Search results for 'Will Grant Chambers' (try it on Scholar)

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  1.  7
    Will Grant Chambers (1906). Memory Types of Colorado Pupils. Journal of Philosophy, Psychology and Scientific Methods 3 (9):231-234.
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  2. C. K. Grant (1952). Free Will: A Reply to Professor Campbell's Is 'Free Will' a Pseudo-Problem?. Mind 61 (July):381-385.
     
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  3. Timothy Chambers (2003). Free Will Defense: Do the Ends Justify the Means? Philosophia Christi 5 (1):251-258.
     
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  4.  3
    Brian Grant (1976). Descartes, Belief and the Will. Philosophy 51 (198):401 - 419.
    I want to discuss the puzzling, but, in some ways, persuasive view that I have a familiar and unproblematic kind of freedom with respect to my beliefs.
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  5. A. Cameron Grant (1965). Combe on Phrenology and Free Will: A Note on XIXth-Century Secularism. Journal of the History of Ideas 26 (1):141.
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  6.  69
    Judith Grant (1993). Fundamental Feminism: Contesting the Core Concepts of Feminist Theory. Routledge.
    What makes feminist theory feminist? How did so many different feminisms come to exist? In Fundamental Feminism, Judith Grant addresses these questions by offering a critical exploration of the evolution of feminist theory and the state of feminist thinking today. Grant provides a lively assessment of the major problems of contemporary feminist thought and identifies a set of common assumptions that link the wide variety of feminist theories in existence. Fundamental Feminism calls for nothing less than a substantial (...)
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  7.  6
    Simone Chambers & Will Kymlicka (eds.) (2001). Alternative Conceptions of Civil Society. Princeton University Press.
    This text considers how a host of ethical traditions define civil society.
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  8.  2
    Joel Bateman and Will Grant (2005). Book Review: Helen Irving, Five Things to Know About the Australian Constitution. Melbourne, Cambridge, 2004. $32.95. 162pp. ISBN: 0 521 603706. [REVIEW] Dialogue 3 (2):107-109.
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  9.  2
    Joel Bateman and Will Grant (2005). Book Review: Honour Among Nations: Treaties and Agreements with Indigenous People, Edited by Marcia Langton, Maureen Tehan, Lisa Palmer and Kathryn Shain (Melbourne University Press, 2004) $39.95, ISBN 0-522 85106-1. [REVIEW] Dialogue 3 (2):109-113.
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  10. Vikram Chandra, J. Hillis Miller, Gayatri Chakravorty, Ben Baer, Homi Bhabha, Grant Farred, Paul Jahshan, Bill Ashcroft, Stephen Morton, Dorota Kolodziejczyk, Adam Muller, Claire Chambers, James M. Ivory, David Lorne Macdonald, Sangeeta Ray, Pushpa N. Parekh, Maria Sofia Pimentel Biscaia, David Mesher, Cara Cilano, Dora Sales Salvador, Ryan Mowat, Joanne Trevenna, Amy Lee & Sumana Roy (2006). Fusion Approach: Theory, Contestation, Limits. Upa.
    fusion theory challenges efforts to see theory as inhibiting by presenting an approach that is innovative, eclectic, and subtle in order to draw out competing and constellating ideas and opinions. This collected volume of essays examines fusion theory and demonstrates how the theory can be applied to the reading of various works of Indian English novelists.
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  11. Eugene Combs & George Parkin Grant (1983). Modernity and Responsibility Essays for George Grant. Monograph Collection (Matt - Pseudo).
     
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  12. George Parkin Grant & Lawrence Schmidt (1978). George Grant in Process Essays and Conversations. Monograph Collection (Matt - Pseudo).
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  13. George Parkin Grant & William Christian (1996). George Grant Selected Letters. Monograph Collection (Matt - Pseudo).
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  14.  11
    Transforming Will (2010). Samoans Have a Word for “Will”—Loto—but Anthropologists Have Not Always Translated It Thusly, Which Puzzled Me When I First Began Doing Ethnography in American Sāmoa in the 1980s. I Was Taking a Language Class Kindly Offered to Stateside Teachers by a High-Ranking Member of the Government. He Decided to Teach Us a Love Song, Chanting the Language Into Our Heads. He Gave Us the Samoan Version and an English Translation with Every Word Glossed but One—Loto. After Class, I Asked Him to Translate It. He ... [REVIEW] In Keith M. Murphy & C. Jason Throop (eds.), Toward an Anthropology of the Will. Stanford University Press 123.
