Results for 'John Monroe Brewster'

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  1. The Philosophy of the Act. Edited, with Introd. By Charles W. Morris in Collaboration with John M. Brewster, Albert M. Dunham [and] David L. Miller. [REVIEW]George Herbert Mead, John Monroe Brewster, Albert Millard Dunham, David L. Miller & Charles William Morris - 1967 - University of Chicago Press.
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  2. The Philosophy of the Act.George Herbert Mead, John Monroe Brewster, Albert Millard Dunham, David L. Miller & Charles W. Morris - 1938 - University of Chicago Press.
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  3.  6
    John Ashbery and the Articulation of the Social"A Wave," in Selected PoemsJohn Ashbery.S. P. Mohanty, Jonathan Monroe, John Ashbery & Harold Bloom - 1987 - Diacritics 17 (2):36.
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    John Ashbery and the Articulation of the Social.S. P. Mohanty, Jonathan Monroe, John Ashbery & Harold Bloom - 1987 - Diacritics 17 (2):36.
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  5.  7
    John Ashbery and the Articulation of the Social. [REVIEW]S. P. Mohanty & Jonathan Monroe - 1987 - Diacritics 17 (2):36.
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    Assessing Cross-Sectoral and Cross-Jurisdictional Coordination for Public Health Emergency Legal Preparedness.Rick Hogan, Cheryl H. Bullard, Daniel Stier, Matthew S. Penn, Teresa Wall, John Cleland, James H. Burch, Judith Monroe, Robert E. Ragland, Thurbert Baker & John Casciotti - 2008 - Journal of Law, Medicine and Ethics 36 (s1):36-52.
  7.  4
    Assessing Cross-Sectoral and Cross-Jurisdictional Coordination for Public Health Emergency Legal Preparedness.Rick Hogan, Cheryl H. Bullard, Daniel Stier, Matthew S. Penn, Teresa Wall, Honorable John Cleland, James H. Burch, Judith Monroe, Robert E. Ragland, Honrable Thurbert Baker & John Casciotti - 2008 - Journal of Law, Medicine and Ethics 36 (s1):36-41.
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    Assessing Cross-Sectoral and Cross-Jurisdictional Coordination for Public Health Emergency Legal Preparedness.Rick Hogan, Cheryl H. Bullard, Daniel Stier, Matthew S. Penn, Teresa Wall, John Cleland, James H. Burch, Judith Monroe, Robert E. Ragland, Thurbert Baker & John Casciotti - 2008 - Journal of Law, Medicine and Ethics 36 (s1):36-52.
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  9.  63
    A Behavioristic Account of the Logical Function of Universals, II.John M. Brewster - 1936 - Journal of Philosophy 33 (20):533-547.
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  10.  9
    The Philosophy of the Act.Harold A. Larrabee, George Herbert Mead, Charles W. Morris, John M. Brewster, Albert M. Dunham & David L. Miller - 1939 - Philosophical Review 48 (4):433.
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  11.  11
    The Philosophy of the Act.George Herbert Mead, Charles W. Morris, John M. Brewster, Albert M. Dunham & David L. Miller - 1939 - Philosophical Review 48 (4):433-436.
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  12.  32
    The Problem of the Paranormal.John Warne Monroe - 2013 - Metascience 22 (1):193-196.
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  13.  12
    Inhuman Reflections: Thinking the Limits of the Human.Scott Brewster, John J. Joughin, David Owen & Richard J. Walker - unknown
    This text asks what it is to be human. Spectres, cyborgs, clones, aliens - contemporary representations of the inhuman hybrid seem more various, multiform and pressing than ever before. Increasingly the blurred distinction between human and inhuman and the attendant technisation of social life raises a series of opportunities for cultural analysis: both in terms of its current transformative refiguration of body and self and in relation to the narratives, networks and communities within which these new identities are redeployed and (...)
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  14.  27
    A Behavioristic Account of the Logical Function of Universals. I.John M. Brewster - 1936 - Journal of Philosophy 33 (19):505-514.
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  15.  5
    What the Occult Reveals.John Warne Monroe & Mark S. Morrisson - 2009 - Modern Intellectual History 6 (3):611-625.
