Results for 'Lawrence Warwick-Evans'

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  1.  1
    Memoirs of Fellows.William Witherle Lawrence, Magoun, Kemp Malone, Austin P. Evans, Sidney Painter & Joseph R. Strayer - 1955 - Speculum 30 (3):516-517.
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  2.  13
    Santayana and the Greek Sceptics.Lawrence C. Evans - 1973 - Southern Journal of Philosophy 11 (4):271-283.
  3.  2
    Impaired Communication Between the Dorsal and Ventral Stream: Indications From Apraxia.Carys Evans, Martin G. Edwards, Lawrence J. Taylor & Magdalena Ietswaart - 2016 - Frontiers in Human Neuroscience 10.
  4. Santayana and the Greek Sceptics.Lawrence C. Evans - 1973 - Southern Journal of Philosophy 11 (4):271-283.
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  5.  5
    Dr Lawrence's Acceptance Speech: Australia's Indigenous Heritage.Carmen Lawrence - 2015 - Australian Humanist, The 119:2.
    Lawrence, Carmen Why should we protect our heritage? In the broadest sense our heritage is what we inherit; it's what we value of that inheritance and what we decide to keep and protect for future generations. Heritage is both global enough to encompass our shock at the destruction of the Buddhas of Bamiyan in Afghanistan and as local as our own sepia-tinted family photographs. Everything which our predecessors have bequeathed, both tangible and intangible, may be called heritage - landscapes, (...)
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  6.  52
    What is Visual Culture? Jessica Evans and Stuart Hall.Jessica Evans - 1999 - In Jessica Evans & Stuart Hall (eds.), Visual Culture: The Reader. Sage Publications in Association with the Open University. pp. 1.
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  7.  12
    Time and Chance: The Story of Arthur Evans and His Forebears.R. M. D. & Joan Evans - 1943 - Journal of Hellenic Studies 63:121.
  8.  11
    Mark Lawrence 97.Mark Lawrence - forthcoming - Journal of Thought.
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  9.  2
    Response to Kates, "The Voice That Keeps Reading: Evans' Strategies of Deconstruction".J. Claude Evans - 1998 - Philosophy Today 42 (2):155-160.
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  10.  5
    Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith: C. S. EVANS.C. S. Evans - 1989 - Religious Studies 25 (3):347-362.
    If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to (...)
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  11. Mis-Using Religious Language: Something About Kierkegaard and ‘the Myth of God Incarnate’: C. Stephen Evans.C. Stephen Evans - 1979 - Religious Studies 15 (2):139-157.
    At the risk of a tremendous over-simplification, I believe it is helpful to categorize views of Christianity which have appeared in the west in the last two hundred years into three major groups. First there are the unbelievers, those for whom Christianity is straightforwardly untrue, unknowable, or unbelievable . This group would include those who try to salvage some form of essentially humanistic religion as well as those who simply turn away from religious belief altogether, either to put their ultimate (...)
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  12.  2
    ‘Beyond Reality’: Plato's Good Revisited: David Evans.David Evans - 2000 - Royal Institute of Philosophy Supplement 47:105-118.
    In our post-modern cultural climate we are often told that reality is value-free. Indeed sometimes it is even said to be fact-free. Yet almost all philosophers have been deeply concerned with matters of value, in addition to their other main pre-occupation: that is the nature of truth and our knowledge of it. The question therefore arises: why should these two – good and truth – be so powerfully connected? And why should this business of value continue to exert the hold (...)
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  13.  1
    Charitable Knowledge: Hospital Pupils and Practitioners in Eighteenth-Century London. Susan C. Lawrence.Christopher Lawrence - 1997 - Isis 88 (2):344-345.
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    Reply to J. Gordon Campbell: Donald Evans.Donald Evans - 1973 - Religious Studies 9 (4):469-472.
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  15.  1
    Tradition and Scripture: C. F. EVANS.C. F. Evans - 1967 - Religious Studies 3 (1):323-337.
