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  1. Relevance and Verification.Ben Blumson - forthcoming - Philosophical Quarterly.
    A. J. Ayer's empiricist criterion of meaning was supposed to have sorted all statements into nonsense on the one hand, and tautologies or genuinely factual statements on the other. Unfortunately for Ayer, it follows from classical logic that his criterion is trivial - it classifies all statements as either tautologies or genuinely factual, but none as nonsense. However, in this paper I argue that Ayer's criterion of meaning can be defended from classical proofs of its triviality by the adoption of (...)
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  2. Definition Versus Criterion: Ayer on the Problem of Truth and Validation.László Kocsis - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer’s Language, Truth and Logic. Cham, Switzerland: Palgrave Macmillan. pp. 279-303.
    The age-old question “What is truth?” is not an unambiguous one. There are at least two different meanings. In one sense, it is a semantic question about the meaning of the word “truth” and/or a metaphysical question about the nature of the property of truth, that is, how truth can be defined in terms of other notions, if it is definable at all. In another sense, it is an epistemological question about the criterion or test of truth, that is, how (...)
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  3. Linguistic Analysis: Ayer and Early Ordinary Language Philosophy.Sally Parker-Ryan - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer's Language, Truth and Logic. Cham, Switzerland: pp. 123 - 149.
    The ‘between Wars’ period in England in the early twentieth century was extraordinary, philosophically. It was marked by a profusion of new, controversial, and revolutionary ideas. Developments in formal logic, the rise of the method of ‘analysis’, and logical atomism were already changing the face of philosophy in England. From this mix emerged two distinctive views about language and its connection to philosophical methodology: one championing the concept of an ideal language; and one rejecting this and favoring appeal to ordinary (...)
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  4. Language, Truth, and Logic and the Anglophone Reception of the Vienna Circle.Andreas Vrahimis - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer’s Language, Truth and Logic. Hampshire: Palgrave. pp. 41-68.
    A. J. Ayer’s Language, Truth, and Logic had been responsible for introducing the Vienna Circle’s ideas, developed within a Germanophone framework, to an Anglophone readership. Inevitably, this migration from one context to another resulted in the alteration of some of the concepts being transmitted. Such alterations have served to facilitate a number of false impressions of Logical Empiricism from which recent scholarship still tries to recover. In this paper, I will attempt to point to the ways in which LTL has (...)
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  5. Ayer's Critique of Metaphysics.Damian Ilodigwe - 2014 - EKPOMA Review 2 (2014):35-55.
    Ayer’s critique of Metaphysics is much indebted to Hume and Kant’s pioneering appraisals of metaphysics. Its uniqueness lies mainly in the attempt to ground the rejection of metaphysics on a linguistic basis rather than epistemic premise as Hume and Kant before him. Yet it remains to be seen whether Ayer’s initiative fares better than its predecessors in discrediting metaphysics.
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  6. Ayer, AJ.Graham Macdonald - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  7. Analytic Philosophy (Alternative Title 'Analytic Atheism?').Charles Pigden - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. pp. 307-319.
    Most analytic philosophers are atheists, but is there a deep connection between analytic philosophy and atheism? The paper argues a) that the founding fathers of analytic philosophy were mostly teenage atheists before they became philosophers; b) that analytic philosophy was invented partly because it was realized that the God-substitute provided by the previously fashionable philosophy - Absolute Idealism – could not cut the spiritual mustard; c) that analytic philosophy developed an unhealthy obsession with meaninglessness which led to a new kind (...)
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  8. Recensão A: LÓPEZ, A., POCIÑA, A., SILVA, M. F. - De Ayer a Hoy: Influencias Clásicas En la Literatura.Marta Várzeas - 2013 - Humanitas 65:327-332.
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  9. Is the Royaumont Colloquium the Locus Classicus of the Divide Between Analytic and Continental Philosophy? Reply to Overgaard.Andreas Vrahimis - 2013 - British Journal for the History of Philosophy 21 (1):177 - 188.
    (2013). Is the Royaumont Colloquium the Locus Classicus of the Divide Between Analytic and Continental Philosophy? Reply to Overgaard. British Journal for the History of Philosophy: Vol. 21, No. 1, pp. 177-188. doi: 10.1080/09608788.2012.689751.
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  10. "Was There a Sun Before Men Existed?": A. J. Ayer and French Philosophy in the Fifties.Andreas Vrahimis - 2013 - Journal for the History of Analytical Philosophy 1 (9).
