a Leibnizian View. In Christopher Hill David Bennett (ed.), Sensory Integration and the Unity of Consciousness. MIT Press
    It is common to hold that our conscious experiences at a single moment are often unified. But when consciousness is unified, what are the fundamental facts in virtue of which it is unified? On some accounts of the unity of consciousness, the most fundamental fact that grounds unity is a form of singularity or oneness. These accounts are similar to Newtonian views of space according to which the most fundamental fact that grounds relations of co-spatiality between various points (...)
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  2.  66
    Michael Tye (2003). Consciousness and Persons: Unity and Identity. MIT Press.
    In Consciousness and Persons: Unity and Identity, Michael Tye takes on the thorny issue of the unity of consciousness and answers these important questions: What exactly is the unity of consciousness? Can a single person have a divided consciousness? What is a single person? Tye argues that unity is a fundamental part of human consciousness -- something so basic to everyday experience that it is easy to overlook. For example, when we hear the sound of waves (...)
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  3. Jessica Wilson (forthcoming). The Unity and Priority Arguments for Grounding. In Ken Aizawa & Carl Gillett (eds.), Scientific Composition and Metaphysical Ground. Palgrave MacMillan
    Grounding, understood as a primitive posit operative in contexts where metaphysical dependence is at issue, is not able on its own to do any substantive work in characterizing or illuminating metaphysical dependence---or so I argue in 'No Work for a Theory of Grounding' (Inquiry, 2014). Such illumination rather requires appeal to specific metaphysical relations---type or token identity, functional realization, the determinable-determinate relation, the mereological part-whole relation, and so on---of the sort typically at issue in these contexts. In that case, why (...)
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  4.  68
    Luke Roelofs (forthcoming). The Unity of Consciousness, Within Subjects and Between Subjects. Philosophical Studies:1-23.
    The unity of consciousness has so far been studied only as a relation holding among the many experiences of a single subject. I investigate whether this relation could hold between the experiences of distinct subjects, considering three major arguments against the possibility of such ‘between-subjects unity’. The first argument, based on the popular idea that unity implies subsumption by a composite experience, can be deflected by allowing for limited forms of ‘experience-sharing’, in which the same token experience (...)
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  5.  69
    Anna Giustina (forthcoming). Conscious Unity From the Top Down: A Brentanian Approach. The Monist 100.
    The question of the unity of consciousness is often treated as the question of how different conscious experiences are related to each other in order to be unified. Many contemporary views on the unity of consciousness are based on this bottom-up approach. In this paper I explore an alternative, top-down approach, according to which (to a first approximation) a subject undergoes one single conscious experience at a time. From this perspective, the problem of unity of consciousness becomes (...)
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  6.  78
    Juan Jose Sanguineti (2015). The Unity of Biological Systems in Polo's Philosophy. Journal of Polian Studies 2:87-108.
    Life as self-organization is philosophically understood by L. Polo in terms of co-causality between matter, formal configuration and intrinsic efficiency. This characterization provides a dynamic account of life and soul, capable to explain both its identity and its continuous renovation. In this article I especially highlight in this author the metaphysical notions of finality, unity and cosmos, which may be helpful to understand the sense of biological systems in the universe.
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  7. Jeffrey C. King (2013). Propositional Unity: What's the Problem, Who has It and Who Solves It? Philosophical Studies 165 (1):71-93.
    At least since Russell’s influential discussion in The Principles of Mathematics, many philosophers have held there is a problem that they call the problem of the unity of the proposition. In a recent paper, I argued that there is no single problem that alone deserves the epithet the problem of the unity of the proposition. I there distinguished three problems or questions, each of which had some right to be called a problem regarding the unity of the (...)
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  8. Ulrich Reichard (2014). Objects, Concepts, Unity. In Piotr Stalmaszczyk (ed.), Philosophy of Language and Linguistics: The Legacy of Frege, Russell, and Wittgenstein. De Gruyter 213-224.
    The paradox of the concept horse has often been taken to be devastating for Frege’s ontological distinction between objects and concepts. I argue that if we consider how the concept-object distinction is supposed to account for the unity of linguistic meaning, it transpires that the paradox is in fact not paradoxical.
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  9. Farid Masrour (2014). Unity, Mereology and Connectivity. Analysis 74 (3):509-520.
