Results for 'Jonathan S. Walters Albany'

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  1.  15
    The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. Xvi+ 175. Price Not Given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. Xi+ 154. [REVIEW]Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany - 2004 - Philosophy East and West 54 (1):110-112.
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  2.  13
    Theravaada Buddhism: A Social History From Ancient Benares to Modern Colombo, by Richard F. Gombrich Reviewed by Jonathan S. Walters Philosophy East and West Vol. 40, No. 2. [REVIEW]Jonathan S. Walters - 1990 - Philosophy East and West 40 (2):251-253.
  3.  28
    Book Review: Kerry S. Walters and Lisa Portmess. Ethical Vegetarianism: From Pythagoras to Peter Singer. Albany: State University of New York Press, 1999. [REVIEW]Kathryn Paxton George - 2002 - Hypatia 17 (1):203-205.
  4.  4
    Book Review: Kerry S. Walters and Lisa Portmess. Ethical Vegetarianism: From Pythagoras to Peter Singer. Albany: State University of New York Press, 1999. [REVIEW]Kathryn Paxton George - 2002 - Hypatia: A Journal of Feminist Philosophy 17 (1):203-205.
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  5.  7
    What is the Relevance of Boyer & Lienard's Model for Psychosocial Treatments?D. Huppert Jonathan & P. Cahill Shawn - 2006 - Behavioral and Brain Sciences 29 (6):621.
    Boyer & Lienard's (B&L's) model of obsessive-compulsive disorder (OCD) rituals does not completely conform to our clinical experience with patients, and the clinical implications of their model is not described by the authors. We discuss potential differences of opinion regarding both the nature of OCD and the mechanisms involved in the maintenance of symptoms, and how emotional processing theories can account for treatment effects. (Published Online February 8 2007).
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  6.  3
    State Education Service or Prisoner's Dilemma: The ‘Hidden Hand’ as Source of Education Policy1.Ruth Jonathan - 1990 - British Journal of Educational Studies 38 (2):116-132.
  7.  27
    State Education Service or Prisoner's Dilemma: The 'Hidden Hand' as Source of Education Policy.Ruth Jonathan - 1990 - Educational Philosophy and Theory 22 (1):16–24.
  8.  13
    Cultural Elitism Explored: G. H. Bantock's Educational Theory.Ruth Jonathan - 1986 - Journal of Philosophy of Education 20 (2):265–277.
  9.  7
    Father Ernest Francis Kilzer O.S.B. 1903-1992.Prior Jonathan - 1994 - Proceedings and Addresses of the American Philosophical Association 67 (4):141 - 142.
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  10.  12
    Jonathan's Gift of Friendship.Patricia K. Tull - 2004 - Interpretation: A Journal of Bible and Theology 58 (2):130-143.
    The story of Jonathan and David stands out as the Bible's lengthiest and most complex narrative reflection on friendship. Far from idealizing the mutuality of their devotion, however, this story invites readers to ponder the human freedom to accept, reject, exploit, or reciprocate the gift of a friend's loyalty.
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  11.  25
    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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  12.  47
    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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  13.  56
    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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  14.  55
    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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  15.  50
    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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  16.  10
    Joseph Priestley on Metaphysics and Politics: Jonathan Israel's ‘Radical Enlightenment’ Reconsidered.Evangelos Sakkas - 2019 - History of European Ideas 45 (1):104-116.
    ABSTRACTThis article probes Jonathan Israel’s theory about ‘Radical Enlightenment’ inaugurating political modernity by way of explicating the thought of Joseph Priestley. In Israel’s view, despite the inconsistencies plaguing Socinian thought, Priestley, a monist, emerged as an ardent supporter of religious toleration and democratic republicanism. This article seeks to restore the fundamental coherence of Priestley’s theological and metaphysical views, arguing that they were produced as parts of a system founded on the simultaneous adherence to providentialism and necessitarianism. Prized as a (...)
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  17.  10
    Ritual Without Belief? Kierkegaard Against Rappaport on Personal Belief and Ritual Action, with Particular Reference to Jonathan Lear’s ‘A Case for Irony’.Tommaso Manzon - 2018 - International Journal of Philosophy and Theology 79 (3):222-234.
