Search results for 'William S. Snyder' (try it on Scholar)

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  1.  84
    Laura J. Snyder (1994). It's All Necessarily So: William Whewell on Scientific Truth. Studies in History and Philosophy of Science Part A 25 (5):785-807.
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  2. Laura J. Snyder (2005). Confirmation for a Modest Realism. Philosophy of Science 72 (5):839-849.
    In the nineteenth century, William Whewell claimed that his confirmation criterion of consilience was a truth-guarantor: we could, he believed, be certain that a consilient theory was true. Since that time Whewell has been much ridiculed for this claim by critics such as J. S. Mill and Bas van Fraassen. I have argued elsewhere that, while Whewell's claim that consilience can guarantee the truth of a theory is clearly wrong, consilience is indeed quite useful as a confirmation criterion ( (...) 2005). Here I will show that, even when consilience gives evidence for a theory that turns out to be false, there is an important sense in which consilience shows that the theory has captured something correct about the natural-kind structure of the physical world. Whewell was therefore correct to claim that consilience provides a "criterion of reality" (Whewell [1847] 1967, vol. 2, 68). Consilience provides this by giving justification for the claim that we have really `cut nature at its causal joints', to adapt Plato's famous phrase. Because of this, consilience can play a role in an argument for scientific realism. (shrink)
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  3.  13
    Joel Snyder (1985). Las Meninas and the Mirror of the Prince. Critical Inquiry 11 (4):539-572.
    It is ironic that, with few exceptions, the now vast body of critical literature about Diego Velázquez’s Las Meninas fails to link knowledge to understanding—fails to relate the encyclopedic knowledge we have acquired of its numerous details to a convincing understanding of the painting as a whole. Las Meninas is imposing and monumental; yet a large portion of the literature devoted to it considers only its elements: aspects of its nominal subjects, their biographies, and their roles in the household of (...)
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  4.  2
    Laura J. Snyder (2007). 'Lord Only of the Ruffians and Fiends'? William Whewell and the Plurality of Worlds Debate. Studies in History and Philosophy of Science Part A 38 (3):584-592.
    By the middle of the nineteenth century, the opinion of science, as well as of philosophy and even religion, was, at least in Britain, firmly in the camp of the plurality of worlds, the view that intelligent life exists on other celestial bodies. William Whewell, considered an expert on science, philosophy and religion , would have been expected to support this position. Yet he surprised everyone in 1853 by publishing a work arguing strongly against the plurality view. This was (...)
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  5. Laura J. Snyder (2014). Reforming Philosophy: A Victorian Debate on Science and Society. University of Chicago Press.
    The Victorian period in Britain was an “age of reform.” It is therefore not surprising that two of the era’s most eminent intellects described themselves as reformers. Both William Whewell and John Stuart Mill believed that by reforming philosophy—including the philosophy of science—they could effect social and political change. But their divergent visions of this societal transformation led to a sustained and spirited controversy that covered morality, politics, science, and economics. Situating their debate within the larger context of Victorian (...)
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  6.  6
    William S. Snyder, Jack Zupko & Allen W. Wood (1995). Mary J. Gregor 1928-1994. Proceedings and Addresses of the American Philosophical Association 68 (5):96 - 98.
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  7. Eugene A. Troxell & William S. Snyder (1976). Making Sense of Things an Invitation to Philosophy. St. Martin's Press.
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  8.  12
    Lois Snyder & Paul S. Mueller (2008). Research in the Physician's Office:. Hastings Center Report 38 (2):23-25.
    : Dr. Smith is an internist in private practice who works at an inner city clinic affiliated with a university hospital. He is also a member of the university faculty. Many of Dr. Smith’s patients have type 2 diabetes mellitus and struggle with health care and other costs. Thinking about opportunities to better serve his patients and advance his career, Dr. Smith considers conducting clinical research in his office. ACME is a respected pharmaceutical company that for decades has engaged in (...)
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  9.  8
    K. Hendrickson Mary, S. James Harvey & D. Heffernan William (2008). Does the World Need U.S. Farmers Even If Americans Don't? Journal of Agricultural and Environmental Ethics 21 (4).
