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David A. White [48]David White [24]David E. White [13]David Gordon White [12]
David Edmund White [2]David Manning White [2]David M. White [1]David J. White [1]

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David Edmund White
St. John Fisher College
David White
University of Scranton
David White
Southern Methodist University
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  1.  41
    Variability in Photos of the Same Face.Rob Jenkins, David White, Xandra Van Montfort & A. Mike Burton - 2011 - Cognition 121 (3):313-323.
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  2.  17
    Viewers Base Estimates of Face Matching Accuracy on Their Own Familiarity: Explaining the Photo-ID Paradox.Kay L. Ritchie, Finlay G. Smith, Rob Jenkins, Markus Bindemann, David White & A. Mike Burton - 2015 - Cognition 141:161-169.
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  3. Cooking the World Ritual and Thought in Ancient India.Charles Malamoud & David White - 1996
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  4.  49
    Digging Wells While Houses Burn? Writing Histories of Hinduism in a Time of Identity Politics.David Gordon White - 2006 - History and Theory 45 (4):104–131.
    Over the past fifty years, a number of approaches to the recovery of the multiple pasts of Hinduism have held the field. These include that of the discipline of History of Religions as it is constituted in North America as well as those of the Hindu nationalists, the col and post-colonial historians, and the Subaltern Studies School. None of these approaches have proven satisfactory because, for methodological or ideological reasons, none have adequately addressed human agency or historical change in their (...)
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  5.  2
    Derrida on Being as Presence: Questions and Quests.David A. White - 2017 - De Gruyter Open.
    Jacques Derrida’s extensive early writings devoted considerable attention to “being as presence,” the reality underlying the history of metaphysics. In Derrida on Being as Presence: Questions and Quests, David A. White develops the intricate conceptual structure of this notion by close exegetical readings drawn from these writings. White discusses cardinal concepts in Derrida’s revamping of theoretical considerations pertaining to language–signification, context, negation, iterability–as these considerations depend on the structure of being as presence and also as they ground “deconstructive” reading. White’s (...)
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  6.  27
    Rhetoric and Reality in Plato's Phaedrus.David A. WHITE - 1993 - State University of New York Press.
    This book shows how the details of the myth and the accounts of interaction between lovers are based on a carefully articulated metaphysical structure.
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  7.  15
    The Rise of the Goddess in the Hindu Tradition.David Gordon White & Tracy Pintchman - 1996 - Journal of the American Oriental Society 116 (2):356.
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  8.  33
    The Metaphysics of Disinterestedness: Shaftesbury and Kant.David A. White - 1973 - Journal of Aesthetics and Art Criticism 32 (2):239-248.
  9.  11
    Anselmian Explorations: Essays in Philosophical Theology.David E. White - 1990 - Philosophical Review 99 (1):109.
  10.  13
    Redesigning Photo-ID to Improve Unfamiliar Face Matching Performance.David White, A. Mike Burton, Rob Jenkins & Richard I. Kemp - 2014 - Journal of Experimental Psychology: Applied 20 (2):166-173.
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  11.  44
    Toward a Theory of Profundity in Music.David A. White - 1992 - Journal of Aesthetics and Art Criticism 50 (1):23-34.
  12.  13
    Myths of the Dog-Man.David N. Lorenzen & David Gordon White - 1992 - Journal of the American Oriental Society 112 (3):511.
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  13.  12
    Russell in the Jazz Age.David E. White - unknown
    In lieu of an abstract, here is the chapter's first paragraph: MOST OF BERTRAND RUSSELL'S BIOGRAPHERS do not even mention Horace Liveright, yet Liveright was a key player in the development of Russell as a popular philosopher and public intellectual. In particular, it was on a commission from Liveright that Russell wrote three of his best-selling books, books that are still in print and that many people have found helpful.
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  14.  11
    Digging Wells While Houses Burn? Writing Histories of Hinduism in a Time of Identity Politics.David Gordon White - 2006 - History and Theory 45 (4):104-131.
    Over the past fifty years, a number of approaches to the recovery of the multiple pasts of Hinduism have held the field. These include that of the discipline of History of Religions as it is constituted in North America as well as those of the Hindu nationalists, the col and post-colonial historians, and the Subaltern Studies School. None of these approaches have proven satisfactory because, for methodological or ideological reasons, none have adequately addressed human agency or historical change in their (...)
