Results for 'Jonathan Erhardt'

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  1. Künstliche Intelligenz: Chancen und Risiken.Mannino Adriano, David Althaus, Jonathan Erhardt, Lukas Gloor, Adrian Hutter & Thomas Metzinger - 2015 - Diskussionspapiere der Stiftung Für Effektiven Altruismus 2:1-17.
    Die Übernahme des KI-Unternehmens DeepMind durch Google für rund eine halbe Milliarde US-Dollar signalisierte vor einem Jahr, dass von der KI-Forschung vielversprechende Ergebnisse erwartet werden. Spätestens seit bekannte Wissenschaftler wie Stephen Hawking und Unternehmer wie Elon Musk oder Bill Gates davor warnen, dass künstliche Intelligenz eine Bedrohung für die Menschheit darstellt, schlägt das KI-Thema hohe Wellen. Die Stiftung für Effektiven Altruismus (EAS, vormals GBS Schweiz) hat mit der Unterstützung von Experten/innen aus Informatik und KI ein umfassendes Diskussionspapier zu den Chancen (...)
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  2.  33
    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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  3.  56
    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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  4.  65
    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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  5.  26
    Is Radical Millianism Worth its Methodological Costs? A Critique of Jonathan Berg’s Theory of Direct Belief.Nikolaj Nottelmann - 2017 - Philosophia 45 (1):73-100.
    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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  6. Episteme, Etc.: Essays in Honour of Jonathan Barnes.Ben Morison & Katerina Ierodiakonou (eds.) - 2011 - Oxford University Press.
    The sixteen essays written in honour of Jonathan Barnes for this volume reflect the impressive scope of his contributions to philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics. The volume ranges widely over ancient philosophy, while also finding room for two contemporary papers on truth and vagueness. Aristotle is prominent in eight of the essays; Plato, Sextus Empiricus, the Stoics, the Epicureans, and ancient Greek medical writers are also discussed. The contributors include some of (...)
     
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  7.  48
    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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  8.  55
    Jonathan Edwards, God, and “Particular Minds”.William J. Wainwright - 2010 - International Journal for Philosophy of Religion 68 (1-3):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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  9.  39
    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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  10.  29
    Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral.Pedro Jesús Pérez Zafrilla - 2013 - Daimon: Revista Internacional de Filosofía 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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  11.  58
    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.  50
    Jonathan Edwards.William Wainwright - 1995 - 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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  13.  38
    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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  14. 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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  15.  41
    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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  16. Los giros Y malabarismos lingüísticos de la fiLosofía a partir de Wittgenstein Y Jonathan swift.José Andrés Quintero Restrepo - 2009 - 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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  17. Particularism in Question: An Interview with Jonathan Dancy.Jonathan Dancy, Andreas Lind & Johan Brannmark - unknown
    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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  18.  6
    The Metaphysics of Jonathan Edwards’s “Personal Narrative”: Continuous Creation, Personal Identity, and Spiritual Development.Christopher Woznicki - 2019 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 61 (2):184-206.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 61 Heft: 2 Seiten: 184-206.
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  19. Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics.Maike Albertzart - 2011 - Journal of Value Inquiry 45 (1):49-58.
  20.  28
    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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  21.  48
    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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  22.  37
    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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  23. Churchmen and Philosophers: From Jonathan Edwards to John Dewey.Bruce Kuklick - 1985 - International Journal for Philosophy of Religion 18 (3):175-175.
  24.  43
    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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  25.  11
    Re-Thinking Atonement in Jonathan Edwards and New England Theology.S. Mark Hamilton - 2017 - Perichoresis 15 (1):85-99.
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  26. Beauty and Sensibility in the Thought of Jonathan Edwards an Essay in Aesthetics and Theological Ethics.Roland André Delattre - 1968 - New Haven: Yale University Press.
     
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  27. ``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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  28.  72
    Review of Practical Shape: A Theory of Practical Reasoning, by Jonathan Dancy. [REVIEW]Jonathan Way - forthcoming - Ethics.
  29.  2
    Review of Jonathan Haidt: The Righteous Mind: Why Good People Are Divided by Politics and Religion[REVIEW]Dale E. Miller - unknown
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  30. Book Review: Nick Spencer, Doing God: A Future for Faith in the Public Square . 74 Pp. £10 , ISBN 0—9554453—0—2. Faith and Nation: Report of a Commission of Inquiry to the UK Evangelical Alliance . 170 Pp. £10 , No ISBN. Jonathan Bartley, Faith and Politics After Christendom: The Church as a Movement for Anarchy . Xxi + 233 Pp. £9.99 , ISBN 978—1—84227—348—7. Stuart Murray, Post-Christendom: Church and Mission in a Strange New World . Xvi + 343 Pp. N.P. , ISBN 978—1—84227—261—9. [REVIEW]Jonathan Chaplin - 2008 - Studies in Christian Ethics 21 (1):145-153.
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  31. Edward Jonathan Lowe.James Miller - 2018 - The Internet Encyclopedia of Philosophy.
    Edward Jonathan Lowe (usually cited as E. J. Lowe) was one of the most significant philosophers of the twentieth and early twenty-first century. He made sustained and significant contributions to debates in metaphysics, ontology, philosophy of mind, philosophy of language, philosophical logic, and philosophy of religion, as well as contributing important scholarly work in early modern philosophy (most notably on Locke). -/- Over the length of his career, Lowe published eleven single-authored books, four co-edited collections, and well over 300 (...)
     