    ABSTRACTThis paper presents a Kierkegaardian critique of Roy A. Rappaport’s classic treatment of religious rituals. It discusses Rappaport’s claim that public and outward acceptance of a religious ritual is sufficient for successfully enacting it – even where such acceptance is devoid of any personal commitment on the participants’ part. To interrogate Rappaport, the paper develops Jonathan Lear’s reading of Kierkegaard and builds on the Danish theologian’s remarks on the Christian sacraments to argue that, pace Rappaport, personal engagement is necessary (...)
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  18.  23
    Review of Jonathan Dancy's (Ed.) Reading Parfit. [REVIEW]Trenton Merricks - 1999 - Philosophical Review 108 (3):422-425.
    Like many others interested in Derek Parfit’s work, I’ve been awaiting this collection of original essays on Reasons and Persons, having placed an order with my bookstore at least a year before the book was finally published. The delay was due to the editor’s original plan of including Parfit’s responses, a plan that had to be abandoned. Eventually, Jonathan Dancy tells us, Parfit will publish responses to these pieces. And at least one response has already appeared in print, Parfit’s (...)
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  19.  66
    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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  20.  15
    Morality and Interpretation: Commentary on Jonathan Glover's Alien Landscapes?Jeanette Kennett - 2017 - Journal of Applied Philosophy 34 (5):737-742.
    What is required of the interpreter of disordered minds and what can we learn from the process? Jonathan Glover's book focuses on human interpretation and its role in psychiatry. His hope is that a more careful and sensitive exploration of minds that are very different from our own, will assist us to answer a range of important questions about human agency, identity and responsibility. In this commentary I will focus on the process and purpose of interpretation and expand on (...)
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  21.  53
    A Critical Discussion of Jonathan Dancy's Moral Particularism.Philipp Schwind - manuscript
    'Moral Particularism' is a view that questions the role of principles in ethics. Jonathan Dancy, the most eminent particularist, argues that principles which claim that it is right or wrong to do a certain thing in all situations cannot adequately account for the role context plays in moral deliberation. The aim of this dissertation is to critically evaluate the theory of Moral Particularism. The first section discusses various positions opposed to particularism. It considers the emergence of particularism as a (...)
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  22.  14
    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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  23.  40
    The Role of Perception in Jonathan Edwards's Moral Thought: The Nature of True Virtue Reconsidered.Ki Joo Choi - 2010 - Journal of Religious Ethics 38 (2):269-296.
    This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers (...)
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  24.  32
    Wegner's “Illusion” Anticipated: Jonathan Edwards on the Will.Ryan D. Tweney & Amy B. Wachholtz - 2004 - Behavioral and Brain Sciences 27 (5):676-676.
    Wegner's The Illusion of Conscious Will (2002) ignores an important aspect of the history of the concept: the determinism of Jonathan Edwards (1754) and the later response to this determinism by William James and others. We argue that Edwards's formulation, and James's resolution of the resulting dilemma, are superior to Wegner's.
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  25.  17
    Jonathan Swift's modest biopolitical proposal.Hernán Neira - 2013 - Cinta de Moebio 46:47-58.
    Twentieth century criticism has pointed out that many of Jonathan Swift´s works are linked with Irish conditions as well as some theories, which have remained particularly obscure for many literary investigations, in spite of the fact that they might be the key to a better understanding of the Irish author. Remarkable scholars noticed three main theoretical fields: economical, scientific and philosophical/linguistic. In the following pages, we will take into account some recent works on Swift in order to point out (...)
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  26.  8
    Jonathan Swift 's Journey of Religious Satire.Xiang Xu - 2009 - Asian Culture and History 1 (1):P45.
    Through close reading of Jonathan Swift’s religious works and his novel, this paper traces his deepening critical attitudes towards religion. According to his writing time sequence, the targets of his ridicule become larger and larger, from Roman Catholic and Puritans, to the declining Christianity, and to all religions in general, which reflects his uncompromising stance as an Enlightener.
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  27.  2
    Jonathan Swift ’s Journey of Religious Satire.Xiang Xu - 2009 - Asian Culture and History 1 (1):45-48.