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  15. GeorgeHG Grant (1996). Dr. Grant 1950–9. In George Grant: Selected Letters. University of Toronto Press 166-198.
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  16. Sheila Grant (1996). 10. George Grant and the Theology of the Cross. In Arthur Davis (ed.), George Grant and the Subversion of Modernity: Art, Philosophy, Religion, Politics and Education. University of Toronto Press 243-262.
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  17.  6
    George Parkin Grant (1995). George Grant in Conversation. Anansi.
    "Historian Ramsay Cook called George Grant one of Canadas two most important political thinkers in the twentieth century.
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  18. Frederick L. Will (1947). Will the Future Be Like the Past? Mind 56 (224):332-347.
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  19.  1
    Leah Bradshaw (1996). 9. Love and Will in the Miracle of Birth: An Arendtian Critique of George Grant on Abortion. In Arthur Davis (ed.), George Grant and the Subversion of Modernity: Art, Philosophy, Religion, Politics and Education. University of Toronto Press 220-242.
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  20.  14
    J. Tiles (2003). Review of Alternative Conceptions of Civil Society by Simone Chambers; Will Kymlicka. [REVIEW] Philosophy East and West 53 (4):617-617.
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  21.  6
    David McCabe (2003). Simone Chambers and Will Kymlicka, Eds., Alternative Conceptions of Civil Society:Alternative Conceptions of Civil Society. Ethics 113 (4):871-873.
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  22. Matt Matravers (2004). Simone Chambers and Will Kymlicka, Eds., Alternative Conceptions of Civil Society Reviewed By. Philosophy in Review 24 (1):20-21.
     
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  23. Charles L. Stinger (1994). A Renaissance Cardinal and His Worldly Goods: The Will and Inventory of Francesco Gonzaga .D. S. Chambers. Speculum 69 (2):445-446.
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  24.  46
    Ben Woodard (2010). Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy. Continent 1 (1):3-13.
    continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  25.  12
    Vincent W. J. Van Gerven Oei (2012). The Poetry of Jean Daive. Continent 2 (2).
    continent. 2.2 (2012): 82–98 NOTE: This text is a translation of the original essay “Tekendichtheid: Over Jean Daives Narration d’équilibre 2: ‘Sllt’ ,” published in Parmentier 21.2 (2012): p. 65-71, accompanied by the same selection of poems in Dutch translation. It is not my intention to offer the following notes pertaining to one part of the series Narration d’équilibre [ Narrative of equilibrium ], written by the poet, translator, photographer, encyclopedist, and radio maker Jean Daive (1941), as a meticulous overview (...)
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  26.  99
    Gregg D. Caruso (2015). Free Will Eliminativism: Reference, Error, and Phenomenology. Philosophical Studies 172 (10):2823-2833.
    Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will (...)
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  27.  29
    Bert Baumgaertner (2014). Yes, No, Maybe So: A Veritistic Approach to Echo Chambers Using a Trichotomous Belief Model. Synthese 191 (11):2549-2569.
    I approach the study of echo chambers from the perspective of veritistic social epistemology. A trichotomous belief model is developed featuring a mechanism by which agents will have a tendency to form agreement in the community. The model is implemented as an agent-based model in NetLogo and then used to investigate a social practice called Impartiality, which is a plausible means for resisting or dismantling echo chambers. The implementation exposes additional factors that need close consideration in an (...)
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  28. Malcolm Forster & Elliott Sober (1994). How to Tell When Simpler, More Unified, or Less Ad Hoc Theories Will Provide More Accurate Predictions. British Journal for the Philosophy of Science 45 (1):1-35.
    Traditional analyses of the curve fitting problem maintain that the data do not indicate what form the fitted curve should take. Rather, this issue is said to be settled by prior probabilities, by simplicity, or by a background theory. In this paper, we describe a result due to Akaike [1973], which shows how the data can underwrite an inference concerning the curve's form based on an estimate of how predictively accurate it will be. We argue that this approach throws (...)
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  29. Grant R. Gillett (2001). Free Will and Events in the Brain. Journal of Mind and Behavior 22 (3):287-310.