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  15.  4
    Myth and Metaphysics in Plato's Phaedo.David A. WHITE - 1994 - Noûs 28 (1):101.
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  16.  1
    The Metaphysics of Disinterestedness: Shaftesbury and Kant.David A. White - 1969 - Journal of Aesthetics and Art Criticism 28 (2):239-248.
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  17.  17
    Tantra in Practice.F. Chenet & David Gordon White - 2003 - Journal of the American Oriental Society 123 (1):211.
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  18.  18
    Cognition and Metacognition at Extreme Altitudes on Mount Everest.Thomas O. Nelson, John Dunlosky, David M. White, Jude Steinberg, Brenda D. Townes & Dennis Anderson - 1990 - Journal of Experimental Psychology: General 119 (4):367-374.
  19.  26
    Slippery Slope Arguments.David E. White - 1985 - Metaphilosophy 16 (2‐3):206-213.
  20.  20
    Yogic Rays: The Self-Externalization of the Yogi in Ritual, Narrative and Philosophy.David Gordon White - 2009 - Paragrana: Internationale Zeitschrift für Historische Anthropologie 18 (1).
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  21. Mokṡa as Value and Experience.David White - 1959 - Philosophy East and West 9 (3/4):145-161.
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  22.  37
    On the Generation of Matter in Plotinus’ Enneads.Ann Pang-White & David White - 2001 - Modern Schoolman 78 (4):289-299.
    There has been some controversy about whether or not in the 'Enneads' sensible matter is generated by a higher principle. If not, is sensible matter eternally self-subsisting? If so, what precisely is the manner of its generation? H.-R. Schwyzer argued that sensible matter is not generated because generation implies corruption. Kevin Corrigan, on the contrary, argued not only that sensible matter is generated but also that there are multiple generations of such matter. In this paper, the authors re-examine some key (...)
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  23.  9
    A Journey in the World of the Tantras.David Gordon White & Mark S. G. Dyczkowski - 2004 - Journal of the American Oriental Society 124 (4):823.
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  24.  10
    On the Limits of Classical Reason: Derrida and Aristotle.David A. White - 1992 - Journal of the British Society for Phenomenology 23 (2):120-126.
  25.  37
    Proto-Sāṃkhya and Advaita Vedānta in the Bhagavadgītā.David White - 1979 - Philosophy East and West 29 (4):501-507.
  26.  25
    Kant on Plato and the Metaphysics of Purpose.David A. White - 1993 - History of Philosophy Quarterly 10 (1):67 - 82.
  27.  29
    Revealment: A Meeting of Extremes in Aesthetics.David A. White - 1970 - Journal of Aesthetics and Art Criticism 28 (4):515-520.
  28.  13
    Truth and Being: A Critique of Heidegger on Plato. [REVIEW]David A. White - 1974 - Man and World 7 (2):118-134.
  29.  19
    Human Perfection in the Bhagavadgītā.David White - 1971 - Philosophy East and West 21 (1):43-53.
  30.  18
    On Bridging the Gulf Between Nature and Morality in the Critique of Judgment.David A. White - 1979 - Journal of Aesthetics and Art Criticism 38 (2):179-188.
  31.  4
    The Social Lifestyle of Myxobacteria.Arthur L. Koch & David White - 1998 - Bioessays 20 (12):1030-1038.
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  32. Forgiveness: Probing the Boundaries.Stephen Bloch-Shulman & David White (eds.) - 2008 - Inter-Disciplinary Press.
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  33.  60
    Book Reviews and Notices. [REVIEW]Francis X. Clooney, Gail Hinich Sutherland, Lou Ratté, Francis X. Clooney, Carl Olson, Constantina Rhodes Bailly, Alex Wayman, Herman Tull, Sheila McDonough, Robert Zydenbos, Cynthia Ann Humes, Sarah Caldwell, Deepak Sharma, Robin Rinehart, Robert N. Minor, Frank J. Korom, Janice D. Willis, Peter Flügel, Vijay Prashad, Muhammad Usman Erdosy, Muhammad Usman Erdosy, Antony Copley, Steve Derné, Swarna Rajagopalan, Gavin Flood, Rebecca J. Manring, Michael York, David Gordon White, John Grimes, Melissa Kerin, Steven J. Rosen, Anna B. Bigelow, Carl Olson & Will Sweetman - 1997 - International Journal of Hindu Studies 1 (3):596-643.
