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William Charlton [83]Williamx Charlton [1]
  1.  9
    William Charlton (forthcoming). Religion, Society and Secular Values. Philosophy:1-23.
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  2.  46
    Albert Boime & William Charlton (1971). The Academy and French Painting in the Nineteenth Century. Journal of Aesthetics and Art Criticism 30 (1):140-140.
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  3.  5
    William Charlton (2016). Heaven. New Blackfriars 97 (1071):547-559.
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  4.  73
    William Charlton (1988). Weakness of Will. B. Blackwell.
  5.  93
    William Charlton (1984). Feeling for the Fictitious. British Journal of Aesthetics 24 (3):206-216.
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  6. William Charlton (1986). Radford and Allen on Being Moved by Fiction: A Rejoinder. British Journal of Aesthetics 26 (4):391-394.
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  7.  79
    William Charlton (1988). Mary Mothersill on Aesthetic Pleasure. Analysis 48 (1):40 - 44.
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  8.  70
    William Charlton (1985). Beyond the Literal Meaning. British Journal of Aesthetics 25 (3):220-231.
  9.  42
    William Charlton (1983). Distance. Analysis 43 (1):19 - 23.
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  10.  69
    William Charlton (1975). Living and Dead Metaphors. British Journal of Aesthetics 15 (2):172-178.
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  11.  17
    William Charlton (1985). Aristotle's Physics Books III and IV. Ancient Philosophy 5 (1):105-109.
  12.  2
    William Charlton (2016). Knowng the Natural Law: From Precepts and Inclinations to Deriving Oughts by Steven J.Jensen, Catholic University of America Press, Washington D.C., 2015, Pp. IX + 238, $34.95, Pbk. [REVIEW] New Blackfriars 97 (1069):402-404.
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  13.  49
    William Charlton (1981). Spinoza's Monism. Philosophical Review 90 (4):503-529.
  14.  60
    Williamx Charlton (1983). Aesthetic Reasons. British Journal of Aesthetics 23 (2):99-111.
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  15.  1
    William Charlton (2016). Heaven. New Blackfriars 97 (1070):547-559.
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  16.  51
    William Charlton (1974). Is Philosophy a Form of Literature? British Journal of Aesthetics 14 (1):3-16.
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  17.  46
    William Charlton (2008). Emotional Life in Three Dimensions. Journal of Applied Philosophy 25 (4):291-300.
    abstract I first summarise Martha Nussbaum's theory of emotion and place it against its historical background. Borrowing distinctions from Plato I then argue that the emotions discussed in Hiding From Humanity affect us primarily as social beings, not as individuals, and suggest modifying and educating them by social means.
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  18.  48
    William Charlton (1991). Teleology and Mental States. Proceedings of the Aristotelian Society 17:17-32.
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  19. William Charlton (1989). Aristotle on the Uses of Actuality. Proceedings of the Boston Area Colloquium in Ancient Philosophy 5:1-23.
     
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  20.  39
    William Charlton (1986). Knowing What We Think. Philosophical Quarterly 36 (April):196-211.
  21.  35
    William Charlton (1980). Aristotle's Definition of Soul. Phronesis 25 (2):170 - 186.
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  22.  5
    A. R. Lacey & William Charlton (1993). The Analytic Ambition: An Introduction to Philosophy. Philosophical Quarterly 43 (170):116.
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  23.  1
    William Charlton (2009). LIBERTY OF CONSCIENCE by Martha C. Nussbaum. New Blackfriars 90 (1030):750-751.
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  24.  1
    William Charlton (1984). VII—Force Form and Content in Linguistic Expression. Proceedings of the Aristotelian Society 84 (1):123-144.
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  25.  22
    William Charlton (1993). Artistotle's Definition of Soul. In Michael Durrant & Aristotle (eds.), Phronesis. Routledge 170-186.
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  26.  9
    William Charlton (1987). Aristotelian Powers. Phronesis 32 (1):277-289.
  27.  20
    William Charlton (2008). The Doctrine of Creation. Heythrop Journal 49 (4):620-631.
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  28.  16
    William Charlton (1985). Time, Creation and the Continuum By Richard Sorabji Duckworth, 1983, Xviii + 473 Pp., £29.50. [REVIEW] Philosophy 60 (231):136-.
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  29.  12
    William Charlton (1993). Aristotle on Substance. Ancient Philosophy 13 (1):209-212.
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  30.  14
    William Charlton (1981). Time. Philosophy 56 (216):149 - 160.
