74 found
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  1.  3
    The Compatibility of Freedom and Necessity in Marx's Idea of Communist Society.David James - 2017 - European Journal of Philosophy 25 (2):270-293.
    Taking a well-known passage from the third volume of Capital as my starting point, I explain on what grounds Marx thinks that freedom and necessity will be compatible in a communist society. The necessity in question concerns having to produce to satisfy material needs. Unlike some accounts of this issue, I argue that the compatibility of freedom and necessity in communist society has more to do with how production is organized than with the direct relation of the worker to the (...)
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  2.  3
    The Compatibility of Freedom and Necessity in Marx's Idea of Communist Society.David James - 2017 - European Journal of Philosophy (2):270-293.
    Taking a well-known passage from the third volume of Capital as my starting point, I explain on what grounds Marx thinks that freedom and necessity will be compatible in a communist society. The necessity in question concerns having to produce to satisfy material needs. Unlike some accounts of this issue, I argue that the compatibility of freedom and necessity in communist society has more to do with how production is organized than with the direct relation of the worker to the (...)
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  3.  2
    The Impact of Expert Visual Guidance on Trainee Visual Search Strategy, Visual Attention and Motor Skills.Daniel R. Leff, David R. C. James, Felipe Orihuela-Espina, Ka-Wai Kwok, Loi Wah Sun, George Mylonas, Thanos Athanasiou, Ara W. Darzi & Guang-Zhong Yang - 2015 - Frontiers in Human Neuroscience 9.
  4.  35
    Independence and Property in Kant's Rechtslehre.David James - 2016 - British Journal for the History of Philosophy 24 (2):302-322.
    I argue that the freedom which is to coexist with the freedom of choice of others in accordance with a universal law mentioned in Kant's Rechtslehre is not itself freedom of choice. Rather, it is the independence which is a condition of being able to exercise genuine free choice by not having to act in accordance with the choices of others. Kant's distinction between active and passive citizenship appears, however, to undermine this idea of independence, because the possession of a (...)
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  5.  15
    Fichte's Theory of Property.David James - 2010 - European Journal of Political Theory 9 (2):202-217.
    I discuss J. G. Fichte’s theory of property and its implications in relation to the claim made by C. B. Macpherson that, by broadening the meaning of the term ‘property’, it becomes possible to reconcile two principles of liberal democratic theory that seem to be at odds with each other: the right to property, understood as the right to exclude others from the use or benefit of something, and the right to use and develop one’s capacities. I argue that Fichte’s (...)
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  6.  10
    Kant on Ideal Friendship in the Doctrine of Virtue.David James - 1995 - Proceedings of the Eighth International Kant Congress 2:557-565.
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  7.  4
    Practical Necessity and the Fulfilment of the Plan of Nature in Kant’s Idea for a Universal History.David James - forthcoming - New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 25 I explore the role of practical necessity in Kant’s essay _Idea for a Universal History with a Cosmopolitan Aim_. This form of necessity arises on the basis of social and interstate antagonism and Kant appeals to it with the aim of avoiding the introduction of a standpoint that is external to the agents whose attitudes and actions are being described. In connection with the role that Kant accords to practical necessity in the establishment of the (...)
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  8.  30
    The Acquisition of Virtue.David N. James - 1986 - The Personalist Forum 2 (2):101-121.
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  9.  71
    The 'Self-Positing' Self in Kierkegaard's The Sickness Unto Death.David James - 2011 - The European Legacy 16 (5):587 - 598.
    In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self ?posits? itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that (...)
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  10.  3
    Practical Necessity and the Fulfilment of the Plan of Nature in Kant’s Idea for a Universal History.David James - forthcoming - Journal of the Philosophy of History.
    _ Source: _Page Count 25 I explore the role of practical necessity in Kant’s essay _Idea for a Universal History with a Cosmopolitan Aim_. This form of necessity arises on the basis of social and interstate antagonism and Kant appeals to it with the aim of avoiding the introduction of a standpoint that is external to the agents whose attitudes and actions are being described. In connection with the role that Kant accords to practical necessity in the establishment of the (...)
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  11.  7
    On Colorizing Films: A Venture Into Applied Aesthetics.David N. James - 1989 - Metaphilosophy 20 (3-4):332-340.
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  12.  15
    The Concept of Practical Necessity From Thucydides to Marx.David James - 2014 - Theoria: A Journal of Social and Political Theory 61 (138):1-17.
