Results for 'D. Z. Nagel'

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  1.  13
    Announcement and Call for Papers: The Austrian Ludwig Wittgenstein Society is to Hold the 18th International Wittgenstein Symposium From 13 to 20 August 1995 at Kirchberg Am Wechsel (Austria). The Title of the Symposium Will Be. [REVIEW]D. Z. Nagel, E. V. Savigny, C. Taylor, B. Tilghman & S. Toulmin - 1995 - Human Studies 17 (480):479-482.
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  2.  19
    Ocherki Filosofii Yestyestvoznaniya (An Outline of the Philosophy of Science).T. D. Z. - 1969 - Review of Metaphysics 22 (4):747-747.
    From the point of view of dialectical materialism, philosophy lies somewhere between the extremes of speculative metaphysics and logical analysis. It has a real object--the most general laws of nature, society, and thought; it attains this object, however, not independently of the special sciences, but only through a logical analysis of its results. Since philosophy studies reality only indirectly, through the sciences, it should be called philosophy of science rather than philosophy of nature. The first task of the philosopher is (...)
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  3.  33
    Luck, Mystery and Supremacy: D. Z. Phillips Reads Nagel and Williams on Morality.Stephen Mulhall - 2007 - Philosophical Investigations 30 (3):266–284.
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  4.  6
    Février Paulette. Les relations d'incerttiude de Heisenberg el la logique. Comptes rendus hebdomadaires des séances de l'Académie des Sciences , vol. 204 , pp. 481–483.Février Paulette. Sur une forme générale de la définition d'une logique. Comptes rendus hebdomadaires des séances de l'Académie des Sciences , vol. 204 , pp. 958–959. [REVIEW]Ernest Nagel - 1937 - Journal of Symbolic Logic 2 (2):88-88.
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  5.  6
    Reviews. Dagobert D. Runes, Editor. The Dictionary of Philosophy. Philosophical Library and Alliance Book Corporation, New York, 1942, Viii + 343 Pp. [REVIEW]Ernest Nagel - 1942 - Journal of Symbolic Logic 7 (2):90-91.
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  6.  5
    Northrop Eugene P.. Riddles in Mathematics. A Book of Paradoxes. D. Van Nostrand Company, New York 1944, Viii + 262 Pp. [REVIEW]Ernest Nagel - 1945 - Journal of Symbolic Logic 10 (1):21-21.
  7.  7
    Review: Paulette Fevrier, Les Relations d'Incertitude de Heisenberg Et la Logique. [REVIEW]Ernest Nagel - 1937 - Journal of Symbolic Logic 2 (2):88-88.
  8.  4
    Review: Dagobert D. Runes, The Dictionary of Philosophy. [REVIEW]Ernest Nagel - 1942 - Journal of Symbolic Logic 7 (2):90-91.
  9. Questions mortelles, coll. « Philosophie d'aujourd'hui ».Thomas Nagel, Arthur Schopenhauer & Guy Vattier - 1984 - Revue Philosophique de la France Et de l'Etranger 174 (2):259-260.
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  10.  10
    Universalizability: A Study in Morals and Metaphysics. [REVIEW]B. D. - 1982 - Review of Metaphysics 35 (3):625-627.
    This study provides a formal framework for considering the so-called "Universalizability Principle" in morality and its relation to such metaphysical theses as "Leibnizianism". That these claims are thought to be ethical and metaphysical in import provides the point of the subtitle. In spite of this, however, Rabinowicz's study is less an examination of the arguments which may be given for or against these claims or the uses which may be made of them in morals or metaphysics, than an attempt on (...)
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  11.  9
    Lucky or Clever? From Expectations to Responsibility Judgments.Tobias Gerstenberg, Tomer D. Ullman, Jonas Nagel, Max Kleiman-Weiner, David A. Lagnado & Joshua B. Tenenbaum - 2018 - Cognition 177:122-141.
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  12.  4
    Assessing the Psychometric Properties of the Attentional Style Questionnaire.Jacob D. Kraft, DeMond M. Grant, Danielle L. Taylor, Kristen E. Frosio, Kaitlyn M. Nagel & Danielle E. Deros - forthcoming - Cognition and Emotion:1-10.
