83 found
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  1. Wittgenstein's Method: Neglected Aspects.Gordon Baker, Ilham Dilman & David G. Stern - 2005 - Philosophy 80 (313):432-455.
     
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  2.  23
    False Emotions.D. W. Hamlyn & Ilham Dilman - 1989 - Proceedings of the Aristotelian Society, Supplementary Volumes( 63:275-295.
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  3.  27
    Wittgenstein's Copernican Revolution: The Question of Linguistic Idealism.İlham Dilman - 2002 - Palgrave.
    Wittgenstein's Copernican Revolution explores the relation between language and reality without embracing Linguistic Realism and without courting any form of Linguistic Idealism either. It argues that this is precisely what Wittgenstein does. This book also examines some well known contemporary philosophers who have been concerned with this same question.
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  4. The Unconscious.Ilham Dilman - 1959 - Mind 68 (October):446-473.
  5.  23
    Paradox and Discovery.İlham Dilman - 1965 - Philosophy 42 (160):155-159.
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  6.  36
    Wittgenstein and the Question of Linguistic Idealism.Ilham Dilman - 2004 - In Denis McManus (ed.), Wittgenstein and Scepticism. Routledge. pp. 162--177.
  7. Free Will: An Historical and Philosophical Introduction.Ilham Dilman - 1999 - Routledge.
    The debate between free will and its opposing doctrine, determinism, is one of the key issues in philosophy. Ilham Dilman brings together all the dimensions of the problem of free will with examples from literature, ethics and psychoanalysis, and draws out valuable insights from both sides of the freedom-determinism divide. The book provides a comprehensive introduction to this highly important question and examines the contributions made by sixteen of the most outstanding thinkers from the time of early Greece to modern (...)
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  8.  58
    Shame, Guilt and Remorse.İlham Dilman - 1999 - Philosophical Investigations 22 (4):312–329.
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  9. Free Will-A Historical and Philosophical Introduction.Ilham Dilman - 2000 - Mind 109 (436):890-893.
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  10. Love: Its Forms, Dimensions, and Paradoxes.İlham Dilman - 1998 - St. Martin's Press.
    If there is an inherent connection between love and generosity, between love and creativeness, as this book argues there is, then how can love itself be selfish, destructive and tyrannical? Concerned with questions about love in its different forms, this book seeks and discusses the views of writers--Plato, Proust, Sartre, Freud, D. H. Lawrence, Erich Fromm, C. S. Lewis, Kierkegaard, Simone Weil and Kahlil Gibran--who have suggested distinctive solutions to the problems which love poses in the face of its obstacles. (...)
     
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  11. Induction and Deduction, A Study in Wittgenstein.Ilham Dilman - 1975 - Mind 84 (334):297-299.
     
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  12. Life and Meaning.Ilham Dilman - 1965 - Philosophy 40 (154):320 - 333.
    People sometimes ask whether their lives are meaningful or not, whether or not their lives add up to anything. Sometimes they also ask whether life as such is meaningful or not. These are not unconnected questions. Still they are not questions which everyone asks himself. Nor do we always readily recognise what one who asks these questions wants to know. There are some people who will not even find such questions sensible. Some will regard them not as questions but simply (...)
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  13. Language and Reality Modern Perspectives on Wittgenstein.Ilham Dilman - 1998
     