    The goal of this paper is to raise a few questions about Bayne s mereological account of the unity of consciousness. In Section 1, I raise a few clarificatory questions about the account and the thesis that consciousness is necessarily unified. In Sections 2 and 3, I offer an alternative view of unity of consciousness and contrast it with Bayne's view. I call this view the connectivity account. These sections prepare the ground for the main question of this (...)
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  10. Christopher Hom & Jeremy Schwartz (2013). Unity and the Frege–Geach Problem. Philosophical Studies 163 (1):15-24.
    The problem of the unity of the proposition asks what binds together the constituents of a proposition into a fully formed proposition that provides truth conditions for the assertoric sentence that expresses it, rather than merely a set of objects. Hanks’ solution is to reject the traditional distinction between content and force. If his theory is successful, then there is a plausible extension of it that readily solves the Frege–Geach problem for normative propositions. Unfortunately Hanks’ theory isn’t successful, but (...)
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  11. Mark Pickering (2011). The Systematic Unity of Nature as a Transcendental Illusion. Kantian Review 16 (3):429-448.
    The Appendix to the Transcendental Dialectic of Kant's first Critique is notorious for two reasons. First, it appears to contradict itself in saying that the idea of the systematic unity of nature is and is not transcendental. Second, in the passages in which Kant appears to espouse the former alternative, he appears to be making a significant amendment to his account of the conditions of the possibility of experience in the Transcendental Analytic. I propose a solution to both of (...)
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  12. Evan Keeling (2012). Unity in Aristotle's Metaphysics H 6. Apeiron 45 (3).
    In this essay I argue that the central problem of Aristotle’s Metaphysics H (VIII) 6 is the unity of forms and that he solves this problem in just the way he solves the problem of the unity of composites – by hylomorphism. I also discuss the matter– form relationship in H 6, arguing that they have a correlative nature as the matter of the form and the form of the matter.
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  13. Sacha Golob (2014). Kant on Intentionality, Magnitude, and the Unity of Perception. European Journal of Philosophy 22 (4):505-528.
    This paper addresses a number of closely related questions concerning Kant's model of intentionality, and his conceptions of unity and of magnitude [Gröβe]. These questions are important because they shed light on three issues which are central to the Critical system, and which connect directly to the recent analytic literature on perception: the issues are conceptualism, the status of the imagination, and perceptual atomism. In Section 1, I provide a sketch of the exegetical and philosophical problems raised by Kant's (...)
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  14.  16
    Nabeel Hamid (2016). Dilthey on the Unity of Science. British Journal for the History of Philosophy 24 (4):635-656.
    ABSTRACTThis paper elaborates a conception of the unity of science that emerges in the context of Dilthey’s well-known treatment of the distinction between the Naturwissenschaften and the Geisteswissenschaften. Dilthey’s account of the epistemological foundations of the Geisteswissenschaften presupposes, this paper argues, their continuity with the natural sciences. The unity of the two domains has both a psychological and a biological basis. Whereas the psychological functions at work in scientific thinking, the articulation of which is the task of Dilthey’s (...)
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  15. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, Space, Time, and Sensory Integration (Network for Sensory Research/Brown University Workshop on Unity of Consciousness, Question 4).
    This is an excerpt of a report that highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011. This portion of the report explores the question: Is the mechanism of sensory integration spatio-temporal?
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  16.  99
    Elizabeth Schechter (2013). The Unity of Consciousness: Subjects and Objectivity. Philosophical Studies 165 (2):671-692.
    This paper concerns the role that reference to subjects of experience can play in individuating streams of consciousness, and the relationship between the subjective and the objective structure of consciousness. A critique of Tim Bayne’s recent book indicates certain crucial choices that works on the unity of consciousness must make. If one identifies the subject of experience with something whose consciousness is necessarily unified, then one cannot offer an account of the objective structure of consciousness. Alternatively, identifying the subject (...)
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  17. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, The Unity of Consciousness and Sensory Integration: Conference Report.
    This report highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011: 1. What is the relationship between the unity of consciousness and sensory integration? 2. Are some of the basic units of consciousness multimodal? 3. How should we model the unity of consciousness? 4. Is the mechanism of sensory integration spatio-temporal? 5. How Should We Study Experience, Given Unity Relations?