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  16.  73
    Experience as Medium: John Dewey and a Traditional Japanese Aesthetic.Joseph D. John - 2007 - Journal of Speculative Philosophy 21 (2):83 - 90.
  17.  38
    John Quincy Adams' Monroe Doctrine.William Gerald Downey Jr - 1939 - Thought: Fordham University Quarterly 14 (4):620-632.
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  18.  15
    John Warne Monroe. Laboratories of Faith: Mesmerism, Spiritism, and Occultism in Modern France. Xi + 293 Pp., Bibl., Index. Ithaca, N.Y./London: Cornell University Press, 2008. $35. [REVIEW]Elizabeth A. Williams - 2009 - Isis 100 (2):425-426.
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    John Donne and the New Philosophy. Charles Monroe Coffin.M. F. Ashley-Montagu - 1938 - Isis 28 (2):473-475.
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  20. John Fisher, Ed., Essays on Aesthetics: Perspectives on the Work of Monroe C. Beardsley Reviewed By.T. J. Diffey - 1984 - Philosophy in Review 4 (3):109-111.
     
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  21. "Essays on Aesthetics: Perspectives on the Work of Monroe C. Beardsley": Edited by John Fisher. [REVIEW]P. N. Humble - 1984 - British Journal of Aesthetics 24 (4):362.
     
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  22. John Fisher, Editor, "Essays on Aesthetics: Perspectives on the Work of Monroe C. Beardsley". [REVIEW]J. T. Stevenson - 1984 - Dialogue 23 (4):701.
     
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  23.  3
    Beardsley's Aesthetics: Recent WorkAesthetics: Problems in the Philosophy of CriticismThe Aesthetic Point of View: Selected Essays, Monroe C. BeardsleyEssays on Aesthetics: Perspectives on the Work of Monroe C. BeardsleyWhat Is Art?Harold Osborne, Monroe C. Beardsley, Michael J. Wreen, Donald M. Callen, John Fisher & Hugh Curtler - 1986 - Journal of Aesthetic Education 20 (1):97.
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  24.  29
    Essays on Aesthetics: Perspectives on the Work of Monroe C. Beardsley.Monroe C. Beardsley & John Fisher (eds.) - 1983 - Temple University Press.
  25.  13
    Hues of American Agrarianism.Gene Wunderlich - 2000 - Agriculture and Human Values 17 (2):191-197.
    Agrarianism in America assumes manyforms, in part because of the varied sources ofruralistic values, some evolving from times beforenationhood. Views expressed are sometimes anti-city,other times pro-rural. The Jeffersonian perspective isrevealed in three forms, two by historians, one by aphilosopher. They agree that Jefferson was animportant figure in America's land system, but theydiffer markedly in their uses of Jeffersonian valuesabout agriculture, land, and rural life. The essayconcludes with a basis for “new agrarianism” basedmore on land than agriculture as enterprise.
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  26.  31
    Natural Theology and the Plurality of Worlds: Observations on the Brewster-Whewell Debate.John Hedley Brooke - 1977 - Annals of Science 34 (3):221-286.
    Summary The object of this study is to analyse certain aspects of the debate between David Brewster and William Whewell concerning the probability of extra-terrestrial life, in order to illustrate the nature, constitution and condition of natural theology in the decades immediately preceding the publication in 1859 of Charles Darwin's Origin of species. The argument is directed against a stylised picture of natural theology which has been drawn from a backward projection of the Darwinian antithesis between natural selection and (...)
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  27. Monroe C. Beardsley 1915-1985.John Fisher - 1985 - Journal of Aesthetics and Art Criticism 44 (1):283-284.
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  28. John Clarke of Hull's Argument for Psychological Egoism.John J. Tilley - 2015 - 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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  29. Francis Hutcheson and John Clarke on Desire and Self-Interest.John J. Tilley - 2019 - The European Legacy 24 (1): 1-24.
