Results for 'Catherine Phillips'

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  1.  23
    Catherine of Siena: A Passionate Life. By Don Brophy. Pp. 304, London, Darton, Longman and Todd, 2011, £16.99. [REVIEW]Jacob Phillips - 2013 - Heythrop Journal 54 (3):475-476.
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  2.  36
    Public Response to Media Coverage of Animal Cruelty.Catherine M. Tiplady, Deborah-Anne B. Walsh & Clive J. C. Phillips - 2013 - Journal of Agricultural and Environmental Ethics 26 (4):869-885.
    Activists’ investigations of animal cruelty expose the public to suffering that they may otherwise be unaware of, via an increasingly broad-ranging media. This may result in ethical dilemmas and a wide range of emotions and reactions. Our hypothesis was that media broadcasts of cruelty to cattle in Indonesian abattoirs would result in an emotional response by the public that would drive their actions towards live animal export. A survey of the public in Australia was undertaken to investigate their reactions and (...)
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  3. Conscious and Nonconscious Discrimination of Facial Expressions.Catherine M. Herba, Maike Heining, Andrew W. Young, Michael Browning, Philip J. Benson, Mary L. Phillips & Jeffrey A. Gray - 2007 - Visual Cognition 15 (1):36-47.
  4.  53
    Mutual Humanization: A Visual Exploration of Relationships in Medical Care. [REVIEW]Catherine Phillips - 2012 - Journal of Medical Humanities 33 (2):109-116.
    In this article, I explore the work of the artist Robert Pope (b.1957- d.1992) who published a series of paintings and drawings which documented his decade-long experience with Hodgkin's lymphoma. More widely, Pope was interested in ‘the culture’ of cancer within hospitals and the relationships embedded in experiences of illness and care. Pope published a book that contains much of this work— Illness and Healing: Images of Cancer (1991). Many of the original artworks have been toured throughout Canada and the (...)
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  5.  17
    The Effects of Incompleteness in Three Hopkins Poems.Catherine Phillips - 1989 - Renascence 42 (1):21-34.
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  6.  18
    Contributor Biographies.Daniel S. Brown, Heather Brown, Catherine A. Civello, Sara Dustin, Melissa Dykes, Deborah M. Fratz, Alexis Harley, Anne-Sophie Leluan-Pinker, Diana Maltz & Natalie A. Phillips - forthcoming - Aesthetics and Business Ethics.
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  7.  59
    Religion in Wittgenstein's Mirror: D. Z. Phillips.D. Z. Phillips - 1990 - Royal Institute of Philosophy Supplement 28:135-150.
    There is a well-known remark in Wittgenstein's Philosophical Investigations which even some philosophers sympathetic to his work have found very hard to accept. It reads: Philosophy may in no way interfere with the actual use of language; it can in the end only describe it. For it cannot give it any foundation either. It leaves everything as it is. Surely, it is said, that is carrying matters too far. Wittgenstein's hyperbole should be excused as a harmless stylistic flourish.
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  8.  51
    Dislocating the Soul: D. Z. PHILLIPS.D. Z. Phillips - 1995 - Religious Studies 31 (4):447-462.
    Many analyses of belief in the soul ignore the soul in the words. Dislocations of concepts occur when words are divorced from their normal implications. The ‘soul’ is sometimes the dislocated utterer of such words. Pictures, including pictures of the soul leaving the body, may mislead us by suggesting applications which they, in fact, do not have. But pictures of the soul may enter people's lives as desires for a temporal eternity. Contrasting conceptions of immortality and eternal life depend on (...)
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  9.  48
    On Giving Practice its Due – a Reply: D. Z. PHILLIPS.D. Z. Phillips - 1995 - Religious Studies 31 (1):121-127.
  10.  52
    Minds, Persons and the Unthinkable: D. Z. Phillips.Dayton Z. Phillips - 2003 - Royal Institute of Philosophy Supplement 53:49-65.
    In a series of lectures on minds and persons, I am going to take advantage of the occasion to ask what kind of person should one be if one has a philosophical mind. I ask the question because it is itself a philosophically contentious issue. Indeed, I shall be offering answers in a climate which is generally hostile to them. I want to aise the issue in three contexts: first, in relation to questions which have been treated epistemologically, but which (...)