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  18. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, The Unity of Consciousness and Sensory Integration (Network for Sensory Research/Brown University Workshop on Unity of Consciousness, Question 1).
    This is an excerpt of a report that highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011. This portion of the report explores the question: What is the relationship between the unity of consciousness and sensory integration?
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  19.  47
    Alison Wylie (1999). Rethinking Unity as a "Working Hypothesis" for Philosophy: How Archaeologists Exploit the Disunities of Science. Perspectives on Science 7 (3):293-317.
    As a working hypothesis for philosophy of science, the unity of science thesis has been decisively challenged in all its standard formulations; it cannot be assumed that the sciences presuppose an orderly world, that they are united by the goal of systematically describing and explaining this order, or that they rely on distinctively scientific methodologies which, properly applied, produce domain-specific results that converge on a single coherent and comprehensive system of knowledge. I first delineate the scope of arguments against (...)
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  20.  82
    Rocco J. Gennaro (2012). Synesthesia, Experiential Parts, and Conscious Unity. Philosophy Study 2:73-80.
    Synesthesia is the “union of the senses” whereby two or more of the five senses that are normally experienced separately are involuntarily and automatically joined together in experience. For example, some synesthetes experience a color when they hear a sound or see a letter. In this paper, I examine two cases of synesthesia in light of the notions of “experiential parts” and “conscious unity.” I first provide some background on the unity of consciousness and the question of experiential (...)
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  21. Pauline Kleingeld (1998). Kant on the Unity of Theoretical and Practical Reason. Review of Metaphysics 52 (2):500-528.
    In his critical works of the 1780's, Kant claims, seemingly inconsistently, that (1) theoretical and practical reason are one and the same reason, applied differently, (2) that he still needs to show that they are, and (3) that theoretical and practical reason are united. I first argue that current interpretations of Kant's doctrine of the unity of reason are insufficient. But rather than concluding that Kant’s doctrine becomes coherent only in the Critique of Judgment, I show that the three (...)
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  22.  63
    Monima Chadha (2015). Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology. [REVIEW] Phenomenology and the Cognitive Sciences 14 (1):111-127.
    The paper argues that empirical work on Buddhist meditation has an impact on Buddhist epistemology, in particular their account of unity of consciousness. I explain the Buddhist account of unity of consciousness and show how it relates to contemporary philosophical accounts of unity of consciousness. The contemporary accounts of unity of consciousness are closely integrated with the discussion of neural correlates of consciousness. The conclusion of the paper suggests a new direction in the search for neural (...)
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  23.  11
    Marleen Rozemond (2012). Unity in the Multiplicity of Suárez's Soul. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. OUP Oxford
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being and Suárez used (...)
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  24. Timothy J. Bayne (2004). Self-Consciousness and the Unity of Consciousness. The Monist 87 (2):219-236.
    Consciousness has a number of puzzling features. One such feature is its unity: the experiences and other conscious states that one has at a particular time seem to occur together in a certain way. I am currently enjoying visual experiences of my computer screen, auditory experiences of bird-song, olfactory experiences of coffee, and tactile experiences of feeling the ground beneath my feet. Conjoined with these perceptual experiences are proprioceptive experiences, experiences of agency, affective and emotional experiences, and conscious thoughts (...)
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  25. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, Multimodal Building Blocks? (Network for Sensory Research/Brown University Workshop on Unity of Consciousness, Question 2).
    This is an excerpt of a report that highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011. This portion of the report explores the question: Are some of the basic units of consciousness multimodal?
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  26.  30
    Maria Magoula Adamos (2007). The Unity of Emotion: An Unlikely Aristotelian Solution. Journal of Mind and Behavior 28 (2):101-114.
    Most researchers of emotions agree that although cognitive evaluations such as beliefs, thoughts, etc. are essential for emotion, bodily feelings and their behavioral expressions are also required. Yet, only a few explain how all these diverse aspects of emotion are related to form the unity or oneness of emotion. The most prevalent account of unity is the causal view, which, however, has been shown to be inadequate because it sees the relations between the different parts of emotion as (...)
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  27. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, Modeling the Unity of Consciousness (Network for Sensory Research/Brown University Workshop on Unity of Consciousness, Question 3).
