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Profile: David Scott (Grove City College)
Profile: David Scott (Coppin State College)
  1.  60
    Culture In Political Theory.David Scott - 2003 - Political Theory 31 (1):92-115.
  2. Rewalking Thoreau and Asia: 'Light From the East' for 'a Very Yankee Sort of Oriental'.David Scott - 2007 - Philosophy East and West 57 (1):14-39.
    : Thoreau's engagement with and perspectives on the Orient are considered here. Within Thoreau's Hindu appropriations, the 'practical' importance for Thoreau of yogic practices is reemphasized. Thoreau's often-cited Buddhist links are questioned. Instead, it is Thoreau's explicit use of Confucian and Persian Sufi materials that deserve reemphasis, as do, in retrospect, some striking thematic convergences with Taoism. Thoreau's 'Light from the East' focuses on ethical and mystical techniques, infused with lessons from Nature for 'a very Yankee sort of Oriental.'.
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  3.  49
    Critical Realism and Empirical Research Methods in Education.David Scott - 2005 - Journal of Philosophy of Education 39 (4):633–646.
  4.  25
    Leibniz and the Knowledge Argument.David Scott - 2010 - Modern Schoolman 87 (2):117-141.
  5.  65
    Occasionalism and Occasional Causation in Descartes' Philosophy.David James Frederick Scott - 2000 - Journal of the History of Philosophy 38 (4):503-528.
  6.  91
    The “Concept of Time” and the “Being of the Clock”: Bergson, Einstein, Heidegger, and the Interrogation of the Temporality of Modernism. [REVIEW]David Scott - 2006 - Continental Philosophy Review 39 (2):183-213.
    The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological (...)
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  7.  1
    Walking a Fine Line: Physician Inquiries Into Patients' Religious and Spiritual Beliefs.Cynthia B. Cohen, Sondra E. Wheeler & David A. Scott - 2001 - Hastings Center Report 31 (5):29-39.
  8. Critical Realism and Empirical Research Methods in Education.David Scott - 2005 - Philosophy of Education 39 (4):633-646.
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  9.  6
    Prayer as Therapy: A Challenge to Both Religious Belief and Professional Ethics.Cynthia B. Cohen, Sondra E. Wheeler, David A. Scott, Barbara Springer Edwards & Patricia Lusk - 2000 - Hastings Center Report 30 (3):40-47.
  10.  12
    Simultaneity and Delay: A Dialectical Theory of Staggered Time.David Scott - 2016 - The European Legacy 21 (4):447-448.
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  11.  21
    Leibniz's Model of Creation and His Doctrine of Substance.David Scott - 1998 - Animus 3 (4):73-88.
    It is well known that Leibniz's advances metaphysical, logical and moral reasons why monads possess their own force of action; but what is not well known is that he also advances an account of the divine creative act in explicit support of force-endowed monads. This paper's goal is to highlight and critically examine this doctrine of creation, and to contrast it with the doctrine of creation underlying the occasionalist denial that substances possess their own force of action.
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  12.  23
    Learning From Six Philosophers.David Scott - 2004 - Review of Metaphysics 57 (3):603-605.
  13.  16
    Anti-Oedipus: A Practical Metaphysics?David Scott - 2010 - The European Legacy 14 (4):463-466.
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  14.  44
    Descartes, Madness and Method.David Scott - 2009 - International Philosophical Quarterly 49 (2):153-171.
    This paper replies to Fred Ablondi’s discussion of Descartes’s treatment of madness in the Meditations. Against Ablondi’s interpretation that Descartes never seriously takes on board the skeptical hypothesis that he might be mad, because to do so would be for him to undermine the logical thought processes required to realize his agenda in the Meditations, I contend that Descartes does employ madness as a skeptical device, by assimilating its skeptical essentials into the dream argument. I maintain that while Descartes does (...)
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  15.  22
    Malebranche's Indirect Realism: A Reply to Steven Nadler.David Scott - 1996 - British Journal for the History of Philosophy 4 (1):53 – 78.
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  16.  34
    Supplement.Gilles Deleuze & David Scott - 2011 - Angelaki 16 (2):181 - 188.
    In this supplement to a work co-authored with André Cresson, David Hume, sa vie, son ?uvre, left untranslated until now, Deleuze lays the groundwork for what he will later develop as an ?ethics without morality.? Contrary to morality, ethics engenders its general rule for action out of the immanence that grants it the power to affect and to be affected, that is, to increase or decrease its capacity to compose new empowering relations between beings, and between beings and the world. (...)
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  17.  31
    Gilles Deleuze's Contributions to David Hume, Sa Vie, Son Œuvre.David Scott - 2011 - Angelaki 16 (2):175 - 180.
    Angelaki, Volume 16, Issue 2, Page 175-180, June 2011.
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  18.  35
    Malebranche and Descartes on Method: Psychologism, Free Will, and Doubt.David Scott - 2008 - Southern Journal of Philosophy 46 (4):581-604.
    The subject of this paper is Malebranche’s relation to Descartes on the question of method. Using recent commentary as a springboard, it examines whether Malebranche advances a nonpsychologistic account of method, in contrast to the psychologism typically thought to characterize the Cartesian view. I explore this question with respect to two issues of central importance to method generally: doubt and free will. My argument is that, despite superficial differences of emphasis, Descartes and Malebranche adopt positions on doubt and free will (...)
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  19.  30
    Doubt and Descartes' a Priori Proof of God's Existence.David Scott - 1992 - Southern Journal of Philosophy 30 (1):101-116.
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  20. Malebranche on the Soul's Power.David Scott - 1996 - Studia Leibnitiana 28 (1):37-57.
    Dieser Aufsatz untersucht Malebranches Begriff von der Macht oder Kraft des Willens, die für Malebranche eine notwendige Bedingung der Freiheit ist. Mein Ziel ist, festzustellen, welcher Art genau die Macht des Willens ist, indem ich Malebranches Hauptdarstellungen zu Freiheit, Sünde und Tugend untersuche. Der problematischste Zug dieser Lehre zeigt sich in Verbindung mit Malebranches Okkasionalismus, einer Lehre, die die kausale Ohnmacht aller spirituellen und materiellen Schöpfung zu benötigen scheint und innerhalb derer Gott das einzige kausal wirkende Wesen ist. Wie wirkt (...)
     
