Search results for 'William Forgie' (try it on Scholar)

1000+ found
Sort by:
  1. J. William Forgie (2008). How is the Question 'is Existence a Predicate?' Relevant to the Ontological Argument? International Journal for Philosophy of Religion 64 (3):117 - 133.score: 240.0
    It is often said that the ontological argument fails because it wrongly treats existence as a first-level property or predicate. This has proved a controversial claim, and efforts to evaluate it are complicated by the fact that the words ‘existence is not a property/predicate’ have been used by philosophers to make at least three different negative claims: (a) one about a first-level phenomenon possessed by objects like horses, stones, you and me; (b) another about the logical form of assertions of (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  2. William Forgie (2007). Gassendi and Kant on Existence. Journal of the History of Philosophy 45 (4):511 - 523.score: 240.0
    : In rejecting Descartes's ontological proof for the existence of God, Gassendi maintained that existence is not a property and Kant said that it is not a "real predicate." It is commonly supposed that both are making the same claim. Some have even thought that they advance essentially the same argument for that same claim. I believe none of this is correct. Gassendi and Kant offer different arguments. And they are arguing for different conclusions. These differences stem from a more (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  3. J. William Forgie (1991). The Modal Ontological Argument and the Necessary a Posteriori. International Journal for Philosophy of Religion 29 (3):129 - 141.score: 240.0
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  4. J. William Forgie (2008). Kant and Existence: Critique of Pure Reason A 600/B 628. Kant-Studien 99 (1):1-12.score: 240.0
    By whatever and by however many predicates we may think a thing – even if we completely determine it – we do not make the least addition to the thing when we further declare that this thing is. Otherwise, it would not be exactly the same thing that exists, but something more than we had thought in the concept; and we could not, therefore, say that the exact object of my concept exists.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  5. J. William Forgie (1986). The Principle of Credulity and the Evidential Value of Religious Experience. International Journal for Philosophy of Religion 19 (3):145 - 159.score: 240.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. J. William Forgie (1993). Kant on the Relation Between the Cosmological and Ontological Arguments. International Journal for Philosophy of Religion 34 (1):1 - 12.score: 240.0
  7. J. William Forgie (1972). Frege's Objection to the Ontological Argument. Noûs 6 (3):251-265.score: 240.0
    Frege argued that 1) in making existence assertions we ascribe (or deny) the second-Level property, 'not being empty', To a first-Level concept. He inferred from this that 2) existence is a second-Level property, The property 'not being empty'. He therefore rejected the ontological proof of the existence of God because, He claimed, It depends on the assumption that existence is a first-Level, And not a second-Level, Property. In this paper it is argued, First, That frege is unsuccessful in his attempt (...)
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  8. J. William Forgie (2000). Kant and Frege: Existence as a Second-Level Property. Kant-Studien 91 (2):165-177.score: 240.0
  9. J. William Forgie (1995). The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem. Religious Studies 31 (1):89 - 100.score: 240.0
    Let us call the Dependency Theses (DT) the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  10. J. William Forgie (1990). The Caterus Objection. International Journal for Philosophy of Religion 28 (2):81 - 104.score: 240.0
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  11. J. William Forgie (1985). Hyper-Kantianism in Recent Discussions of Mystical Experience. Religious Studies 21 (2):205 - 218.score: 240.0
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  12. J. William Forgie (1984). Thestic Experience and the Doctrine Of Unanimity. International Journal for Philosophy of Religion 15 (1/2):13 - 30.score: 240.0
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  13. J. William Forgie (1976). Is the Cartesian Ontological Argument Defensible? New Scholasticism 50 (1):108-121.score: 240.0
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  14. J. William Forgie (1975). Kant and the Question "Is Existence a Predicate?". Canadian Journal of Philosophy 5 (4):563 - 582.score: 240.0
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  15. J. William Forgie (1976). Wittgenstein on Naming and Ostensive Definition. International Studies in Philosophy 8:13-26.score: 240.0
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  16. J. William Forgie (1974). Existence Assertions and the Ontological Argument. Mind 83 (330):260-262.score: 240.0
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  17. J. William Forgie (1985). Mystical Experience and the Argument From Agreement. International Journal for Philosophy of Religion 17 (3):97 - 113.score: 240.0
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  18. J. William Forgie (1998). The Possibility of Theistic Experience. Religious Studies 34 (3):317-323.score: 240.0
    In a recent issue of "Religious Studies" Kevin Corcoran has criticized my arguments for the impossibility of theistic experience (i.e. an experience which is phenomenologically of God). Building on, and amending, criticisms already levelled against my views by Nelson Pike (in the latter's "Mystic Union"), Corcoran argues that my views are based on an account of what it is for an experience to be 'phenomenologically of' an individual (or kind of thing) which leads to 'wildly implausible' results. I here try (...)
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  19. J. William Forgie (2003). The Alleged Dependency of the Cosmological Argument on the Ontological. Faith and Philosophy 20 (3):364-370.score: 240.0
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  20. William Forgie, Charles McCracken & Merrill Ring (2007). Hubert Rudolf Georg Schwyzer, 1935-2006. Proceedings and Addresses of the American Philosophical Association 80 (5):173 - 174.score: 240.0
    No categories
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  21. J. William Forgie (2008). How is the Question 'Is Existence a Predicate?'Relevant to the Ontological Argument? International Journal for Philosophy of Religion 64 (3):117-133.score: 240.0
    Direct download  
     