    Among the most animating debates in eighteenth-century British ethics was the debate over psychological egoism, the view that our most basic desires are self-interested. An important episode in that debate, less well known than it should be, was the exchange between Francis Hutcheson and John Clarke of Hull. In the early editions of his Inquiry into Virtue, Hutcheson argued ingeniously against psychological egoism; in his Foundation of Morality, Clarke argued ingeniously against Hutcheson’s arguments. Later, Hutcheson attempted new arguments against (...)
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    Direct Realism with and Without Representation: John Buridan and Durand of St.-Pourçain on Species.Peter Hartman - 2017 - In Gyula Klima (ed.), Questions on the soul by John Buridan and others. Berlin, Germany: Springer. pp. 107-129.
    As we now know, most, if not all, philosophers in the High Middle Ages agreed that what we immediately perceive are external objects and that the immediate object of perception must not be some image present to the mind. Yet most — but not all — philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the percipient takes on the likeness of the external object. This likeness — called a species — is a (...)
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  31. Francis Hutcheson and John Clarke: Self-Interest, Desire, and Divine Impassibility.John J. Tilley - 2017 - International Philosophical Quarterly 57 (3):315-330.
    In this article I address a puzzle about one of Francis Hutcheson’s objections to psychological egoism. The puzzle concerns his premise that God receives no benefit from rewarding the virtuous. Why, in the early editions of his Inquiry Concerning Virtue, does Hutcheson leave this premise undefended? And why, in the later editions, does he continue to do so, knowing that in 1726 John Clarke of Hull had subjected the premise to plausible criticism, geared to the very audience for whom (...)
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  32. The Political Thought of John Locke: An Historical Account of the Argument of the 'Two Treatises of Government'.John Dunn - 1969 - 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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  33. The Philosophy of John Dewey.John Dewey & John J. McDermott - 1973 - 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 Locke: Resistance, Religion, and Responsibility.John Marshall - 1994 - Cambridge University Press.
    A major account of the development of the political, religious, social and moral thought of John Locke.
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  35.  26
    The Nature Philosophy of John Dewey.John R. Shook - 2017 - Dewey Studies 1 (1):13-43.
    John Dewey’s pragmatism and naturalism are grounded on metaphysical tenets describing how mind’s intelligence is thoroughly natural in its activity and productivity. His worldview is best classified as Organic Realism, since it descended from the German organicism and Naturphilosophie of Herder, Schelling, and Hegel which shaped the major influences on his early thought. Never departing from its tenets, his later philosophy starting with Experience and Nature elaborated a philosophical organon about science, culture, and ethics to fulfill his particular version (...)
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  36.  51
    An Analysis of Properties in John Heil’s "From an Ontological Point of View".Sharon R. Ford - 2007 - In Giacomo Romano (ed.), Symposium on: John Heil, From an Ontological Point of View. Bari: Swif. pp. 45-51.
    In this paper I argue that the requirement for the qualitative is theory-dependent, determined by the fundamental assumptions built into the ontology. John Heil’s qualitative, in its role as individuator of objects and powers, is required only by a theory that posits a world of distinct objects or powers. Does Heil’s ‘deep’ view of the world, such that there is only one powerful object require the qualitative as individuator of objects and powers? The answer depends on whether it is (...)
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  37.  57
    The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics.John C. Nugent - 2011 - 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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  38. John Locke and Christianity: Contemporary Responses to the Reasonableness of Christianity.Victor Nuovo & John Locke (eds.) - 1997 - 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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  39. Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris.Thomas Douglas - 2013 - 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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  40. John Dewey and Moral Imagination: Pragmatism in Ethics.Steven Fesmire - 2003 - 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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  41.  35
    Narrow Content, by Juhani Yli-Vakkuri & John Hawthorne. [REVIEW]Sarah Sawyer - forthcoming - Mind:fzy068.
    This is an extended review of Juhani Yli-Vakkuri & John Hawthorne's book: Narrow Content (Oxford: Oxford University Press, 2018)..
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  42. El legado feminista de John Dewey.Marta Vaamonde Gamo & Jaime Nubiola - 2016 - Espacio, Tiempo y Educación 3 (2):281-300.