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  11.  47
    Response From Young, Sprengelmeyer, Phillips and Calder.A. W. Young, R. Sprengelmeyer, M. Phillips & A. J. Calder - 1997 - Trends in Cognitive Sciences 1 (9):322-325.
  12.  27
    Allegiance and Change in Morality: A Study in Contrasts: D. Z. Phillips.D. Z. Phillips - 1972 - Royal Institute of Philosophy Supplement 6:47-64.
    It has been said that the tendency to make use of examples drawn from literature in discussing problems in moral philosophy is not only dangerous, but needless. Dangers there certainly are, but these have little to do with the reasons offered for the needlessness of such examples. Examples drawn from literature, it is said, introduce an unnecessary complexity into one's philosophising. Indeed, as Peter Winch has pointed out, according to ‘a fairly well-established … tradition in recent Anglo-Saxon moral philosophy … (...)
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  13.  23
    The Devil's Disguises: Philosophy of Religion, ‘Objectivity’ and ‘Cultural Divergence’: D. Z. Phillips.D. Z. Phillips - 1984 - Royal Institute of Philosophy Supplement 17:61-77.
    In approaching the topic, ‘Objectivity and Cultural Divergence’, there is little doubt that certain styles of philosophizing will conceive of the task confronting them as that of devising or at least calling attention to standards of rationality by which distinctions between objectivity and divergence are to be drawn. This mode of philosophizing is marked by the confidence it has in its own methods. It seldom occurs to it to question its own operations; to ask whether the heterogeneity of our culture (...)
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  14.  31
    Primitive Reactions and the Reactions of Primitives: The 1983 Marett Lecture: D. Z. PHILLIPS.D. Z. Phillips - 1986 - Religious Studies 22 (2):165-180.
    In his 1950 Marett Lecture, Professor Evans-Pritchard gave an account of important methodological developments which had taken place in social anthropology. I should like to use the occasion to concentrate on some of the deep contemporary divisions in another subject which interested R. R. Marett, namely, the philosophy of religion. I shall do so, however, by reference to some of the methodological issues which concerned Evans-Pritchard.
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  15.  20
    From Coffee to Carmelites: D. Z. Phillips.D. Z. Phillips - 1990 - Philosophy 65 (251):19-38.
    In his paper, ‘The Aroma of Coffee’, H. O. Mounce wants to expose what he takes to be a deep prejudice in philosophy, one which is at work in our culture more generally. Philosophers are reluctant to admit that there is anything which passes beyond human understanding. Of course, they are quite ready to admit that there are plenty of things that they fail to understand but this they would say simply happens to be the case. It does not mean (...)
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  16. Through a Darkening Glass Philosophy, Literature, and Cultural Change /D.Z. Phillips. --. --.D. Z. Phillips - 1982 - University of Notre Dame Press, C1982.
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  17.  18
    Gerard Manley Hopkins and the Victorian Visual World. By Catherine Phillips.Peter Milward - 2010 - Heythrop Journal 51 (1):157-158.
  18.  25
    Russia. Hans von Eckardt, Catherine Allison Phillips.A. C. Noé - 1933 - International Journal of Ethics 44 (1):151-153.
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  19.  14
    Book Review:Russia. Hans von Eckardt, Catherine Allison Phillips[REVIEW]A. C. Noe - 1933 - Ethics 44 (1):151-.
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  20.  29
    Walsh (P.G.) Augustine: De Civitate Dei (The City of God), Books I & II. Edited with an Introduction, Translation and Commentary. (Aris & Phillips Classical Texts.) Pp. Viii + 228. Oxford: Oxbow Books, 2005. Paper, £16.50. ISBN: 0-85668-753-7 (0-85668-752-9 Hbk). [REVIEW]Catherine Conybeare - 2006 - The Classical Review 56 (02):373-.
  21. The Debate Over "Wittgensteinian Fideism" and Phillips’ Contemplative Philosophy of Religion.Thomas D. Carroll - 2010 - In Ingolf U. Dalferth Hartmut von Sass (ed.), The Contemplative Spirit. D.Z. Phillips on Religion and the Limits of Philosophy. Tübingen: Mohr Siebeck. pp. 99-114.
