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

1000+ found
Order:
  1.  1
    J. William Forgie (1995). The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem: J. William Forgie. Religious Studies 31 (1):89-100.
    Let us call the Dependency Theses 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 on (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  2.  78
    William Forgie (2007). Gassendi and Kant on Existence. Journal of the History of Philosophy 45 (4):511 - 523.
    : 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)  
     
    Export citation  
     
    My bibliography   3 citations  
  3.  29
    J. William Forgie (2000). Kant and Frege: Existence as a Second-Level Property. Kant-Studien 91 (2):165-177.
  4.  46
    J. William Forgie (2008). Kant and Existence: Critique of Pure Reason A 600/B 628. Kant-Studien 99 (1):1-12.
    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)  
     
    Export citation  
     
    My bibliography   1 citation  
  5.  92
    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.
    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 (4 more)  
     
    Export citation  
     
    My bibliography  
  6.  13
    J. William Forgie (1977). Existence and Properties. New Scholasticism 51 (1):102-116.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  7.  6
    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.
    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: one about a first-level phenomenon possessed by objects like horses, stones, you and me; another about the logical form of assertions of existence; and (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  8.  23
    J. William Forgie (1990). The Caterus Objection. International Journal for Philosophy of Religion 28 (2):81 - 104.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  9.  37
    J. William Forgie (1993). Kant on the Relation Between the Cosmological and Ontological Arguments. International Journal for Philosophy of Religion 34 (1):1 - 12.
  10.  36
    J. William Forgie (1972). Frege's Objection to the Ontological Argument. Noûs 6 (3):251-265.
    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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  11.  18
    J. William Forgie (1975). Kant and the Question "Is Existence a Predicate?". Canadian Journal of Philosophy 5 (4):563 - 582.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  12.  32
    J. William Forgie (1976). Wittgenstein on Naming and Ostensive Definition. International Studies in Philosophy 8:13-26.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  13.  49
    J. William Forgie (1991). The Modal Ontological Argument and the Necessary a Posteriori. International Journal for Philosophy of Religion 29 (3):129 - 141.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  14.  2
    J. William Forgie (1998). The Possibility of Theistic Experience. Religious Studies 34 (3):317-323.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  15.  23
    J. William Forgie (1995). The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem. Religious Studies 31 (1):89 - 100.
    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 (2 more)  
     
    Export citation  
     
    My bibliography  
  16.  12
    J. William Forgie (1974). Existence Assertions and the Ontological Argument. Mind 83 (330):260-262.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  17.  21
    J. William Forgie (1976). Is the Cartesian Ontological Argument Defensible? New Scholasticism 50 (1):108-121.
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  18.  33
    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.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  19.  10
    J. William Forgie (1985). Hyper-Kantianism in Recent Discussions of Mystical Experience. Religious Studies 21 (2):205 - 218.
    Much work on mystical experience has taken for granted a certain view about the relation between experience and its interpretation. This ‘traditional view’ has received perhaps its most explicit statement in Stace's Mysticism and Philosophy . It is a view which is attractive to proponents of the doctrine of unanimity, the doctrine that at the phenomenological level all mystical experiences are basically similar. Recently, however, in a growing body of literature, the traditional view has come under heavy fire. Its critics (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  20.  12
    J. William Forgie (1984). Thestic Experience and the Doctrine Of Unanimity. International Journal for Philosophy of Religion 15 (1/2):13 - 30.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  21.  9
    J. William Forgie (1985). Mystical Experience and the Argument From Agreement. International Journal for Philosophy of Religion 17 (3):97 - 113.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  22.  8
    J. William Forgie (2003). The Alleged Dependency of the Cosmological Argument on the Ontological. Faith and Philosophy 20 (3):364-370.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  23.  1
    J. William Forgie (1975). Kant and the Question. Canadian Journal of Philosophy 5 (4):563-582.
    Direct download  
     
    Export citation  
     
    My bibliography  
  24.  8
    J. William Forgie (1998). The Possibility of Theistic Experience. Religious Studies 34 (3):317-323.
    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 (7 more)  
     
    Export citation  
     
    My bibliography  
  25.  4
    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.
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  26.  1
    J. William Forgie (1994). Pike's "Mystic Union" and the Possibility of Theistic Experience. Religious Studies 30 (2):231 - 242.
    In his long-awaited Mystic Union , Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  27. J. William Forgie (1985). Hyper–Kantianism in Recent Discussions of Mystical Experience. Religious Studies 21 (2):205.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  28. J. William Forgie (1994). Pike's Mystic Union and the Possibility of Theistic Experience. Religious Studies 30 (2):231.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  29. J. William Forgie (1986). Wittgenstein, Skepticism and Non-Inductive Evidence. Pacific Philosophical Quarterly 67 (4):269.
  30. 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.
     