    We consider the implications of trends in the number of U.S. farmers and food imports on the question of what role U.S. farmers have in an increasingly global agrifood system. Our discussion stems from the argument some scholars have made that American consumers can import their food more cheaply from other countries than it can produce it. We consider the distinction between U.S. farmers and agriculture and the effect of the U.S. food footprint on developing nations to argue there might (...)
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  10.  64
    Klaas J. Kraay (2005). William L. Rowe's A Priori Argument for Atheism. Faith and Philosophy 22 (2):211-234.
    William Rowe’s a posteriori arguments for the non-existence of God are well-known. Rather less attention has been given, however, to Rowe’s intriguing a priori argument for atheism. In this paper, I examine the three published responses to Rowe’s a priori argument (due to Bruce Langtry, William Morris, and Daniel and Frances Howard-Snyder, respectively). I conclude that none is decisive, but I show that Rowe’s argument nevertheless requires more defence than he provides.
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  11. Chamsy el-Ojeili (2007). Reviews: William S. Lewis, Louis Althusser and the Traditions of French Marxism (Lexington Books, 2005); Louis Althusser, Philosophy of the Encounter: Later Writings, 1978—1987 (Verso, 2006); Alain Badiou, Infinite Thought: Truth and the Return to Philosophy (Continuum, 2003); Alain Badiou, Metapolitics (Verso, 2005); Slavoj Žižek (Ed.), Lacan: The Silent Partners (Verso, 2006). [REVIEW] Thesis Eleven 89 (1):139-143.
    Reviews: William S. Lewis, Louis Althusser and the Traditions of French Marxism ; Louis Althusser, Philosophy of the Encounter: Later Writings, 1978—1987 ; Alain Badiou, Infinite Thought: Truth and the Return to Philosophy ; Alain Badiou, Metapolitics ; Slavoj Žižek , Lacan: The Silent Partners.
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  12.  9
    Steven Fesmire (1998). Remaking the Modern Mind: William James's Reconstruction of Rationality. Southwest Philosophy Review 14 (2):65-81.
    The past few decades have witnessed a growing concern to reveal the futility of the quest for absolute, ahistorical rational standards. Instead, philosophers have sought theories that will prove responsive to the humanness of rationality. The classical pragmatist tradition in American philosophy provides a tremendously fruitful yet still too often overlooked framework for accommodating, clarifying, and extending current explorations of human reason.
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  13.  29
    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.
    : 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 (...)
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  14.  12
    Mathias Girel (2007). A Chronicle of Pragmatism in France Before 1907: William James in Renouvier’s Critique Philosophique. In Sergio Franzese (ed.), Fringes of Religious Experience, Cross-Perspectives on James’s The Varieties of Religious Experience. Ontos Verlag 169-200.
    In this paper, I'm giving an account of William James's reception in the columns of Charles Renouvier's journal, La Critique philosophique. The papers explores the discussions between James and Renouvier on Free Will, Philosophical systems, Consciousness and Pluralism.
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  15.  73
    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.
    : 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. (...)
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  16. Wesley Cooper (2002). The Unity of William James's Thought. Vanderbilt University Press.
    Wesley Cooper opposes the traditional view of William Jamesís philosophy which dismissed it as fragmented or merely popular, arguing instead that there is a systematic philosophy to be found in James's writings. His doctrine of pure experience is the binding thread that links his earlier psychological theorizing to his later epistemological, religious, and pragmatic concerns.
     
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  17. 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 (...)
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  18. Horace Meyer Kallen (1937). Remarks on R. B. Perry's Portrait of William James. Philosophical Review 46 (1):68-78.
    Kallen's review of Ralph Barton Perry (1935) The Thought and Character of William James--in which he offers a pointed criticism.
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  19. James O. Pawelski (2001). Heaven's Champion: William James's Philosophy of Religion (Review). [REVIEW] Journal of Speculative Philosophy 15 (1):56-61.
    William James is notorious for the large number of inconsistencies and at least apparent contradictions in his writings. Many readers conclude that he should be appreciated more for his profound but erratic insights than for any coherent philosophical perspective. Ellen Kappy Suckiel disagrees. She argues that James is far more careful and systematic than many readers realize. Her work on James is guided by the attempt to lay bare his coherent philosophical vision and the consistent philosophical methodology underlying (...)