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  13.  47
    Rousseau on Dependence and the Formation of Political Society.David James - 2013 - European Journal of Philosophy 21 (3):343-366.
    : I explore Rousseau's account of the problem of dependence by means of an analysis of the distinction he makes between dependence on things and dependence on men. With reference to his Second Discourse, I argue that dependence on things alone exists only in the case of primitive man in the earliest stages of the state of nature, while dependence on men is more properly to be understood as dependence on other human beings as mediated by dependence on things. I (...)
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  14.  6
    The Political Theology of Fichte’s Staatslehre: Immanence and Transcendence.David James - 2016 - British Journal for the History of Philosophy 24 (6):1157-1175.
    Given its use of religious concepts and language, it is tempting to class Fichte’s rarely discussed Staatslehre as a political theology. I argue that the Staatslehre can be classed as a political theology because of the way in which it can be understood in terms of the concepts of immanence and transcendence. The concept of immanence applies to Fichte’s account of history in particular. Fichte himself allows for a moment of transcendence at the very beginning of history. I argue that (...)
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  15.  23
    Twenty Questions: Kant's Applied Ethics.David N. James - 1992 - Southern Journal of Philosophy 30 (3):67-87.
  16.  6
    Late German Idealism: Trendelenburg and Lotze, by Frederick Beiser.David James - 2016 - Mind 125 (500):1251-1255.
    Late German Idealism: Trendelenburg and Lotze, by BeiserFrederick. Oxford : Oxford University Press, 2013.
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  17.  25
    Subjective Freedom and Necessity in Hegel's Philosophy of Right.David James - 2012 - Theoria: A Journal of Social and Political Theory 59 (131):41-63.
    Hegel associates 'subjective' freedom with various rights, all of which concern the subject's particularity, and with the demand that this particularity be accorded proper recognition within the modern state. I show that Hegel's account of subjective freedom can be assimilated to the 'positive' model of freedom that is often attributed to him because of the way in which the objective determinations of right recognise the subject's particularity in the form of individual welfare. To this extent, the practical constraints to which (...)
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  18.  27
    Fichte on the Vocation of the Scholar and the (Mis)Use of History.David James - 2010 - Review of Metaphysics 63 (3):539-566.
    In his early Some Lectures concerning the Scholar’s Vocation, J. G. Fichte developed an account of the social role of the scholar. This role concerns the task of furthering human culture and progress, which Fichte considers to be a moral duty for the scholar. In these lectures, Fichte also outlined the capabilities and knowledge that the scholar needs in order to be able to fulfill the task in question, including the possession of historical knowledge. The article argues that the later (...)
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  19. The Role Of Modern Irony In Hegel's Philosophy Of Right: Graduate Essay Prize Runner Up.David James - 2004 - Bulletin of the Hegel Society of Great Britain 49:127-138.
     
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  20.  17
    The Closed Commercial State: Perpetual Peace and Commercial Society From Rousseau to Fichte.David James - 2014 - The European Legacy 19 (1):122-124.
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  21.  2
    Self-Mastery and Universal History.David James - forthcoming - Philosophy and Social Criticism:019145371668012.
    Horkheimer and Adorno make claims that imply a complete rejection of the idea of a universal history developed in classical German philosophy. Using Kant’s account of universal history, I argue that some features of the idea of a universal history can nevertheless be detected in the Dialectic of Enlightenment and some of Adorno’s remarks on freedom and history. This is done in connection with the kind of rational self-mastery that they associate with the story of Odysseus. Some claims made by (...)
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  22.  34
    Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic.David James - 2011 - The European Legacy 16 (2):205-221.
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
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  23.  16
    Rousseau on Needs, Language and Pity: The Limits of 'Public Reason'.David James - 2011 - European Journal of Political Theory 10 (3):372-393.
    The idea of ‘public reason’ has recently been associated with Rousseau’s views on the formation of a general will. Advocates of this idea in the Kantian tradition tend to emphasize reflective acts of rational deliberation which, I suggest, are more suited to written than to spoken language. Rousseau’s accounts of the role of spoken language as a means of expressing human needs and the role of pity in the development of a moral form of reasoning, which allows one properly to (...)
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  24.  11
    From the Age of Heroes to the Prose of Everyday Life: Hegel on the Differences Between the Original and the Modern Epic.David James - 2006 - History of European Ideas 32 (2):190-204.