    Export citation  
     
    My bibliography  
  31.  11
    Kevin Corcoran (1996). Is Theistic Experience Phenomenologically Possible? Religious Studies 32 (4):449 - 461.
    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 (4 more)  
     
    Export citation  
     
    My bibliography  
  32.  2
    J. William Forgie (1974). Existence Assertions and the Ontological Argument. Mind 83 (330):260-262.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  33. Jaime Nubiola (2000). Ludwig Wittgenstein and William James. Streams of William James 2 (3):2-4.
    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
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  34. Jaime Nubiola (2001). William James and Borges Again: The Riddle of the Correspondence with Macedonio Fernández. Streams of William James 3 (2):10-11.
    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
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  35.  5
    Guy Axtell (forthcoming). William James on Pragmatism and Religion. In Jacob Goodson (ed.), William James, Moral Philosophy, and the Ethical Life: The Cries of the Wounded. Lexington
    Critics and defenders of William James both acknowledge serious tensions in his thought, tensions perhaps nowhere more vexing to readers than in regard to his claim about an individual’s intellectual right to their “faith ventures.” Focusing especially on “Pragmatism and Religion,” the final lecture in Pragmatism, this chapter will explore certain problems James’ pragmatic pluralism. Some of these problems are theoretical, but others concern the real-world upshot of adopting James permissive ethics of belief. Although Jamesian permissivism is qualified in (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  36. Jaime Nubiola (1999). Jorge Luis Borges and William James. Streams of William James 1 (3):7.
    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
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  37. 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
  38.  40
    William James (ed.) (2008). A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy, by William James; A New Philosophical Reading. Cambridge Scholars Publishing.
    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. -/- (...)
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39.  6
    Michael J. Crowe (2016). William Whewell, the Plurality of Worlds, and the Modern Solar System. Zygon 51 (2):431-449.
    Astronomers of the first half of the nineteenth century viewed our solar system entirely differently from the way twentieth-century astronomers viewed it. In the earlier period the dominant image was of a set of planets and moons, both of which kinds of bodies were inhabited by intelligent beings comparable to humans. By the early twentieth century, science had driven these beings from every planet in our system except the Earth, leaving our solar system as more or less desolate regions for (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  40.  15
    William James (1967/1968). The Writings of William James. New York, Modern Library.
  41.  95
    Philippe Gagnon (2015). New Arguments for 'Intelligent Design'? Review Article on William A. Dembski, Being as Communion: A Metaphysics of Information. [REVIEW] ESSSAT News and Reviews 25 (1):17-24.
    Critical notice assessing the use of information theory in the attempt to build a design inference, and to re-establish some aspects of the program of natural theology, as carried out in this third major monograph devoted to the subject of intelligent design theory by mathematician and philosopher William A. Dembski, after The Design Inference (1998) and No Free Lunch (2002).
    Direct download  
     
    Export citation  
     
    My bibliography  
  42.  28
    Francesca Bordogna (2008). William James at the Boundaries: Philosophy, Science, and the Geography of Knowledge. University of Chicago Press.
    At Columbia University in 1906, William James gave a highly confrontational speech to the American Philosophical Association (APA). He ignored the technical philosophical questions the audience had gathered to discuss and instead addressed the topic of human energy. Tramping on the rules of academic decorum, James invoked the work of amateurs, read testimonials on the benefits of yoga and alcohol, and concluded by urging his listeners to take up this psychological and physiological problem. What was the goal of this (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  43.  17
    William Bülow (forthcoming). William Irwin: The Free Market Existentialist: Capitalism Without Consumerism. John Wiley & Sons. 2015. 978-1-119-12128-2. 216 Pp. Paperpack. €20.30. [REVIEW] Ethical Theory and Moral Practice:1-3.
  44. Alexander Klein (2008). Divide Et Impera! William James's Pragmatist Tradition in the Philosophy of Science. Philosophical Topics 36 (1):129-166.
    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)  
     
    Export citation  
     
    My bibliography   2 citations  
  45. Matthew Ratcliffe (2005). William James on Emotion and Intentionality. International Journal of Philosophical Studies 13 (2):179-202.
    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)  
     
    Export citation  
     
    My bibliography   6 citations  
  46. Graham Oppy (1995). Professor William Craig's Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum. Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam cosmological arguments.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  47.  39
    Gary Hatfield (1993). William Whewell: A Composite Portrait by Menachem Fisch; Simon Schaffer. [REVIEW] Isis: A Journal of the History of Science 84:811-811.
    Review of: Menachem Fisch; Simon Schaffer (Editors). William Whewell: A Composite Portrait. xiv + 403 pp., bibl., index. Oxford: Clarendon Press of Oxford University Press, 1991. $98.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  48. Eugene Taylor (2011). William James on Consciousness Beyond the Margin. Princeton University Press.
    At the turn of the twentieth century, William James was America's most widely read philosopher. In addition to being one of the founders of pragmatism, however, he was also a leading psychologist and author of the seminal work, The Principles of Psychology. While scholars argue that James withdrew from the study of psychology after 1890, Eugene Taylor demonstrates convincingly that James remained preeminently a psychologist until his death in 1910.Taylor details James's contributions to experimental psychopathology, psychical research, and the (...)
     
    Export citation  
     
    My bibliography   2 citations  
  49. Bertrand Russell (1992). William James's Conception of Truth. In William James & Doris Olin (eds.), William James: Pragmatism, in Focus. Routledge
    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  
     
    Export citation  
     
    My bibliography   1 citation  
  50.  39
    Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.
    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 (3 more)  
     
    Export citation  
     
    My bibliography   5 citations  
1 — 50 / 1000