    This is an excerpt of a report that highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011. This portion of the report explores the question: How should we model the unity of consciousness?
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  28.  69
    Igor Gasparov (2013). Substance Dualism and the Unity of Consciousness. Forum Philosophicum: International Journal for Philosophy 18 (1):109-123.
    n this paper I would like to defend the three interconnected claims. The first one is based on that fact that the definition of substance dualism proposed recently by Dean Zimmerman needs some essential adjustments in order to capture the genuine spirit of this doctrine. In this paper I will formulate the conditions for the genuine substance dualism in contrast to quasi-dualisms and provide the definition for the genuine substance dualism which I consider to be more appropriate than the Zimmerman's (...)
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  29.  43
    Guido Bonino (2013). Bradley's Regress: Relations, Exemplification, Unity. Axiomathes 23 (2):189-200.
    Different interpretations of Bradley’s regress argument are considered. On the basis of textual evidences, it is argued that the most persuasive is the one that sees the argument as primarily addressing the general issue of unity or connectedness.
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  30.  18
    Antti Revonsuo & K. Tarkko (2002). Binding in Dreams: The Bizarreness of Dream Images and the Unity of Consciousness. Journal of Consciousness Studies 9 (7):3-24.
    Binding can be described at three different levels: In neuroscience it refers to the integration of single-cell activities to form functional neural assemblies, especially in response to global stimulus properties; in cognitive science it refers to the integration of distributed modular input processing to form unified representations for memory and action, and in consciousness studies it refers to the unity of phenomenal consciousness . To describe and explain the unity of consciousness, detailed phenomenological descriptions of binding at the (...)
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  31.  22
    Thomas Schramme (2014). On Being Wholeheartedly Ambivalent: Indecisive Will, Unity of the Self, and Integration by Narration. [REVIEW] Ethical Theory and Moral Practice 17 (1):27-40.
    In this paper, I want to discuss the relation between ambivalence and the unity of the self. I will raise the question whether a person can be both ambivalent about his own will and nevertheless be wholehearted. Since Harry Frankfurt’s theory is my main point of reference, I briefly introduce his account of the will and the reasons for his opposition towards ambivalence in the first section. In the second section, I analyse different interpretations of ambivalence. In the third (...)
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  32. Timothy J. Bayne (2000). The Unity of Consciousness: Clarification and Defence. Australasian Journal of Philosophy 78 (2):248-254.
    In "The Disunity of Consciousness," Gerard O'Brien and Jon Opie argue that human consciousness is not synchronically unified. They suggest that the orthodox conception of the unity of consciousness admits of two readings, neither of which they find persuasive. According to them, "a conscious individual does not have a single consciousness, but several distinct phenomenal consciousnesses, at least one for each of the senses, running in parallel." They call this conception of consciousness the _multi-track account. I make three points (...)
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  33. Kevin Connolly, Craig French, David M. Gray & Adrienne Prettyman, Studying Experience as Unified (Network for Sensory Research/Brown University Workshop on Unity of Consciousness, Question 5).
    This is an excerpt of a report that highlights and explores five questions which arose from The Unity of Consciousness and Sensory Integration conference at Brown University in November of 2011. This portion of the report explores the question: How should we study experience, given unity relations?
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  34.  41
    Lukasz A. Kurowski (2014). Ownership Unity, Neural Substrates, and Philosophical Relevance: A Response to Rex Welshon’s “Searching for the Neural Realizers of Ownership Unity”. Philosophical Psychology 29 (1):123-132.
    In this commentary, I critically assess Rex Welshon’s position on the neural substrates of ownership unity. First, I comment on Welshon’s definition of ownership unity and underline some of the problems stemming from his phenomenological analysis. Second, I analyze Welshon’s proposal to establish a mechanistic relation between neural substrates and ownership unity. I show that it is insufficient and defend my own position on how neural mechanisms may give rise to whole subjects of experience, which I call (...)
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  35.  4
    Melissa Moschella (2016). Integrated But Not Whole? Applying an Ontological Account of Human Organismal Unity to the Brain Death Debate. Bioethics 30 (8):550-556.