    Through close reading of Jonathan Swift’s religious works and his novel, this paper traces his deepening critical attitudes towards religion. According to his writing time sequence, the targets of his ridicule become larger and larger, from Roman Catholic and Puritans, to the declining Christianity, and to all religions in general, which reflects his uncompromising stance as an Enlightener.
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  28. 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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  29. Receptive Human Virtues: A New Reading of Jonathan Edwards's Ethics.Elizabeth Agnew Cochran - 2011 - Pennsylvania State University Press.
    This book offers a new reading of Jonathan Edwards’s virtue ethic that examines a range of qualities Edwards identifies as “virtues” and considers their importance for contemporary ethics. Each of Edwards’s human virtues is “receptive” in nature: humans acquire the virtues through receiving divine grace, and therefore depend utterly on Edwards’s God for virtue’s acquisition. By contending that humans remain authentic moral agents even as they are unable to attain virtue apart from his God’s assistance, Edwards challenges contemporary conceptions (...)
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  30. REVIEW: EditedbyJanuszA. PolanowskiandDonaldW. Sherburne.WHITEHEAD'S PHILOSOPHY, POINTS OF CONNECTION.Albany: State University Press of New York, 2004. [REVIEW]Nancy K. Frankenberry - 2005 - Transactions of the Charles S. Peirce Society 41 (4):851-855.
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  31. Kerry S. Walters, "Rational Infidels: The American Deists". [REVIEW]Todd L. Adams - 1994 - Transactions of the Charles S. Peirce Society 30 (3):716.
     
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  32. Kerry S. Walters, "Elihu Palmer's" Principles of Nature. [REVIEW]James E. Hamilton - 1991 - Transactions of the Charles S. Peirce Society 27 (3):389.
     
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  33.  30
    Between Kant and Hegel: Texts in the Development of Post-Kantian Idealism Translated and Annotated by George di Giovanni and H. S. Harris Albany, NY: State University of New York Press, 1985. Pp. Xiv, 400. $39.50, $19.95 Paper. [REVIEW]John Burbidge - 1988 - Dialogue 27 (2):378-380.
  34.  37
    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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  35.  22
    R. S. Walters. Contrary-to-Fact Conditional. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 2, Pp. 212–216. [REVIEW]Benson Mates - 1970 - Journal of Symbolic Logic 35 (2):303-304.
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  36.  32
    Review of Jonathan S. Marko, Measuring the Distance Between Locke and Toland. [REVIEW]Stewart Duncan - 2018 - Locke Studies 18.
  37.  41
    Terence Ball, Rousseau's Ghost, Albany, N.Y., State University of New York Press, 1998, Pp. 206.John Horton - 2000 - Utilitas 12 (1):103.
  38.  20
    Patrick Henry, Edwin Stein, Gabriele Poole, Richard Rumana, Gerald Prince, Tom Conley, Richard D. Lord, G. Mallary Masters, William E. Cain, Karsten Harries, Robert D. Cottrell, David Halliburton, Colette Gaudin, Virginia A. La Charité, Jeff Mitchell, John Goodliffe, Kerry S. Walters, Thomas Reinert, Dana R. Smith, Michael L. Hall, Christopher McClintick, Julie Van Camp, Warren Ginsberg, Steven Rendall, Donald Pizer, Jean A. Perkins, Roberta Davidson, Christopher Perricone, Peter J. Rabinowitz, Andrew J. McKenna, C. S. Schreiner, Anthony Roda, and Juniper Ellis. [REVIEW]Wendell V. Harris - 1995 - Philosophy and Literature 19 (1):136.
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  39.  22
    David M. Adams, Philosophical Problems in the Law. Belmont, Calif.: Wadsworth Publishing, 1996, 588 Pp. ISBN 0-534-25632-5 (Pb). Peter J. Ahrensdorf, The Death of Socrates and the Life of Philosophy: An Interpre-Tation of Plato's Phaedo. Albany, NY: SUNY Press, 1995, 238 Pp.(Indexed). ISBN 0-7914-2634-3, $19.95 (Pb). [REVIEW]Robert J. Aumann & Michael B. Maschler - 1997 - Journal of Value Inquiry 31:139-142.
