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  1. Importance of the historical context in philosophy: the case of the moral philosophy of David Hume.Alejandro Ordieres - 2018 - Alpha (Osorno) 46:233-247.
    Resumen El presente artículo plantea la necesidad de un acercamiento histórico a los textos filosóficos tomando como ejemplo el caso de la propuesta ética de David Hume. Se muestra el interés de Hume por insertarse en el diálogo intelectual de su época y su propósito de integrar el método científico en las ciencias morales y cómo la crítica que hace a la razón debe ser comprendida bajo esta luz. Para ello se menciona el ambiente intelectual de la época y las (...)
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  2. El Papel de la Educación En la Filosofía Moral de David Hume.Santiago Álvarez García - 2017 - Educacao Em Foco 30:17-37.
    El presente artículo muestra cómo la crítica humeana a los fundamentos del racionalismo moral y a sus consecuencias en el terreno de las ideas educativas propició un cambio significativo en la comprensión de los objetivos de la educación moral que pasaron de buscar el perfeccionamiento de la agencia, a perseguir la perfección y el refinamiento de las capacidades del individuo como espectador y evaluador moral imparcial. Esta trasformación de la finalidad y del currículo de la educación moral será la solución (...)
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  3. A Propósito de "Of Suicide".Aida Míguez Barciela - 2017 - In La historia y la nada. Madrid: La Oficina.
  4. Estilo literario y reflexión filosófica en el siglo XVIII: Hume y Rousseau sobre el suicidio.Valeria Schuster - 2017 - Revista de Filosofía y Teoría Política 48 (1):012.
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  5. Hume, Justice and Sympathy: A Reversal of the Natural Order?Sophie Botros - 2015 - Diametros 44:110-139.
    Hume’s view that the object of moral feeling is a natural passion, motivating action, causes problems for justice. There is apparently no appropriate natural motive, whilst, if there were, its “partiality” would unfit it to ground the requisite impartial approval. We offer a critique of such solutions as that the missing non-moral motive is enlightened self-interest, or that it is feigned, or that it consists in a just disposition. We reject Cohon’s postulation of a moral motive for just acts, and (...)
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  6. Counseling Hume.Elliot D. Cohen - 2015 - International Journal of Philosophical Practice 3 (4):28-38.
    David Hume is well known for his philosophical doubts about such things as whether there is an external world beyond our sense perception, and whether there are any rational grounds for believing that the future will resemble the past. But what would it be like to entertain such doubts in the context of one’s everyday life? In this paper, a fictional dialogue is provided in which a descendent of David Hume who brings such skeptical doubts to life, and consequently suffers (...)
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  7. Hume on Animals and the Rest of Nature.Angela Coventry & Avram Hiller - 2014 - In John Hadley & Elisa Aaltola (eds.), Animal Ethics and Philosophy: Questioning the Orthodoxy. Rowman and Littlefield International.
    This paper develops a Humean environmental meta-ethic to apply to the animal world and, given some further considerations, to the rest of nature. Our interpretation extends Hume’s account of sympathy, our natural ability to sympathize with the emotions of others, so that we may sympathize not only with human beings but also animals, plants and ecosystems as well. Further, we suggest that Hume has the resources for an account of environmental value that applies to non-human animals, non-sentient elements of nature (...)
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  8. Il buon soldato e l’agente virtuoso: Hume e la military glory.Lorenzo Greco - 2014 - In Maurizio Balistreri, Maurizio Benato & Maurizio Mori (eds.), Etica medica nella vita militare: per iniziare una riflessione, vol. 1. Value – Ananke. pp. 107-115.
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  9. David Hume and the Scottish Enlightenment.Gerhard Engel - 2013 - In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. pp. 253--279.
  10. Two Philosophical Deaths: Hume and Hitchens.Franklin G. Miller - 2013 - Perspectives in Biology and Medicine 56 (2):251-258.
    What is a good death? How does one live well in the face of (potentially) terminal illness? Philosophical analysis has a great deal to offer in approaching these puzzling and deep questions. Perhaps more can be gleaned of cultural and personal significance, however, from narratives of those who have been forced to face these questions in their lives and in their writings. The greatest yield, I suggest, comes from combining narrative with philosophical reflections.Commentators have frequently contrasted the way we die (...)
