Results for 'Lynn Thomas'

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  1.  10
    A Critical Review of Richard Lynn's Reports on Reaction Time and Race.Drew M. Thomas - 2011 - Journal of Biosocial Science 43 (1):113-123.
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  2.  33
    Le Praticien Réflexif : Mythe Ou Réalité En Formation À l'Enseignement ?Enrique Correa Molina & Lynn Thomas - 2013 - Revue Phronesis 2 (1):1-7.
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  3.  20
    Recent Work on Ethical Relativism.Robert M. Stewart & Lynn L. Thomas - 1991 - American Philosophical Quarterly 28 (2):85 - 100.
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  4. Les Plus Belles Pages de Saint Thomas D'Aquin.A. Thomas, B. Sertillanges & Boulanger - 1929 - E. Flammarion.
     
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  5. St. Thomas Aquinas on the Elect and the Reprobate.G. G. Thomas & Coulton - 1929 - [G. G. Coulton].
     
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  6. Thomas Nagel.Alan Thomas - 2008 - Routledge.
    In the first systematic study of the philosophy of Thomas Nagel, Alan Thomas discusses Nagel's contrast between the "subjective" and the "objective" points of view throughout the various areas of his wide ranging philosophy. Nagel's original and distinctive contrast between the subjective view and our aspiration to a "view from nowhere" within metaphysics structures the chapters of the book. A "new Humean" in epistemology, Nagel takes philosophical scepticism to be both irrefutable and yet to indicate a profound truth (...)
     
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  7.  44
    Shame, Masculinity, and the Death of Thomas Becket.Hugh M. Thomas - 2012 - Speculum 87 (4):1050-1088.
    On the day before Christmas, 1170, Robert de Broc, member of a family of royal servants that had taken up King Henry II's fierce opposition to Thomas Becket, seized a horse bringing goods to the archbishop and cut off its tail. The next day, Archbishop Thomas noted this incident after his Christmas sermon when renewing his excommunication of Robert and several others, and he discussed it again four days later in his initial meeting with the men who would (...)
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  8.  50
    The Commentary of St. Thomas Auqinas on Aristotle's Treatise on the Soul.Aquinas Saint Thomas - 1946 - [St. Paul.
    Aquinas Saint Thomas. The Commentary of St. Thomas Aquinas on Aristotle's Treatise on the soul Aquinas Saint Thomas TI-IE COMMENTARY . OF * ST. THOMAS AQUINAS ON I. Front Cover.
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  9. Thomas Hurka, Perfectionism, New York, Oxford University Press, 1993, Pp. Xi + 222.D. A. Lloyd Thomas - 1995 - Utilitas 7 (2):327.
  10.  38
    Thomas C. Oden , Parables of Kierkegaard. Pp. 186+Xxv, $10.00. [REVIEW]J. Heywood Thomas - 1980 - Religious Studies 16 (3):368.
  11.  79
    Mathematical Proof: Dedicated to the Memory of A. Thomas Tymoczko (1943 9 1-1996 8 9).R. S. D. Thomas - 1999 - Philosophia Mathematica 7 (1):3-4.
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  12.  34
    D. O. Thomas. The Honest Mind: The Thought and Work of Richard Price. Pp. Vi + 306. £12.50. [REVIEW]J. Heywood Thomas - 1979 - Religious Studies 15 (2):257.
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  13.  35
    Norman L. Thomas 1925-1997.Cheryl Thomas - 1999 - Proceedings and Addresses of the American Philosophical Association 72 (5):217 - 219.
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  14.  31
    The Linguistic Geography of Wales. Alan R. Thomas Pp. Xiv + 558. (University of Wales Press, Cardiff, 1973.) Price £10. [REVIEW]Harry Thomas - 1974 - Journal of Biosocial Science 6 (3):393-396.
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  15.  37
    The Written Liar and Thomas Oliver.Ivo Thomas - 1965 - Notre Dame Journal of Formal Logic 6 (3):201-208.
  16. The Material Logic of John of St. Thomas: Basic Treatises.John of St Thomas - 1955 - Chicago: University of Chicago Press.
  17.  12
    Lynn E. Rose. Aristotle's Syllogistic. Charles C. Thomas, Publisher, Springfield, Illinois, 1968, Vii + 149 Pp. [REVIEW]Ivan Boh - 1971 - Journal of Symbolic Logic 36 (4):670-671.
  18.  10
    LYNN K. NYHART and THOMAS H. BROMAN , Science and Civil Society. Osiris, 17. Chicago and London: University of Chicago Press, 2002. Pp. X+373. ISBN 0-226-07371-8. $50.50. [REVIEW]Leigh D. Bregman - 2005 - British Journal for the History of Science 38 (2):220-221.
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  19.  5
    Michael Scot. By Lynn Thorndike. Pp. 143. 4 Plates. London: Thomas Nelson, 1965. 30s.Walter Pagel - 1966 - British Journal for the History of Science 3 (2):189-190.
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  20.  13
    Scott Lidgard and Lynn K. Nyhart, Eds. Biological Individuality: Integrating Scientific, Philosophical, and Historical Perspectives. [REVIEW]Catherine Kendig - 2018 - Hopos: The Journal of the International Society for the History of Philosophy of Science 8 (2):475-480.
    Biologists, historians of biology, and philosophers of biology often ask what is it to be an individual, really. This book does not answer that question. Instead, it answers a much more interesting one: How do biologists individuate individuals? In answering that question, the authors explore why biologists individuate individuals, in what ways, and for what purposes. The cross-disciplinary, dialogical approach to answering metaphysical questions that is pursued in the volume may seem strange to metaphysicians who are not biologically focused, but (...)
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  21. D. Lynn Holt.Thomas Kuhn & Lynn Joy - 1994 - In Peter Achinstein & Laura J. Snyder (eds.), Scientific Methods: Conceptual and Historical Problems. Krieger Pub. Co.. pp. 137.
     