    Tradition in either of its two senses—the act of handing on , and what is handed on—is a particular instance of a law of human existence that men live in dependence on one another and by the processes of giving and receiving. So a sociologist can write, ‘If we are able to speak of real tradition, we must find the past spontaneously taken into account as the meaning of the present, without any discontinuity of social time, and without any consideration (...)
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  16. Cultural Realism: The Ancient Philosophical Background: J. D. G. Evans.J. D. G. Evans - 1996 - Royal Institute of Philosophy Supplement 40:47-60.
    I understand Pluralism to be the doctrine that, either generally or with reference to some particular area of judgement, there is more than one basic principle. It endorses the possibility that some particular case may arise which will be adjudicated in one way if one principle is applied while another principle points otherwise and to an answer which, at least in practice, is incompatible. Thus in morality, according to pluralism there may be more than one correct answer to the question (...)
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  17. Jung on Elementary Psychology: A Discussion Between C.G. Jung and Richard I. Evans.Richard I. Evans - 1979 - Routledge.
    First published in 1979. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  18. Kierkegaard's "Fragments" and "Postscript" the Religious Philosophy of Johannes Climacus /by C. Stephen Evans. --. --.C. Stephen Evans - 1983 - Humanities Press, 1983.
     
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  19. Sixty Years on Deborah Evans.Deborah Evans - 2009 - In B. P. O'Donohoe & R. O. Elveton (eds.), Sartre's Second Century. Cambridge Scholars Press. pp. 73.
     
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  20. The Conflict of the Faculties and the Knowledge Industry: Kant's Diagnosis, in His Time and Ours: David Evans.David Evans - 2008 - Philosophy 83 (4):483-495.
    Kant's short essay is a reflection on the contemporary structure of academic studies; he examines this structure in terms of the functions of the State and of the Universities which form part of it. His analysis links the empirical facts with conceptual distinctions, in ways that are familiar from his more general and abstract philosophy. His main aim is to ground a distinction between legitimate and illegitimate ways in which different Faculties of the University may approach intellectual issues that are (...)
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  21. Challenges and Renewals Selected Readings. Edited by Joseph W. Evans and Leo R. Ward.Jacques Maritain, Joseph William Evans & Leo R. Ward - 1968 - The World Pub. Co.
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  22. Inscriptions in the Minoan Linear Script of Class A, Edited From the Notes of Sir Arthur Evans and Sir John Myres.M. Pope, W. C. Brice, Arthur Evans & John Myres - 1962 - Journal of Hellenic Studies 82:172.
  23.  19
    Multi-Sensory Processing Facilitates Perception but Direct Perception of Global Invariants Remains Unproven.Lawrence Warwick-Evans - 2004 - Behavioral and Brain Sciences 27 (6):891-892.
    The existence of sensory convergence does not establish that the senses function as a single unified perceptual system. Reality is fully specified only by a one:many mapping onto the totality of energy arrays, and these provide alternative frames of reference for movement. It is therefore possible that higher order crossmodal relationships are detected by skilled perceivers, but this has not been confirmed empirically.
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  24.  15
    Evans and the Sense of "I".José Luis Bermúdez - 2005 - In Thought, Reference, and Experience: Themes From the Philosophy of Gareth Evans. Clarendon Press.
    This paper focuses on two enduring features of Gareth Evans’s work. The first is his rethinking of standard ways of understanding the Fregean notion of sense and the second his sustained attempt to undercut the standard opposition between Russellian and Fregean approaches to understanding thought and language.I explore the peculiar difficulties that ‘I’ poses for a Fregean theory and show how Evans’s account of the sense of the first person pronoun can be modified to meet those difficulties.
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  25.  30
    A Note on a Remark of Evans.Wolfgang Barz - 2016 - Polish Journal of Philosophy 10 (2):7-15.