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  20.  16
    Steven P. Hopkins (2009). "I Walk Weeping in Pangs of a Mothers Torment for Her Children": Women's Laments in the Poetry and Prophecies of William Blake. Journal of Religious Ethics 37 (1):39-81.
    Cross-cultural scholarship in ritual studies on women's laments provides us with a fresh vantage point from which to consider the function of women and women's complaining voices in the epic poems of William Blake. In this essay, I interpret Thel, Oothoon, and Enitharmon as strong voices of experience that unleash some of Blake's most profound meditations on social, sexual, individual, and institutional forms of violence and injustice, offering what might aptly be called an ethics of witness. Tracing the performative (...)
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  21.  9
    James Calvin Davis (2005). William Ames's Calvinist Ambiguity Over Freedom of Conscience. Journal of Religious Ethics 33 (2):333 - 355.
    Reformed Christianity's qualified embrace of freedom of conscience is per- haps best represented by William Ames (1576-1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the sub- ject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and free- dom. At the same (...)
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  22.  6
    Klaus Hentschel (2002). Why Not One More Imponderable? John William Draper's Tithonic Rays. Foundations of Chemistry 4 (1):5-59.
    This paper reconstructs what may have led the American professorof chemistry andnatural philosophy John William Draper to introduce a new kind ofradiation, whichhe dubbed `Tithonic rays''. After presenting his and earlierempirical findings onthe chemical action of light in Section 3, I analyze his pertinentpapers in Section 4with the aim of identifying the various types of argumentshe raised infavor of this new actinic entity (or more precisely, this newnatural kind of raybesides optical, thermal and perhaps also phosphorogenic rays).From a modernperspective, (...)
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  23.  20
    Bruce Wilshire (2009). William James's Pragmatism : A Distinctly Mixed Bag. In John J. Stuhr (ed.), 100 Years of Pragmatism: William James's Revolutionary Philosophy. Indiana University Press
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  24.  11
    Kenneth W. Stikkers (2009). Review of Sergio Franzese, The Ethics of Energy: William James's Moral Philosophy in Focus. [REVIEW] Notre Dame Philosophical Reviews 2009 (5).
    Every scholar and reader of William James is aware of his frequent uses of "energy," especially in his discussions of ethics and most notably in his 1906 Presidential Address to the American Philosophical Association, "The Energies of Men".[1] But while other interpretations treat James's use of "energy" as merely one of his several folksy metaphors, The Ethics of Energy: William James's Moral Philosophy in Focus is the first monograph, as its author, Sergio Franzese, rightly claims, to focus upon (...)
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  25.  10
    Ruth Weintraub (2003). A Non-Fideistic Reading of William James's "The Will to Believe". History of Philosophy Quarterly 20 (1):103 - 121.
    William James’ declared intention is to oppose Clifford’s claim that it “is wrong always, everywhere, and for every one, to believe anything upon insufficient evidence”. But I argue that he is confused about his doxastic prescriptions. He isn’t primarily concerned, as he thinks he is, with the legitimacy of belief in the absence of sufficient evidence. The most important contribution of his essay is a suggestion - a highly insightful and contentious one - as to what it is to (...)
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  26.  8
    E. Paul Colella (2014). Seeking the Center of Truth's Forest: William James in California, 1898. Transactions of the Charles S. Peirce Society 49 (3):348-370.
    “Philosophical Conceptions and Practical Results” has long been recognized for the special place that it occupies in the history of American philosophy. In it, American pragmatism enters into a wider, popular consciousness for the first time, acquiring both its name and its lineage. In the course of a brief hour with George Holmes Howison’s Philosophical Union at Berkeley in August of 1898, in a gymnasium before an audience of eight hundred people, pragmatism also acquires its living voice as William (...)
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  27.  21
    Sami Pihlström (2011). Eino Kaila on Pragmatism and Religion: An Introduction to Kaila's 1912 Essay on William James. Transactions of the Charles S. Peirce Society 47 (2):146-157.
