68 found
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  1.  91
    Culture In Political Theory.David Scott - 2003 - Political Theory 31 (1):92-115.
  2. 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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  3.  94
    Critical Realism and Empirical Research Methods in Education.David Scott - 2005 - Journal of Philosophy of Education 39 (4):633–646.
  4. Occasionalism and Occasional Causation in Descartes' Philosophy.David James Frederick Scott - 2000 - Journal of the History of Philosophy 38 (4):503-528.
  5. 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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  6.  8
    Critical Realism and Empirical Research Methods in Education.David Scott - 2005 - Philosophy of Education 39 (4):633-646.
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  7.  60
    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.
  8.  17
    Descartes’s “Considerable List”.David Scott - 2017 - International Philosophical Quarterly 57 (4):381-399.
    Over the past forty years or so a critique has emerged of a long-standing interpretation of Descartes on the nature of thought. The view being rejected is that Descartes departs from his Aristotelian forbears by “mentalizing” the faculties of sensation and imagination when he includes them under the general category of “thought” and thus completely excludes them from the material domain. I focus on what is arguably the central piece of textual evidence cited in this revisionist case, the eighth paragraph (...)
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  9.  99
    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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  10. 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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  11.  31
    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.
  12.  84
    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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  13.  17
    Leviathan and the Wars of the Three Kingdoms.Sarah Mortimer & David Scott - 2015 - Journal of the History of Ideas 76 (2):259-270.
  14.  50
    Leibniz and the Knowledge Argument.David Scott - 2010 - Modern Schoolman 87 (2):117-141.
  15.  16
    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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  16.  34
    Malebranche's Indirect Realism: A Reply to Steven Nadler.David Scott - 1996 - British Journal for the History of Philosophy 4 (1):53 – 78.
  17.  29
    Leibniz's Model of Creation and His Doctrine of Substance.David Scott - 1998 - Animus 3:73-88.
    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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  18.  46
    Doubt and Descartes' a Priori Proof of God's Existence.David Scott - 1992 - Southern Journal of Philosophy 30 (1):101-116.
  19.  18
    Leibniz and the Two Clocks.David Scott - 1997 - Journal of the History of Ideas 58 (3):445-463.
  20. 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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  21. 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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  22.  17
    Critical Appraisal of Nonrandomized Studies-A Review of Recommended and Commonly Used Tools.Joan M. Quigley, Juliette C. Thompson, Nicholas J. Halfpenny & David A. Scott - 2019 - Journal of Evaluation in Clinical Practice 25 (1):44-52.
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  23.  34
    Antoine Arnauld, 1612-1694.David Scott - 1995 - Cogito 9 (1):25-35.
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  24.  34
    Anti-Oedipus: A Practical Metaphysics?David Scott - 2009 - The European Legacy 14 (4):463-466.
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  25.  10
    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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  26.  17
    Art Restoration and Its Contextualization.David A. Scott - 2017 - Journal of Aesthetic Education 51 (2):82-104.
    Art restoration has been around as long as human beings have been involved with artifacts and works of art. Pliny mentions the Shrine of Ceres in the Circus Maximus at Rome.1 When the shrine was undergoing restoration, the embossed work of the walls was cut out and enclosed in framed panels, and figures were taken from the pediment and dispersed. Alteration, or the lack of it, clearly impacts the aesthetic appreciation of works of art, and the hermeneutics of that debate (...)
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  27.  23
    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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  28. Blending Industry Varietals : Developmental Considerations for the South African Wine Tourism Industry.David Scott - unknown
     
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  29.  16
    Beyond the Boundary: Arvydas Šliogeris's Instructive Failure.David Scott - 2012 - The European Legacy 17 (6):827-829.
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  30. Curriculum and Assessment.David Scott - 2001 - British Journal of Educational Studies 49 (4):458-461.
     