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  22.  22
    A. P. Martinich, "The Two Gods of "Leviathan": Thomas Hobbes on Religion and Politics". [REVIEW]Lynn Sumida Joy - 1994 - Journal of the History of Philosophy 32 (2):303.
  23.  13
    Rational Magic: Thomas Digges' Sixteenth Century Defense of Copernicanism.Lynn Holt - 2001 - Modern Schoolman 79 (1):23-40.
  24.  7
    More Manuscripts of Thomas of Cantimpre, De Naturis Rerum.Lynn Thorndike - 1963 - Isis 54 (2):269-277.
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  25.  6
    Thomas Werkwoth on the Motion of the Eighth Sphere.Lynn Thorndike - 1948 - Isis: A Journal of the History of Science 39:212-215.
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  26.  5
    More Manuscripts of Thomas of Cantimpre, De Naturis Rerum.Lynn Thorndike - 1963 - Isis: A Journal of the History of Science 54:269-277.
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  27. Thomas Werkwoth on the Motion of the Eighth Sphere.Lynn Thorndike - 1948 - Isis 39 (4):212-215.
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  28. There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series.Caleb Cohoe - 2013 - British Journal for the History of Philosophy 21 (5):838 - 856.
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the (...)
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  29. Harmonizing Faith and Knowledge of God’s Existence in St. Thomas.Daniel De Haan - 2015 - In Harm Goris, L. Hendriks & H. J. M. Schoot (eds.), Faith, Hope and Love. Thomas Aquinas on Living by the Theological Virtues. Peeters. pp. 137-160.
    Is it necessary for all Christians – including Christians who are metaphysicians with demonstrative knowledge of God’s existence – to hold by faith that God exists? I shall approach this apparently straightforward question by investigating two opposing lines of interpretation of Thomas Aquinas’s own response to this question. I shall begin with two texts from Thomas that motivate two incompatible theses concerning Thomas’s doctrine of the harmony of faith and reason with respect to the existence of God. (...)
     