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  34.  5
    Objectivity as a Journalistic Virtue.David E. White - 1985 - Journal of Social Philosophy 16 (3):13-19.
  35.  8
    Sight, Sound and Society: Motion Pictures and Television in America.Frank Manchel, David Manning White & Richard Averson - 1971 - Journal of Aesthetic Education 5 (2):166.
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  36.  42
    Book Reviews and Notices. [REVIEW]Sita Anantha Raman, Robert Nichols Richard, Joshua Searle-White, Heather T. Frazer, Timothy Lubin, Robin Rinehart, Joel R. Smith, Andrea Pinkney, David Gordon White, John Powers, Phyllis Herman, Lawrence A. Babb, Carl Olson, June McDaniel, Knut A. Jacobsen, John E. Cort, Gregory P. Fields & Jeffrey J. Kripal - 2000 - International Journal of Hindu Studies 4 (2):185-216.
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  37.  1
    Abbott and Costello Meet Frankenstein.David White - 2018 - Philosophy Now 128:50-51.
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  38.  90
    An Argument for God's Existence.David E. White - 1979 - International Journal for Philosophy of Religion 10 (2):101 - 115.
  39. A Refutation of Heidegger as Nihilist.David A. White - 1975 - Pacific Philosophical Quarterly 56 (3):276.
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  40.  17
    Butler.David E. White - 1988 - Faith and Philosophy 5 (3):328-330.
  41. Book Review. [REVIEW]David White - 1996 - Journal of the American Oriental Society 116 (2):356-357.
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  42.  13
    Censorship and the Concept Of Imitation.David A. White - 1974 - New Scholasticism 48 (4):464-480.
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  43.  28
    Can Alston Withstand the Gale?David A. White - 1996 - International Journal for Philosophy of Religion 39 (3):141 - 149.
  44.  14
    Constance Meinwald, "Plato's "Parmenides"". [REVIEW]David A. White - 1993 - Journal of the History of Philosophy 31 (3):455.
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  45.  5
    Critical Thinking and Artistic Creation.David A. White & Robin Robinson - 2001 - Journal of Aesthetic Education 35 (2):77.
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  46.  19
    Delimitations: Phenomenology and the End of Metaphysics.David A. White - 1987 - Review of Metaphysics 41 (1):161-162.
    Delimitations is divided into fifteen sections arranged under four headings. Part 1, "Closure of Metaphysics," characterizes Sallis's interpretation of the end of metaphysics. Part 2, "Openings--To the Things Themselves," contains discussions of texts drawn from Hegel, Husserl, and Heidegger. These discussions open ways toward a post-metaphysical thinking which will reveal "the things themselves." Part 3, "Clearing," is comprised of analyses of Heidegger which "displace" the dominance of such metaphysical notions as "meaning" and "end." Part 4, "Archaic Closure," concludes the work (...)
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  47.  88
    Divine Immutability, Properties and Time.David A. White - 2000 - Sophia 39 (2):70-78.
  48. Derrida on Formal Logic: An Interpretive Essay.David White - 2011 - Lexington Books.
    Derrida on Formal Logic: An Interpretive Essay develops the dominant themes in Jacques Derrida's texts on the principles of formal logic, especially identity and contradiction, as these themes emerged from Derrida's discussion of Joyce's Ulysses. For students of Derrida and his place as a critic of western metaphysics, the work provides a clear account and critical evaluation of implications drawn from Derrida's conclusions concerning the strength of formal logic.
     
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  49.  30
    Evil, Probation and the "Sunday Truth" of Theism.David E. White - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 8:103-107.
    In this paper, I reconstruct the problem of evil as an argument to the conclusion, "No one can claim to be a theist without abandoning the ethics of belief that would ordinarily be required for a civil way of life." Most theistic replies to this argument reduce theism to a "Sunday truth," i.e., a sincere belief that has no direct relevance to ordinary life. Bishop Butler's position - that this world is best understood as a probationary state - is presented (...)
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  50.  42
    Evil, Probation and The.David E. White - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 8:103-107.
    In this paper, I reconstruct the problem of evil as an argument to the conclusion, "No one can claim to be a theist without abandoning the ethics of belief that would ordinarily be required for a civil way of life." Most theistic replies to this argument reduce theism to a "Sunday truth," i.e., a sincere belief that has no direct relevance to ordinary life. Bishop Butler's position - that this world is best understood as a probationary state - is presented (...)
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