    In contrast to many of his contemporaries, A. J. Ayer was an analytic philosopher who had sustained throughout his career some interest in developments in the work of his ‘continental’ peers. Ayer, who spoke French, held friendships with some important Parisian intellectuals, such as Camus, Bataille, Wahl and Merleau-Ponty. This paper examines the circumstances of a meeting between Ayer, Merleau-Ponty, Wahl, Ambrosino and Bataille, which took place in 1951 at some Parisian bar. The question under discussion during this meeting was (...)
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  11. Philosophical Delusion and its Therapy: Outline of a Philosophical Revolution.Eugen Fischer - 2011 - Routledge.
    _Philosophical Delusion and its Therapy_ provides new foundations and methods for the revolutionary project of philosophical therapy pioneered by Ludwig Wittgenstein. The book vindicates this currently much-discussed project by reconstructing the genesis of important philosophical problems: With the help of concepts adapted from cognitive linguistics and cognitive psychology, the book analyses how philosophical reflection is shaped by pictures and metaphors we are not aware of employing and are prone to misapply. Through innovative case-studies on the genesis of classical problems about (...)
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  12. A.J. Ayer (1910-1989).Alistair MacFarlane - 2011 - Philosophy Now 85:32-33.
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  13. El Tratado Teológico de la Creación: de ayer a hoy.Demetrio Sánchez Ramiro - 2011 - Salmanticensis 58 (2):257-275.
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  14. El Tratado Teológico de la Creación: de ayer a hoy.Demetrio Sánchez Ramiro - 2011 - Salmanticensis 58 (2):257-275.
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  15. On Reading Ayer at 7.00 Am.Maggie Adams - 2010 - Philosophy Now 78:45-45.
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  16. What is Knowledge?A. J. Ayer - 2009 - In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  17. Jesucristo, ayer, hoy y siempre. Centro de Vida y de fe.Raúl Berzosa Martínez - 2009 - Ciencia Tomista 136 (439):273.
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  18. El realismo sofisticado de A.J. Ayer.Fernando Bogónez Herreras - 2008 - Estudios Filosóficos 57 (166):501-520.
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  19. Alfred Jules Ayer.Graham Macdonald - 2008 - Royal Institute of Philosophy Supplement.
    Alfred Jules Ayer was born in London and educated at Eton and Christ Church, Oxford. He attended sessions of the logical positivist ‘Vienna Circle’ in 1932, and taught at Oxford from 1933 until joining the Army in 1940. His Language, Truth and Logic was published in 1936, and The Foundations of Empirical Knowledge in 1940. After war service he returned to Oxford in 1945, and became Grote Professor of the Philosophy of Mind and Logic at University College, London, the following (...)
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  20. Alfred Ayer y la teoría emotivista de los enunciados morales.Nicolás Zavadivker - 2008 - Anuario Filosófico 41 (93):661-685.
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  21. On the Coherence of Scientific Induction and Ayer's Principle.Robert Mosimann - 2007 - Philosophical Inquiry 29 (3-4):58-63.
  22. The Problem of Knowledge.A. J. Ayer - 2006 - In Ted Honderich (ed.), Ayer Writings in Philosophy : A Palgrave Macmillan Archive Collection. Palgrave Macmillan.
  23. La eclesiología: ayer y hoy.Ignacio Jericó Bermejo - 2005 - Revista Agustiniana 46 (141):533-572.
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  24. Adolfo León Gómez. Descartes Ayer y Hoy. AC Editores, Cali, 2002, 237 P.Jorge Aurelio Díaz - 2005 - Ideas Y Valores 54 (129):75-78.
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  25. M. A. Betancor LeóN, G. Santana Henríquez, C. Vilanou Torrano: De Spectaculis. Ayer y hoy del espectáculo deportivo . Pp. 214, ills. Madrid: Ediciones Cl´sicas, 2001. Paper. ISBN: 84-7882-460-X. [REVIEW]A. T. Fear - 2005 - The Classical Review 55 (02):703-.
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  26. A J Ayer.Jon Phelan - 2005 - The Philosophers' Magazine 30 (30):80-81.
    The desire for parsimony – to posit as few explanatory features as possible – has a rich philosophical history and is often given lots of weight in philosophical theory construction. But, as the psychologist Tania Lombrozo has demonstrated, our bias in favour of parsimony can lead us to adopt simple explanations even when it’s far more likely that a complicated explanation is correct.
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  27. Ayer and Stevenson’s Epistemological Emotivisms.Nathan Nobis - 2004 - Croatian Journal of Philosophy 4 (1):59-79.
    Ayer and Stevenson advocated ethical emotivisms, non-cognitivist understandings of the meanings of moral terms and functions of moral judgments. I argue that their reasons for ethical emotivisms suggestanalogous epistemological emotivisms. Epistemological emotivism importantly undercuts any epistemic support Ayer and Stevenson offered for ethical emotivism. This is because if epistemic emotivism is true, all epistemic judgments are neither true nor false so it is neither true nor false that anyone should accept ethical emotivism or is justified in believing it. Thus, their (...)