    I offer an interpretation of Hegel's account of the essential differences between the original epic and the modern epic which supports two claims that have been made on the basis of the available student transcripts of Hegel's lectures on the philosophy of art: Hegel never asserted that art had come to an end in the sense of its having no further significance or interest in the modern world; and Hegel was keen to understand art as a cultural and historical phenomenon, (...)
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  25.  39
    The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art.David James - 2008 - British Journal for the History of Philosophy 16 (1):147 – 162.
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
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  26.  24
    Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice.David James - 2015 - European Journal of Philosophy 23 (3):509-528.
    Fichte's definitions of property appear to diverge from modern common linguistic usage, especially his identification of leisure as the object of an absolute right of property, and they may even appear arbitrary. I argue that these definitions are not in fact arbitrary. Rather, any divergence from common linguistic usage can be explained in terms of a conceptual innovation which consists in expanding or modifying a concept by thinking it through, thereby generating new content. In the case of Fichte's theory of (...)
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  27.  8
    Enlightenment and the Unconditional Good: From Fichte to the Frankfurt School.David James - 2016 - International Journal of Philosophical Studies 24 (1):26-44.
    In a series of lectures from 1804–05, Johann Gottlieb Fichte sets out a conception of enlightenment whose basic structure is, I argue, to some extent reproduced in two more famous accounts of enlightenment found in post-Kantian German philosophy: Hegel’s account of the Enlightenment’s struggle with faith in his Phenomenology of Spirit and the conception of enlightenment rationality presented in Horkheimer and Adorno’s Dialectic of Enlightenment. The narrative I offer serves to highlight, moreover, the critical role played by the notion of (...)
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  28.  22
    Kant's Virtue Ethics and the Cultivation of Moral Skills.David N. James - 1991 - Social Philosophy Today 6:29-41.
  29.  6
    The Friendship Model:A Reply to Illingworth.David N. James - 1989 - Bioethics 3 (2):142–146.
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  30.  2
    Self-Mastery and Universal History Horkheimer and Adorno on the Conditions of a Society ‘in Control of Itself’.David James - forthcoming - Philosophy and Social Criticism:0191453716680127.
    Horkheimer and Adorno make claims that imply a complete rejection of the idea of a universal history developed in classical German philosophy. Using Kant’s account of universal history, I argue that some features of the idea of a universal history can nevertheless be detected in the Dialectic of Enlightenment and some of Adorno’s remarks on freedom and history. This is done in connection with the kind of rational self-mastery that they associate with the story of Odysseus. Some claims made by (...)
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  31.  20
    Artificial Insemination.David N. James - 1988 - Philosophy and Theology 2 (4):305-326.
    This paper is a comprehensive examination of the ethical issues surrounding artificial insemination. The interests of parents, AI children and society are identified and compared, and a variety of arguments for and against AIH and AID are examined. Although various criticisms of the natural law position are offered, this paper comes to the similar conclusion that donor artiricial insemination is not morally justified.
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  32.  12
    Kant and Hegel on the Right of Rebellion.James David - 2006 - History of Political Thought 27 (2):331-348.
    I compare Kant's position on the issue as to whether there exists a right of rebellion with the position that can be attributed to Hegel on this issue. I argue that while Kant must concede that such a right exists when the state no longer respects what he calls the universal law of right. Hegel offers us grounds for thinking that a right of rebellion may exist even when the state has achieved the form of a Kantian Rechtstaat. I appeal (...)
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  33.  19
    Suicide and Stoic Ethics in the Doctrine of Virtue.David N. James - 1998 - Kant-Studien 90 (1):40-58.
  34.  19
    The Role of Evil in Kant's Liberalism.David James - 2012 - Inquiry : An Interdisciplinary Journal of Philosophy 55 (3):238-261.
    Abstract Carl Schmitt distinguishes between political theories in terms of whether they rest on the anthropological assumption that man is evil by nature or on the anthropological assumption that man is good by nature, and he claims that liberal political theory is based on the latter assumption. Contrary to this claim, I show how Kant's liberalism is shaped by his theory of the radical evil in human nature, and that his liberalism corresponds to the characterization of liberalism that Schmitt himself (...)
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  35.  23
    The Transition From Art to Religion in Hegel's Theory of Absolute Spirit.David James - 2007 - Dialogue 46 (2):265-286.
