Results for 'Jonathan Beale'

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Profile: Jonathan Beale (University of Reading)
  1. Wittgenstein and Scientism.Jonathan Beale & Ian James Kidd (eds.) - 2017 - Routledge.
    Wittgenstein criticized prevailing attitudes towards the sciences, accusing science of 'sending us to sleep'. This volume is the first study of Wittgenstein’s scientism - a theme in his work that is both clearly central to his thought yet strikingly neglected by the existing literature. This volume explores the philosophical basis of Wittgenstein’s anti-scientism; how this anti-scientism helps us understand Wittgenstein’s philosophical aims; and how this underlies his later conception of philosophy and the kind of philosophy he attacked. An international team (...)
     
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  2.  50
    The Possibility of Authenticity: On Schönbaumsfeld's Wittgenstein.Jonathan Beale - 2011 - Ratio 24 (1):107-115.
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    Interview with Dr Jonathan Beckwith.B. Jonathan - 2007 - Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.
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  4.  21
    A Jonathan Edwards Reader.Jonathan Edwards - 1995 - Yale University Press.
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  5.  33
    Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I.Jonathan Edwards - 2009 - Yale University Press.
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  6.  20
    Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics.Elizabeth Agnew Cochran - 2011 - Journal of Religious Ethics 39 (4):623-650.
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of (...)
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  7.  27
    Jonathan Edwards, God, and “Particular Minds”.William Wainwright - 2010 - International Journal for Philosophy of Religion 68 (1):201-213.
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  8.  13
    Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits".William C. Spohn - 2003 - Journal of Religious Ethics 31 (2):253 - 276.
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  9.  18
    Jonathan Edwards.William Wainwright - 2008 - Faith and Philosophy.
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real (...)
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  10.  4
    Is Radical Millianism Worth its Methodological Costs? A Critique of Jonathan Berg’s Theory of Direct Belief.Nikolaj Nottelmann - forthcoming - Philosophia:1-28.
    This article focuses on Jonathan Berg’s Theory of Direct Belief as presented in his 2012 book Direct Belief. An Essay on the Semantics, Pragmatics, and Metaphysics of Belief. After regimenting Berg’s key theses and discussing the sources of their general unpopularity, I proceed to reconstruct Berg’s book-length argument for his conclusions. I here make explicit that Berg relies on a range of strong meta-semantic principles and assumptions. I conclude that even if Berg has brought considerable methodological rigor to the (...)
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    Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics.Stephen A. Wilson - 2003 - Journal of Religious Ethics 31 (2):201 - 228.
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  12.  24
    Review of 'Reasoning. Studies of Human Inference and Its Foundations' by Jonathan E. Adler and Lance J. Rips. [REVIEW]María G. Navarro - 2011 - Anuario Filosófico 44 (3):629-632.
    Reasoning es una obra monumental de más de mil páginas editada en estrecha colaboración por el filósofo Jonathan E. Adler y el psicólogo Lance J. Rips para esclarecer el intrincado campo de investigación relacionado con los fundamentos de la inferencia y, en general, del razonamiento humano. En la actualidad, en pocos casos va unido el trabajo de compilar y editar textos científicos con el afán enciclopédico: un proyecto editorial que sobrepasa con razón los objetivos de la mayor parte de (...)
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  13.  9
    Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral.Pedro Jesús Pérez Zafrilla - 2013 - Daimon: Revista de Filosofia 59:9-25.
    En este trabajo pretendemos abordar la teoría del Intuicionismo social, realizada por el psicólogo Jonathan Haidt en oposición al modelo racionalista de Piaget y Kohlberg. Analizaremos sus elementos principales y especialmente sus implicaciones normativas. En particular nos centraremos en su conocida teoría del «desconcierto moral» con la que pretende mostrar la desconexión existente entre el juicio moral y la reflexión como dos procesos independientes.
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  14.  13
    La Modesta Proposición Biopolítica de Jonathan Swift.Hernán Neira - 2013 - Cinta de Moebio 46:47-58.
    La crítica del siglo XX ha hecho ver que varias de las obras de Jonathan Swift están vinculadas tanto con las condiciones sociales, políticas y culturales irlandesas como con algunas teorías, las cuales han quedado en la oscuridad para algunas investigaciones literarias, a pesar del hecho de que pue..
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  15. Los giros Y malabarismos lingüísticos de la fiLosofía a partir de Wittgenstein Y Jonathan swift.José Andrés Quintero Restrepo - 2010 - Escritos 17 (39):450-465.
