Search results for 'John Jamieson Carswell Smart' (try it on Scholar)

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  1. John Jamieson Carswell Smart (1968). Between Science and Philosophy. New York: Random House.
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  2.  5
    John Jamieson Carswell Smart (1964). Problems of Space and Time. New York: Macmillan.
  3.  18
    Rosslyn Ives (2012). James Hamilton Gerrand 29 May 1919 - 12 October 2012; John Jamieson Carswell 'Jack' Smart 16 September 1920 - 6 October 2012. [REVIEW] The Australian Humanist 108 (108):17.
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  4.  4
    Ninian Smart (1993). John Bowker. The Meanings of Death. Pp. Xii+243. . Price £16.95. [REVIEW] Religious Studies 29 (4):559.
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  5. Jjc Smart (1989). Negative Utilitarianism in Freedom and Rationality. Essays in Honor of John Watkins. Boston Studies in the Philosophy of Science 117:35-46.
     
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  6. Dieter Vaitl, Niels Birbaumer, John Gruzelier, Graham A. Jamieson, Boris Kotchoubey, Andrea Kübler, Dietrich Lehmann, Wolfgang H. R. Miltner, Ulrich Ott, Peter Pütz, Gebhard Sammer, Inge Strauch, Ute Strehl, Jiri Wackermann & Thomas Weiss (2005). Psychobiology of Altered States of Consciousness. Psychological Bulletin 131 (1):98-127.
  7. John Dunton, Benjamin Bridgewater & P. Smart (1691). Religio Bibliopolæ in Imitation of Dr. Browns Religio Medici. With a Supplement to It. Printed for P. Smart, and Are to Be Sold at the Raven in the Poultry.
     
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  8. John Thomas, Graham Jamieson & Marc Cohen (2014). Low and Then High Frequency Oscillations of Distinct Right Cortical Networks Are Progressively Enhanced by Medium and Long Term Satyananda Yoga Meditation Practice. Frontiers in Human Neuroscience 8.
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  9.  13
    Dale Jamieson & John Broome (1996). Counting the Cost of Global Warming. Philosophical Quarterly 46 (183):263.
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  10.  16
    John Worrall, Deborah G. Mayo, J. J. C. Smart & Barry Barnes (2000). What is This Thing Called Philosophy of Science? Metascience 9 (2):172-198.
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  11.  28
    Dale Jamieson, Alan Carter, David Papineau & John O'Neill (1998). Tainted Cash? The Philosophers' Magazine 3 (3):26-27.
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  12.  11
    John Smart (1988). The Margites. The Classical Review 38 (02):202-.
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  13.  14
    John Smart (1988). The Margites Francesco Bossi: Studi Sul Margite. (Quaderni Del Giornale Filologico Ferrarese, 6.) Pp. 53. Ferrara: Giornale Filologico Ferrarese, 1986. Paper, L. 8,000. [REVIEW] The Classical Review 38 (02):202-203.
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  14.  29
    Peter Alexander, A. J. Ayer, P. F. Strawson, G. P. Henderson, John M. Hems, Roy Harris, Anthony Kenny, Ninian Smart, K. C. Barclay, Mary Hesse & A. C. Lloyd (1966). New Books. [REVIEW] Mind 75 (182):442-461.
  15.  30
    John Smart (2006). Ockhamist Comments on Strawson. Journal of Consciousness Studies 13 (s 10-11):158-162.
  16. H. R. Smart, John Locke & A. S. Pringle-Pattison (1925). An Essay Concerning Human Understanding. Philosophical Review 34 (4):413.
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  17.  7
    J. J. C. Smart, C. W. K. Mundle, George Pitcher, G. R. Driver, John Arthur Passmore, J. H. S. Armstrong & Jon Wheatley (1963). New Books. [REVIEW] Mind 72 (287):448-461.
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  18.  7
    Austin Duncan-Jones, C. D. Broad, William Kneale, Martha Kneale, L. J. Russell, D. J. Allan, S. Körner, Percy Black, J. O. Urmson, Stephen Toulmin, J. J. C. Smart, Antony Flew, R. C. Cross, George E. Hughes, John Holloway, D. Daiches Raphael, J. P. Corbett, E. A. Gellner, G. P. Henderson, W. von Leyden, P. L. Heath, Margaret Macdonald, B. Mayo, P. H. Nowell-Smith, J. N. Findlay & A. M. MacIver (1950). New Books. [REVIEW] Mind 59 (235):389-431.
  19. John C. Jamieson, Samuel E. Martin, Yang Ha Lee & Sung-un Chang (1970). A Korean-English Dictionary. Journal of the American Oriental Society 90 (2):395.
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  20. Ninian Smart, John Clayton, Steven Katz & Patrick Sherry (1987). Nineteenth Century Religious Thought in the West. International Journal for Philosophy of Religion 21 (1):62-64.
     