    American pragmatism was, in the beginning of the twentieth century, a major movement not only in its home country but also in other parts of the globe as well, largely (but not exclusively) thanks to William James’s (1842–1910) international activity. In Europe, Italian and French philosophers, in particular, established their own pragmatist “schools,” and pragmatism also spread to the northern parts of the continent, including Germany and the Scandinavian countries. Even in the relatively remote Finland, Jamesian pragmatism rapidly became (...)
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  28.  7
    E. Paul Colella (2013). Seeking the Center of Truth's Forest: William James in California, 1898. Transactions of the Charles S. Peirce Society 49 (3):348-370.
    “Philosophical Conceptions and Practical Results” has long been recognized for the special place that it occupies in the history of American philosophy. In it, American pragmatism enters into a wider, popular consciousness for the first time, acquiring both its name and its lineage. In the course of a brief hour with George Holmes Howison’s Philosophical Union at Berkeley in August of 1898, in a gymnasium before an audience of eight hundred people, pragmatism also acquires its living voice as William (...)
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  29. William Mckenith (2004). William P. Alston's Epistemology of Religious Experience: The Problem of Subjectivism. Dissertation, Drew University
    William P. Alston's book, Perceiving God: The Epistemology of Religious Experience , challenges the contemporary view that religious experience is purely subjective. He theorizes that a direct experiential awareness of God can produce immediately justified beliefs about God. Accordingly, this dissertation critically assesses the problem of subjectivism thought to taint Alston's epistemology of religious experience. ;Upon disclosing the prevalence of subjectivity, and identifying the potential for objectivity in religious experience, this treatise produces a viable resolve for objectivity in mystical (...)
     
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  30.  5
    William Shirwood (1968). William of Sherwood's Treatise on Syncategorematic Words. Minneapolis, University of Minnesota Press.
    Translator's Introduction This book may be studied independently, but in several respects it is a companion volume to my William of Sherwood's Introduction ...
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  31.  4
    Gregory Radick (2013). The Professor and the Pea: Lives and Afterlives of William Bateson’s Campaign for the Utility of Mendelism. Studies in History and Philosophy of Science Part A 44 (2):280-291.
    As a defender of the fundamental importance of Mendel’s experiments for understanding heredity, the English biologist William Bateson did much to publicize the usefulness of Mendelian science for practical breeders. In the course of his campaigning, he not only secured a reputation among breeders as a scientific expert worth listening to but articulated a vision of the ideal relations between pure and applied science in the modern state. Yet historical writing about Bateson has tended to underplay these utilitarian elements (...)
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  32. P. J. Croce (1995). William James's Scientific Education. History of the Human Sciences 8 (1):9-27.
    William James's disgust for scientific arrogance was not in defiance of his early education in science, but because of it. In particular, James was influenced by the probabilistic method of Charles Darwin's theory of natural selection, especially as interpreted by Charles Sanders Peirce. Peirce, who was James's most immediate scientific influence, maintained an unresolved ambiguity between a probabilistic scientific fallibilism and a confidence in science's quest for certainty, while James emphasized the fallibilism of science as the crowning evidence for (...)
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  33. William Seager (1990). William S. Robinson, Brains and People: An Essay on Mentality and Its Causal Conditions Reviewed By. Philosophy in Review 10 (6):252-255.
     
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  34.  2
    J. S. C. Eidinow (2001). William S. Anderson (Ed.): Why Horace? A Collection of Interpretations . Pp. Xv + 255. Wauconda, IL: Bolchazy-Carducci Publishers, Inc., 1999. Paper, $40. ISBN: 0-86516-434-. [REVIEW] The Classical Review 51 (02):399-.
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  35.  1
    William B. Bean (1958). Modern Science and the Nature of Life by William S. Beck. Perspectives in Biology and Medicine 1 (4):457-458.
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  36. S. Cherian & W. O. Troxell (1996). William S. Robinson, Computers, Minds, and Robots. Minds and Machines 6:407-412.
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  37.  18
    Niall O'Flaherty (2010). The Rhetorical Strategy of William Paley's Natural Theology (1802): Part 1, William Paley's Natural Theology in Context. Studies in History and Philosophy of Science Part A 41 (1):19-25.