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  32.  11
    Dancy, Jonathan. Practical Shape: A Theory of Practical Reasoning. Oxford: Oxford University Press, 2018. Pp. 208. $40.00. [REVIEW]Jonathan Way - 2019 - Ethics 129 (4):706-710.
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  33.  39
    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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  34. Taking Property Rights Seriously: The Case of Climate Change: Jonathan H. Adler.Jonathan H. Adler - 2009 - Social Philosophy and Policy 26 (2):296-316.
    The dominant approach to environmental policy endorsed by conservative and libertarian policy thinkers, so-called “free market environmentalism”, is grounded in the recognition and protection of property rights in environmental resources. Despite this normative commitment to property rights, most self-described FME advocates adopt a utilitarian, welfare-maximization approach to climate change policy, arguing that the costs of mitigation measures could outweigh the costs of climate change itself. Yet even if anthropogenic climate change is decidedly less than catastrophic, human-induced climate change is likely (...)
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  35.  44
    II—Jonathan Dancy: Moral Perception.Jonathan Dancy - 2010 - Aristotelian Society Supplementary Volume 84 (1):99-117.
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  36.  56
    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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  37. Millian Qualitative Superiorities and Utilitarianism, Part I*: Jonathan Riley.Jonathan Riley - 2008 - Utilitas 20 (3):257-278.
    Arrhenius and Rabinowicz have argued that Millian qualitative superiorities are possible without assuming that any pleasure, or type of pleasure, is infinitely superior to another. But AR's analysis is fatally flawed in the context of ethical hedonism, where the assumption in question is necessary and sufficient for Millian qualitative superiorities. Marginalist analysis of the sort pressed by AR continues to have a valid role to play within any plausible version of hedonism, provided the fundamental incoherence that infects AR's use of (...)
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  38.  55
    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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  39. 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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  40. II—Jonathan L. Kvanvig: Millar on the Value of Knowledge.Jonathan L. Kvanvig - 2011 - Aristotelian Society Supplementary Volume 85 (1):83-99.
    Alan Millar's paper (2011) involves two parts, which I address in order, first taking up the issues concerning the goal of inquiry, and then the issues surrounding the appeal to reflective knowledge. I argue that the upshot of the considerations Millar raises count in favour of a more important role in value-driven epistemology for the notion of understanding and for the notion of epistemic justification, rather than for the notions of knowledge and reflective knowledge.
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  41.  60
    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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  42.  25
    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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  43.  91
    J. S. Mill's Liberal Utilitarian Assessment of Capitalism Versus Socialism: Jonathan Riley.Jonathan Riley - 1996 - Utilitas 8 (1):39-71.
    John Stuart Mill argued, in his Principles of Political Economy, that existing laws and customs of private property ought to be reformed to promote a far more egalitarian form of capitalism than hitherto observed anywhere. He went on to suggest that such an ideal capitalism might evolve spontaneously into a decentralized socialism involving a market system of competing worker co-operatives. That possibility of market socialism emerged only as the working classes gradually developed the intellectual and moral qualities required for worker (...)
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  44.  51
    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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  45.  29
    Two Ways of Explaining Actions: Jonathan Dancy.Jonathan Dancy - 2004 - Royal Institute of Philosophy Supplement 55:25-42.
    In my Practical Reality I argued that the reasons for which we act are not to be conceived of as psychological states of ourselves, but as real states of the world. The main reason for saying this was that only thus can we make sense of the idea that it is possible to act for a good reason. The good reasons we have for doing this action rather than that one consist mainly of features of the situations in which we (...)
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  46.  82
    The Metaphysics of Jonathan Edwards and David Hume.Jasper Reid - 2006 - Hume Studies 32 (1):53-82.
    This article compares Hume’s metaphysical views with those of his contemporary, the American theologian and philosopher, Jonathan Edwards. It shows how, although the two men developed their theories in isolation from one another, their minds were nevertheless following almost identical paths on several of the most central issues in metaphysics (including the natures of body and mind, personal identity, causation, and free will). Their final conclusions were, however, radically different. In short, wherever Hume came to rest in a skeptical (...)
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  47.  30
    Jonathan Edwards's Argument Concerning Persistence.Antonia LoLordo - 2014 - Philosophers' Imprint 14.
    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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  48.  35
    Danger, Crime and Rights: A Conversation Between Michel Foucault and Jonathan Simon.Michel Foucault, Jonathan Simon & Stuart Elden - 2017 - Theory, Culture and Society 34 (1):3-27.
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  49.  6
    Jonathan Edwards and His Understanding of Revival.Dinu Moga - 2019 - Perichoresis 17 (1):37-54.
    From an early age Jonathan Edwards became intellectually equipped for the task of defining theology of the revival movements of North America. As a revivalist Edwards came from a Calvinistic theological tradition and moved along the plane of seventeenth- and eighteenth-century Puritan theology. Through his studies and meditations on God’s Word Edwards realised that the great need of his time was for a change in the way the old doctrine of sovereignty needed to be understood. The realisation of this (...)
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  50.  4
    Selves, Bodies, and Self-Reference: Reflections on Jonathan Lowe's Non-Cartesian Dualism.J. L. Bermudez - 2015 - Journal of Consciousness Studies 22 (11-12):20-42.
    This paper critically evaluates Jonathan Lowe 's arguments for his non-Cartesian substance dualism. Sections 1 and 2 set out the principal claims of NCSD. The unity argu-ment proposed in Lowe is discussed in Section 3. Throughout his career Lowe offered spirited attacks on reductionism about the self. Section 4 evaluates the anti-reductionist argument that Lowe offers in Subjects of Experience, an argument based on the individu-ation of mental events. Lowe offers an inventive proposal that the semantic distinction between direct (...)
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