    When surveying the scholarly literature over Wittgensteinian fideism, it is easy to get the sense that the principal interlocutors, Kai Nielsen and D.Z. Phillips, talk past one another, but finding the right words for appraising the distance between the two voices is difficult. In this paper, I seek to appreciate this intellectual distance through an exploration of the varying philosophical aims of Nielsen and Phillips, of the different intellectual imperatives that guide their respective conceptions of philosophical practice. In (...)
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  22. Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips.Anthony Skelton - 2013 - Revue d'Etudes Benthamiennes 12.
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account (...)
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  23.  51
    Aporetic Possibilities in Catherine Keller's Cloud of the Impossible.Carol Wayne White - 2016 - Zygon 51 (3):765-782.
    In stressing the beauty of ignorance, of not knowing in the usual manner, Catherine Keller's Cloud of the Impossible evokes the death of a metaphysical uthorial presence and the dissolution of closed systems of meaning. In this article, I view her text as part of a crisis of modernity that challenges dominant theological pathways, on which certain problematic views of the human have been constructed. In my reading, Keller's Cloud enriches humanistic thinking in the West and I explore the (...)
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  24. D. Z. Phillips' Problems with Evil and with God.William Hasker - 2007 - International Journal for Philosophy of Religion 61 (3):151 - 160.
    It is widely held that the logical problem of evil, which alleges an inconsistency between the existence of evil and that of an omnipotent and morally perfect God, has been solved. D. Z. Phillips thinks this is a mistake. In The Problem of Evil and the Problem of God, he argues that, within the generally assumed framework, “neither the proposition ’God is omnipotent’ nor the proposition ‘God is perfectly good’ can get off the ground.” Thus, the problem of evil (...)
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  25.  37
    Religious Hypotheses and the Apophatic, Relational Theology of Catherine Keller.Kirk Wegter‐McNelly - 2016 - Zygon 51 (3):758-764.
    In one of its most urgent folds, Catherine Keller's Cloud of the Impossible juxtaposes negative theology with relational theology for the sake of thinking constructively about today's global climate of religious conflict and ecological upheaval. The tension between these two theological approaches reflects her desire to unsay past harmful theological speech but also to speak into the present silences about the possibility of a future that is not only to be feared. Suffusing Keller's Cloud is the related possibility of (...)
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  26.  38
    Diy Citizenship: Critical Making and Social Media.Matt Ratto & Megan Boler (eds.) - 2014 - MIT Press.
    Today, DIY -- do-it-yourself -- describes more than self-taught carpentry. Social media enables DIY citizens to organize and protest in new ways and to repurpose corporate content in order to offer political counternarratives. This book examines the usefulness and limits of DIY citizenship, exploring the diverse forms of political participation and "critical making" that have emerged in recent years. The authors and artists in this collection describe DIY citizens whose activities range from activist fan blogging and video production to knitting (...)
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  27.  38
    Odd Complaints and Doubtful Conditions: Norms of Hypochondria in Jane Austen and Catherine Belling.James Lindemann Nelson - 2014 - Journal of Bioethical Inquiry 11 (2):193-200.
    In her final fragmentary novel Sanditon, Jane Austen develops a theme that pervades her work from her juvenilia onward: illness, and in particular, illness imagined, invented, or self-inflicted. While the “invention of odd complaints” is characteristically a token of folly or weakness throughout her writing, in this last work imagined illness is also both a symbol and a cause of how selves and societies degenerate. In the shifting world of Sanditon, hypochondria is the lubricant for a society bent on turning (...)
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  28.  52
    D. Z. Phillips and Reasonable Belief.John H. Whittaker - 2008 - International Journal for Philosophy of Religion 63 (1-3):103-129.
    As an illustration of what Phillips called the "heterogeneity of sense," this essay concentrates on differences in what is meant by a "reason for belief." Sometimes saying that a belief is reasonable simply commends the belief's unquestioned acceptance as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs that (...)
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  29. D. Z. Phillips on Christian Immortality.Patrick Horn - 2012 - International Journal for Philosophy of Religion 71 (1):39-53.
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that (...)
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  30. D. Z. Phillips on the Grammar of "God".Anselm K. Min - 2008 - International Journal for Philosophy of Religion 63 (1-3):131 - 146.
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God (...)