    This article shows how feminism welcomed and was influenced by the pragmatism of John Dewey. While in real terms his impact on European feminism has been minimal, this was not the case in contemporary America. In this article we study both how Dewey’s ideas were received amongst American feminists, as well as certain aspects of his thinking that could be enormously useful in present-day debates between critical and postmodern feminists. We compare the Deweyan and feminist arguments against the traditional (...)
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  43.  82
    John Dewey and the High Tide of American Liberalism.Alan Ryan - 1995 - W.W. Norton.
    "When John Dewey died in 1952, he was memorialized as America's most famous philosopher, revered by liberal educators and deplored by conservatives, but universally acknowledged as his country's intellectual voice. Many things conspired to give Dewey an extraordinary intellectual eminence: He was immensely long-lived and immensely prolific; he died in his ninety-third year, and his intellectual productivity hardly slackened until his eighties." "Professor Alan Ryan offers new insights into Dewey's many achievements, his character, and the era in which his (...)
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  44. John Dewey’s Logic of Science.Matthew J. Brown - 2012 - Hopos: The Journal of the International Society for the History of Philosophy of Science 2 (2):258-306.
    In recent years, pragmatism in general and John Dewey in particular have been of increasing interest to philosophers of science. Dewey's work provides an interesting alternative package of views to those which derive from the logical empiricists and their critics, on problems of both traditional and more recent vintage. Dewey's work ought to be of special interest to recent philosophers of science committed to the program of analyzing ``science in practice.'' The core of Dewey's philosophy of science is his (...)
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  45. "John Wesley's Non-Literal Literalism and Hermeneutics of Love".Rem B. Edwards - 2016 - Wesleyan Theological Journal 51 (2):26-40.
    A thorough examination of John Wesley’s writings will show that he was not a biblical literalist or infallibilist, despite his own occasional suggestions to the contrary. His most important principles for interpreting the Bible were: We should take its words literally only if doing so is not absurd, in which case we should “look for a looser meaning;” and “No Scripture can mean that God is not love, or that his mercy is not over all his works.” Eleven instances (...)
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  46.  33
    Teaching Ethics, Happiness, and The Good Life: An Upbuilding Discourse in the Spirits of Soren Kierkegaard and John Dewey.Alexander Stehn - 2018 - In Steven M. Cahn, Alexandra Bradner & Andrew Mills (eds.), Philosophers in the Classroom: Essays on Teaching. Indianapolis, IN, USA: pp. 170-184.
    This essay narrates what I have learned from Søren Kierkegaard & John Dewey about teaching philosophy. It consists of three sections: 1) a Deweyan pragmatist’s translation of Kierkegaard’s religious insights on Christianity, as a way of life, into ethical insights on philosophy, as a way of life; 2) a brief description of the introductory course that I teach most frequently: Ethics, Happiness, & The Good Life; and 3) an exploration of three spiritual exercises from the course: a) self-cultivation by (...)
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  47.  84
    John Stuart Mill on Luck and Distributive Justice.Piers Norris Turner - forthcoming - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck.
    My aim in this chapter is to place John Stuart Mill’s distinctive utilitarian political philosophy in the context of the debate about luck, responsibility, and equality. I hope it will reveal the extent to which his utilitarianism provides a helpful framework for synthesizing the competing claims of luck and relational egalitarianism. I attempt to show that when Mill’s distributive justice commitments are not decided by direct appeal to overall happiness, they are guided by three main public principles: an impartiality (...)
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  48. John Mcdowell.Tim Thornton - 2004 - Routledge.
    John McDowell's contribution to philosophy has ranged across Greek philosophy, philosophy of language, philosophy of mind, metaphysics and ethics. His writings have drawn on the works of, amongst others, Aristotle, Kant, Hegel, Frege, Russell, Wittgenstein, Sellars, and Davidson. His contributions have made him one of the most widely read, discussed and challenging philosophers writing today. This book provides a careful account of the main claims that McDowell advances in a number of different areas of philosophy. The interconnections between the (...)
     
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  49. Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word.Scott M. Williams - 2010 - Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  50. Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II].Marek Piechowiak - 2014 - Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of (...)
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