    This article reconstructs the historical and philosophical contexts of William Paley’s Natural theology . In the wake of the French Revolution, widely believed to be the embodiment of an atheistic political credo, the refutation of the transmutational biological theories of Buffon and Erasmus Darwin was naturally high on Paley’s agenda. But he was also responding to challenges arising from his own moral philosophy, principally the psychological quandary of how men were to be kept in mind of the Creator. It (...)
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  38.  2
    Francisco Javier López Frías (2014). William J. Morgan’s ‘Conventionalist Internalism’ Approach. Furthering Internalism? A Critical Hermeneutical Response. Sport, Ethics and Philosophy 8 (2):157-171.
    Several authors, such as William J. Morgan, John S. Russell and R. Scott Kretchmar, have claimed that the limits between the diverse normative theories of sport need to be revisited. Most of these works are philosophically grounded in Anglo-American philosophical approaches. For instance, William J. Morgan’s proposal is mainly based on Richard Rorty’s philosophy. But he also discusses with some European philosophers like Jürgen Habermas. However, Habermas’ central ideas are rejected by Morgan. The purpose of this paper is (...)
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  39. Stephen T. Casper (2014). Chickens and Eggs A Commentary on Chris Renwick's “Completing the Circle of the Social Sciences? William Beveridge and Social Biology at London School of Economics During the 1930s”. Philosophy of the Social Sciences 44 (4):506-514.
    Why would anyone want there to be natural foundations for the social sciences? In a provocative essay exploring precisely that question, historian Chris Renwick uses an interwar debate featuring William Beveridge, Lancelot Hogben, and Friedrich Hayek to begin to imagine what might have been had such a program calling for biological knowledge to form the natural bases of the social sciences been realized at the London School of Economics. Yet perhaps Renwick grants too much attention to differences and “what-ifs” (...)
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  40.  59
    Walter B. Mead (1994). William Poteat's Anthropology. Tradition and Discovery 21 (1):33-44.
    Using the metaphor of a circle with its center, periphery, and radius, this essay explores William Poteat's understanding of the self, or "mindbody," in its dynamic and creative relation to the larger world, or cosmos, identifying the mindbody's prereflective radix with the "center," its boundary or point of interface with the larger world with the "periphery," and its dialectical evolution and articulation of a sense of coherence and meaning in terms of a pretensive and retrotensive "radius.".
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  41.  47
    Margaret Cameron (2005). What’s in a Name? Students of William of Champeaux on Thevox Significativa. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 9 (1):93-114.
    William of Champeaux is best known as Peter Abelard's teacher and the proponent of realism of universals. In recent years, many works on the linguistic liberal arts - grammar, dialectic and rhetoric - have been attributed to him. However, at least in the case of the dialectical commentaries, these attributions have been hastily made and are probably incorrect. The commentaries themselves, correctly situated in the time and place when Abelard and William worked at Notre Dame, nonetheless deserve close (...)
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  42.  56
    D. Z. Phillips (2007). William Hasker's Avoidance of the Problems of Evil and God (Or: On Looking Outside the Igloo). [REVIEW] International Journal for Philosophy of Religion 62 (1):33 - 42.
    Our Book Review Editor, James Keller, invited William Hasker to write a review of the Book by D.Z. Phillips, The Problem of Evil and the Problem of God and then in consultation with the Editor-in-Chief invited Phillips to respond. Aware of both their respect for each other and their philosophical differences we planned that Hasker’s review and Phillips’ response would appear in the same issue of the International Journal for Philosophy of Religion. Unfortunately that was not (...)
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  43.  72
    Anthony Landreth & Robert C. Richardson (2004). Localization and the New Phrenology: A Review Essay on William Uttal's the New Phrenology. [REVIEW] Philosophical Psychology 17 (1):107-123.
    William Uttal's The new phrenology is a broad attack on localization in cognitive neuroscience. He argues that even though the brain is a highly differentiated organ, "high level cognitive functions" should not be localized in specific brain regions. First, he argues that psychological processes are not well-defined. Second, he criticizes the methods used to localize psychological processes, including imaging technology: he argues that variation among individuals compromises localization, and that the statistical methods used to construct activation maps (...)