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  31.  94
    D. Z. Phillips' Contemplations on Religion and Literature.Mikel Burley - 2012 - International Journal for Philosophy of Religion 71 (1):21-37.
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, (...)
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  32.  22
    Catherine of Siena and the New Evangelization.Perry J. Cahall - 2016 - New Blackfriars 97 (1069):325-344.
    This article shows the relevance of past ages to the current project of the new evangelization. In particular, it presents St. Catherine of Siena as an example of the intuition that saints throughout the history of the Church have had regarding how to undertake the process of evangelization. The concept of the “new evangelization” is outlined by referring to the writings and speeches of Pope St. John Paul II, Pope Benedict XVI, and Pope Francis. While covering the basic features (...)
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  33.  19
    Rectifying Misconceptions of Wittgenstein and Phillips: "Contemplating Religious Forms of Life" by Mikel Burley. [REVIEW]Hugo Strandberg - 2014 - Nordic Wittgenstein Review 3 (2):191-193.
    Review of Burley, Mikel: Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips. London: Continuum, 2012.
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  34.  21
    Catherine of Siena and the New Evangelization1.J. Cahall - 2016 - New Blackfriars 97 (1067).
    This article shows the relevance of past ages to the current project of the new evangelization. In particular, it presents St. Catherine of Siena as an example of the intuition that saints throughout the history of the Church have had regarding how to undertake the process of evangelization. The concept of the “new evangelization” is outlined by referring to the writings and speeches of Pope St. John Paul II, Pope Benedict XVI, and Pope Francis. While covering the basic features (...)
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  35.  37
    Phillips and Realists on Religious Beliefs and the Fruits Thereof.Mikel Burley - 2008 - International Journal for Philosophy of Religion 64 (3):141 - 153.
    This article addresses some issues concerning the relation between religious beliefs and the fruits of those beliefs, where ‘fruits’ implies certain relevant forms of behaviour and affective attitudes. My primary aim is to elucidate the dispute between D. Z. Phillips and theological realists, emphasizing the extent to which this dispute is symptomatic of a deeper disagreement over how words acquire their meanings. In the course of doing so, I highlight an important difference between two alternative realist claims, exemplified by (...)
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  36. If My Brain Is Damaged, Do I Become a Different Person? Catherine Malabou and Neuro-Identity.Christopher Watkin - 2017 - In Nicholas Monk, Mia Lindgren, Sarah McDonald & Sarah Pasfield-Neofitou (eds.), Reconstructing Identity: A Transdisciplinary Approach. Cham: Palgrave Macmillan. pp. 21-40.
    The growing field of neuro-philosophy throws up important issues for our society about how we understand the persistence of personal identity over time: if my brain is damaged or otherwise altered, do I become a different person? This chapter explores some of the work of the French neuro-philosopher Catherine Malabou as she asks, and tries to answer, this fundamental question about who we think we are, giving a non-reductive materialist account of self-identity. I argue that Malabou has implicit within (...)
     
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  37.  99
    Book Reviews Phillips , David . Sidgwickian Ethics New York: Oxford University Press, 2012. Pp. Xii+163. $65.00 (Cloth).Bart Schultz - 2012 - Ethics 123 (1):174-179.
  38.  16
    An Eschatological Critique of Catherine Pickstock's Liturgical Theology.Euan A. Grant - 2019 - New Blackfriars 100 (1089):493-508.
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  39.  60
    Vignettes of Early Modern Epicureanism: Catherine Wilson: Epicureanism at the Origins of Modernity. Oxford: Clarendon Press, 2008, X+304pp, $65.00 HB.Antonia LoLordo - 2012 - Metascience 21 (3):679-680.
    Vignettes of early modern Epicureanism Content Type Journal Article Pages 1-2 DOI 10.1007/s11016-011-9566-9 Authors Antonia LoLordo, Department of Philosophy, 122 Cocke Hall, University of Virginia, Charlottesville, VA 22904, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  40.  55
    The Murderer Returns: A Reply on Zombies to Jamie Phillips.Peter Marton - 2000 - Southwest Philosophy Review 16 (2):195-200.
  41.  5
    The Meaning of Life: The Ontological Question Concerning Education Through the Lens of Catherine Malabou’s Contribution to Thinking.Nick Peim - forthcoming - Educational Philosophy and Theory:1-13.
