Results for 'John E. Sisko'

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  1. On Life's Threshold: Talks to Young People on Character and Conduct, Tr. By E. St. John.Charles Wagner & Edna St John - 1905
     
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  2.  16
    Anaxagoras' Parmenidean Cosmology: Worlds Within Worlds Within the One.John E. Sisko - 2003 - Apeiron 36 (2):87 - 114.
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  3.  26
    Anaxagoras and Recursive Refinement.John E. Sisko - 2005 - Ancient Philosophy 25 (2):239-245.
  4.  50
    Anaxagoras on Matter, Motion, and Multiple Worlds.John E. Sisko - 2010 - Philosophy Compass 5 (6):443-454.
    In this article, both Anaxagoras' theory of multiple worlds and the principles of his theory of matter are examined. It is argued that the five principles, which are set out explicitly in the extant fragments, (No Becoming, Indefinite Types, Universal Mixture, Predominance, and Infinite Divisibility) form a consistent set. Further, it is argued that the principle of Homoeomereity, which Anaxagoras attributes to Anaxagoras, is consistent with Anaxagoras' other principles and is likely to be a genuine principle of Anaxagoras' physics.
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  5.  18
    On the Question of Homoeomereity in Anaxagorean Physics.John E. Sisko - 2009 - Apeiron 42 (2):89-104.
  6.  47
    On Separating the Intellect From the Body: Aristotle's De Anima III.4, 429a10-B5.John E. Sisko - 1999 - Archiv für Geschichte der Philosophie 81 (3):249-67.
  7.  20
    A Fourth Alternative in Interpreting Parmenides.John E. Sisko & Yale Weiss - 2015 - Phronesis 60 (1):40-59.
    _ Source: _Volume 60, Issue 1, pp 40 - 59 According to current interpretations of Parmenides, he either embraces a token-monism of things, or a type-monism of the nature of each kind of thing, or a generous monism, accepting a token-monism of things of a specific type, necessary being. These interpretations share a common flaw: they fail to secure commensurability between Parmenides’ alētheia and doxa. We effect this by arguing that Parmenides champions a metaphysically refined form of material monism, a (...)
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  8.  55
    Anaxagoras Betwixt Parmenides and Plato.John E. Sisko - 2010 - Philosophy Compass 5 (6):432-442.
    In this article, it is argued that, although there is significant debate over the nature of Anaxagoras' response to Parmenides, it is likely that Anaxagoras advances his physical theory in opposition to Parmenides' Numerical Monism. It is unlikely that Anaxagoras aims to develop a theory that harmonizes with the Predicational Monism that is sometimes ascribed to Parmenides. In addition, it is argued that, although some modern scholars suggest that Anaxagoras posits nous as a planning cause, no compelling argument has yet (...)
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  9. Alteration and Quasi-Alteration: A Critical Notice of Stephen Everson, Aristotle on Perception'.John E. Sisko - 1998 - Oxford Studies in Ancient Philosophy 16:331-52.
  10.  10
    Aristotle on Contradictory Pairs.John E. Sisko - 1998 - The Classical Review 48 (2):350-351.
  11.  23
    OUSIA IN ARISTOTLE M. V. Wedin: Aristotle's Theory of Substance: The Categories and Metaphysics Zeta. Pp. Xii + 482. Oxford: Oxford University Press, 2000. Cased, £37.50. ISBN: 0-19-823855-X. [REVIEW]John E. Sisko - 2002 - The Classical Review 52 (01):51-.
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  12.  9
    THEOPHRASTUS J. M. Van Ophuijsen, M. Van Raalte (Edd.): Theophrastus. Reappraising the Sources . (Rutgers University Studies in Classical Humanities 8.) Pp. Ix + 410. New Brunswick and London: Transaction Publishers, 1998. Cased, $54.95. ISBN: 1-56000-328-. [REVIEW]John E. Sisko - 2000 - The Classical Review 50 (01):148-.
  13.  15
    Anaxagoras of Clazomenae.John E. Sisko - 2010 - Ancient Philosophy 30 (1):159-167.
  14.  12
    Space, Time and Phantasms in Aristotle, De Memoria 2, 452B7-25.John E. Sisko - 1997 - Classical Quarterly 47 (01):167-.