    Ludwig Wittgenstein y Jonathan Swift. El primero desde la filosofía y el segundo desde la literatura. Por una parte, están las anotaciones de Wittgenstein en sus Investigaciones Filosóficas y en el libro Sobre la certeza . Por otra parte, está la novela de Swift titulada Los Viajes de Gulliver . Ambos autores, a pesar de sus diferencias discursivas, plantean un asunto problemático respecto al quehacer filosófico: los giros y malabarismos lingüísticos en los que suele caer la filosofía por su (...)
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  16.  18
    Honoring Jonathan Edwards.Philip L. Quinn - 2003 - Journal of Religious Ethics 31 (2):299 - 321.
    In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a (...)
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  17.  80
    Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics.Maike Albertzart - 2011 - Journal of Value Inquiry 45 (1):49-58.
  18.  32
    Review of I and Tao: Martin Buber's Encounter with Chuang Tzu by Jonathan R. Herman. [REVIEW]Robert Allinson - 1998 - Philosophy East and West 48 (3):529-534.
    This review confirms Herman’s work as a praiseworthy contribution to East-West and comparative philosophical literature. Due credit is given to Herman for providing English readers with access to Buber’s commentary on, a personal translation of, the Chuang-Tzu; Herman’s insight into the later influence of I and Thou on Buber’s understanding of Chuang-Tzu and Taoism is also appropriately commended. In latter half of this review, constructive criticisms of Herman’s work are put forward, such as formatting inconsistencies, a tendency toward verbosity and (...)
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    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson and & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183-199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the (...)
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  20.  20
    Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life.Gerald R. McDermott - 2003 - Journal of Religious Ethics 31 (2):229 - 251.
    In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's (...)
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  21.  27
    Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics.Roland A. Delattre - 2003 - Journal of Religious Ethics 31 (2):277 - 297.
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by God, not out (...)
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  22.  2
    Beauty and Sensibility in the Thought of Jonathan Edwards: An Essay in Aesthetics and Theological Ethics.Armand A. Maurer & Roland Andre Delattre - 1968 - Philosophical Quarterly 20 (81):399.
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  23. Episteme, Etc.: Essays in Honour of Jonathan Barnes.Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) - 2011 - Oxford University Press.
    Sixteen authors, including some of the most distinguished scholars of our time, present essays which together reflect the impressive scope of Jonathan Barnes's contributions to philosophy, and in particular to the study of ancient philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics.
     
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  24. Churchmen and Philosophers: From Jonathan Edwards to John Dewey.Bruce Kuklick - 1985 - International Journal for Philosophy of Religion 18 (3):175-175.
     
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  25. ``Jonathan Edwards on Hell&Quot.Jonathan L. Kvanvig - 2003 - In Paul Helm & Oliver Crisp (eds.), Jonathan Edwards: Philosophical Theologian. Burlington, Vt: Ashgate Publishing Co.. pp. 1-12.
     
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  26.  13
    The Science of Reason: A Festschrift for Jonathan St B.T. Evans.K. Manktelow, D. E. Over & S. Elqayam (eds.) - 2011 - Psychology Press.
    This volume is a state-of-the-art survey of the psychology of reasoning, based around, and in tribute to, one of the field "s most eminent figures: Jonathan St B.T. Evans.
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  27.  38
    Ethics and Humanity: Themes From the Philosophy of Jonathan Glover.N. Ann Davis, Richard Keshen & Jeff McMahan (eds.) - 2010 - Oxford University Press.
    Ethics and Humanity pays to tribute to Jonathan Glover, a pioneering figure whose thought and personal influence have had a significant impact on applied ...
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  28.  2
    Receptive Human Virtues: A New Reading of Jonathan Edwards's Ethics.Elizabeth Agnew Cochran - 2010 - Pennsylvania State University Press.
    "An examination of the writings on virtues and ethics of eighteenth-century Puritan Jonathan Edwards"--Provided by publisher.
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  29.  13
    Political Identity and Moral Education: A Response to Jonathan Haidt's The Righteous Mind.Lawrence Blum - 2013 - Journal of Moral Education 42 (3):298-315.
    In The Righteous Mind, Jonathan Haidt claims that liberals have a narrower moral outlook than conservatives?they are concerned with fairness and relief of suffering, which Haidt sees as individualistic values, while conservatives care about authority and loyalty too, values concerned with holding society together. I question Haidt?s methodology, which does not permit liberals to express concerns with social bonds that do not fit within an ?authority? or ?loyalty? framework and discounts people who support liberal positions but do not self-ascribe (...)
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    I—Jonathan Schaffer: The Action of the Whole.Jonathan Schaffer - 2013 - Aristotelian Society Supplementary Volume 87 (1):67-87.
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  31.  49
    Jonathan Edwards's Ontology: A Critique of Sang Hyun Lee's Dispositional Account of Edwardsian Metaphysics.Oliver D. Crisp - 2010 - Religious Studies 46 (1):1.