    This paper revisits the scope of Catherine Malabou’s thinking as a development of the ontological turn in continental philosophy. It puts this excursion of thinking alongside an account of educatio...
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  42.  25
    Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis.Edwin M. Hartman - 2001 - Business Ethics Quarterly 11 (4):673-685.
    Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophywould exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they puttoo much faith in Rawls's distinction between states and voluntary organizations and pay too little attention to the continuities betweenthem. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my ownstated opinion.
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  43. Perceptual Consciousness, Short-Term Memory, and Overflow: Replies to Beck, Orlandi and Franklin, and Phillips.Steven Gross & Jonathan Flombaum - 2017 - The Brains Blog.
    A reply to commentators -- Jake Beck, Nico Orlandi and Aaron Franklin, and Ian Phillips -- on our paper "Does perceptual consciousness overflow cognitive access?".
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  44.  54
    Moral Philosophy, Political Philosophy, and Organizational Ethics: A Response to Phillips and Margolis.Edwin M. Hartman - 2001 - Business Ethics Quarterly 11 (4):673-685.
    Phillips and Margolis argue that moral philosophy is a poor basis for business ethics, but their narrow view of moral philosophywould exclude Aristotle, for one. They criticize me for assimilating states and organizations in using the Rawlsian device, but they puttoo much faith in Rawls's distinction between states and voluntary organizations and pay too little attention to the continuities betweenthem. Their plea for a conceptually autonomous ethics for organizations I interpret as reasonable and largely compatible with my ownstated opinion.
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  45.  2
    Philosophy of Change in Catherine Malabou and in Martin Heidegger: The Fantastic of Childhood or the Childhood of the Fantastic.Anna Kouppanou - forthcoming - Educational Philosophy and Theory:1-14.
    This paper is concerned with Catherine Malabou’s reading of Heidegger’s forgotten triad of change; indeed, in connection to her own notion of the ‘plasticity of meaning’. The paper focuses on the e...
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  46.  64
    Review of True Enough, by Catherine Z. Elgin.John Bengson - forthcoming - Mind:fzz003.
    Review of True Enough, by Catherine Elgin. Reconstructs three pillars of Elgin's view (focused on truth enough, understanding, and holism); summarizes the book's main arguments against veritism and factivism; presents a general recipe for responding to those arguments; raises several objections to the view.
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  47.  12
    Phillips on Unconscious Perception and Overflow.Nicholas D’Aloisio-Montilla - 2019 - Philosophia 47 (3):649-662.
    Phillips argues that Block faces a “serious internal challenge” in defending the claim that unconscious perception is of the same fundamental kind as conscious perception. This challenge is said to result from Block’s commitment to phenomenal overflow. However, in this paper, I demonstrate that Phillips’ rejection of overflow likewise renders his view on unconscious perception “internally challenged” and therefore equally problematic.
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  48.  58
    D. Z. Phillips on God and Evil.Brian Davies - 2012 - Philosophical Investigations 35 (3-4):317-330.
    This paper notes and discusses some key arguments in Part One of The Problem of Evil and the Problem of God by D. Z. Phillips. With an eye on some texts of Thomas Aquinas, I reject Phillips's view that belief in divine omnipotence leads to absurd claims concerning God, but I defend his rejection of anthropomorphism when it comes to talk of God, and, with qualifications, I defend and elaborate on his suggestion that God is not a moral (...)
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  49.  83
    D. Z. Phillips on God and Evil.John Hick - 2007 - Religious Studies 43 (4):433-441.
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they (...)
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  50. A Frequentist Solution to Lindley & Phillips’ Stopping Rule Problem in Ecological Realm.Adam P. Kubiak - 2014 - Zagadnienia Naukoznawstwa 50 (200):135-145.
    In this paper I provide a frequentist philosophical-methodological solution for the stopping rule problem presented by Lindley & Phillips in 1976, which is settled in the ecological realm of testing koalas’ sex ratio. I deliver criteria for discerning a stopping rule, an evidence and a model that are epistemically more appropriate for testing the hypothesis of the case studied, by appealing to physical notion of probability and by analyzing the content of possible formulations of evidence, assumptions of models and (...)
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