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  31.  9
    Change and Selves.David Scott - 1991 - Cogito 5 (1):56-58.
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  32. Christian Character Jeremy Taylor and Christian Ethics Today.David A. Scott - 1991
     
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  33. 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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  34. Conscripts of Modernity the Tragedy of Colonial Enlightenment.David Scott - 2004
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  35.  7
    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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  36.  8
    From the Appearance to the Reality of Excessive Suffering: Theodicy and Bruce Russell’s ‘Matrix’ Example.David Scott - forthcoming - Sophia:1-19.
    In a popular paper, Bruce Russell argues that our nonperception of divine reasons for apparently pointless suffering justifies belief in the nonexistence of God. Russell generally accepts the common interpretive norm that we are justified in believing that something does not exist when we do not perceive it, if and only if we have reason to believe that we would perceive it if it did exist. However, on the strength of an example from the film The Matrix, Russell argues that (...)
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  37.  36
    Gilles Deleuze's Contributions to David Hume, Sa Vie, Son Œuvre : Translator's Introduction.David Scott - 2011 - Angelaki 16 (2):175-180.
  38.  22
    How Do We Recognise Deleuze and Simondon Are Spinozists?David Scott - 2017 - Deleuze and Guatarri Studies 11 (4):555-579.
    While typically unapologetic in expressing admiration, notably Gilles Deleuze admits his concern one time, in passing, that Gilbert Simondon's thought might hide a pernicious kind of ‘disguised moralism’, in which the form of the transcendent lurks, the enemy of the philosophy of immanence. Might there in fact be an ulterior motive in Deleuze's concern? But might this potential critique invite its own reversal? That is, might Deleuze's accusation be in fact a strategy for teasing out what, perhaps, is unrecognisable as (...)
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  39. 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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  40. Janice Deledalle-Rhodes.David Scott - 1999 - Semiotica 123 (3/4):367-375.
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  41. Karl Barth and the Other Task of Theology.David A. Scott - 1986 - The Thomist 50 (4):540-567.
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  42. Keeping Faith with Life: Mother Earth in Popular Religious Traditions.David C. Scott - 1993 - Journal of Dharma 18 (1):50-70.
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  43.  42
    Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume.David Scott - 2004 - Review of Metaphysics 57 (3):603-605.
    Mostly what Bennett learns from these six philosophers is not their positive doctrines. Rather, his learning takes the form of reconstruction and analysis of what he deems to be otherwise incorrect views. A good example is found in his treatment of Berkeley’s attack on the conceptual defects of materialism. On Bennett’s analysis Berkeley’s case rests on a flawed theory of representation, but Bennett sticks with Berkeley nonetheless. We see the same kind of learning in his excellent chapter 29 on the (...)
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  44.  15
    Learning From Six Philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume. [REVIEW]David Scott - 2004 - Review of Metaphysics 57 (4):828-830.
    Claiming to learn something from a philosopher can be fraught with difficulty. I may dispute your claim that Descartes taught you the tenability of voluntarism because I dispute the tenability of Descartes’s voluntarism: I just don’t think it is there to be learned. The idea of learning from a philosopher becomes even more charged given that what one learns is in some sense relative to what one already holds true. What Jonathan Bennett learns from Descartes, Spinoza, Leibniz, and from the (...)
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  45.  23
    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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  46.  17
    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 dans (...)
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  47.  39
    Malebranche's Method: Knowledge and Evidence.David Scott - 2009 - British Journal for the History of Philosophy 17 (1):169 – 183.
  48. 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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  49.  3
    On the Crassness of Leibniz's Metaphysics.David Scott - 2016 - Review of Metaphysics 70 (2).
    Since Voltaire’s caricature of him in Candide, Leibniz has had the unenviable reputation of representing the worst excesses of metaphysical rationalism. Bernard Williams once characterized Leibniz’s view that ours is the best of all possible worlds—defining “best” as maximum variety by the simplest laws—as “crass” and “untruthful.” Drawing on the character of Ivan in The Brothers Karamasov, A. W. Moore recently developed Williams’s view, claiming that Leibniz’s system lacks the resources to support a connection between what for Leibniz “matters in (...)
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  50. Pictorialist Poetics Poetry and the Visual Arts in Nineteenth-Century France.David H. T. Scott - 1988
     
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