    Sang Hyun Lee's account of Jonathan Edward's ontology has become the benchmark of many recent discussions of Edwards's thought. In this paper, I argue that this Lee interpretation is flawed in several crucial respects. In place of Lee's understanding of Edwards I offer an account of Edwards's work according to which Edwards is an idealist-occasionalist, but not an advocate of a purely dispositional ontology of creation.
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    Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy.David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.) - 2013 - Oxford University Press.
    Thinking about Reasons collects fourteen new essays on ethics and the philosophy of action, inspired by the work of Jonathan Dancy—one of his generation's most influential moral philosophers.
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  33.  3
    Jonathan Edwards's Monism.Antonia LoLordo - 2017 - Philosophers' Imprint 17 (2).
    The 18th-century American philosopher Jonathan Edwards argues that nothing endures through time. I analyze his argument, paying particular attention to a central principle it relies on, namely that “nothing can exert itself, or operate, when and where it is not existing”. I also consider what I supposed to follow from the conclusion that nothing endures. Edwards is sometimes read as the first four-dimensionalist. I argue that this is wrong. Edwards does not conclude that things persist by having different temporal (...)
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  34.  92
    IPA and Science: A Response to Jonathan Smith.Amedeo Giorgi - 2011 - Journal of Phenomenological Psychology 42 (2):195-216.
    This article is a response to Jonathan Smith’s attempted rebuttal to the accusations I had made that Interpretative Phenomenological Analysis’s methodical procedures did not meet generally accepted scientific criteria. Each of Smith’s defenses was carefully examined and found to be lacking. IPA’s claim to have roots in contemporary phenomenological philosophy was found to be seriously deficient and its claim that it has a basis in hermeneutics was superficial. IPA’s hesitation to proclaim fixed methods makes the possibility of replication of (...)
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  35.  79
    Particularism in Question: An Interview with Jonathan Dancy.Andreas Lind & Johan Brännmark - 2008 - Theoria 74 (1):3-17.
    Jonathan Dancy works within almost all fields of philosophy but is best known as the leading proponent of moral particularism. Particularism challenges “traditional” moral theories, such as Contractualism, Kantianism and Utilitarianism, in that it denies that moral thought and judgement relies upon, or is made possible by, a set of more or less well-defined, hierarchical principles. During the summer of 2006, the Philosophy Departments of Lund University (Sweden) and the University of Reading (England) began a series of exchanges to (...)
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  36.  7
    Indexicality and the Puzzle of the Jonathan Cohen Answering Machine.Jonathan Cohen - 2013 - Journal of Philosophy 110 (1):5-32.
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  37.  61
    The Making of British Socialism by Mark Bevir, And: Karl Marx: A Nineteenth-Century Lifeby Jonathan Sperber (Review).Mark Allison - 2014 - Utopian Studies 25 (1):221-226.
    In the twenty-four years since the dismantling of the Berlin Wall, a body of high-quality scholarship on socialism has slowly accumulated. Here I discuss two superb additions to this incipient post–Cold War canon, Mark Bevir’s The Making of British Socialism and Jonathan Sperber’s Karl Marx: A Nineteenth Century Life. Both authors take it as axiomatic that the socialist utopia, with its quasi-eschatological promise of complete human emancipation, is an idea whose time has passed. But Bevir and, to a lesser (...)
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  38.  55
    Book Review: Nick Spencer, Doing God: A Future for Faith in the Public Square (London: Theos, 2006). 74 Pp.£ 10 (Pb), ISBN 0—9554453—0—2. Faith and Nation: Report of a Commission of Inquiry to the UK Evangelical Alliance (London: Evangelical Alliance, 2006). 170 Pp.£ 10 (Pb), No ISBN. Jonathan Bartley, Faith and Politics After Christendom: The Church as a Movement for Anarchy (Milton Keynes: Authentic Media/Paternoster Press, 2006). Xxi+ 233 Pp.£ 9.99 (Pb), ISBN 978—1—84227—348—7. Stuart Murray ... [REVIEW]Jonathan Chaplin - 2008 - Studies in Christian Ethics 21 (1):145-153.
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  39. The Complete Works of Aristotle the Revised Oxford Translation /Edited by Jonathan Barnes. --.Jonathan Aristotle, J. A. Barnes, W. D. Smith & Ross - 1984
     
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  40. Jonathan Edwards on Divine Simplicity.Oliver D. Crisp - 2003 - Religious Studies 39 (1):23-41.
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa principle. (...)
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  41.  5
    Jonathan L. Kvanvig, Rationality and Reflection: How to Think About What to Think. Reviewed By.Manuel Bremer - 2016 - Philosophy in Review 36 (4):173-175.