    My bibliography  
     
    Export citation  
  22. J. William Forgie (1994). Pike's "Mystic Union" and the Possibility of Theistic Experience. Religious Studies 30 (2):231 - 242.score: 240.0
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  23. J. William Forgie (1977). Existence and Properties. New Scholasticism 51 (1):102-116.score: 240.0
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  24. J. William Forgie (1975). Kant and the Question. Canadian Journal of Philosophy 5 (4):563-582.score: 240.0
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  25. C. William (1976). William C. Wimsatt. In G. Gordon, Grover Maxwell & I. Savodnik (eds.), Consciousness and the Brain: A Scientific and Philosophical Inquiry. Plenum. 205.score: 180.0
    No categories
     
    My bibliography  
     
    Export citation  
  26. Kevin Corcoran (1996). Is Theistic Experience Phenomenologically Possible? Religious Studies 32 (4):449 - 461.score: 30.0
    In this paper I examine the phenomenological possibility of peculiarly theistic experience. I present and explicate William Forgie's very powerful arguments against the possibility of such experience and Nelson Pike's recent response to Forgie. I argue that although Pike's refutation of Forgie ultimately miscarries, there are good reasons for rejecting what is the central thesis upon which all of Forgie's arguments rest. After canvasing several of these reasons and recommending an alternative thesis, I conclude that (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  27. J. William Forgie (1974). Existence Assertions and the Ontological Argument. Mind 83 (330):260-262.score: 30.0
    No categories
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  28. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.score: 27.0
    The relationship between William James and Ludwig Wittgenstein (1889-1951) has recently been the subject of intense scholarly research. We know for instance that the later Wittgenstein's reflections on the philosophy of psychology found in James a major source of inspiration. Not surprisingly therefore, the pragmatist nature of the philosophy of the later Wittgenstein is increasingly acknowledged, in spite of Wittgenstein’s adamant refusal of being labeled a “pragmatist”. In this brief paper I merely want to piece together some of the (...)
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  29. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.score: 27.0
    In this short paper I try to present William James’s connection with the Argentinian writer Macedonio Fernández (1874-1952), who was in some sense a mentor of Borges and might be considered the missing link between Borges and James.
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  30. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.score: 27.0
    The year of the centennial of the Argentinean writer Jorge Luis Borges is probably the right time to exhume one of the links that this universal writer had with William James. In 1945, Emece, a publisher from Buenos Aires, printed a Spanish translation of William James’s book Pragmatism, with a foreword by Jorge Luis Borges.
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  31. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.score: 27.0
  32. Ruth Anna Putnam (ed.) (1997). The Cambridge Companion to William James. Cambridge University Press.score: 27.0
    William James (1842-1910) was both a philosopher and a psychologist, nowadays most closely associated with the pragmatic theory of truth. The essays in this Companion deal with the full range of his thought as well as other issues, including technical philosophical issues, religious speculation, moral philosophy and political controversies of his time. The relationship between James and other philosophers of his time, as well as his brother Henry, are also examined. By placing James in his intellectual landscape the volume (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  33. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge.score: 24.0
    The original 1907 text of James' Pragmatism is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
    Direct download  
     
    My bibliography  
     
    Export citation  
  34. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.score: 24.0
    William James's theory of emotion is often criticized for placing too much emphasis on bodily feelings and neglecting the cognitive aspects of emotion. This paper suggests that such criticisms are misplaced. Interpreting James's account of emotion in the light of his later philosophical writings, I argue that James does not emphasize bodily feelings at the expense of cognition. Rather, his view is that bodily feelings are part of the structure of intentionality. In reconceptualizing the relationship between cognition and affect, (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  35. H. G. Callaway (ed.) (2008). William James, A Pluralistic Universe: A New Philosophical Reading. Cambridge Scholars.score: 24.0
    This book is my new scholarly edition of William James, A Pluralistic Universe. The original text has been recovered, annotations to the text added to identify James' authors and events of interest, there is a new bibliography chiefly based on James' sources, a brief chronology of James' career, and I have added an expository and critical Introduction and a comprehensive analytical index.
    Direct download  
     
