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  1. John A. Foster (1991). The Immaterial Self: A Defense of the Cartesian Dualist Conception of Mind. Routledge.
    The Immaterial Self examines and defends this thesis, and in particular argues for its Cartesian version, which assigns the non-physical ingredients of the ...
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  2.  40
    John A. Foster (1982). The Case for Idealism. Routledge.
  3.  59
    John Foster (2004). The Divine Lawmaker: Lectures on Induction, Laws of Nature, and the Existence of God. Oxford University Press.
    John Foster presents a clear and powerful discussion of a range of topics relating to our understanding of the universe: induction, laws of nature, and the existence of God. He begins by developing a solution to the problem of induction - a solution whose key idea is that the regularities in the workings of nature that have held in our experience hitherto are to be explained by appeal to the controlling influence of laws, as forms of natural necessity. His second (...)
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  4.  86
    John A. Foster (2000). The Nature of Perception. New York: Oxford University Press.
    John Foster addresses the question: what is it to perceive a physical object? He rejects the view that we perceive such objects directly, and argues for a new version of the traditional empiricist account, which locates the immediate objects of perception in the mind. But this account seems to imply that we do not perceive physical objects at all. Foster offers a surprising solution, which involves embracing an idealist view of the physical world.
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  5.  29
    John Foster (1991). The Immaterial Self: A Defence of the Cartesian Dualist Conception of the Mind. Routledge.
    Dualism argues that the mind is more than just the brain. It holds that there exists two very different realms, one mental and the other physical. Both are fundamental and one cannot be reduced to the other - there are minds and there is a physical world. This book examines and defends the most famous dualist account of the mind, the cartesian, which attributes the immaterial contents of the mind to an immaterial self. John Foster's new book exposes the inadequacies (...)
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  6. John Foster (2010). Meaning and Truth Theory. In Darragh Byrne & Max Kölbel (eds.), Arguing About Language. Routledge.
     
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  7. John Foster (2008). A World for Us: The Case for Phenomenalistic Idealism. Oxford University Press.
    A World for Us aims to refute physical realism and establish in its place a form of idealism. Physical realism, in the sense in which John Foster understands it, takes the physical world to be something whose existence is both logically independent of the human mind and metaphysically fundamental. Foster identifies a number of problems for this realist view, but his main objection is that it does not accord the world the requisite empirical immanence. The form of idealism that he (...)
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  8.  61
    John Foster (1983). Induction, Explanation, and Natural Necessity. Proceedings of the Aristotelian Society 83:87-101.
    I want to examine a possible solution to the problem of induction-one which, as far as I know, has not been discussed elsewhere. The solution makes crucial use of the notion of objective natural necessity. For the purposes of this discussion, I shall assume that this notion is coherent. I am aware that this assumption is controversial, but I do not have space to examine the issue here.
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  9. John Foster (2001). Regulatities, Laws of Nature, and the Existance of God. Proceedings of the Aristotelian Society 101 (2):145–161.
    The regularities in nature, simply by being regularities, call for explanation. There are only two ways in which we could, with any plausibility, try to explain them. One way would be to suppose that they are imposed on the world by God. The other would be to suppose that they reflect the presence of laws of nature, conceived of as forms of natural necessity. But the only way of making sense of the notion of a law of nature, thus conceived, (...)
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  10.  37
    Paul Burkett & John Bellamy Foster (2006). Metabolism, Energy, and Entropy in Marx's Critique of Political Economy: Beyond the Podolinsky Myth. Theory and Society 35 (1):109-156.
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  11.  36
    John Foster & Howard Robinson (eds.) (1985). Essays on Berkeley: A Tercentennial Celebration. Oxford University Press.
    Marking the tercentenary of Berkeley's birth, this collection of previously unpublished essays covers such Berkeleian topics as: imagination, experience, and possibility; the argument against material substance; the physical world; idealism; science; the self; action and inaction; beauty; and the general good. Among the contributors are: Christopher Peacocke, Ernest Sosa, Margaret Wilson, C.C.W. Taylor, and J.O. Urmson.
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  12.  22
    Brett Clark, John Bellamy Foster & Richard York (2007). The Critique of Intelligent Design: Epicurus, Marx, Darwin, and Freud and the Materialist Defense of Science. [REVIEW] Theory and Society 36 (6):515-546.
  13.  6
    John Foster, Making Sense of Stewardship: Metaphorical Thinking and the Environment.
    This paper sketches the fundamental characteristics of metaphorical language which enable it to subserve not only the shaping of particular discourses, but also crucial aspects of our powers of enquiry and understanding. It argues that without metaphorical creativity we cannot make adequate sense of the more complex and open-ended aspects of our experience. This is illustrated from the way in which we deploy the closely related key environmental metaphors of 'stewardship' and 'natural capital', including the more specific 'real option' sub-version (...)
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  14. Ellen Meiksins Wood & John Bellamy Foster (1997). In Defense of History Marxism and the Postmodern Agenda.
     