    Aristotle thinks that in order to remember, one must be cognizant of aphantasmaused as a copy of that of which it is a phantasma,and one must be cognizant of the time at which the original experience occurred . In De Memoria1, he uses the first half, , of this schematic account in order to explain certain kinds of mis-rememberings. For instance, he says that mad people sometimes conjure up fantastic images and take them to be memories of past experience; such (...)
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    Sense-Organs T. K. Johansen: Aristotle on the Sense-Organs . Pp. Xvi + 304. Cambridge: Cambridge University Press, 1997. Cased, £37.50/$59.95. ISBN: 0-521-58338-. [REVIEW]John E. Sisko - 1999 - The Classical Review 49 (01):122-.
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  16.  7
    Review of David Sedley (Ed.), Oxford Studies in Ancient Philosophy: Volume XX[REVIEW]John E. Sisko - 2002 - Notre Dame Philosophical Reviews 2002 (3).
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  17.  20
    Parmenides and Presocratic Philosophy. By John Palmer.John Sisko - 2012 - Ancient Philosophy 32 (2):407-415.
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  18.  1
    The Story of the Stone, Volume 5: The Dreamer Wakes. By Cao Xueqin and Gao E.Ellen Widmer, Cao Xueqin, Gao E. & John Minford - 1988 - Journal of the American Oriental Society 108 (4):650.
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  19.  13
    Bloomfield's Vedic Concordance A Vedic Concordance. By Maurice Bloomfikld, Professor of Sanskrit and Comparative Philology in the John Hopkins University, Baltimore. Harvard Oriental Series. Volume X. Cambridge, Massachusetts, 1906. Royal 4to, Xxiv+1078. [REVIEW]V. A. E. - 1909 - The Classical Review 23 (02):58-.
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  20.  31
    Reason, Experience, and God: John E. Smith in Dialogue.Vincent Michael Colapietro & John Edwin Smith (eds.) - 1997 - Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...)
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  21.  11
    Comments on Beth J. Singer's "John E. Smith on Pragmatism".John E. Smith - 1980 - Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
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  22.  2
    To: “Latest Quaternary Sedimentation in the Northern Gulf of Mexico Intraslope Basin Province: II — Stratigraphic Analysis and Relationship to Glacioeustatic Climate Change,” Hilary Clement Olson, John E. Damuth, and C. Hans Nelson, Interpretation, 4, No. 1, SC81–SC95, Doi: Http://Dx.Doi.Org/10.1190/INT-2015-0111.1. [REVIEW]Hilary Clement Olson, John E. Damuth & C. Hans Nelson - 2016 - Interpretation 4 (3):Y1-Y1.
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  23.  2
    Religious Insight and the Cognitive Problem: JOHN E. SMITH.John E. Smith - 1971 - Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  24.  2
    The Structure of Religion: JOHN E. SMITH.John E. Smith - 1965 - Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  25.  3
    John E. Smith on Experience.Dale M. Schlitt - 1987 - Philosophy and Theology 2 (2):105-123.
    In this study I propose that John E. Smith’s years-long argument for the importance of, and indeed his prolonged focus on, the notion of experience provides a particularly useful point of entry into the classical North American philosophical tradition and specifically into more pragmatist understandings of experience. Thisstudy of Smith on experience will proceed in three steps. After a brief reference in Part One to the Roycean background and context to Smith’s efforts toward a more adequate understanding of experience, (...)
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  26. John E. Smith: Doing Something with American Philosophy.Robert Cummings Neville - 2011 - The Pluralist 6 (3):117-126.
    The philosophy of John Smith is not a dispassionate subject for me. He was my teacher from my sophomore year in college through the PhD, which he mentored. I worked in his office nearly every day during that time. He became my intellectual father and framed the way I took up philosophy. He performed my wedding and twenty-five years later taught my two daughters. We worked together philosophically and in the politics of the academy from my first day as (...)
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  27. Equality of Talent: John E. Roemer.E. Roemer John - 1985 - Economics and Philosophy 1 (2):151-188.
    If one is an egalitarian, what should one want to equalize? Opportunities or outcomes? Resources or welfare? These positions are usually conceived to be very different. I argue in this paper that the distinction is misconceived: the only coherent conception of resource equality implies welfare equality, in an appropriately abstract description of the problem. In this section, I motivate the program which the rest of the paper carries out.