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  11. Hume on Suicide.Gordon B. Mower - 2013 - The European Legacy 18 (5):563-575.
    This essay examines Hume?s attitude to suicide, in which he had an ongoing philosophical interest, as found in the dialogue at the end of An Enquiry concerning the Principles of Morals, and in his brief essay on the topic. His attitude to, arguments, and views on suicide are placed in the context of his other writings and biographical elements from his own life. The views of other early modern thinkers to suicide, Locke, Kant, and Montaigne, are presented and their arguments (...)
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  12. ‘A Steady Contempt of Life’: Suicide Narratives in Hume and Others.Max Grober - 2012 - Journal of Scottish Philosophy 10 (1):51-68.
    In a letter of 1746, David Hume tells of the suicide of his kinsman Major Forbes. While Hume's account overtly presents the major's suicide as heroic, incorporating allusions to the Ajax of Sophocles and the lives of noble Romans such as Cato, the narrative context in which he places it, and the nature of narrative itself, call the wisdom of the act into question. In his essay ‘Of Suicide’, written a few years later, Hume largely avoids narrative examples. However, the (...)
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  13. Hume’s Theory of Business Ethics Revisited.William Kline - 2012 - Journal of Business Ethics 105 (2):163-174.
    Hume’s examination of the conventions of property, trade, and contract addresses the moral foundations that make business possible. In this light, Hume’s theory of justice is also a foundational work in business ethics. In Hume’s analysis of these conventions, both philosophers and game theorists have correctly identified “proto” game-theoretic elements. One of the few attempts to offer a Humean theory of business ethics rests on this game-theoretic interpretation of Hume’s argument. This article argues that game-theoretic reasoning is only one part (...)
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  14. Hume and Care Ethics.Michael Slote - 2012 - Iride: Filosofia e Discussione Pubblica 25 (3):557-571.
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  15. Dirty Hands and the Romance of the Ticking Bomb Terrorist: A Humean Account.Christopher J. Finlay - 2011 - Critical Review of International Social and Political Philosophy 14 (4):421-442.
    On Michael Walzer's influential account, "dirty hands" characterizes the political leader's choice between absolutist moral demands (to abstain from torture) and consequentialist political reasoning (to do what is necessary to prevent the loss of innocent lives). The impulse to torture a "ticking bomb terrorist" is therefore at least partly pragmatic, straining against morality, while the desire to uphold a ban on torture is purely and properly a moral one. I challenge this Machiavellian view by reinterpreting the dilemma in the framework (...)
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  16. Commentary on Sheldon Wein's "IUDs, STIs, and DNA : Reconsidering Hume's Modesty Proposal".Jennifer Parks - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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  17. ""Reseña Del Libro" Sul Suicidio E Altri Saggi Scelti", de D. Hume.Alberto Giovanni Biuso - 2010 - Giornale di Metafisica 32 (1):169-170.
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  18. Hume’s Knave and Nonanthropocentric Virtues.Paul Haught - 2010 - Journal of Agricultural and Environmental Ethics 23 (1-2):129-43.
    This essay offers a critical assessment of environmental virtue ethics (EVE). Finding an environmental ethical analogy with Hume’s critique of the sensible knave, I argue that EVE is limited in much the same way as morality is on the Humean view. Advocates of nonanthropocentrism will find it difficult to engage those whose virtues comport them to anthropocentrism. Nonetheless, EVE is able to ground confidence in nonanthropocentric virtues by explicating specific key virtues, thereby holding open the possibility of bridging the motivational (...)
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  19. Sentimentalism and Metaphysical Beliefs.Noriaki Iwasa - 2010 - Prolegomena 9 (2):271-286.
    This essay first introduces the moral sense theories of Francis Hutcheson, David Hume, and Adam Smith, and clarifies important differences between them. It then examines whether moral judgment based on the moral sense or moral sentiments varies according to one's metaphysical beliefs. For this, the essay mainly applies those theories to such issues as stem cell research, abortion, and active euthanasia. In all three theories, false religious beliefs can distort moral judgment. In Hutcheson's theory, answers to stem cell research, abortion, (...)
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  20. Sentimentalizam i metafizička vjerovanja.Noriaki Iwasa - 2010 - Prolegomena 9 (2):271-286.