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  30.  40
    Book Review: La Politique de Saint Thomas d'Aquin. Edouard Crahay. [REVIEW]Thomas Davidson - 1897 - Ethics 7 (3):394-.
    Thomas Davidson's review on Edouard Crahay's book on the politics of St. Thomas.
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  31.  30
    Book Review: Etudes Historiques sur l'Esthetique de Saint Thomas d'Aquin. Maurice de Wulf. [REVIEW]Thomas Davidson - 1897 - Ethics 7 (3):392-.
    Thomas Davidson's review of Maurice de Wulf's book of historical studies on the aesthetics of St. Thomas.
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  32. Thomas Aquinas: Disputed Questions on the Virtues.E. M. Atkins & Thomas Williams (eds.) - 2005 - Cambridge University Press.
    The great medieval philosopher Thomas Aquinas was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume offers translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one should rebuke a 'brother' (...)
     
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  33.  62
    Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham.Thomas M. Osborne Jr - 2014 - The Catholic University of America Press.
    Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
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  34. How Sin Escapes Premotion: The Development of Thomas Aquinas’s Thought by Spanish Thomists.Thomas M. Osborne - 2017 - In Steven Long, Thomas Joseph White & Roger Nutt (eds.), Thomism and Predestination: Principles and Disputations. Ave Maria, Fl: Sapientia. pp. 192-213.
    I argue that Diego Alvarez and Thomas de Lemos through their participation in the De auxiliis controversy developed and defended Cajetan’s view of the causation of sin in such a way that they were able to defend the predetermination of the material aspect of sin while at the same time assimilating important aspects from his critics. It is important to recognize that Lemos and his associates hold both that the premotion of sin’s material aspect is not necessarily connected with (...)
     
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  35. St. Thomas Aquinas on Intelligent Design.Robert C. Koons & Logan Paul Gage - 2011 - Proceedings of the American Catholic Philosophical Association 85:79-97.
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  36. Thomas Kuhn.Alexander Bird - 2000 - Routledge.
    Thomas Kuhn transformed the philosophy of science. His seminal 1962 work "The Structure of Scientific Revolutions" introduced the term 'paradigm shift' into the vernacular and remains a fundamental text in the study of the history and philosophy of science. This introduction to Kuhn's ideas covers the breadth of his philosophical work, situating "The Structure of Scientific Revolutions" within Kuhn's wider thought and drawing attention to the development of his ideas over time. Kuhn's work is assessed within the context of (...)
     