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  28. A Public Ownership Resolution of the Tragedy of the Commons*: JOHN E. ROEMER.E. Roemer John - 1989 - Social Philosophy and Policy 6 (2):74-92.
    Imagine a society of fisherfolk, who, in the state of nature, fish on a lake of finite size. Fishing on the lake is characterized by decreasing returns to scale in labor, because the lake's finite size imply that each successive hour of fishing labor is less effective than the previous one, as the remaining fish become less dense in the lake. In the state of nature, the lake is commonly owned: each fishes as much as he pleases, and, we might (...)
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  29. Egalitarianism, Responsibility, and Information: John E. Roemer.E. Roemer John - 1987 - Economics and Philosophy 3 (2):215-244.
    Radical and liberal theories of egalitarianism are distinguished, in large part, by the differing degrees to which they hold people responsible for their own well-being. The most liberal or individualistic theory calls for equality of opportunity. Once such “starting gate equality,” as Dworkin calls it, is guaranteed, then any final outcome is justified, provided certain rules, such as voluntary trading, are observed. At the other pole, the most radical egalitarianism calls for equality of welfare. In between these two extremes are (...)
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  30. Providing Equal Educational Opportunity: Public Vs. Voucher Schools*: JOHN E. ROEMER.E. Roemer John - 1992 - Social Philosophy and Policy 9 (1):291-309.
    All advanced societies maintain a commitment to equal educational opportunity, which they claim to implement through a public school system that is charged toprovide all children with an education up to a state-enforced standard. Indeed, what public schools do, even in the best of circumstances, is to provide all children with a more or less equal exposure to educational inputs, rather than to guarantee them equal educational attainment. Children, as the schools receive them, differ markedly in their docility — due (...)
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  31. Recent Work by J. N. Findlay: JOHN E. SMITH.E. Smith John - 1969 - Religious Studies 4 (2):275-282.
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  32. The External and Internal Odyssey of God in the Twentieth Century: JOHN E. SMITH.E. Smith John - 1984 - Religious Studies 20 (1):43-54.
    Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.
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  33. The Tension Between Direct Experience and Argument in Religion: JOHN E. SMITH.E. Smith John - 1981 - Religious Studies 17 (4):487-497.
    There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...)
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  34.  1
    John Dewey e Aldous Huxley: o admirável e o impensável na formação social da mentalidade.José Cláudio Matos - 2011 - Conjectura: Filosofia E Educação 16 (3):78-96.
    Este trabalho discute a formação da mentalidade individual, por meio de uma reflexão comparativa entre Democracia e educação, de John Dewey, e Admirável mundo novo, de Aldous Huxley. O texto literário permite um diálogo e uma leitura em face do texto filosófico, que o caracteriza como campo para a realização de um experimento de pensamento. Esse experimento é a discussão do valor atribuído por Dewey ao crescimento individual e ao social, em contraposição ao valor encontrado na narrativa de Huxley, (...)
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  35. Egalitarian Political Economy Beyond Market Socialism. A Comment on John E. Roemer.Martin Beckstein - unknown
    On reflecting about the prospects of advancing the egalitarian cause in the United States, John Roemer makes the case for more traditional strategies than the coupon socialism model he advocated in earlier work. First of all, he suggests, an ethos of solidarity must be developed and the super-rich be subjected to higher taxation. This comment assesses this proposal. On the one hand it is discussed whether the ethos of solidarity Roemer calls for in order to counteract the culture of (...)
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  36.  18
    John E. Smith (1921–2009).John J. McDermott - 2011 - The Pluralist 6 (2):123-124.
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  37.  18
    Critical Thinking, A Deflated Defense: A Critical Study of John E. McPeck's Teaching Critical Thinking: Dialogue and Dialectic.Jonathan E. Adler - 1991 - Informal Logic 13 (2).
    A critical study of McPeck's recent book, in which he strengthens and develops his arguments against teaching critical thinking (CT). Accepting McPeck's basic claim that there is no unitary skill of reasoning or thinking, I argue that his strictures on CT courses or programs do not follow. I set out what I consider the proper justification that programs in CT have to meet, and argue both that McPeck demands much more than is required, and also that it is plausible that (...)