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  40.  15
    Nicola Abbangnano, The Human Project: The Year 2000. Amsterdam: Rodopi, 2001, 162 Pp.(Indexed). ISBN 90-420-1447-4, $28.00 (Pb). Debrorah Achtenberg, Cognition of Value in Aristotle's Ethics. Albany, New York: State University of New York Press, 2002, 162 Pp.(Indexed). ISBN 0-7914-5371-5, $20.95 (Pb). [REVIEW]Zlatko Anguelov - 2003 - Journal of Value Inquiry 37:281-283.
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  41.  18
    Faith and Knowledge. By G.W.F. Hegel. Translated by Walter Cerf and H.S. Harris. Albany, N.Y.: State University of New York Press. 1977. Pp. Xxxvi, 206. $21.95. [REVIEW]A. W. J. Harper - 1981 - Dialogue 20 (2):396-398.
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  42.  3
    George di Giovanni , Essays on Hegel's Logic, Albany: State University of New York Press, 1990, Pp Xi + 218, Pb $19.95.Paul Owen Johnson - 1994 - Hegel Bulletin 15 (2):52-57.
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  43.  16
    Kerry S. Walters. The American Deists: Voices of Reason and Dissent in the Early Republic. Pp. 395. $35.00Robin Lane Fox. The Unauthorised Version: Truth and Fiction in the Bible. Pp. 478. A. P. Martinich. The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics. Pp. 430. £35·00, $59·95·Anne Loades and Loyal D. Rue. Contemporary Classics in Philosophy of Religion. Pp. Xii + 603. $50.00 Hbk, $20.00 Pbk.Antony Flew, Ed. David Hume: Writings on Religion. Pp. Xi + 304. R. N. D. Martin. Pierre Duhem: Philosophy and History in the Work of a Believing Physicist. Pp. 288. $44.95 Hdbk, $19.95 Pbk. [REVIEW]Peter Byrne - 1993 - Religious Studies 29 (2):273.
  44.  7
    Abel, Oliver, Et Al. La Juste Mémoire: Lectures Autour de Paul Ricoeur. Fribourg: Labor Et Fides, 2006. 22.00 Pb. Almeida, Rogério Miranda De. Nietzsche and Paradox. Translated by Mark S. Roberts. Albany: SUNY Press, 2006. $55.00 Arriaga, Manuel P. The Modernist-Postmodernist Quarrel on Philosophy and Justice: A Possible. [REVIEW]Levinasian Mediation - forthcoming - Philosophy Today.
  45. Kerry S. Walters, The Sane Society Ideal in Modern Utopianism Reviewed By.André Mineau - 1990 - Philosophy in Review 10 (5):209-211.
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  46.  5
    Kerry S. Walters. The American Deists: Voices of Reason and Dissent in the Early Republic. Pp. 395.(Lawrence, KS: Kansas University Press, 1992.) $35.00 Robin Lane Fox. The Unauthorised Version: Truth and Fiction in the Bible. Pp. 478.(Harmondsworth: Penguin, 1992.) AP Martinich. The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics. Pp. 430.(Cambridge: Cambridge University Press, 1992.)£ 35· 00, $59· 95· Anne Loades and Loyal D. Rue. Contemporary Classics in Philosophy of Religion. Pp. Xii+ ... [REVIEW]Peter Byrne - 1993 - Religious Studies 29 (2):273-275.
  47.  5
    Kerry S. Walters.Kisor K. Chakrabarti - 1989 - International Philosophical Quarterly 29 (3).
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  48. Theodor George. Tragedies of Spirit – Tracing Finitude in Hegel's Phenomenology. Albany: State University of New York Press, 2006. ISBN-13: 978-0-7914-6865-4 . Pp. Xi + 181.Glenn Alexander Magee. Hegel and the Hermetic Tradition. Ithaca: Cornell University Press, 2001. ISBN 0-8014-3872-1 . Pp.Xiii +285. [REVIEW]Tom Bunyard - 2009 - Hegel Bulletin 30 (1-2):88-95.
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  49.  4
    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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  50. Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics.Maike Albertzart - 2011 - Journal of Value Inquiry 45 (1):49-58.
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