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  14.  37
    Wisdom’s Philosophy of Religion Part I: Religion and Reason.Ilham Dilman - 1975 - Canadian Journal of Philosophy 5 (4):473-495.
    I begin with a brief statement of wisdom's view of the nature of religious belief, its truth and the kind of reasoning to which it is amenable. i then try to disentangle the truth and falsity which, as i see it, this view contains. i agree that the believer and non-believer differ in the way they "see" things even when they do not differ in their expectations about an afterlife. i characterize this difference as "conceptual". i then discuss what it (...)
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  15.  39
    Existentialist Critiques of Cartesianism.Gregory McCulloch & Ilham Dilman - 1996 - Philosophical Quarterly 46 (183):241.
    This book is a discussion of Heidegger's, Sartre's and Marcel's rejection of Cartesian epistemology, the scepticism to which it leads and its objectivist conception of human existence. It compares this rejection with Wittgenstein's rejection of these conceptions of man, his relation to the knowledge of what belongs to the world in which he lives. It concentrates on the existentialist critiques of consciousness as a substance and of the self as such a substance, of each person's body as something external to (...)
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  16.  33
    False Emotions.D. W. Hamlyn & İlham Dilman - 1989 - Aristotelian Society Supplementary Volume 63 (1):275-296.
  17.  57
    Wittgenstein, Philosophy and Logic.Ilham Dilman - 1970 - Analysis 31 (2):33 - 42.
    This article is concerned to say something about what the study of logic meant to wittgenstein. It is concerned to bring out why the kind of questions wittgenstein raised about logic and mathematics cannot be pursued in a purely formal and abstract manner-As russell pursued them to a very large extent. It tries to understand the prominence wittgenstein gave to a study of these questions in his philosophical investigations and to appreciate the sense in which he regarded a study of (...)
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  18.  27
    Sense and Delusion.R. S. Downie, Ilham Dilman & D. Z. Phillips - 1972 - Philosophical Quarterly 22 (87):184.
  19.  13
    Imagination.Ilham Dilman & Hidé Ishiguro - 1967 - Aristotelian Society Supplementary Volume 41 (1):19-56.
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  20.  25
    Wittgenstein on the Soul.İlham Dilman - 1973 - Royal Institute of Philosophy Lectures 7:162-192.
    It is sometimes said that a human being has a soul, whereas animals and lifeless things do not. The distinction made is of significance probably for most religions. Although it sets man apart and places him in a unique category, it should not be taken to imply that there is no difference between what is alive and has sentience, apart from man, and what is lifeless and unconscious. This was Descartes' error. For he ran together several distinctions and equated the (...)
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  21.  32
    Reason, Passion and the Will.İlham Dilman - 1984 - Philosophy 59 (228):185 - 204.
    Fulke Greville speaks of the will as inevitably divided between reason and passion. Shakespeare takes such a division seriously but, through Hamlet, he recognizes the possibility of reason and passion being united in a man's will and purpose.
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  22.  53
    Is the Unconscious a Theoretical Construct?Ilham Dilman - 1972 - The Monist 56 (July):313-341.
  23.  29
    Jonathan Lear, Open Minded: Working Out the Logic of the Soul.Ilham Dilman - 1999 - Philosophical Investigations 22 (3):285-294.
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  24. Freud and the Mind.Ilham Dilman - 1984 - Blackwell.
  25.  11
    Quine on Ontology, Necessity, and Experience: A Philosophical Critique.Ilham Dilman - 1984 - State University of New York Press.
    Throughout this systematic analysis, the author questions basic assumptions on which the Quinean edifice rests. The book argues that Quine's notion of ontology is riddled with inconsistencies and singles out examples for discussion.
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  26.  26
    Critical Notice: Raimond Gaita, A Common Humanity.İlham Dilman - 2001 - Philosophical Investigations 24 (4):347-360.
  27.  43
    Imagination.Ilham Dilman - 1968 - Analysis 28 (3):90 - 97.
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  28.  54
    Wisdom’s Philosophy of Religion: Part II: Metaphysical and Religious Transcendence.Ilham Dilman - 1975 - Canadian Journal of Philosophy 5 (December):497-521.
    Wisdom holds that the reference in many religious beliefs to what lies beyond the world and "transcends" the senses is misleading. religious beliefs speak and can only speak about the world we know by means of the senses. to embrace much of what christians believe means for a person to change in himself and come into contact with something "within" him. i argue, first, that there is a sense of transcendence which is immune from wisdom's criticism and, secondly, that while (...)
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  29.  23
    Matter and Mind: Two Essays in Epistemology.Martha Brandt Bolton & Ilham Dilman - 1977 - Philosophical Review 86 (3):414.
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  30.  64
    Psychology and Human Behaviour: Is There a Limit to Psychological Explanation?Ilham Dilman - 2000 - Philosophy 75 (2):183-201.
  31. Existentialist Critiques of Cartesianism.Ilham Dilman - 1993 - Rowman & Littlefield Publishers.
    This book is a discussion of Heidegger's, Sartre's and Marcel's rejection of Cartesian epistemology, the scepticism to which it leads and its objectivist conception of human existence. It compares this rejection with Wittgenstein's rejection of these conceptions of man, his relation to the knowledge of what belongs to the world in which he lives. It concentrates on the existentialist critiques of consciousness as a substance and of the self as such a substance, of each person's body as something external to (...)
     