    Free will seems to be part of the romantic echo of a world view which predates scientific psychology and, in particular, cognitive neuroscience. Findings in cognitive neuroscience seem to indicate that some form of physicalist determinism about human behavior is correct. However, when we look more closely we find that physical determinism based on the view that brain events cause mental events is problematic and that the data which are taken to support that view, do nothing of the kind. (...)
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  30.  3
    Kevin Timpe (2015). Free Will Eliminativism: Reference, Error, and Phenomenology. Philosophical Studies 172 (10):2823-2833.
    Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will (...)
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  31.  23
    David Basinger & Randall Basinger (1982). Divine Determinateness and the Free Will Defense. Philosophy Research Archives 8:531-534.
    Proponents of The Free Will Defense frequently argue that it is necessary for God to create self-directing beings who possess the capacity for producing evil because, in the words of F.R. Tennant, “moral goodness must be the result of a self-directing developmental process.” But if this is true, David Paulsen has recently argued, then the proponent of the Free Will Defense cannot claim that God has an eternally determinate nature. For if God has an eternally determinatenature and moral (...)
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  32. Alfred R. Mele (ed.) (2015). Surrounding Free Will: Philosophy, Psychology, Neuroscience. Oxford University Press Usa.
    This volume showcases cutting-edge scholarship from The Big Questions in Free Will project, funded by a grant from the John Templeton Foundation and directed by Alfred R. Mele. It explores the subject of free will from the perspectives of neuroscience; social, cognitive, and developmental psychology; and philosophy. The volume consists of fourteen new articles and an introduction from top-ranked contributors, all of whom bring fresh perspectives to the question of free will. They investigate questions such as: (...)
     
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  33.  14
    Grant R. Gillett (1993). Freedom of the Will and Mental Content. Ratio 6 (2):89-107.
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  34.  34
    Grant Gillett & Sam C. Liu (2012). Free Will and Necker's Cube: Reason, Language and Top-Down Control in Cognitive Neuroscience. Philosophy 87 (01):29-50.
    The debates about human free will are traditionally the concern of metaphysics but neuroscientists have recently entered the field arguing that acts of the will are determined by brain events themselves causal products of other events. We examine that claim through the example of free or voluntary switch of perception in relation to the Necker cube. When I am asked to see the cube in one way, I decide whether I will follow the command (or do as (...)
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  35. Michael E. Bratman (2003). A Desire of One's Own. Journal of Philosophy 100 (5):221-42.
    You can sometimes have and be moved by desires which you in some sense disown. The problem is whether we can make sense of these ideas of---as I will say---ownership and rejection of a desire, without appeal to a little person in the head who is looking on at the workings of her desires and giving the nod to some but not to others. Frankfurt's proposed solution to this problem, sketched in his 1971 article, has come to be called (...)
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  36. Daniel Howard-Snyder & Frances Howard-Snyder (1993). The Christian Theodicist's Appeal to Love. Religious Studies 29 (2):185 - 192.
    Many Christian theodicists believe that God's creating us with the capacity to love Him and each other justifies, in large part, God's permitting evil. For example, after reminding us that, according to Christian doctrine, the supreme good for human beings is to enter into a reciprocal love relationship with God, Vincent Brummer recently wrote: In creating human persons in order to love them, God necessarily assumes vulnerability in relation to them. In fact, in this relation, he becomes even more vulnerable (...)
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  37.  29
    Alex Grzankowski (2014). 'Can' and the Consequence Argument. Ratio 27 (2):173-189.
    The consequence argument is a powerful incompatibilist argument for the conclusion that, if determinism is true, what one does is what one must do. A major point of controversy between classical compatibilists and incompatibilists has been over the use of ‘can’ in the consequence argument. Classical compatibilists, holding that abilities to act are dispositions, have argued that ‘can’ should be analyzed as a conditional. But such an analysis of ‘can’ puts compatibilists in a position to grant the premises of (...)
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  38.  8
    Alexander Jech (2013). To Will One Thing. American Philosophical Quarterly 50 (2):153-166.
    Before committing suicide, Othello says, "Speak of me as I am; . . . speak of one who loved not wisely, but too well."1 Thinking of his love for Desdemona, we are not likely to agree with his assessment that he loved her "too well," especially if loving well is supposed to require some kind of dependability or concern for her well-being; we would be loath even to grant that he loved her "too much." Othello's love for his wife (...)
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  39.  20
    Abigail L. Rosenthal (1998). In 'Windowless Chambers'. Inquiry 41 (1):3-20.