    ABSTRACTAttentional control has grown in importance within theoretical and predictive models of psychopathology over past decades. The Attentional Style Questionnaire is a novel measure of in...
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  13. Life, Death, and Meaning: Key Philosophical Readings on the Big Questions.Margaret A. Boden, Richard B. Brandt, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper-Foy, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor & Bernard Williams - 2004 - Rowman & Littlefield Publishers.
    Do our lives have meaning? Should we create more people? Is death bad? Should we commit suicide? Would it be better if we were immortal? Should we be optimistic or pessimistic? Life, Death, and Meaning brings together key readings, primarily by English-speaking philosophers, on such 'big questions.'.
     
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  14. Letters to the Editor.Peg Brand, Myles Brand, G. E. M. Anscombe, Donald Davidson, John M. Dolan, Peter T. Geach, Thomas Nagel, Barry R. Gross, Nebojsa Kujundzic, Jon K. Mills, Stephen Lester Thompson, Richard J. McGowan, Jennifer Uleman, John D. Musselman, James S. Stramel & Parker English - 1995 - Proceedings and Addresses of the American Philosophical Association 69 (2):119 - 131.
    Co-authored letter to the APA to take a lead role in the recognition of teaching in the classroom, based on the participation in an interdisciplinary Conference on the Role of Advocacy in the Classroom back in 1995. At the time of this writing, the late Myles Brand was the President of Indiana University and a member of the IU Department of Philosophy.
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  15.  21
    Critical Analysis.T. D. Z. - 1969 - Review of Metaphysics 23 (2):355-355.
  16.  21
    Konstantin Leontev (1831-1891).T. D. Z. - 1969 - Review of Metaphysics 22 (4):757-758.
  17.  14
    Failure to Form a Learned Taste Aversion in Rats with Amygdaloid Lesions.Ernest D. Kemble & Jennifer A. Nagel - 1973 - Bulletin of the Psychonomic Society 2 (3):155-156.
  18.  23
    The Problem of Evolution.R. Z. D. - 1973 - Review of Metaphysics 27 (2):379-380.
  19.  14
    Science and Man.T. D. Z. - 1969 - Review of Metaphysics 22 (4):749-749.
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  20.  13
    Effects of Amygdaloid Lesions in Rats on Food and Water Intake and Body Weight Under Varied Ambient Temperatures.Ernest D. Kemble & Jennifer A. Nagel - 1974 - Bulletin of the Psychonomic Society 4 (1):31-32.
  21.  12
    Effect of Vibrissal Amputation or Anesthesia on Rearing Behavior in Rats.Ernest D. Kemble & Jennifer A. Nagel - 1976 - Bulletin of the Psychonomic Society 7 (4):405-406.
  22.  10
    A Favorites Reading List From the Cambridge Consortium for Bioethics Education.D. W. Brock, D. Callahan, D. S. Diekema, R. Dworkin, T. Nagel, R. Nozick, J. Rawls, T. Scanlon, J. J. Thomson & J. J. Fins - 2005 - Ethics 14 (2):141-6.
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  23.  8
    Decreased Sniffing Behavior in Rats Following Septal Lesions.Ernest D. Kemble & Jennifer A. Nagel - 1975 - Bulletin of the Psychonomic Society 5 (4):309-310.
  24.  6
    The Problem of Evolution: A Study of the Philosophical Repercussions of Evolutionary Science. [REVIEW]R. Z. D. - 1973 - Review of Metaphysics 27 (2):379-380.
    This book was planned as a joint work by the two authors, but the death of Nogar in 1967 left Deely to carry out the original plan alone. The purpose of the book is to challenge the reader to think about the evidence for an evolving world and the impact of such a world on diverse areas of human concern. The authors have assembled nineteen articles written by fifteen different authors. Introducing each article is an essay which places it in (...)
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  25.  7
    Rearing Behavior of Rats After Amygdaloid, Hippocampal, Olfactory Bulb, Cortical, or Striatal Lesions.Ernest D. Kemble, Daniel R. Studelska & Jennifer A. Nagel - 1976 - Bulletin of the Psychonomic Society 8 (3):163-166.