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  15. John A. Foster (2001). A Brief Defense of the Cartesian View. In Kevin J. Corcoran (ed.), Soul, Body, and Survival. Ithaca: Cornell University Press.
     
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  16.  8
    John Foster (2004). Reply To Armstrong. The Harvard Review of Philosophy 12 (1):27-28.
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  17.  39
    John A. Foster (1968). Psychophysical Causal Relations. American Philosophical Quarterly 5 (January):64-70.
  18.  91
    John A. Foster (1993). Dennett's Rejection of Dualism. Inquiry 36 (1-2):17-31.
    In Consciousness Explained, Dennett elaborates and defends a materialist?functionalist account of the human mind, and of consciousness in particular. This defence depends crucially on his prior rejection of dualism. Dennett rejects this dualist alternative on three grounds: first, that its version of mind?to?body causation is in conflict with what we know, or have good reason to believe, from the findings of physical science; second, that the very notion of dualistic psychophysical causation is incoherent; and third, that dualism puts the mind (...)
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  19. John Bellamy Foster (2008). The Dialectics of Nature and Marxist Ecology. In Bertell Ollman & Tony Smith (eds.), Dialectics for the New Century. Palgrave-Macmillan.
  20. John A. Foster (1991). Lockwood's Hypothesis. In The Immaterial Self: A Defence of the Cartesian Dualist Conception of Mind. Routledge.
     
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  21. John Foster (1985). Ayer. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
     
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  22.  55
    John Foster (2004). The Problem Of Perception. The Harvard Review of Philosophy 12 (1):4-18.
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  23.  34
    John A. Foster (2004). Reply to Armstrong. Harvard Review of Philosophy 12 (1):27-28.
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  24.  21
    John Foster (1994). In Defence of Phenomenalistic Idealism. Philosophy and Phenomenological Research 54 (3):509 - 529.
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  25.  5
    John Foster, What Price Interdisciplinarity?:Crossing the Curriculum in Environmental Higher Education.
    The received understanding of interdisciplinarity in environmental higher education depends on constructions of the environmental agenda which tacitly privilege positivistic assumptions associated with the physical and biological sciences. If, however, we take seriously the heuristic force of the key humanities disciplines in regard to our environmental situation, precisely this privileging will be at issue. This suggests that collaboration across the full range of intellectual disciplines is needed not just to solve but to frame environmental problems. This requirement, however, may have (...)
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  26. John Foster (1989). A Defense of Dualism. In J. Smythies & John Beloff (eds.), The Case for Dualism. Univ Pr of Virginia.
     
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  27. John Foster (1996). The Succinct Case for Idealism. In Howard Robinson (ed.), Objections to Physicalism. Clarendon Press. pp. 293-313.
     
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  28. John A. Foster (2000). The Case for Dualism. In Theos, Anthropos, Christos: A Compendium of Modern Philosophical Theology. New York: Lang.
     
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  29. John Foster (2002). The Origins of Scottish Nationhood Neil Davidson London: Pluto Press, 2000. Historical Materialism 10 (1):258-271.
     
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  30.  13
    John Burt Foster (2006). Literature Into Philosophy: The Russian Alternative. Symploke 13 (1):308-314.
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  31.  21
    J. D. Mabbott, John Foster, A. C. Ewing, A. J. Skillen & Les Holborow (1970). New Books. [REVIEW] Mind 79 (316):624-639.
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  32. John A. Foster (1994). The Token-Identity Thesis. In Richard Warner & Tadeusz Szubka (eds.), The Mind-Body Problem: A Guide to the Current Debate. Blackwell.
     
