115 found
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  1. What is Existence?C. J. F. Williams - 1981 - Clarendon Press.
    A thorough and closely argued examination of a central issue in philosophical logic, an issue which is shown to have profound implications for the philosophy of language and much of metaphysics.
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  2.  5
    Philosophy of Logics.C. J. F. Williams - 1979 - Philosophical Quarterly 29 (116):277-278.
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  3. What Is Truth?C. J. F. Williams - 1976 - Philosophy 51 (198):482-483.
    A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.
     
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  4. Three Philosophers: Aristotle, Aquinas, Frege.C. J. F. Williams, G. E. M. Anscombe & P. T. Geach - 1963 - Philosophical Quarterly 13 (52):270.
  5.  20
    What is Existence?Thomas P. Flint & C. J. F. Williams - 1984 - Philosophical Review 93 (1):131.
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  6.  61
    Aristotle's Theory of Descriptions.C. J. F. Williams - 1985 - Philosophical Review 94 (1):63-80.
  7.  55
    A Programme for Christology: C. J. F. WILLIAMS.C. J. F. Williams - 1968 - Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  8. Neither Confounding the Persons nor Dividing the Substance.C. J. F. Williams - 1994 - In Alan G. Padgett (ed.), Reason and the Christian Religion. Clarendon Press. pp. 227--243.
     
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  9.  25
    A Programme for Christology.C. J. F. Williams - 1968 - Religious Studies 3 (2):513 - 524.
  10.  54
    Referential Opacity and False Belief in the Theaetetus.C. J. F. Williams - 1972 - Philosophical Quarterly 22 (89):289-302.
  11.  1
    Brill Online Books and Journals.Patricia Kenig Curd, Jyl Gentzler, Christopher J. Martin, C. J. F. Williams, Nicholas Denyer & Christopher Kirwan - 1991 - Phronesis 36 (3):319-327.
  12. Towards a Unified Theory of Higher-Level Predication.C. J. F. Williams - 1992 - Philosophical Quarterly 42 (169):449-464.
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  13.  40
    Knowledge, Perception and Memory: Theaetetus 166 B.C. J. Rowe, M. Welbourne & C. J. F. Williams - 1982 - Classical Quarterly 32 (02):304-.
    At Theaetetus 163d-164b Socrates objects to the thesis that knowledge is perception by pointing out that a man who has seen something can still remember it, and so has knowledge of it; but this is impossible, if knowledge is perception, since he is no longer perceiving it.To this Protagoras is made to reply with two sentences at 166b 1–4: .Cornford translates ‘ For instance, do you think you will find anyone to admit that one's present memory of a past impression (...)
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  14.  17
    The Seas of Language.C. J. F. Williams - 1995 - International Philosophical Quarterly 35 (2):230-231.
  15.  75
    What Is, Necessarily Is, When It Is.C. J. F. Williams - 1980 - Analysis 40 (3):127 - 131.
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  16.  32
    Discussion.C. J. F. Williams, R. J. Pinkerton, J. L. Mackie & J. M. Shorter - 1961 - Australasian Journal of Philosophy 39 (3):276 – 287.
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  17.  28
    Myself.C. J. F. Williams - 1991 - Ratio 4 (1):76-89.
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  18. Hic Autem Non Est Procedere in Infinitum: Quia Sic Non Esset Aliquod Primum Mouens; Et Per Consequens Nec Aliquod Aliud Mouens, Quia Mouentia Secunda Non Mouent Nisi Per Hic Quod Sunt Mota a Primo Mouente.C. J. F. Williams - 1960 - Mind 69 (275):403-405.
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  19. Are Primary Qualities Qualities?C. J. F. Williams - 1969 - Philosophical Quarterly 19 (October):310-323.
  20. Discussions.C. J. F. Williams - 1960 - Mind 69 (275):403-405.
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  21.  50
    Logical Indeterminacy and Freewill.C. J. F. Williams - 1960 - Analysis 21 (1):12 - 13.
  22.  42
    On Dying.C. J. F. Williams - 1969 - Philosophy 44 (169):217 - 230.
  23.  25
    False Pleasures.C. J. F. Williams - 1974 - Philosophical Studies 26 (3-4):295 - 297.
  24.  14
    Knowledge, Perception and Memory: Theaetetus 166 B.C. J. Rowe, M. Welbourne & C. J. F. Williams - 1982 - Classical Quarterly 32 (2):304-306.
    At Theaetetus 163d-164b Socrates objects to the thesis that knowledge is perception by pointing out that a man who has seen something can still remember it, and so has knowledge of it; but this is impossible, if knowledge is perception, since he is no longer perceiving it.To this Protagoras is made to reply with two sentences at 166b 1–4:.Cornford translates ‘ For instance, do you think you will find anyone to admit that one's present memory of a past impression is (...)
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  25.  31
    The Ontological Disproof of the Vacuum.C. J. F. Williams - 1984 - Philosophy 59 (229):382 - 384.
  26.  31
    Do I Have to Be Here Now?C. J. F. Williams - 1993 - Ratio 6 (2):165-180.
  27. Aristotle on Cambridge Change.C. J. F. Williams - 1989 - Oxford Studies in Ancient Philosophy 7:41-57.
     