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  26. Life, Death, and Meaning: Key Philosophical Readings on the Big Questions.David Benatar, Margaret A. Boden, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor, Bruce N. Waller & Bernard Williams (eds.) - 2004 - Rowman & Littlefield Publishers.
    Do our lives have meaning? Should we create more people? Is death bad? Should we commit suicide? Would it be better to be immortal? Should we be optimistic or pessimistic? Since Life, Death, and Meaning: Key Philosophical Readings on the Big Questions first appeared, David Benatar's distinctive anthology designed to introduce students to the key existential questions of philosophy has won a devoted following among users in a variety of upper-level and even introductory courses.
     
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  27. 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 leads (...)
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  28.  88
    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 Phillips gave to (...)
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  29.  82
    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, I argue that, (...)
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  30.  81
    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 proper (...)
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  31.  41
    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 we (...)
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  32.  50
    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 agent. I (...)
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  33.  74
    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 really (...)
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  34.  22
    D. Z. Phillips1 on God and Evil: John Hick.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 really (...)
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  35.  49
    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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  36.  20
    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 leads (...)
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  37.  43
    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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  38.  39
    On Giving Practice its Due – a Reply: D. Z. PHILLIPS.D. Z. Phillips - 1995 - Religious Studies 31 (1):121-127.
  39.  64
    Theism, Metaphysics, and D. Z. Phillips.William J. Wainwright - 1995 - Topoi 14 (2):87-93.
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips ''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips ''s own project.
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  40.  21
    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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  41.  23
    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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  42.  29
    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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  43.  16
    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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  44.  11
    D. Z. Phillips, Self-Renunciation and the Finality of Death: Emyr Vaughan Thomas.Emyr Vaughan Thomas - 1992 - Religious Studies 28 (4):487-493.
    D. Z. Phillips thinks that the religious concept of immortality should necessarily be construed as not involving any idea of the self existing after death. In this paper it will be argued that his attempt to support this view on the basis of a descriptive analysis of the self-renouncing character of faith is inadequate. The notion of the finality of death is not essential to, nor inseparable from, a religious conception in which the nothingness of the self is stressed. That (...)
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  45.  15
    D. Z. Phillips' Contemplative Conception of Philosophy.Timo Koistinen - 2011 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 53 (3):333-356.
    This paper explores D. Z. Phillips' contemplative conception of the method and task of philosophy. I will start by describing two conceptions of philosophy which are rejected by Phillips and which, in his view, collide with contemplative philosophy. These have been called ‘philosophy as a guide of life’ and ‘the underlabourer conception of philosophy’. After that I will give an account of Phillips' Rheesian conception of the fundamental themes of philosophy: the nature of reality and the possibility of discourse. In (...)
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  46.  15
    In the Temple of the Passions: D. Z. Phillips and the Possibility of Philosophical Contemplation.Richard Amesbury - 2007 - Philosophical Investigations 30 (3):201–218.
    D. Z. Phillips’ work in philosophy was animated by his interest in the diversity and heterogeneity of moral and religious perspectives and his antipathy towards philosophical theories that afford this variety little or no conceptual space. In contrast to what he perceived as essentialist efforts to promote certain viewpoints and to disparage others, Phillips championed a “contemplative conception” of philosophy, according to which the philosopher's aim is neither to underwrite nor to undermine but to understand. This paper argues that philosophy, (...)
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  47.  4
    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 proper (...)
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  48. 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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  49.  44
    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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  50.  8
    Kai Nielsen et D.Z. Phillips, Wittgensteinian Fideism ?. Londres, SCM Press, 2005, 383 p.Yves Labbé - 2007 - Revue des Sciences Religieuses 81:273-275.
    La philosophie de la religion de Wittgenstein et des philosophes analytiques qui l’ont suivi est-elle ou non un fidéisme ? Le livre est né d’une rencontre tardive entre deux penseurs qui ont engagé le débat, indépendamment l’un de l’autre, au milieu des années soixante. Au terme d’une douzaine de chapitres composés en alternance, à l’écriture toujours serrée et au ton parfois vif, les auteurs n’abandonnent pas leurs positions initiales, même si elles se sont nuancées avec les années. Il revie..
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