    In his seminal paper, ‘Can There Be Vague Objects?’ (1978), Gareth Evans advanced an argument purporting to prove that the idea of indeterminate identity is incoherent. Aware that his argument was incomplete as it stands, Evans added a remark at the end of his paper, in which he explained how the original argument needed to be modified to arrive at an explicit contradiction. This paper aims to develop a modified version of Evans’ original argument, which I argue is more promising (...)
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  26. Lawrence Kohlberg's Approach to Moral Education.F. Clark Power, Ann Higgins-D'alessandro & Lawrence Kohlberg - 1989
  27. The Illusion of Conscious Will.Peter Carruthers - 2007 - Synthese 96 (2):197 - 213.
    Wegner (Wegner, D. (2002). The illusion of conscious will. MIT Press) argues that conscious will is an illusion, citing a wide range of empirical evidence. I shall begin by surveying some of his arguments. Many are unsuccessful. But one—an argument from the ubiquity of self-interpretation—is more promising. Yet is suffers from an obvious lacuna, offered by so-called ‘dual process’ theories of reasoning and decision making (Evans, J., & Over, D. (1996). Rationality and reasoning. Psychology Press; Stanovich, K. (1999). Who is (...)
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  28. Moore's Paradoxes, Evans's Principle and Self-Knowledge.John N. Williams - 2004 - Analysis 64 (4):348-353.
    I supply an argument for Evans's principle that whatever justifies me in believing that p also justifies me in believing that I believe that p. I show how this principle helps explain how I come to know my own beliefs in a way that normally makes me the best authority on them. Then I show how the principle helps to solve Moore's paradoxes.
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  29.  59
    Wendell Stanley's Dream of a Free-Standing Biochemistry Department at the University of California, Berkeley.Angela N. H. Creager - 1996 - Journal of the History of Biology 29 (3):331-360.
    Scientists and historians have often presumed that the divide between biochemistry and molecular biology is fundamentally epistemological.100 The historiography of molecular biology as promulgated by Max Delbrück's phage disciples similarly emphasizes inherent differences between the archaic tradition of biochemistry and the approach of phage geneticists, the ur molecular biologists. A historical analysis of the development of both disciplines at Berkeley mitigates against accepting predestined differences, and underscores the similarities between the postwar development of biochemistry and the emergence of molecular biology (...)
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  30. Evans's Anti-Cartesian Argument: A Critical Evaluation.Anne Newstead - 2006 - Ratio 19 (June):214-228.
    In chapter 7 of The Varieties of Reference, Gareth Evans claimed to have an argument that would present "an antidote" to the Cartesian conception of the self as a purely mental entity. On the basis of considerations drawn from philosophy of language and thought, Evans claimed to be able to show that bodily awareness is a form of self-awareness. The apparent basis for this claim is the datum that sometimes judgements about one’s position based on body sense are immune to (...)
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  31. Evans and First Person Authority.Martin Francisco Fricke - 2009 - Abstracta 5 (1):3-15.
    In The Varieties of Reference, Gareth Evans describes the acquisition of beliefs about one’s beliefs in the following way: ‘I get myself in a position to answer the question whether I believe that p by putting into operation whatever procedure I have for answering the question whether p.’ In this paper I argue that Evans’s remark can be used to explain first person authority if it is supplemented with the following consideration: Holding on to the content of a belief and (...)
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  32.  59
    Evans on Self-Identification.Lucy F. O'Brien - 1995 - Noûs 29 (2):232-247.
    This paper argues that Gareth Evans' treatment of first person reference based on the myriad ways we have of receiving information about our bodies and location, cannot secure the guaranteed reference exhibited by first person reference. It faces a problem both when a subject fails to receive such information about herself, and when she receives misinformation.
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  33.  61
    Attention and the Self: An Appreciation of C.O. Evans' The Subject of Consciousness.Johannes Roessler - 2000 - Journal of Consciousness Studies 7 (5):76-81.