    Review of Jonathan Kvanvig Rationality and Reflection.
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  42.  3
    Paving the Great Way: Vasubandhu's Unifying Buddhist Philosophy by Jonathan C. Gold.Joel Feldman - 2016 - Philosophy East and West 66 (4):1359-1366.
    Vasubandhu is perhaps the most influential figure in the history of Buddhist philosophy, yet the very breadth of his contribution across many schools and traditions has led to a fragmentation of his works, as interpreters have tended to read them through the lens of narrow scholastic perspectives, finding little continuity or coherence. Some modern scholars, doubtful that anyone could have held such varied views, have gone so far as to divide Vasubandhu himself into two distinct philosophers, with two different and (...)
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  43. The Works of Jonathan Edwards.Jonathan Edwards - 1957 - Yale University Press.
    v. 1. Freedom of the will -- v. 2. Religious affections -- v. 3. Original sin -- v. 4. The Great Awakening -- v. 5. Apocalyptic writings -- v. 6. Scientific and philosophical writings -- v. 7. The life of David Brainerd -- v. 8. Ethical writings -- v. 9. A history of the work of redemption -- v. 10. Sermons and discourses, 1720-1723 -- v. 13. The "miscellanies" (entry nos. a-z, aa-zz, 1-500) -- v. 15. Notes on Scripture -- (...)
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  44.  25
    On Jonathan Quong’s Sectarian Political Liberalism.Kevin Vallier - 2017 - Criminal Law and Philosophy 11 (1):175-194.
    Jonathan Quong’s book, Liberalism without Perfection, provides an innovative new defense of political liberalism based on an “internal conception” of the goal of public justification. Quong argues that public justification need merely be addressed to persons who affirm liberal political values, allowing people to be coerced without a public justification if they reject liberal values or their priority over comprehensive values. But, by extensively restricting members of the justificatory public to a highly idealized constituency of liberals, Quong’s political liberalism (...)
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    The Philosophical Theology of Jonathan Edwards.Sang Hyun Lee - 2000 - Princeton University Press.
    This book demonstrates the originality and coherence of Jonathan Edwards' philosophical theology using his dynamic reconception of reality as the interpretive key. The author argues that what underlies Edwards' writings is a radical shift from the traditional Western metaphysics of substance and form to a new conception of the world as a network of dispositions: active and abiding principles that possess reality apart from their manifestations in actions and events. Edwards' dispositional ontology enables him to restate the Augustinian-Calvinist tradition (...)
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  46.  7
    II—Jonathan Dancy: Moral Perception.Jonathan Dancy - 2010 - Aristotelian Society Supplementary Volume 84 (1):99-117.
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    Comments on Jonathan Lear‟s Tanner Lectures November 2009 Harvard University.Richard Moran - unknown
    In an 1896 letter to Wilhelm Fliess, the first and primary confidante for his fledgling ideas, the young Sigmund Freud wrote: “I see that you are using the circuitous route of medicine to attain your first ideal, the physiological understanding of man, while I secretly nurse the hope of arriving by the same route at my own original objective, philosophy. For that was my original ambition, before I knew what I was intended to do in the world.”1 When philosophy is (...)
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  48.  39
    Jonathan Bennett on 'Even If'.Charles B. Cross - 1985 - Linguistics and Philosophy 8 (3):353-357.
    I show that given Jonathan Bennett's theory of 'even if,' the following statement is logically true iff the principle of conditional excluded is valid: (SE) If Q and if P wouldn't rule out Q, then Q even if P. Hence whatever intuitions support the validity of (SE) support the validity of Conditional Excluded Middle, too. Finally I show that Bennett's objection to John Bigelow's theory of the conditional can be turned into a (perhaps) more telling one, viz. that on (...)
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  49.  43
    David Hume and Jonathan Edwards on Miracles and Religious Faith.James P. Danaher - 2001 - Southwest Philosophy Review 17 (2):13-24.
    David Hume (1711-1776) and Jonathan Edwards (1703- 1758) had very different reputations concerning the Christian faith. In spite of this, they both had very similar positions concerning miracles and the supernatural. It is argued that although Hume rejects one type of miracle, he acknowledges another type. Edwards does essentially the same thing and rejects the same kind of miracle that Hume rejects, while acknowledging the kind of miracles that Hume acknowledges.
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    Response to My Critics: Chris Pincock, Lisa Warenski and Jonathan Weinberg.Albert Casullo - 2016 - Philosophical Studies 173 (6):1705-1720.
    This is my response to the papers by Chris Pincock, Lisa Warenski and Jonathan Weinberg, which were presented at the Book Symposium on my Essays on A Priori Knowledge and Justification, American Philosophical Association Pacific Division Meetings, March 16–19, 2014.
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