    U ovome ogledu najprije uvodim u teorije moralnog osjećaja Francisa Hutchesona, Davida Humea i Adama Smitha te razjašnjavam važne razlike među njima. Potom ispitujem da li moralni sud koji se zasniva na moralnom osjećaju varira ovisno o metafizičkim vjerovanjima. U tu svrhu te teorije uglavnom primjenjujem na pitanja kao što su istraživanje matičnih stanica, pobačaj i aktivna eutanazija. U svim trima teorijama neistinita religijska vjerovanja mogu iskriviti moralni sud. U Hutchesonovoj teoriji odgovori na problem istraživanja matičnih stanica, pobačaja i aktivne (...)
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  21. L'invention des conventions de justice chez Hume et sa skepsis envers la rétribution.Ignace Haaz - 2009 - In Philippe Saltel (ed.), L'invention philosophique humienne. Vrin - Recherches sur la philosophie et le langage No 26. pp. 235-272.
    Promise keeping and the virtue of integrity are understandable only if the sense of justice and of injustice doesn't come from nature but results from education and of some of the most inventive human conventions. We comment this argument that we find in the Treatise of Nature, book III and present how it impacts the notion of retribution and punishment in general.
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  22. Hume, Callicott, and the Land Ethic: Prospects and Problems.Jennifer Welchman - 2009 - Journal of Value Inquiry 43 (2):201-220.
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  23. Her Conclusions—With Which He Is in Love: Why Hume Would Fancy Anscombe: Articles.Margaret Watkins - 2008 - Christian Bioethics 14 (2):175-186.
    Elizabeth Anscombe tangos with Hume in the middle of her march toward the three theses of "Modern Moral Philosophy" that we should abandon moral philosophy "until we have an adequate philosophy of psychology"; that the concepts of moral obligation and moral duty, of what is morally right and wrong, and of the moral sense of 'ought' "ought to be jettisoned if this is psychologically possible;" and that "the differences between the well-known English writers on moral philosophy from Sidgwick to the (...)
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  24. A Humean Approach to Assessing the Moral Significance of Ultra-Violent Video Games.Monique Wonderly - 2008 - Ethics and Information Technology 10 (1):1-10.
    Although the word empathy only recently came into existence, eighteenth century philosopher, David Hume, significantly contributed to our current understanding of the term. Hume was among the first to suggest that an empathic mechanism is the central means by which we make ethical judgments and glean moral knowledge. In this paper, I explore Hume's moral sentimentalism, and I argue that his conception of empathy provides a surprisingly apposite framework for interpreting and addressing a current issue in practical ethics: the moral (...)
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  25. Hume’s Projectivist Legacy for Environmental Ethics.Paul Haught - 2006 - Environmental Ethics 28 (1):77-96.
    Hume’s projectivist theory of value suggests that (environmental) values are either individually or culturally relative and that intrinsic value ascriptions are incoherent. Previous attempts to avert these implications have typically relied on modified Humean accounts that either universalize human sensitivity to the value of the more-than-human world or that adapt the concept of intrinsic value to suit a world in which all values are projected. While there are merits to these approaches, there is another alternative. Hume’s own moral theory promises (...)
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  26. Making and Finding Values in Nature: From a Humean Point of View.Y. S. Lo - 2006 - Inquiry: An Interdisciplinary Journal of Philosophy 49 (2):123 – 147.
    The paper advances a Humean metaethical analysis of "intrinsic value" - a notion fundamental in moral philosophy in general and particularly so in environmental ethics. The analysis reduces an object's moral properties (e.g., its value) to the empirical relations between the object's natural properties and people's psychological dispositions to respond to them. Moral properties turn out to be both objective and subjective, but in ways compatible with, and complementary to, each other. Next, the paper investigates whether the Humean analysis can (...)
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  27. Religion and Moral Prohibition in Hume’s “Of Suicide”.Thomas Holden - 2005 - Hume Studies 31 (2):189-210.
    This paper presents a new analysis of the logical structure of Hume’s attack on the theological objection to suicide. I suggest that Hume intends his reasoning in “Of Suicide” to generalize, covering not just suicide but any arbitrary action: his implied conclusion is that no human action can violate a duty to God. I contrast my reading with a series of recent interpretations, and argue that the various criticisms of Hume’s reasoning are based on a misunderstanding of what he is (...)