    _The Sub ject of Con scious ness_ is a rich, strik ingly orig i nal and ambi tious work. It makes an impor tant and timely con tri bu tion to cur rent debates on a num ber of issues which over the last few years have been tak ing cen tre stage in the phi los o phy of mind: for exam ple, self-consciousness, selec tive atten tion and the nature of bodily aware ness. What makes this achieve ment (...)
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  34.  26
    An Assessment of Evans' Unified Field Theory II.Friedrich W. Hehl & Yuri N. Obukhov - 2008 - Foundations of Physics 38 (1):38-46.
    Evans attempted to develop a classical unified field theory of gravitation and electromagnetism on the background of a spacetime obeying a Riemann-Cartan geometry. In an accompanying paper I, we analyzed this theory and summarized it in nine equations. We now propose a variational principle for a theory that implements some of the ideas that have been (imprecisely) indicated by Evans and show that it yields two field equations. The second field equation is algebraic in the torsion and we can resolve (...)
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  35.  41
    Kierkegaard and Evans on the Problem of Abraham.R. Zachary Manis - 2011 - Journal of Religious Ethics 39 (3):474-492.
    A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the "modernized" problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a (...)
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  36. Gareth Evans on Proper Names.Erhan Demircioglu - 2014 - Felsefe Tartismalari 50:1-9.
    The central aim of this paper is to argue against Evans’ hybrid theory of reference. I will show that Evans’ theory makes false predictions in the case of some thought-experiments. The paper has two sections. After providing a short presentation of Evans’ theory in the first section, I will move on to criticize it in the second section.
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  37.  20
    An Assessment of Evans' Unified Field Theory I.Friedrich W. Hehl - 2008 - Foundations of Physics 38 (1):7-37.
    Evans developed a classical unified field theory of gravitation and electromagnetism on the background of a spacetime obeying a Riemann-Cartan geometry. This geometry can be characterized by an orthonormal coframe ϑ α and a (metric compatible) Lorentz connection Γ α β . These two potentials yield the field strengths torsion T α and curvature R α β . Evans tried to infuse electromagnetic properties into this geometrical framework by putting the coframe ϑ α to be proportional to four extended electromagnetic (...)
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  38.  13
    Experimental Test of the Evans' B(3)-Field: Measuring the Interaction with Free Electrons. [REVIEW]Karel Jelínek, Jiří Pavlů, Jaromír Havlica & Jan Wild - 2009 - Foundations of Physics 39 (10):1191-1196.
    During the past decade, M.W. Evans and his coworkers have been developing so-called “Evans” or “ECE theory” that intends to serve as an unified field theory. One of its predictions is an existence of a radiation magnetic field called a “B(3)-field” which should accompany a circularly polarized electromagnetic radiation. This field should affect free electrons in two ways: (1) the electrons should behave in the B(3)-field in the same way as in a classical magnetic field (i.e., Larmor precession) and moreover, (...)
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  39.  2
    Gereth Evans o problemie Molyneux.Przemysław Spryszak - 2013 - Studia Z Historii Filozofii 4 (3):131-144.
    Pytanie Molyneux brzmi następująco: „Wystawmy sobie, iż niewidomy od urodzenia, obecnie człowiek dorosły, nauczył się odróżniać dotykiem sześcian od kuli i że stojący opodal ów niewidomy przejrzał; zapytuję, czy za pomocą odzyskanego wzroku, zanim dotknie tych przedmiotów, będzie mógł je rozpoznać i powiedzieć, który z nich jest kulą, a który sześcianem?” W niniejszym artykule wskazuję, że odpowiedź twierdząca, udzielona na to pytanie przez brytyjskiego filozofa Garetha Evansa jest nieprzekonująca, przede wszystkim dlatego, iż Evans nieświadomie pomija ilościowy czynnik dostępności informacji zawartej (...)