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  28. What Ayer Saw When He Was Dead.Abigail L. Rosenthal - 2004 - Philosophy 79 (4):507-531.
    It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what (...)
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  29. Suresh Chandra on Ayer.K. Srinivas - 2004 - In R. C. Pradhan (ed.), The Philosophy of Suresh Chandra. Icpr, New Delhi. pp. 121.
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  30. De la formación sacerdotal de ayer al cristianismo de mañana.Santiago M. Insunza Seco - 2003 - Revista Agustiniana 44 (134):551-565.
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  31. AJ Ayer.Ian Morton - 2002 - In Leemon McHenry, P. Dematteis & P. Fosl (eds.), British Philosophers, 1800-2000. Bruccoli Clark Layman. pp. 262--26.
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  32. Analysing Analytic Philosophy: The Rise of Analytic Philosophy: Edited by Hans-Johann Glock, Oxford: Blackwell, 1997, 95p. 10£. [REVIEW]Karen Green - 2001 - Philosophia 28 (1-4):511-529.
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  33. "Evidence and the Afterlife" Several Prominent Philosophers, Including A.J. Ayer and Derek Parfit, Have.Steven D. Hales - 2001 - Philosophia 28 (1-4):335-346.
    vol. 28, nos. 1-4, 2001 empirical data-a large concession-belief in reincarnation is still unjustified.
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  34. On Ayer.Robert M. Martin - 2001
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  35. A.J. Ayer: A Life (Review).Aloysius Martinich - 2001 - Journal of the History of Philosophy 39 (4):605-606.
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  36. AJ Ayer: A Life (Review). [REVIEW]Aloysius Martinich - 2001 - Journal of the History of Philosophy 39 (4):605-606.
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  37. A.J. Ayer.Ralph Blumenau - 2000 - Philosophy Now 26:48-49.
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  38. A.J. Ayer: A Life. [REVIEW]Ralph Blumenau - 2000 - Philosophy Now 26:48-49.
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  39. Oswald Hantling, Ayer Reviewed By.Steven Burns - 2000 - Philosophy in Review 20 (4):257-259.
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  40. Oswald Hantling, Ayer. [REVIEW]Steven Burns - 2000 - Philosophy in Review 20:257-259.
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  41. A.J. Ayer: A Life. [REVIEW]Kevin Magill - 2000 - Radical Philosophy 100.
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  42. A Plague on Both Your Houses.Karen Green - 1999 - The Monist 82 (2):278-303.
    Objections are raised to the demand that one be either exclusively for or against continental philosophy, and two arguments are developed; one in support of, and one against, positions developed within the continental tradition. The first is a quick argument against A.J. Ayer’s rejection, on the basis of Frege’s logical insights, of Heidegger and Sartre’s use of ‘nothing’. The second is a longer argument against Derrida’s claim, on the basis of his critique of Husserl’s phenomenology, that the difference between signifier (...)
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  43. Ayer: The Great Philosophers.Oswald Hanfling - 1999 - Routledge.
    Philosophy is one of the most intimidating and difficult of disciplines, as any of its students can attest. This book is an important entry in a distinctive new series from Routledge: The Great Philosophers . Breaking down obstacles to understanding the ideas of history's greatest thinkers, these brief, accessible, and affordable volumes offer essential introductions to the great philosophers of the Western tradition from Plato to Wittgenstein. In just 64 pages, each author, a specialist on his subject, places the philosopher (...)
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  44. All Brains and Balls.Philip Hoy - 1999 - The Philosophers' Magazine 8 (8):53-53.
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  45. A.J. Ayer: A Life.Ben Rogers - 1999 - Grove Press.
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  46. La Cultura Ibérica Ayer y Hoy.Carmen Aranegui Gascó - 1998 - Arbor 161 (635-636):345-364.
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  47. A.J. Ayer Analysing What We Mean.Oswald Hanfling - 1997
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  48. Critique of Ayer.W. D. Ross - 1997 - In Thomas L. Carson & Paul K. Moser (eds.), Morality and the Good Life. Oup Usa.
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  49. A. Philips Griffiths, Ed., A.J. Ayer: Memorial Essays. [REVIEW]Patrick Mackenzie - 1994 - Philosophy in Review 14:96-97.
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  50. A. J. Ayer: Memorial Essays. [REVIEW]Kevin Magill - 1994 - Radical Philosophy 68.
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1 — 50 / 249