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  28. Feminist Interpretations of David Hume.Cathy Kemp - 2005 - Hypatia 20 (1):206-209.
  29. May One Kill Oneself? The Classical Arguments Concerning Suicide in Thomas Aquinas and David Hume.H. Busche - 2004 - Philosophisches Jahrbuch 111 (1):62-89.
  30. Darf man sich selbst töten?: Die klassischen Argumente bei Thomas von Aquin und David Hume.Hubertus Busche - 2004 - Philosophisches Jahrbuch 111 (1):62-89.
  31. Hume and Our Treatment of Animals.Monica L. Gerrek - 2004 - Essays in Philosophy 5 (2):13.
    This paper is concerned with the bias in favor of the interests of the members of some species of non- human animals and against the interests of the members of other species of non-human animals. This view, which I call modified speciesism, is perhaps related to Singer’s speciesism, but neither entails nor is entailed by it. The argument takes the following form: given that exploited animals are morally equivalent to non-exploited animals and given that non-exploited animals are morally entitled to (...)
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  32. David Hume's Moral Philosophy and Environmental Ethics.Paul Andrew Haught - 2004 - Dissertation, Tulane University
    In this dissertation I explore the relation of David Hume's moral philosophy to environmental ethics. J. Baird Callicott argues that Hume's moral sentimentalism provides a subjectivist framework for respecting the intrinsic value of species and ecosystems. I agree with Callicott's subjectivist reading of Hume, but I question his decision to deploy Hume's moral sentimentalism directly in terms of value theory. Remaining as faithful to Hume's theory as possible, I reconsider his moral philosophy in the context of environmental virtue ethics and (...)
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  33. Sympathy as a “Natural”.Robert C. Solomon - 2004 - The Ruffin Series of the Society for Business Ethics 2004:53-58.
    In this essay, I want to reconsider sympathy as a “natural” emotion or sentiment. Adam Smith famously defended it as such (as did his friend David Hume) but both used the term ambiguously and in a different sense than we use it today. Nevertheless, it seems to me that Smith got it quite right, that the basis of morality and justice is to be found in the realm of affect rather than in theory and principles alone, and that sympathy is (...)
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  34. Looking for Answers in All the Wrong Places.Earl W. Spurgin - 2004 - Business Ethics Quarterly 14 (2):293-313.
    In recent years, many business ethicists have raised problems with the “ethics pays” credo. Despite these problems, many continue to hold it. I argue that support for the credo leads business ethicists away from a potentially fruitful approach found in Hume’s moral philosophy. I begin by demonstrating that attempts to support the credo fail because proponents are trying to provide an answer to the “Why be moral?” question that is based on rational self-interest. Then, I show that Hume’s sentiments-based moral (...)
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  35. Hume on Animal Reason.Deborah Boyle - 2003 - Hume Studies 29 (1):3-28.
    In both the _Treatise and the first _Enquiry, Hume offers an argument from analogy comparing how humans and animals make causal inferences. Yet in these and other texts, he suggests that there are certain differences between human and animal reasoning. This paper discusses Hume's argument from analogy, and examines how Hume can argue for differences in human and animal reasoning without having to attribute to either a special capacity that the other lacks. Hume's empiricism and his claims about sympathy also (...)
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  36. Hume on Morals and Animals.Tony Pitson - 2003 - British Journal for the History of Philosophy 11 (4):639 – 655.
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  37. Hume's Racism and His Case Against the Miraculous.Hendrik van der Breggen - 2002 - Philosophia Christi 4 (2):427-442.
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  38. Do Children Get Their Fair Share of Health and Dental Care?Loretta M. Kopelman & Wendy E. Mouradian - 2001 - Journal of Medicine and Philosophy 26 (2):127 – 136.
  39. Non-Humean Holism, Un-Humean Holism.Y. S. Lo - 2001 - Environmental Values 10 (1):113-123.
    In this article I argue that textual evidence from David Hume's A Treatise of Human Nature does not support J. Baird Callicott's professedly Humean yet holistic environmental ethic, which understands the community as a 'metaorganismic' entity 'over and above' its individual members. Based on Hume's reductionist account of the mind and his assimilation of the metaphysical nature of the mind to that of the community, I also argue that a Humean account of the community should be likewise reductionist. My conclusion (...)
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  40. A Humean Argument for the Land Ethic?Y. S. Lo - 2001 - Environmental Values 10 (4):523-539.