    My bibliography  
     
    Export citation  
  36. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.score: 24.0
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  37. Jaime Nubiola (2009). Review of H.G. Callaway (Ed), William James, A Pluralistic Universe. [REVIEW] Anuario Filosófico 42 (1):222-223.score: 24.0
    As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...)
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  38. Jennifer Welchman (2006). William James's "the Will to Believe" and the Ethics of Self-Experimentation. Transactions of the Charles S. Peirce Society 42 (2):229-241.score: 24.0
    : William James's "The Will to Believe" has been criticized for offering untenable arguments in support of belief in unvalidated hypotheses. Although James is no longer accused of suggesting we can create belief ex nihilo, critics continue to charge that James's defense of belief in what he called the "religious hypothesis" confuses belief with hypothesis adoption and endorses willful persistence in unvalidated beliefs—not, as he claimed, in pursuit of truth, but merely to avoid the emotional stress of abandoning them. (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  39. Richard A. S. Hall (2009). Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW] The Pluralist 4 (3).score: 24.0
    In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas of his own that had preoccupied him for some time. In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe. As it happened, though, in the course of these (...)
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  40. Jeff Jordan (2009). Review of William L. Rowe on Philosophy of Religion: Selected Writings , Edited by Nick Trakakis. [REVIEW] Sophia 48 (4):495-496.score: 24.0
    William L. Rowe on Philosophy of Religion’ edited by Nick Trakakis, collects 30 papers of William Rowe's important work in the philosophy of religion. I review this collection, and offer an objection of one of Rowe's arguments.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  41. Sami Pihlström (2009). The Conduct of Life: A Philosophical Reading, Ralph Waldo Emerson By H.G. Callaway (Ed.) Society and Solitude: Twelve Chapters. A New Study Edition, with Notes, Philosophical Commentary and Historical Contextualization, Ralph Waldo Emerson By H.G. Callaway (Ed.) A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy. A New Philosophical Reading, William James By H.G. Callaway (Ed.). [REVIEW] Transactions of the Charles S. Peirce Society 45 (3):444-449.score: 24.0
    This new edition of William James’s 1909 classic, A Pluralistic Universe reproduces the original text, only modernizing the spelling. The books has been annotated throughout to clarify James’s points of reference and discussion. There is a new, fuller index, a brief chronology of James’s life, and a new bibliography—chiefly based on James’s own references. The editor, H.G. Callaway, has included a new Introduction which elucidates the legacy of Jamesian pluralism to survey some related questions of contemporary American society. -/- (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  42. Jack Barbalet (2004). Hypothesis, Faith, and Commitment: William James' Critique of Science. Journal for the Theory of Social Behaviour 34 (3):213–230.score: 24.0
    William James is remembered as the philosopher of pragmatism, but he was principally the founder of modern scientific psychology. During the period of his most intense scientific involvement James developed a trenchant critique of science. This was not a rejection of science but an attempt to identify limitations of the contemporary conceptualization of science. In particular, James emphasized the failure of science to understand its basis in human emotions. James developed a scientific theory of emotions in which the importance (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  43. Thomas J. J. Altizer (2009). The Revolutionary Vision of William Blake. Journal of Religious Ethics 37 (1):33-38.score: 24.0
    It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances (...)
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  44. Graham Bird (2002). Review: The Divided Self of William James. [REVIEW] Mind 111 (441):100-103.score: 24.0
    This is a review of Richard Gale's 1999 book, The Divided Self of William James (Cambridge U.P.).
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  45. Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.score: 24.0
    This book explores Wittgenstein's long engagement with the work of the pragmatist William James. In contrast to previous discussions Russell Goodman argues that James exerted a distinctive and pervasive positive influence on Wittgenstein's thought. For example, the book shows that the two philosophers share commitments to anti-foundationalism, to the description of the concrete details of human experience, to the priority of practice over intellect, and to the importance of religion in understanding human life. Considering in detail what Wittgenstein learnt (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  46. Jean Suplizio (2007). On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology. Human Studies 30 (4):357 - 375.score: 24.0
    Academic popularizers of the new field of evolutionary psychology make notable appeals to William James to bolster their doctrine. In particular, they cite James’ remark that humans have all the “impulses” animals do and many more besides to shore up their claim that people’s “instincts” account for their flexibility. This essay argues that these scholars misinterpret James on the instincts. Consciousness (which they find inscrutable) explains cognitive flexibility for James. The evolutionary psychologists’ appeal to James is, therefore, unwarranted and, (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  47. Paul Jerome Croce (2007). Mankind's Own Providence: From Swedenborgian Philosophy of Use to William James's Pragmatism. Transactions of the Charles S. Peirce Society 43 (3):490 - 508.score: 24.0
    : It is part of the conventional wisdom about the James family that the elder Henry James (1811–82) had a large influence on his son, William James (1842–1910), in the direction of religious interests. But William neither adopted his father's spirituality nor did he regard it as a foil to his own secularity. Instead, after first rejecting the elder James's idiosyncratic faith, he became increasingly intrigued with his insights into the natural world, which were in turn shaped by (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  48. John Dewey (1910). William James. Journal of Philosophy, Psychology and Scientific Methods 7 (19):505-508.score: 24.0
    This article by John Dewey is an early appreciation of William James, written at the time of James' death. Dewey would write much more on James in later years.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  49. James Rowland Angell (1908). Book Review: Pragmatism: A New Name for Some Old Ways of Thinking. William James. [REVIEW] Ethics 18 (2):226-.score: 24.0
    An early review of William James' Pragmatism, which views pragmatism as primarily methodological.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  50. Graham Bird (1986). William James. Routledge & Kegan Paul.score: 24.0
    Introduction William James was born in New York on January 1842, the first son of Mary and Henry James. His grandfather, also called William, had amassed a ...
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 1000