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  21. Ninian Smart, John Clayton, Patrick Sherry & Stephen T. Katz (1986). Nineteenth Century Religious Thought in the West, Vol. I, II and III. Tijdschrift Voor Filosofie 48 (4):638-638.
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  22. Ninian Smart & John P. Burris (1997). Reflections in the Mirror of Religion.
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  23. H. R. Smart, John Cook Wilson & A. S. L. Farquharson (1927). Statement and Inference. Philosophical Review 36 (6):599.
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  24. J. J. C. Smart, Philip Pettit, Richard Sylvan & Jean Norman (eds.) (1987). Metaphysics and Morality: Essays in Honour of J.J.C. Smart. Blackwell.
     
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  25.  35
    Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.
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  26. Benjamin Humphrey Smart (1842). Beginnings of a New School of Metaphysics: A Facsimile Reproduction with an Introduction by Dino Buzzetti ; with Early Reviews of the Book and B.H. Smart's 'a Letter to Dr. Whately'. [REVIEW] Scholars' Fasimiles & Reprints.
  27.  1
    John Considine (2014). John Jamieson, Franz Passow, and the Double Invention of Lexicography on Historical Principles. Journal of the History of Ideas 75 (2):261-281.
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  28.  8
    Brian R. Clack (1998). Ninian Smart. Reflections in the Mirror of Religion. (Edited with an Introduction by John P. Burris.) Pp. XIII+237. (Basingstoke & London: Macmillan, 1997.) £40.00 Hbk, £15.99 Pbk. [REVIEW] Religious Studies 34 (1):115-118.
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  29. S. E. Cuypers (1997). Jack JC Smart and John J. Haldane, Atheism and Theism. International Journal of Philosophical Studies 5:479-482.
  30.  6
    Horacio Héctor Mercau (2012). El proceso de la experiencia en la filosofía de John Dewey: acción inteligente, creativa y democrática. Logos 21:91-124.
    John Dewey’s philosophy has the notion of experience as backbone. The following paper regards experience as a method for doing philosophy, and a compromise grounding the entire philosophical project made by Dewey. Experience allows connecting cognition and affection in a natural way. Smart researching and arts creationappreciation are two modes to guide the progress of experience to a deeper level of meaning and from its own resources. The ideal way (the general description) of making part of the experience (...)
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  31. William Henderson (1999). John Ruskin's Political Economy. Routledge.
    This volume offers an exciting new reading of John Ruskin's economic and social criticism, based on recent research into rhetoric in economics. Willie Henderson uses notions derived from literary criticism, the rhetorical turn in economics and more conventional approaches to historical economic texts to reevaluate Ruskins economic and social criticism. By identifying Ruskin's rhetoric, and by reading his work through that of Plato, Xenophon, and John Stuart Mill, Willie Henderson reveals how Ruskin manipulated a knowledge base. Moreover in (...)
     
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  32.  59
    Austen Clark (2006). Attention & Inscrutability: A Commentary on John Campbell, for the Pacific APA Meeting, Pasadena, California, 2004. Philosophical Studies 127 (2):167-193.
    We assemble here in this time and place to discuss the thesis that conscious attention can provide knowledge of reference of perceptual demonstratives. I shall focus my commentary on what this claim means, and on the main argument for it found in the first five chapters of "Reference and Consciousness". The middle term of that argument is an account of what attention does: what its job or function is. There is much that is admirable in this account, and I am (...)
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  33. John T. Stevenson (1960). Sensations and Brain Processes: A Reply to J.J.C. Smart. Philosophical Review 69 (October):505-10.
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  34.  46
    John Bishop (1997). On J.J.C. Smart and J.J. Haldane's Atheism and Theism. Sophia 36 (1):38-52.
    Oxford , Cambridge, MA : Blackwell, 1996.
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  35.  16
    Monima Chadha, Purushottama Bilimoria & John Bigelow (2013). J. J. C Smart (1920-2012): Remembering Jack. [REVIEW] Sophia 52 (1):1-5.
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  36.  3
    John R. Hinnells (2001). Ninian Smart 1927–2001. Sophia 40 (1):101-103.
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  37.  2
    Wendy Collins Perdue, Carol Maclennan, John O. Norquist & Toni N. Harp (2004). Smart Growth for Community Development. Journal of Law, Medicine & Ethics 32 (s4):27-31.
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  38. John Fitzpatrick (1978). The Granulocyte: Function and Clinical Utilization Ed. By Tibor J. Greenwalt and G. A. Jamieson. Perspectives in Biology and Medicine 21 (2):312-313.
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  39. John Howie (1970). SMART, Ninian: The Religious Experience of Mankind. [REVIEW] Australasian Journal of Philosophy 48:167.
     