    It is often held that movement can be defined in terms of places and times. Thus Russell says: We must entirely reject the notion of a state of motion. Motion consists merely in the occupation of different places at different times, subject to continuity as explained in Part V.
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  31.  12
    William Charlton (1983). The Test of Time By Anthony Savile Oxford University Press, 1982, Xiv+319 Pp., £20. [REVIEW] Philosophy 58 (225):411-.
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  32.  15
    William Charlton (2006). Goodness and Truth. Philosophy 81 (4):619-632.
    The paper presents goodness and truth as analogous formal concepts. I first argue that saying something is true of something and saying it is false of it are basic ways of speaking truly or falsely. I then consider thinking a property a good one for something to acquire and thinking it a bad, equate this with having something as a positive or negative objective, an object of desire or aversion, and argue that these are basic ways of thinking rightly or (...)
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  33.  11
    William Charlton (1994). Shame and Necessity By Bernard Williams University of California Press, 1993 Xii+254 Pp. [REVIEW] Philosophy 69 (270):507-.
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  34.  11
    William Charlton (1983). Prime Matter: A Rejoinder. Phronesis 28 (2):197-211.
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  35.  8
    William Charlton (1981). Telling the Difference Between Sweet and Pale. Apeiron 15 (2):103 - 114.
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  36.  7
    William Charlton (1996). Substance and Separation in Aristotle. International Philosophical Quarterly 36 (3):365-367.
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  37.  5
    William Charlton (1988). Needs, Values, Truth: Essays in the Philosophy of Value By David Wiggins Oxford: Basil Blackwell, 1987, X + 366 Pp., £29.50. [REVIEW] Philosophy 63 (246):550-.
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  38.  5
    William Charlton (1983). Force Form and Content in Linguistic Expression. Proceedings of the Aristotelian Society 84:123 - 143.
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  39.  1
    William Charlton (1989). Colloquium 1. Proceedings of the Boston Area Colloquium of Ancient Philosophy 5 (1):1-22.
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  40.  2
    David Evans & William Charlton (1996). Platonic Arguments. Aristotelian Society Supplementary Volume 70 (1):177 - 208.
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  41.  2
    William Charlton & Godfrey Vesey (1991). The Philosophy in Christianity. Philosophical Quarterly 41 (163):251.
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  42.  5
    William Charlton (1983). Causation and Change. Philosophy 58 (224):143 - 160.
    From the way we speak it appears that we think changes do not merely come about but are brought about. Can we really think this? Have we any idea of the bringing or being brought about of a change distinct from our idea of its coming about? In the first part of this paper I shall try to describe some of the forms of causal thinking which are reflected in our ordinary causal judgments. In the second, having criticized two current (...)
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  43.  5
    William Charlton (1993). Love's Knowledge: Essays on Philosophy and Literature By Martha C. Nussbaum Oxford University Press, 1990, Xx + 403 Pp., £40.00. [REVIEW] Philosophy 68 (266):564-.
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  44.  1
    William Charlton (1994). No Title Available. Philosophy 69 (270):507-509.
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  45.  4
    William Charlton (1981). Doubt and Dogmatism: Studies in Hellenistic Epistemology Edited by Malcolm Schofield, Myles Burnyeat and Jonathan Barnes Oxford: Clarendon Press, 1980, Xii + 342 Pp., £12.50. [REVIEW] Philosophy 56 (216):275-.
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  46.  4
    William Charlton (1991). Book Reviews. [REVIEW] British Journal of Aesthetics 31 (4):125-127.
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  47.  3
    William Charlton (1990). Plural and Conflicting Values By Michael Stocker Oxford: Clarendon Press, 1989, Xiv 360 Pp., £35.00. [REVIEW] Philosophy 65 (254):522-.
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  48.  1
    Anthony Kenny & William Charlton (1993). Philoponus: On Aristotle on the Intellect. Philosophical Quarterly 43 (173):532.
  49.  1
    William Charlton (1993). A Reply: Snider on Irrationality. Metaphilosophy 24 (3):293-299.
  50.  2
    William Charlton (1986). Some Recent Work in Aesthetics. Philosophy 61 (236):253 - 261.
    The starting in 1960 of the British Journal of Aesthetics was a courageous act. In those days people liked to call aesthetics a ‘dreary’ intellectual region, and high-flying philosophers seldom descended into it. But when in the decade that followed new philosophy departments were created and old ones expanded, aesthetics took up some of the spare capacity. Courses were laid on, and books and articles appeared which could match the quality of work in better established branches of philosophy like ethics (...)
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