    This article examines an allegedly Humean solution provided by J. Baird Callicott to the problem of the is/ought dichotomy. It also examines an allegedly Humean argument provided by him for the land ethic's summary moral precept. It concludes that neither the solution nor the argument is Humean or cogent.
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  41. Hume and the Theistic Objection to Suicide.G. R. McLean - 2001 - American Philosophical Quarterly 38 (1):99 - 111.
  42. Hume's Legacy.Pamela J. Salsberry - 2001 - Nursing Philosophy 2 (2):180-182.
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  43. Humean Nature.A. Carter - 2000 - Environmental Values 9 (1):3-37.
    It has been argued that there is an irreconcilable difference between those advocating animal liberation or animal rights, on the one hand, and those preferring a wider environmental ethic, which includes concern for non-sentient life-forms and species preservation, on the other. In contrast, I argue that it is possible to provide foundations for both seemingly environmentalist positions by exploring some of the potential of a 'collective-projectivist' reading of Hume – one that seems more consistent with Hume's texts than other readings. (...)
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  44. Hume on the Nonhuman Animal.Tom L. Beauchamp - 1999 - Journal of Medicine and Philosophy 24 (4):322 – 335.
    Hume wrote about fundamental similarities and dissimilarities between human and nonhuman animals. His work was centered on the cognitive and emotional lives of animals, rather than their moral or legal standing, but his theories have implications for issues of moral standing. The historical background of these controversies reaches to ancient philosophy and to several prominent figures in early modern philosophy. Hume develops several of the themes in this literature. His underlying method is analogical arg ument and his conclusions are generally (...)
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  45. Looking to Hume for Justice: On the Utility of Hume's View of Justice for American Health Care Reform.Larry R. Churchill - 1999 - Journal of Medicine and Philosophy 24 (4):352 – 364.
    This essay argues that Hume's theory of justice can be useful in framing a more persuasive case for universal access in health care. Theories of justice derived from a Rawlsian social contract tradition tend to make the conditions for deliberation on justice remote from the lives of most persons, while religiously-inspired views require superhuman levels of benevolence. By contrast, Hume's theory derives justice from the prudent reflections of socially-encumbered selves. This provides a more accessible moral theory and a more realistic (...)
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  46. Hume on Suicide.R. G. Frey - 1999 - Journal of Medicine and Philosophy 24 (4):336 – 351.
    Anyone interested in the morality of suicide reads David Hume's essay on the subject even today. There are numerous reasons for this, but the central one is that it sets up the starting point for contemporary debate about the morality of suicide, namely, the debate about whether some condition of life could present one with a morally acceptable reason for autonomously deciding to end one's life. We shall only be able to have this debate if we think that at least (...)
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  47. Help From Hume Reconciling Professionalism and Managed Care.Loretta M. Kopelman - 1999 - Journal of Medicine and Philosophy 24 (4):396 – 410.
    Health care systems are widely criticized for limiting doctors' roles as patient-advocates. Yet unrestricted advocacy can be unfairly partial, costly, and prejudicial. This essay considers three solutions to the problem of how to reconcile the demands of a just health care system for all patients, with the value of advocacy for some. Two views are considered and rejected, one supporting unlimited advocacy and another defending strict impartiality. A third view suggested by Hume's moral theory seeks to square the moral demands (...)
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  48. Hume, Bioethics, and Philosophy of Medicine.Loretta M. Kopelman & Laurence B. McCullough - 1999 - Journal of Medicine and Philosophy 24 (4):315 – 321.
  49. Hume's Influence on John Gregory and the History of Medical Ethics.Laurence B. McCullough - 1999 - Journal of Medicine and Philosophy 24 (4):376 – 395.
    The concept of medicine as a profession in the English-language literature of medical ethics is of recent vintage, invented by the Scottish physician and medical ethicist, John Gregory (1724-1773). Gregory wrote the first secular, philosophical, clinical, and feminine medical ethics and bioethics in the English language and did so on the basis of Hume's principle of sympathy. This paper provides a brief account of Gregory's invention and the role that Humean sympathy plays in that invention, with reference to key texts (...)
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  50. Hume on Suicide.Kenneth R. Merrill - 1999 - History of Philosophy Quarterly 16 (4):395 - 412.
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