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  28.  11
    On Dying1: PHILOSOPHY.C. J. F. Williams - 1969 - Philosophy 44 (169):217-230.
    The first solid bit of argumentation you get in Plato's Phaedo goes something like this: Whatever comes to be, comes to be from its opposite . If at a certain time t a given thing a begins to be F , before that time t it must have been non- F . Wherever a pair of predicates, F and G , are genuine contradictories; where, that is, they stand to each other in the same relation as F stands in to (...)
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  29.  11
    Knowledge, Belief and Existence.C. J. F. Williams - 1987 - Analysis 47 (2):103 - 110.
  30.  2
    Dying.C. J. F. Williams - 1969 - Philosophy 44:217.
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  31.  17
    Ayer's Influence on the Lexicographers.C. J. F. Williams - 1988 - Philosophy 63 (246):536 - 537.
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  32.  3
    Champlin on a Curious Plural.C. J. F. Williams - 1994 - Philosophy 69 (269):365 - 368.
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  33.  17
    Knowing Good and Evil.C. J. F. Williams - 1991 - Philosophy 66 (256):235 - 240.
  34.  8
    Names and Descriptions By Leonard Linsky Chicago and London: The University of Chicago Press, 1977, Xxi + 184 Pp., £10.15. [REVIEW]C. J. F. Williams - 1979 - Philosophy 54 (207):128-.
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  35.  19
    The Future By J. R. Lucas Oxford: Basil Blackwell, 1989, X + 245 Pp., £29.95. [REVIEW]C. J. F. Williams - 1991 - Philosophy 66 (255):124-.
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  36.  8
    Theaetetus in Bad Company.C. J. F. Williams - 1992 - Philosophy 67 (262):549 - 551.
  37.  9
    What Makes Indexicals Different?C. J. F. Williams - 1995 - Ratio 8 (2):192-193.
  38. New Books. [REVIEW]Patrick Gardiner, C. C. W. Taylor, Leslie M. S. Griffiths, C. J. F. Williams, Richard Campbell, Brian Barry & J. C. Gosling - 1968 - Mind 77 (308):602-620.
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  39. New Books. [REVIEW]Anthony Manser, Margaret Gilbert, Roger Trigg, R. F. Atkinson, Gerhard Zecha, Edgar Morscher & C. J. F. Williams - 1971 - Mind 80 (320):623-639.
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  40. The Correspondence Theory of Truth.D. J. O'connor & C. J. F. Williams - 1977 - British Journal for the Philosophy of Science 28 (1):82-86.
     
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  41.  65
    Aristotle and Corruptibility: C. J. F. WILLIAMS.C. J. F. Williams - 1965 - Religious Studies 1 (1):95-107.
    In a discussion-note in Mind, Father P. M. Farrell, O.P., gave an account, in what he admitted to be an embarrassingly brief compass, of the Thomist doctrine concerning evil. There is one sentence in this discussion which at first glance appears paradoxical. Father Farrell has been arguing that a universe containing ‘corruptible good’ as well as incorruptible is better than one containing ‘incorruptible good’ only. He continues: ‘If, however, they are to manifest this corruptible good, they must be corruptible and (...)
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  42.  75
    Aristotle and Corruptibility: A Discussion of Aristotle "De Caelo" I, Xii. Part II.C. J. F. Williams - 1966 - Religious Studies 1 (2):203.
    ἆρ' ∈ἰ kaì ⋯γ ∈´νητον … πρòς τò ɸθαρτόν, ⋯ϕ' ᾧΘ . Aristotle claims so far to have proved that the eternal is incorruptible and that it is ungenerated. He has still to prove the converse of each of these propositions, namely, that whatever is incorruptible is eternal and that whatever is ungenerated is eternal also. After putting the thesis in question form he gives a further definition of ⋯γ∈´νητος and ἄɸθαρτος in the parenthesis of 282 a 27–30. Unfortunately in (...)
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  43.  25
    Aristotle, De Gejveratiojve Et Corruptions 319b21–41.C. J. F. Williams - 1972 - The Classical Review 22 (3):301-303.
  44.  3
    Aristotle's First Principles.C. J. F. Williams - 1990 - Philosophical Books 31 (3):138-141.
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  45.  19
    Aristotle’s Metaphysics.C. J. F. Williams - 1995 - International Philosophical Quarterly 35 (3):362-363.
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  46.  5
    Aristotle’s Metaphysics: Books Z and H. [REVIEW]C. J. F. Williams - 1995 - International Philosophical Quarterly 35 (3):362-363.
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  47.  12
    Aquinas on Mind.C. J. F. Williams - 1994 - International Philosophical Quarterly 34 (3):375-376.
  48. "Aristotle's Physics, Books I and II", Translated with Introduction and Notes by W. Charlton. [REVIEW]C. J. F. Williams - 1973 - Mind 82:617.
     
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  49.  9
    Bodies and Other Minds: The Mind-Body Problem in the Last Twenty Years.C. J. F. Williams - 1971 - New Blackfriars 52 (613):249-260.
  50. Believing in God and Knowing That God Exists.C. J. F. Williams - 1974 - Noûs 8 (3):273-282.
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