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  21.  11
    Beyond the Boundary: Arvydas Šliogeris's Instructive Failure.David Scott - 2012 - The European Legacy 17 (6):827-829.
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  22.  12
    Antoine Arnauld, 1612-1694.David Scott - 1995 - Cogito 9 (1):25-35.
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  23.  20
    Resemblance as a Principle of Representation in Descartes' Philosophy.David Scott - 2010 - American Catholic Philosophical Quarterly 84 (3):483-512.
    I argue that Descartes takes true representation by means of concepts (or clear and distinct ideas) to involve resemblance between those concepts andtheir extra-mental objects. On the basis of analysis of a wide range of important Cartesian texts, I contend we must attribute to Descartes a doctrine of conceptualor intellectual resemblance, according to which ideas or concepts represent objects by resembling them. This doctrine of resemblance entails a further doctrine of property-sharing which, though inherently problematic for Cartesian ontology generally, is (...)
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  24.  25
    Malebranche's Method: Knowledge and Evidence.David Scott - 2009 - British Journal for the History of Philosophy 17 (1):169 – 183.
  25.  5
    Leviathan and the Wars of the Three Kingdoms.Sarah Mortimer & David Scott - 2015 - Journal of the History of Ideas 76 (2):259-270.
  26.  7
    Merleau-Ponty And Deleuze Ask “What Is Philosophy?”.David Scott - 2011 - Chiasmi International 13:259-283.
    Merleau-Ponty et Deleuze demandent « Qu’est-ce que la philosophie? »La naïveté de la pensée et l’innocence de la questionLa philosophie doit reconnaître que son obligation pressante à l’égard de « l’histoire souterraine du problème du monde » implique qu’elle affronte les conditions de sa propre détermination. En d’autres termes, l’historicité de la philosophie est l’histoire du « monde » en tant qu’il devient problématique. Mais ce devenir problématique « n’appartient pas à l’histoire ». Dans la pensée de Merleau-Ponty comme dans (...)
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  27.  8
    The Semiotics of the Lieu de Mémoire: The Postage Stamp as a Site of Cultural Memory.David Scott - 2002 - Semiotica 2002 (142).
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  28.  15
    Buddhist Functionalism—Instrumentality Reaffirmed.David Scott - 1995 - Asian Philosophy 5 (2):127 – 149.
    Abstract This article seeks to determine if Buddhism can best be understood as primarily a functionalist tradition. In pursuing this, some analogies arise with various Western strands?particularly James? ?pragmatism?, Dewey's ?instrumentalism?, Braithwaite's ?empiricism?, Wittgenstein's ?language games?, and process thinkers like Hartshorne and Jacobson. Within the Buddhist setting, the traditional Therav?da framework of sila (ethics/precepts), sam?dhi (meditation) and pañña (wisdom) are examined, together with Therav?da rituals. Despite some ?correspondence? approaches with regard to truth claim statements, e.g. vipassan? ?insight? and Abhidharma analysis, (...)
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  29.  5
    Andrea Christofidou , Self, Reason, and Freedom: A New Light on Descartes’ Metaphysics . Reviewed By.David Scott - 2015 - Philosophy in Review 35 (1):7-10.
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  30.  12
    Leibniz and the Two Clocks.David Scott - 1997 - Journal of the History of Ideas 58 (3):445-463.
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  31.  3
    Merleau-Ponty And Deleuze Ask “What Is Philosophy?”: The Naïveté of Thought and the Innocence of the Question.David Scott - 2011 - Chiasmi International 13:259-283.
    Merleau-Ponty et Deleuze demandent « Qu’est-ce que la philosophie ? »La naïveté de la pensée et l’innocence de la questionLa philosophie doit reconnaître que son obligation pressante à l’égard de « l’histoire souterraine du problème du monde » implique qu’elle affronte les conditions de sa propre détermination. En d’autres termes, l’historicité de la philosophie est l’histoire du « monde » en tant qu’il devient problématique. Mais ce devenir problématique « n’appartient pas à l’histoire ». Dans la pensée de Merleau-Ponty comme (...)
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  32.  8
    Silencing the Demon's Advocate.David Scott - 2009 - International Philosophical Quarterly 49 (3):405-407.
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  33.  7
    Change and Selves.David Scott - 1991 - Cogito 5 (1):56-58.
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  34.  2
    Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. [REVIEW]David Scott - 2004 - Review of Metaphysics 57 (4):828-830.
  35. Blending Industry Varietals : Developmental Considerations for the South African Wine Tourism Industry.David Scott - unknown
     