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  32.  60
    Body and Soul.İlham Dilman - 2002 - Philosophical Investigations 25 (1):54–66.
  33.  19
    Cambridge Philosophers VII: Īlham Dilman.Ilham Dilman - 1996 - Philosophy 71 (278):577-590.
    John Wisdom studied ‘moral sciences’ in Cambridge under G. E. Moore and C. D. Broad. His first post as a teacher of philosophy was at St Andrew's University under F. G. Stout. His early books Interpretation and Analysis and Problems of Mind and Matter and a series of articles on ‘Logical Constructions’ in Mind 1931-33, later published as a book, belong to this time.
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  34.  22
    III—Universals: Bambrough on Wittgenstein.Ilham Dilman - 1979 - Proceedings of the Aristotelian Society 79 (1):35-58.
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  35.  46
    Symposium: Imagination.Ilham Dilman & Hidé Ishiguro - 1967 - Aristotelian Society Supplementary Volume 41:19 - 56.
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  36. Freud and the Mind.Ilham Dilman & Michel Legrand - 1985 - Revue Philosophique de la France Et de l'Etranger 175 (1):61-63.
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  37. Love and Human Separateness.İlham Dilman - 1987 - Blackwell.
  38.  21
    Dostoyevsky as Philosopher: A Short Note: PHILOSOPHY.Ilham Dilman - 1968 - Philosophy 43 (165):280-284.
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  39.  18
    Socrates and Dostoyevsky on Punishment.İlham Dilman - 1976 - Philosophy and Literature 1 (1):66-78.
  40.  30
    Philosophy and Life: Essays on John Wisdom.İlham Dilman (ed.) - 1984 - Distributors for the U.S. And Canada, Kluwer Academics Publishers.
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  41.  18
    Morality and the Inner Life: A Study in Plato’s Gorgias.Ilham Dilman - 1979 - Barnes & Noble.
  42.  20
    Philosophy News.David McNaughton, Christopher Chern, How Many Selves Make Me, Stephen Rl, He is Like & Ilham Dilman - forthcoming - Cogito.
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  43.  28
    Dreams.Ilham Dilman - 1961 - Review of Metaphysics 15 (1):108 - 117.
    There is a difficulty about past emotions, motives, etc., especially if they are in the distant past and I have forgotten what I then felt like, or if I was not aware of my feelings at the time. In the case of physical objects or events in the past I need not be the only witness; but in the case of past mental phenomena the corroboration of the supporting evidence is characteristically different. No doubt, here too we can have the (...)
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  44.  13
    Dostoyevsky: Psychology and the Novelist: İlham Dilman.İlham Dilman - 1983 - Royal Institute of Philosophy Supplement 16:95-114.
    In a lecture on ‘Science and Psychology’ Dr Drury distinguishes between ‘a psychology which has insight into individual characters’ and ‘a psychology which is concerned with the scientific study of universal types’, one which comprises ‘those subjects that are studied in a university faculty of psychology’. The former, and not the latter, he says, is psychology in ‘the original meaning of the word’. ‘We might say of a great novelist such as Tolstoy or George Eliot that they show profound psychological (...)
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  45. Induction and Deduction.İlham Dilman - 1973 - Blackwell.
  46.  33
    The Philosopher and the Fly Bottle.İlham Dilman - 1998 - Ratio 11 (2):102–124.
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  47.  14
    Dostoyevsky: Psychology and the Novelist.İlham Dilman - 1983 - Royal Institute of Philosophy Lectures 16:95-114.
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  48.  10
    Wittgenstein on the Soul: Ilham Dilman.İlham Dilman - 1973 - Royal Institute of Philosophy Supplement 7:162-192.
    It is sometimes said that a human being has a soul, whereas animals and lifeless things do not. The distinction made is of significance probably for most religions. Although it sets man apart and places him in a unique category, it should not be taken to imply that there is no difference between what is alive and has sentience, apart from man, and what is lifeless and unconscious. This was Descartes' error. For he ran together several distinctions and equated the (...)
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  49.  25
    Dostoyevsky as Philosopher: A Short Note.Ilham Dilman - 1968 - Philosophy 43 (165):280 - 284.
  50.  13
    Discussions of Wittgenstein.Ilham Dilman - 1970 - Philosophical Books 11 (3):23-28.
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