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  44.  4
    Marianne Sommer (2005). Ancient Hunters and Their Modern Representatives: William Sollas's Anthropology From Disappointed Bridge to Trunkless Tree and the Instrumentalisation of Racial Conflict. [REVIEW] Journal of the History of Biology 38 (2):327-365.
    During the first decades of the 20th century, many anthropologists who had previously adhered to a linear view of human evolution, from an ape via Pithecanthropus erectus and Neanderthal to modern humans, began to change their outlook. A shift towards a branching model of human evolution began to take hold. Among the scientific factors motivating this trend was the insight that mammalian evolution in general was best represented by a branching tree, rather than by a straight line, and that several (...)
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  45.  16
    Raphael Lataster (2015). A Philosophical and Historical Analysis of William Lane Craig's Resurrection of Jesus Argument. Think 14 (39):59-71.
    William Lane Craig is a prolific Christian apologist who has written many articles and popular books on the mainly philosophical arguments for God's existence, and is famed for his debating, and his engaging with the public. His work with philosophical arguments is significant, as there is no confirmed empirical evidence for the existence of God, nor can there be any good historical evidence; sound historical methodology necessarily being dismissive of supernatural claims. Craig has formulated a number of arguments that (...)
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  46. Robert Olby (1987). William Bateson's Introduction of Mendelism to England: A Reassessment. British Journal for the History of Science 20 (4):399-420.
    The recognition of Gregor Mendel's achievement in his study of hybridization was signalled by the ‘rediscovery’ papers of Hugo de Vries, Carl Correns and Erich Tschermak. The dates on which these papers were published are given in Table 1. The first of these—De Vries ‘Comptes rendus paper—was in French and made no mention of Mendel or his paper. The rest, led by De Vries’ Berichte paper, were in German and mentioned Mendel, giving the location of his paper. It has long (...)
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  47.  2
    Steven P. Marrone (2016). Augustine’s Confessions: Philosophy in Autobiography Ed. By William E. Mann. Journal of the History of Philosophy 54 (1):159-160.
    This collection of eight essays on Augustine’s most widely read work focuses, as William Mann says in his introduction, on Augustine as a philosopher. Not every reader will agree that Augustine did indeed philosophize. Many would insist that whatever speculation Augustine engaged in, it was solely as a theologian. Yet each of the authors in this superb volume approaches Augustine in the context of the philosophy of the late Roman world, especially Neoplatonic philosophy. Their success in showing how the (...)
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  48.  25
    V. Denise James (2013). Reading Anna J. Cooper with William James: Black Feminist Visionary Pragmatism, Philosophy's Culture of Justification, and Belief. The Pluralist 8 (3):32-45.
    When William James spoke about belief to the philosophy clubs of Yale and Brown in 1896, he forewarned his audience of the nature of his comments by describing them as a “sermon on justification by faith” (James 13), titling the talk “The Will to Believe.” Although there is disagreement about the substance of James’s remarks, it is fairly innocuous to assert that James thought they were appropriate because of the prevalence of the “logical spirit” of (...)
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  49.  4
    Ted H. Miller (2008). The Two Deaths of Lady Macduff: Antimetaphysics, Violence, and William Davenant's Restoration Revision of "Macbeth". Political Theory 36 (6):856 - 882.
    Stephen White and Gianni Vattimo have argued in favor of weak ontological thought. Particularly for White, weak ontology's contestable fundamentals are a superior response to strong ontologies, including the violence linked to them. I make a historically comparative evaluation of their arguments. The evaluation draws on William Davenant's Restoration revision of Shakespeare's "Macbeth". Davenant's play defends Charles II's sovereignty against the strong ontological claims of orthodox Anglicans. Lady Macduff's much expanded role and the death she suffers, in contrast to (...)
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  50.  4
    Luis M. Laita (1979). Influences on Boole's Logic: The Controversy Between William Hamilton and Augustus De Morgan. Annals of Science 36 (1):45-65.
    This paper studies the possible influences on Boole's logic of the writings related to the controversy over the quantification of the predicate between the philosopher William Hamilton and the mathematician Augustus De Morgan. As Boole himself testified in the introduction to his book The mathematical analysis of logic , this controversy was the external agent that stimulated him into writing up his earlier thoughts about a new conception of logic. But in addition to the external role that was played (...)
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