    Taking exception to Gilbert Ryle's influentially ironical remark about introspection, that it would be like peering into a 'windowless chamber illuminated by a very peculiar sort of light, and one to which only he [the one attempting the introspecting] has access', this essay claims that introspective awareness of one's actions and motivations in their chronological sequence is not empty but highly informative, not trivial but inseparable from any significant life, and not hopeless but entirely feasible. It is argued that informative (...)
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  40.  6
    Grant Sterling (2011). The Free Will Defense to the Problem of Evil. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell
  41.  1
    Grant Gillett (2001). Arthroscopic Knee Surgery. Daddy Will Make It Better, Even If It's Arthritis. Hastings Center Report 32 (5):8-8.
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  42. Robert H. Kane (1996). The Significance of Free Will. Oxford University Press.
    In the past quarter-century, there has been a resurgence of interest in philosophical questions about free will. After a clear and broad-reaching survey of these recent debates, Robert Kane presents his own controversial view. Arguing persuasively for a traditional incompatibilist or libertarian conception of free will, Kane demonstrates that such a conception can be made intelligible without appeals to obscure or mysterious forms of agency and thus can be reconconciled with a contemporary scientific picture of the world.
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  43. Derk Pereboom (2001). Living Without Free Will. Cambridge University Press.
    Most people assume that, even though some degenerative or criminal behavior may be caused by influences beyond our control, ordinary human actions are not similarly generated, but rather are freely chosen, and we can be praiseworthy or blameworthy for them. A less popular and more radical claim is that factors beyond our control produce all of the actions we perform. It is this hard determinist stance that Derk Pereboom articulates in Living Without Free Will. Pereboom argues that our best (...)
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  44. Alfred R. Mele (2006). Free Will and Luck. Oxford University Press.
    Mele's ultimate purpose in this book is to help readers think more clearly about free will. He identifies and makes vivid the most important conceptual obstacles to justified belief in the existence of free will and meets them head on. Mele clarifies the central issues in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will--one for readers who are convinced (...)
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  45. Daniel C. Dennett (1984). Elbow Room: The Varieties of Free Will Worth Wanting. MIT Press.
    Essays discuss reason, self-control, self-definition, time, cause and effect, accidents, and responsibility, and explain why people want free will.
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  46. Harry G. Frankfurt (1971). Freedom of the Will and the Concept of a Person. Journal of Philosophy 68 (1):5-20.
    It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of (...)
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  47.  14
    Grant Gillett (2009). The Mind and its Discontents: An Essay in Discursive Psychiatry. Oxford University Press.
    The first edition of The Mind and its Discontents was a powerful analysis of how, as a society, we view mental illness. In the ten years since the first edition, there has been growing interest in the philosophy of psychiatry, and a new edition of this text is more timely and important than ever. -/- In The Mind and its Discontents, Grant Gillett argues that an understanding of mental illness requires more than just a study of biological models of (...)
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  48. Grant N. Havers (2013). Leo Strauss and Anglo-American Democracy: A Conservative Critique. Northern Illinois University Press.
    In this original new study, Grant Havers critically interprets Leo Strauss’s political philosophy from a conservative perspective. Most mainstream readers of Strauss have either condemned him from the Left as an extreme right-wing opponent of liberal democracy or celebrated him from the Right as a traditional defender of Western civilization. Rejecting both of these portrayals, Havers shifts the debate beyond the conventional parameters of our age. He persuasively shows that Strauss was neither a man of the Far Right nor (...)
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  49.  42
    John Martin Fischer (1994). The Metaphysics of Free Will: An Essay on Control. Blackwell.
    The Metaphysics of Free Will provides a through statement of the major grounds for skepticism about the reality of free will and moral responsibility. The author identifies and explains the sort of control that is associated with personhood and accountability, and shows how it is consistent with causal determinism. In so doing, out view of ourselves as morally responsible agents is protected against the disturbing changes posed by science and religion.
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  50. Timothy O'Connor (2000). Persons and Causes: The Metaphysics of Free Will. Oxford University Press.
    This provocative book refurbishes the traditional account of freedom of will as reasons-guided "agent" causation, situating its account within a general metaphysics. O'Connor's discussion of the general concept of causation and of ontological reductionism v. emergence will specially interest metaphysicians and philosophers of mind.
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