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  33.  2
    John Foster (1983). VI—Induction, Explanation and Natural Necessity. Proceedings of the Aristotelian Society 83 (1):87-102.
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  34.  15
    John Foster (2004). Marxists, Weberians and Nationality: A Response to Neil Davidson. Historical Materialism 12 (1):155-179.
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  35.  1
    D. M. Armstrong & John Foster (1993). The Immaterial Self: A Defence of the Cartesian Dualist Conception of the Mind. Philosophical Review 102 (2):272.
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  36.  1
    Harold Kincaid & John Foster (1984). The Case for Idealism. Philosophical Review 93 (3):465.
  37.  15
    John Foster (2002). On Neil Davidson's The Origins of Scottish Nationhood. Historical Materialism 10 (1):258-271.
  38.  19
    John Foster (2008). Mythistory: The Making of a Modern Historiography by Joseph Mali. Journal of the Philosophy of History 2 (1):105-118.
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  39.  6
    John Foster (1994). Beyond Costs and Benefits: Weighing Environmental Goods. Analyse & Kritik 16 (2):133-149.
    A teleological approach to deciding how we should act underlies the attempted extension of neo-classical economics to environmental issues, with its emphasis on comparative valuation in monetary terms. Such an extension fails because, in the environmental sphere, there are powerful reasons for denying commensurability of the relevant values. But this denial then tends to undercut any weighing of environmental goods. In response to this difficulty, the paper seeks to develop an account of the weighing of goods which would enable us (...)
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  40. John Foster (1970). In S Elf - Defence. In Graham Macdonald (ed.), Perception and Identity. Macmillan. pp. 161-185.
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  41. John Foster (2002). Review of The Origin Scottish Nationhood by Neil Davidson. [REVIEW] Historical Materialism 10 (1):258-71.
     
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  42.  9
    John Foster, Options, Sustainability Policy and the Spontaneous Order.
    This paper examines the implications for sustainability policy of environmental uncertainty and indeterminacy, and relates the associated problems with a conventional understanding of sustainable development to Hayek's critique of collective planning. It suggests that the appropriate recourse is not, however, a Hayekian endorsement of the free market, but an extension of his key idea of spontaneous order to characterise the learning society. The argument is illustrated by a practical application: the analysis of natural capital explored in this Special Issue is (...)
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  43.  8
    John Bellamy Foster (2007). Earth. Historical Materialism 15 (3):255-262.
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  44.  7
    John Foster, Education as Sustainability.
    The relation between education and sustainability cannot be an external, still less an instrumental one. Sustainability means humans, as individuals and societies, consciously trying to go with the grain of nature. Learning to understand the natural world and the human place in it can only be an active process through which our sense of what counts as going with the grain of nature is continuously constituted and recreated. This process cannot have its agenda set to subserve sustainability criteria which it (...)
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  45. John Foster (1985). Berkeley on the Physical World. In John Foster & Howard Robinson (eds.), Essays on Berkeley: A Tercentennial Celebration. Oxford University Press.
     
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  46.  2
    John Foster (2001). Criticism and the Environmental Crisis. [REVIEW] Environmental Values 10 (4):541 - 546.
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  47.  4
    Michael Dawson & John Bellamy Foster (1994). Is There an Allocation Problem?: Accounting for Unproductive Labor. Science and Society 58 (3):315 - 325.
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  48.  4
    John Foster, Sustainability, Higher Education and the Learning Society.
    The Dearing Report emphasised the idea of a 'learning society' as the new context of UK higher education, but conceived this on a model of adaptivity to economically- and technologically-driven change. While there are real shifts in their social relations here with which universities have to reckon, they can also be understood on a much richer model of exploratory social intelligence. The growing concern for environmental sustainability is both a recognition of the need for this alternative model, and a major (...)
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  49.  4
    John Bellamy Foster (2001). Environmental Politics: Analyses and Alternatives Special Issue of Capital and Class, No. 72. Historical Materialism 8 (1):461-477.
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  50.  3
    Chet Bowers, John Foster & Bob Jickling, Contribution to Mini-Symposium.
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