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  40. Whatever Happened to Evans' Action Component?Desheng Zong - July 2017 - Philosophy 92 (3):449-470.
    A long line of writers on Evans – Andy Hamilton, Lucy O'Brien, Jose Bermudez, and Jason Stanley, to name just a few – assess Evans' account of first-person thought without heeding his warnings that his theory comprises an information and an action component. By omitting the action component, these critics are able to characterize Evans' theory as a perceptual model theory and reject it on that ground. This paper is an attempt to restore the forgotten element. With this component put (...)
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  41. D. H. Lawrence: Aesthetics and Ideology.Anne Fernihough - 1993 - Clarendon Press.
    The vast body of Lawrence scholarship has veered between the extremes of uncritical celebration and violent denigration. This first extended study of Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of Lawrence's literary and art criticism, and of the complex cultural context from which it emerged. -/- Emphasising the influence on this most`English' of writers of a German intellectual and cultural heritage, Anne Fernihough focuses on Lawrence's connections (...)
     
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  42.  42
    La spécificité des objets du souvenir: une étude de la position de Gareth Evans.Fabrice Teroni - 2003 - Cahiers de Philosophie de L’Université de Caen 40:85.
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  43. Evans-Pritchard.Mary Douglas - 1980
     
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  44. Defiant Desire Some Dialectical Legacies of D.H. Lawrence.Kingsley Widmer - 1992
     
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  45. Vague Identity: Evans Misunderstood.David Lewis - 1988 - Analysis 48 (3):128-130.
    In his note "can there be vague objects?" ("analysis", 1978), Gareth evans presents a purported proof that there can be no vague identity statements. Some readers think that evans endorses the proof and its false conclusion. Not so. His point is that those who put vagueness in the world, Rather than in language, Will have no way to fault the proof and no way to escape the false conclusion.
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  46.  17
    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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  47. Indeterminacy, Identity and Counterparts: Evans Reconsidered.Elizabeth Barnes - 2009 - Synthese 168 (1):81 - 96.
    In this paper I argue that Gareth Evans’ famous proof of the impossibility of de re indeterminate identity fails on a counterpart-theoretic interpretation of the determinacy operators. I attempt to motivate a counterpart-theoretic reading of the determinacy operators and then show that, understood counterpart-theoretically, Evans’ argument is straightforwardly invalid.
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  48. Evans on Identification-Freedom.Rick Grush - 2007 - Canadian Journal of Philosophy 37 (4):605-617.
    Gareth Evans’ account of Identifi cation-freedom (IF), which he devel- ops in Chapters 6 and 7 of The Varieties of Reference (henceforth VR) is almost universally misunderstood.1 Howell is guilty of this same mis- understanding, and as a result claims to have mounted a criticism of Evans, when in fact he has not. I will take the occasion of Howell’s oth- erwise insightful article to clarify Evans’ position. Note that the bulk of Howell’s analysis is targeted at the phenomenon known (...)
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  49.  66
    On Evans's Vague Object From Set Theoretic Viewpoint.Shunsuke Yatabe & Hiroyuki Inaoka - 2006 - Journal of Philosophical Logic 35 (4):423-434.
    Gareth Evans proved that if two objects are indeterminately equal then they are different in reality. He insisted that this contradicts the assumption that there can be vague objects. However we show the consistency between Evans's proof and the existence of vague objects within classical logic. We formalize Evans's proof in a set theory without the axiom of extensionality, and we define a set to be vague if it violates extensionality with respect to some other set. There exist models of (...)
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  50. In Defence of an Argument for Evans's Principle: A Rejoinder to Vahid.John N. Williams - 2006 - Analysis 66 (2):167–170.
    In (2004) I gave an argument for Evans’s principle -/- Whatever justifies me in believing that p also justifies me in believing that I believe that p -/- Hamid Vahid (2005) raises two objections against this argument. I show that the first is harmless and that the second is a non sequitur.
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