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  37. The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Curry - 2012 - Transactions of the Charles S. Peirce Society 48 (4):456.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars (...)
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  38. Thomas Reid's Philosophy of Mind: Consciousness and Intentionality.Rebecca Copenhaver - 2006 - Philosophy Compass 1 (3):279-289.
    Thomas Reid’s epistemological ambitions are decisively at the center of his work. However, if we take such ambitions to be the whole story, we are apt to overlook the theory of mind that Reid develops and deploys against the theory of ideas. Reid’s philosophy of mind is sophisticated and strikingly contemporary, and has, until recently, been lost in the shadow of his other philosophical accomplishments. Here I survey some aspects of Reid’s theory of mind that I find most interesting. (...)
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  39. Thought Styles and Paradigms—a Comparative Study of Ludwik Fleck and Thomas S. Kuhn.Nicola Mößner - 2011 - Studies in History and Philosophy of Science Part A 42 (2):362–371.
    At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, there (...)
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  40. Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?].Marek Piechowiak - 2013 - Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of natural (...)
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  41. Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word.Scott M. Williams - 2010 - Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  42.  42
    Managing Ethically Cultural Diversity: Learning From Thomas Aquinas.João César das Neves & Domènec Melé - 2013 - Journal of Business Ethics 116 (4):769-780.
    Cultural diversity is an inescapable reality and a concern in many businesses where it can often raise ethical questions and dilemmas. This paper aims to offer suggestions to certain problems facing managers in dealing with cultural diversity through the inspiration of Thomas Aquinas. Although he may be perceived as a voice from the distant past, we can still find in his writings helpful and original ideas and criteria. He welcomes cultural differences as a part of the perfection of the (...)
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  43.  98
    Global Health and Global Health Ethics.S. R. Benatar & Gillian Brock (eds.) - 2011 - Cambridge University Press.
    Machine generated contents note: Preface; Introduction; Part I. Global Health, Definitions and Descriptions: 1. What is global health? Solly Benatar and Ross Upshur; 2. The state of global health in a radically unequal world: patterns and prospects Ron Labonte and Ted Schrecker; 3. Addressing the societal determinants of health: the key global health ethics imperative of our times Anne-Emmanuelle Birn; 4. Gender and global health: inequality and differences Lesley Doyal and Sarah Payne; 5. Heath systems and health Martin McKee; Part (...)
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  44. Thomas Kuhn.Alexander Bird - 2018 - Stanford Encyclopedia of Philosophy.
    Thomas Samuel Kuhn (1922–1996) is one of the most influential philosophers of science of the twentieth century, perhaps the most influential. His 1962 book The Structure of Scientific Revolutions is one of the most cited academic books of all time. Kuhn’s contribution to the philosophy of science marked not only a break with several key positivist doctrines, but also inaugurated a new style of philosophy of science that brought it closer to the history of science. His account of the (...)
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  45. 84. The Earnest of Our Inheritance (Eph 1:5): The Biblical Foundations of Thomas Aquinas’ Soteriology.Piotr Roszak - 2017 - Przegląd Tomistyczny:213-233.
    From the perspective of Aquinas’ Biblical commentaries, the article develops the reflection on pignus / arra haereditatis (Eph 1:5) seeing these essential elements of Thomas’ reflection on salvation in the terminological question of which one is better: pignus or arra, namely the pledge or the earnest/deposit. Thomas develops soteriology, which indicates that human salvation starts “now” and not “later,” through the participation in the Passion of Christ and in His merits. Analyzing Aquinas’ commentary on Ps 21, on the (...)
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  46. The Apokatastasis Essays in Context: Leibniz and Thomas Burnet on the Kingdom of Grace and the Stoic/Platonic Revolutions.David Forman - 2016 - In Wenchao Li (ed.), Für unser Glück oder das Glück anderer. G. Olms. pp. Bd. IV, 125-137.
    One of Leibniz’s more unusual philosophical projects is his presentation (in a series of unpublished drafts) of an argument for the conclusion that a time will necessarily come when “nothing would happen that had not happened before." Leibniz’s presentations of the argument for such a cyclical cosmology are all too brief, and his discussion of its implications is obscure. Moreover, the conclusion itself seems to be at odds with the main thrust of Leibniz’s own metaphysics. Despite this, we can discern (...)
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  47.  8
    In Defence of Reason? Friedrich Nietzsche in Thomas Mann’s Nietzsches Philosophie im Lichte unserer Erfahrung and Georg Lukács’ Die Zerstörung der Vernunft.Alexander Brown - 2018 - Nietzsche Studien Gesamtregister Bände 1-20 47 (1):379-397.
    In the immediate aftermath of the Second World War, Thomas Mann and Georg Lukács both sought to come to terms with the multifaceted role of philosophy in the catastrophe of fascism. The figure of Nietzsche is examined in Mann’s Nietzsches Philosophie im Lichte unserer Erfahrung and Lukács’ Die Zerstörung der Vernunft. It is generally recognised that Mann’s lecture helped to shape the post-war Nietzsche reception in the West as much as Lukács’ treatise did in the East. In contrast, I (...)
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  48. Philosophy as Teaching: James's "Knight Errant," Thomas Davidson.Douglas R. Anderson - 2004 - Journal of Speculative Philosophy 18 (3):239-247.
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding (...)
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  49. Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW]Christopher Rowe - 2012 - The Journal of Ethics 16 (3):305-324.
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; a version formed by the (...)
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  50.  82
    The Thought of Thomas Aquinas.Brian Davies - 1993 - Clarendon Press.
    Thomas Aquinas was one of the greatest Western philosphers and one of the greatest theologians of the Christian church. In this book we at last have a modern, comprehensive presentation of the total thought of Aquinas. Books on Aquinas invariably deal with either his philosophy or his theology. But Aquinas himself made no arbitrary division between his philosophical and his theological thought, and this book allows readers to see him as a whole. It introduces the full range of Aquinas' (...)
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