    As is clear in the 2008 report of the President's Council on Bioethics, the brain death debate is plagued by ambiguity in the use of such key terms as ‘integration’ and ‘wholeness’. Addressing this problem, I offer a plausible ontological account of organismal unity drawing on the work of Hoffman and Rosenkrantz, and then apply that account to the case of brain death, concluding that a brain dead body lacks the unity proper to a human organism, and has (...)
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  36.  47
    Eric LaRock (2007). Disambiguation, Binding, and the Unity of Visual Consciousness. Theory and Psychology 17 (6):747-77.
    Recent findings in neuroscience strongly suggest that an object’s features (e.g., its color, texture, shape, etc.) are represented in separate areas of the visual cortex. Although represented in separate neuronal areas, somehow the feature representations are brought together as a single, unified object of visual consciousness. This raises a question of binding: how do neural activities in separate areas of the visual cortex function to produce a feature-unified object of visual consciousness? Several prominent neuroscientists have adopted neural synchrony and attention-based (...)
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  37.  62
    Laurynas Adomaitis (2012). Richard Gaskin: The Unity of the Proposition. Croatian Journal of Philosophy 12 (1):106-111.
    Richard Gaskin’s work on the problem of the unity of the proposition (“the problem”, henceforth) has sometimes been called magisterial due to its vast historical and conceptual scope. Indeed, the author engages in lengthy discussions of the conceptions of propositions that have been overlooked by most previous investigations on the problem. Not only aspects of Frege’s and Russell’s theories of propositions that appear most problematic are subject to Gaskin’s investigation, it also includes Prabhākara semantics, the approach of Gregory of (...)
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  38.  12
    Rodney M. J. Cotterill (1995). On the Unity of Conscious Experience. Journal of Consciousness Studies 2 (4):290-311.
    It is suggested that consciousness is primarily associated not with stimuli and perception, as commonly supposed, but with movement and responses. Consciousness of stimuli arises in situations in which possible movements are planned, or in which information must be actively acquired rather than passively registered, and may or may not require overt movements to be performed. By emphasizing response, this formulation provides a simple explanation for the perceived unity of consciousness: though stimuli can be diverse, with independent components, movements (...)
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  39.  69
    Oliver Rashbrook (2013). Diachronic and Synchronic Unity. Philosophical Studies 164 (2):465-484.
    There are two different varieties of question concerning the unity of consciousness: questions about unity at a time, and unity over time. A recent trend in the debate about unity has been to attempt to provide a ‘generalized’ account that purports to solve both problems in the same way. This attempt can be seen in the accounts of Barry Dainton and Michael Tye. In this paper, I argue that there are crucial differences between unity over (...)
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  40.  70
    Drakon Nikolinakos (2004). Anosognosia and the Unity of Consciousness. Philosophical Studies 119 (3):315-342.
    There are researchers in cognitive science who use clinical and experimental evidence to draw some rather skeptical conclusions about a central feature of our conscious experience, its unity. They maintain that the examination of clinical phenomena reveals that human consciousness has a much more fragmentary character than the one we normally attribute to it. In the article, these claims are questioned by examining some of the clinical studies on the deficit of anosognosia. I try to show that these studies (...)
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  41. Jeff Malpas (1999). Constituting the Mind: Kant, Davidson, and the Unity of Consciousness. International Journal of Philosophical Studies 7 (1):1-30.
    Both Kant and Davidson view the existence of mental states, and so the possibility of mental content, as dependent on the obtaining of a certain unity among such states. And the unity at issue seems also to be tied, in the case of both thinkers, to a form of self-reflexivity. No appeal to self-reflexivity, however, can be adequate to explain the unity of consciousness that is necessary for the possibility of content- it merely shifts the focus of (...)
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  42.  1
    Wanja Wiese (forthcoming). How to Solve the Problem of Phenomenal Unity: Finding Alternatives to the Single State Conception. Phenomenology and the Cognitive Sciences:1-26.
    The problem of phenomenal unity consists in providing a phenomenological characterization of the difference between phenomenally unified and disunified conscious experiences. Potential solutions to PPU are faced with an important challenge. I show that this challenge can be conceived as a phenomenological dual to what is known as Bradley’s regress. This perspective facilitates progress on PPU by finding duals to possible solutions to Bradley’s regress and makes it intelligible why many characterize phenomenal unity in terms of the existence (...)