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  38.  32
    Review: Hare, John E., God and Morality: A Philosophical History[REVIEW]Robert Gressis - 2007 - Notre Dame Philosophical Reviews 2007 (11).
    In this book, John Hare talks about the relationship between theism and the moral theories of four influential philosophers: Aristotle, Duns Scotus, Kant, and R. M. Hare.
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  39. Peter Meredith and John E. Tailby, Eds., Raffaella Ferrari, Peter Meredith, Lynette R. Muir, Margaret Sleeman, and John E. Tailby, Transs., The Staging of Religious Drama in Europe in the Late Middle Ages: Texts and Documents in English Translation. (Early Drama, Art, and Music Monographs, 4.) Kalamazoo: Medieval Institute Publications, 1983. Pp. 301; Drawing in Endpaper Flap. $24.95 (Cloth); $14.95 (Paper). [REVIEW]Alan E. Knight - 1985 - Speculum 60 (4):998-1001.
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  40.  11
    Book Review:The Idea of Democracy. David Copp, Jean Hampton, John E. Roemer. [REVIEW]Robert E. Goodin - 1995 - Ethics 105 (2):425-.
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  41.  5
    Connie L. Scarborough, A Holy Alliance: Alfonso X's Political Use of Marian Poetry.(Juan de la Cuesta Hispanic Monographs, Series: Estudios de Literatura Medieval “John E. Keller” 6.) Newark, DE: Juan de la Cuesta, 2009. Pp. 206. $22.95. ISBN: 9781588711489. [REVIEW]Martha E. Schaffer - 2013 - Speculum 88 (2):576-578.
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    Book Review:A Future for Socialism. John E. Roemer. [REVIEW]Robert E. Goodin - 1996 - Ethics 106 (2):462-.
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  43.  6
    Experience and God. By John E. Smith. (Oxford University Press, 1968. Pp. 209. 40s 6d).John Hick - 1970 - Philosophy 45 (171):74-.
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  44.  1
    The Staging of Religions Drama in Europe in the Late Middle Ages: Texts and Documents in English Translation. Peter Meredith, John E. Tailby, Raffaella Ferrari, Lynette R. Muir, Margaret Sleeman. [REVIEW]Alan E. Knight - 1985 - Speculum 60 (4):998-1001.
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  45.  1
    John E. Smith. The Analogy of Experience. Pp. 140. $6.95. [REVIEW]E. L. Mascall - 1973 - Religious Studies 9 (4):490.
  46. Comment on John E. Roemer.Martin Beckstein - 2013 - Analyse & Kritik 35 (1):65-69.
    On reflecting about the prospects of advancing the egalitarian cause in the United States, John Roemer makes the case for more traditional strategies than the coupon socialism model he advocated in earlier work. First of all, he suggests, an ethos of solidarity must be developed and the super-rich be subjected to higher taxation. This comment assesses this proposal. On the one hand it is discussed whether the ethos of solidarity Roemer calls for in order to counteract the culture of (...)
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  47. History and Historiography of Post-Mongol Central Asia and the Middle East. Studies in Honor of John E. Woods * Edited by Judith Pfeiffer and Sholeh A. Quinn, in Collaboration with Ernest Tucker. [REVIEW]C. E. Bosworth - 2008 - Journal of Islamic Studies 19 (2):260-263.
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  48. John E. Atwell, "Schopenhauer: The Human Character". [REVIEW]E. Cartwright David - 1992 - Journal of the History of Philosophy 30 (2):315.
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  49. SMITH, John E.-"Experience and God". [REVIEW]John Hick - 1970 - Philosophy 45:74.
     
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  50. John E. Toews on Essays From the Edge: Parerga & Paralipomena, by Martin Jay. [REVIEW]John Toews - 2012 - History and Theory 51 (3):397-410.
    This review of Martin Jay’s recent published collection of essays examines his ongoing rethinking, supplementation, and revision of central themes—the negative and positive dialectics of historical totalization, the varieties and uses of conceptions of experience, the nature of visual cultures and scopic regimes, and the ambiguities of truth-construction in the public realm—that have been the focus of his major works since the 1970s. It argues that his more recent work indicates a gradual shift toward an affirmation of the kinds of (...)
     
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