    I relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel’s account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory ofabsolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i. e., representational thought), I argue that Hegel’s account of the limitations of religious representational thought, (...)
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  36.  7
    Selfhood, Virtue, and the Wissenschaftslehre: Fichte’s Engagement with Rousseau’s First Discourse.David James - 2014 - Review of Metaphysics 67 (3):517-541.
    The author argues for the significance of the critique of Rousseau found in Fichte’s early series of lectures on the vocation of the scholar by showing how his presentation of his foundational philosophical science, the Wissenschaftslehre, was in large part shaped by the wish to meet certain challenges posed by Rousseau’s Discourse on the Sciences and the Arts. These challenges concern Rousseau’s claim that the sciences have their source in pride and his claim that they are incompatible with virtue. Fichte’s (...)
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  37.  6
    Allen W. Wood , The Free Development of Each: Studies on Freedom, Right, and Ethics in Classical German Philosophy . Reviewed By.David James - 2015 - Philosophy in Review 35 (2):121-123.
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  38.  8
    Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW]David James - 2011 - Kantian Review 16 (2):315-317.
  39.  10
    J.G. Fichte and the Atheism Dispute (1798–1800).David James - 2012 - British Journal for the History of Philosophy 20 (6):1217-1221.
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  40.  4
    Fichte’s Critical Reappraisal of Kant’s Cosmopolitanism.David James - 2013 - In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. pp. 707-718.
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  41.  6
    The Question of Freedom in Rousseau's Writings.David James - 2011 - History of European Ideas 37 (3):403-405.
  42.  9
    Gandhi and the Ethics of Fasting.David N. James - 1989 - International Journal of Applied Philosophy 4 (3):7-14.
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  43.  6
    Fichte's Reappraisal of Kant's Theory of Cosmopolitan Right.David James - 2010 - History of European Ideas 36 (1):61-70.
    I argue that although in the Foundations of Natural Right Fichte adopts a theory of cosmopolitan right that is in a number of important respects formally identical to the one developed by Kant, he later came in The Closed Commercial State to reassess his earlier Kantian cosmopolitanism. This work can in fact be seen to identify a problem with Kant's cosmopolitanism, namely, Kant's failure to recognize the possibility of an indirect form of coercion based on unequal relations of economic dependence. (...)
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  44.  3
    Kant’s Virtue Ethics and the Cultivation of Moral Skills.David N. James - 1991 - Social Philosophy Today 6:29-41.
  45.  8
    Selling Drugs in the Physician's Office.David N. James - 1992 - Business and Professional Ethics Journal 11 (2):73-88.
  46.  9
    The Ethics of Fantasising.David N. James - 1993 - International Journal of Applied Philosophy 8 (1):51-55.
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  47.  4
    Johann Gottlieb Fichte, Attempt at a Critique of All Revelation, Cambridge: Cambridge University Press, 2010, Pp. Xxxiv + 158, ISBN: 9780521112796 , 9780521130189. [REVIEW]David James - 2011 - Kantian Review 16 (2):315-317.
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  48.  9
    From Marx to Incoherence: A Critique of Habermas.David James - 1981 - Journal of Social Philosophy 12 (1):10-16.
  49.  4
    The Relation of Right to Morality in Fichte's Jena Theory of the State and Society.David James - 2009 - History of European Ideas 35 (3):337-348.
    I argue that despite the various ways in which Fichte separates right from morality in his 1796/97 Foundations of Natural Right, he nevertheless suggests in the writings from the period of his professorship at the University of Jena that there is a reciprocal relation between them. This requires, however, reading the Foundations of Natural Right in the light of The System of Ethics, which was published in 1798, especially the account of the ethical duties deriving from a person's membership of (...)
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  50.  4
    Ectogenesis: A Reply to Singer and Wells.David N. James - 1987 - Bioethics 1 (1):80-99.
    The possibility of achieving ectogenesis, or the growing of a human fetus to term in an artificial womb, is approaching reality as a result of advances in treatment of premature newborns and in in vitro fertilization techniques. In their 1984 book, The Reproductive Revolution, issued in North America as Making Babies, Peter Singer and Deane Wells offered several arguments for ectogenesis. James examines their arguments and rejects two of them, that ectogenesis offers a less problematic alternative to surrogate motherhood, and (...)
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