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  43.  57
    L. Nathan Oaklander (1987). Parfit, Circularity, and the Unity of Consciousness. Mind 96 (October):525-29.
    In his recent book, Reasons and Persons, Derek Parfit propounds a version of the psychological criterion of personal identity.1 According to the variant he adopts, the numerical identity through time of persons consists in non-branching psychological continuity no matter how it is caused. One traditional objection to a view of this sort is that it is circular, since psychological continuity presupposes personal identity. Although Parfit frequently denies the importance of personal identity, he considers his own psychological account of identity important (...)
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  44.  39
    Ben Bryan (2013). A Feminist Defense of the Unity of the Virtues. Philosophia 41 (3):693-702.
    In The Impossibility of Perfection, Michael Slote tries to show that the traditional Aristotelian doctrine of the unity of the virtues is mistaken. His argumentative strategy is to provide counterexamples to this doctrine, by showing that there are what he calls “partial virtues”—pairs of virtues that conflict with one another but both of which are ethically indispensible. Slote offers two lines of argument for the existence of partial virtues. The first is an argument for the partiality of a particular (...)
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  45.  24
    Christopher Toner (2014). The Full Unity of the Virtues. Journal of Ethics 18 (3):207-227.
    The classical doctrine that the moral virtues are unified is widely rejected. Some argue that the virtues are disunified, or even mutually incompatible. And though others have argued that the virtues form some sort of unity, these recent defenses of unity are always qualified, advocating only a partial unity: the unity of the virtues is limited to certain practical domains, or weak in that one virtue implies only moral decency in the fields of other virtues. I (...)
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  46.  71
    Warren Shrader (2006). The Unity of Consciousness: Trouble for the Materialist or the Emergent Dualist? Faith and Philosophy 23 (1):33-44.
    As part of his case for emergent dualism, William Hasker proffers a _unity-of-_ _consciousness_ (UOC) argument against materialism. I formalize the argument and show how the warrant for two of its premises accrues from the warrant one assigns to two distinct theses about unified conscious experience. I then argue that though both unity theses are plausible, the materialist has little to fear from Hasker.
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  47.  59
    Ghasem Kakaie (2007). The Extroversive Unity of Existence From Ibn 'Arabi's and Meister Eckhart's Viewpoints. Topoi 26 (2):177-189.
    A proper understanding of the Sufi doctrine of the unity of existence is essential for following the later developments of Islamic philosophy. The doctrine of the unity of existence is divided into introversive and extroversive aspects, the former dealing with the unity of the soul of the mystic with God, and the latter with the unity of the cosmos with God. Here this latter aspect of the doctrine is explained through a comparison of the views of (...)
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  48.  60
    Jeanette Kennett & Steve Matthews (2003). The Unity and Disunity of Agency. Philosophy, Psychiatry, and Psychology 10 (4):308-312.
    Effective agency, according to contemporary Kantians, requires a unity of purpose both at a time, in order that we may eliminate conflict among our motives, and over time, because many of the things we do form part of longer-term projects and make sense only in the light of these projects and life plans. Call this the unity of agency thesis. This thesis can be regarded as a normative constraint on accounts of personal identity and indeed on accounts of (...)
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  49.  43
    Jonathan Hill (2012). Aquinas and the Unity of Christ: A Defence of Compositionalism. [REVIEW] International Journal for Philosophy of Religion 71 (2):117-135.
    Thomas Aquinas is often thought to present a compositionalist model of the incarnation, according to which Christ is a composite of a divine nature and a human nature, understood as concrete particulars. But he sometimes seems to hedge away from this model when insisting on the unity of Christ. I argue that if we interpret some of his texts on the assumption of straightforward compositionalism, we can construct a defence of Christ’s unity within that context. This defence involves (...)
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    John Quay (forthcoming). From Human–Nature to Cultureplace in Education Via an Exploration of Unity and Relation in the Work of Peirce and Dewey. Studies in Philosophy and Education:1-14.
    In outdoor education discourse the notion of relation is often employed to convey basic connections between humanity and nature as human–nature relationships, yet the sense of relation itself is rarely questioned. Drawing on the work of Peirce and Dewey, I explore the ramifications of a more nuanced understanding of relation, specifically how relation works with and within differing senses of unity. These ramifications have consequences for how we understand human–nature relationships, which I argue are better conveyed in terms of (...)
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