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  36. Formations of Ritual: Colonial and Anthropological Discourses on the Sinhala Yaktovil.Ananda Abeysekara & David Scott - 1999 - Journal of the American Oriental Society 119 (4):717.
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  37. Malebranche: Dialogues on Metaphysics and on Religion.Nicholas Jolley & David Scott (eds.) - 1997 - Cambridge University Press.
    Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...)
     
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  38. Malebranche: Dialogues on Metaphysics and on Religion.Nicholas Jolley & David Scott (eds.) - 1997 - Cambridge University Press.
    Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...)
     
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  39. Politicised Knowledge for Depoliticised Times: Knowledge, Power and Learning.Carrie Paechter, Margaret Preedy, David Scott & Janet Soler - 2002 - British Journal of Educational Studies 50 (4):507-510.
     
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  40. Curriculum and Assessment.David Scott - 2001 - British Journal of Educational Studies 49 (4):458-461.
     
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  41. Christian Character Jeremy Taylor and Christian Ethics Today.David A. Scott - 1991
     
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  42.  62
    Critical Essays on Major Curriculum Theorists.David Scott - 2007 - Routledge.
    This volume offers a critical appreciation of the work of 16 leading curriculum theorists through critical expositions of their writings. Written by a leading name in Curriculum Studies, the book includes a balance of established curriculum thinkers and contemporary curriculum analysts from education as well as philosophy, sociology and psychology. With theorists from the UK, the US and Europe, there is also a spread of political perspectives from radical conservatism through liberalism to socialism and libertarianism. Theorists included are: John Dewey, (...)
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  43. Clark H. Pinnock and David F. Wells , "Toward a Theology for the Future". [REVIEW]David A. Scott - 1973 - The Thomist 37 (2):386.
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  44. Culture In Political Theory.David Scott - 2003 - Philosophy Today 31 (1):92-115.
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  45. Conscripts of Modernity the Tragedy of Colonial Enlightenment.David Scott - 2004
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  46. Descartes, Madness and Method: A Reply to Ablondi.David Scott - 2009 - International Philosophical Quarterly 49 (2):153-171.
    This paper replies to Fred Ablondi’s discussion of Descartes’s treatment of madness in the Meditations. Against Ablondi’s interpretation that Descartes never seriously takes on board the skeptical hypothesis that he might be mad, because to do so would be for him to undermine the logical thought processes required to realize his agenda in the Meditations, I contend that Descartes does employ madness as a skeptical device, by assimilating its skeptical essentials into the dream argument. I maintain that while Descartes does (...)
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  47. Education, Epistemology and Critical Realism.David Scott - 2010 - Routledge.
    Introduction and initial thoughts -- Critical realism and empirical research methods in education -- Resolving the quantitative-qualitative divide -- Epistemic relativism, ontological realism, and the possibility of judgemental rationality -- Educational judgements : epistemic, parasitic and external criteria -- Judgemental rationality -- Empirical indicators and causal narratives -- Structure and agency : key ontological concepts -- Educational critique -- Arbitrary and non-arbitrary knowledge.
     
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  48. Iditol' / Dlroot.Ur.David J. F. Scott - unknown
    PIU PUbJlllhollboth invited reviews and unsolicited reviews of new and significant books in . phllolophy. Wo post on our website a list of books for which we seek reviewers, and welcome IdontlOcllltion of books deserving review. Normally reviews are 1000 words.
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  49. Janice Deledalle-Rhodes.David Scott - 1999 - Semiotica 123 (3/4):367-375.
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  50. Karl Barth and the Other Task of Theology.David A. Scott - 1986 - The Thomist 50 (4):540-567.
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1 — 50 / 63