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  40. John Lucas (1990). Smart, J. C. C., "Our Place in the Universe". [REVIEW] Mind 99:315.
     
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  41. Wendy Collins Perdue, Carol Maclennan, John O. Norquist & Toni N. Harp (2004). Smart Growth for Community Development. Journal of Law, Medicine and Ethics 32 (s4):27-31.
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  42. John Drury (ed.) (1989). Critics of the Bible, 1724–1873. Cambridge University Press.
    English critics were brilliant initiators and exploiters of biblical criticism. This momentous exercise, whereby the 'Holy Scriptures' became the object of human critique independent of church control, is illustrated by John Drury in the present volume with excerpts from such famous critics as Coleridge, Blake and Matthew Arnold, and lesser names such as Collins and Deist and Bishop Sherlock. Robert Lowth's famous lectures on the Psalms, which had an important influence on Blake and Christopher Smart, are well represented (...)
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  43. John J. Tilley (2015). John Clarke of Hull's Argument for Psychological Egoism. British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to (...)
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  44. John Dunn (1969). The Political Thought of John Locke: An Historical Account of the Argument of the 'Two Treatises of Government'. London: Cambridge University Press.
    This study provides a comprehensive reinterpretation of the meaning of Locke's political thought. John Dunn restores Locke's ideas to their exact context, and so stresses the historical question of what Locke in the Two Treatises of Government was intending to claim. By adopting this approach, he reveals the predominantly theological character of all Locke's thinking about politics and provides a convincing analysis of the development of Locke's thought. In a polemical concluding section, John Dunn argues that liberal and (...)
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  45.  49
    John Dewey & John J. McDermott (1973). The Philosophy of John Dewey. University of Chicago Press.
    This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.
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    John Marshall (1994). John Locke: Resistance, Religion, and Responsibility. Cambridge University Press.
    A major account of the development of the political, religious, social and moral thought of John Locke.
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  47.  39
    John C. Nugent (2011). The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics. Journal of Religious Ethics 39 (1):71-99.
    The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting the presumption (...)
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  48. Victor Nuovo & John Locke (eds.) (1997). John Locke and Christianity: Contemporary Responses to the Reasonableness of Christianity. Thoemmes Press.
    The Reasonableness of Christianity is a major work by one of the greatest modern philosophers. Published anonymously in 1695, it entered a world upset by fierce theological conflict and immediately became a subject of controversy. At issue were the author’s intentions. John Edwards labelled it a Socinian work and charged that it was subversive not only of Christianity but of religion itself others praised it as a sure preservative of both. Few understood Locke’s intentions, and perhaps no one fully. (...)
     
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  49.  28
    Steven Fesmire (2003). John Dewey and Moral Imagination: Pragmatism in Ethics. Indiana University Press.
    While examining the important role of imagination in making moral judgments, John Dewey and Moral Imagination focuses new attention on the relationship between American pragmatism and ethics. Steven Fesmire takes up threads of Dewey's thought that have been largely unexplored and elaborates pragmatism's distinctive contribution to understandings of moral experience, inquiry, and judgment. Building on two Deweyan notions—that moral character, belief, and reasoning are part of a social and historical context and that moral deliberation is an imaginative, dramatic rehearsal (...)
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    Thomas Douglas (2013). Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris. Bioethics 27 (3):160-168.
    Some argue that humans should enhance their moral capacities by adopting institutions that facilitate morally good motives and behaviour. I have defended a parallel claim: that we could permissibly use biomedical technologies to enhance our moral capacities, for example by attenuating certain counter-moral emotions. John Harris has recently responded to my argument by raising three concerns about the direct modulation of emotions as a means to moral enhancement. He argues that such means will be relatively ineffective in bringing about (...)
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