Search results for 'Matthew E. Moore' (try it on Scholar)

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  1. Constantine Cavarnos & G. E. Moore (1979). A Dialogue on G. E. Moore's Ethical Philosophy, Together with an Account of Three Talks with G. E. Moore on Diverse Philosophical Questions. [REVIEW]
     
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  2. G. E. Moore (1993). G.E. Moore: Selected Writings. Routledge.
    G.E. Moore, more than either Bertrand Russell or Ludwig Wittgenstein, was chiefly responsible for the rise of the analytic method in twentieth-century philosophy. This selection of his writings shows Moore at his very best. The classic essays are crucial to major philosophical debates that still resonate today. Amongst those included are: * A Defense of Common Sense * Certainty * Sense-Data * External and Internal Relations * Hume's Theory Explained * Is Existence a Predicate? * Proof of an (...)
     
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  3.  63
    G. E. Moore (1959). G. E. Moore. Mind 68 (269):1-1.
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  4. Lloyd E. Moore (2012). Face to Face: The Photography of Lloyd E. Moore. Ohio University Press.
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  5. G. E. Moore (1986). G.E. Moore: The Early Essays. Temple University Press.
     
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  6. G. E. Moore (1971). Some Fundamental Aspects of the Logic of Mysticism B. Litt. Thesis Submitted by G.E. Moore. [S.N.].
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  7. Giulio Preti & G. E. Moore (1986). Il Problema Dei Valori l'Etica di G.E. Moore. F. Angeli.
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  8. Kurt H. Wolff, Barrington Moore & Herbert Marcuse (1967). The Critical Spirit Essays in Honor of Herbert Marcuse. Edited by Kurt H. Wolff and Barrington Moore. With the Assistance of Heinz Lubasz, Maurice R. Stein and E.V. Walter. --. [REVIEW] Beacon Press.
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  9.  9
    Matthew E. Moore (2007). The Completeness of the Real Line (La Completud de la Línea Real). Critica 39 (117):61 - 86.
    It is widely taken for granted that physical lines are real lines, i.e., that the arithmetical structure of the real numbers uniquely matches the geometrical structure of lines in space; and that other number systems, like Robinson's hyperreals, accordingly fail to fit the structure of space. Intuitive justifications for the consensus view are considered and rejected. Insofar as it is justified at all, the conviction that physical lines are real lines is a scientific hypothesis which we may one day reject. (...)
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  10.  39
    Matthew E. Moore (2002). Archimedean Intuitions. Theoria 68 (3):185-204.
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  11.  57
    Matthew E. Moore (2007). The Genesis of the Peircean Continuum. Transactions of the Charles S. Peirce Society 43 (3):425 - 469.
    : In the Cambridge Conferences Lectures of 1898 Peirce defines a continuum as a "collection of so vast a multitude" that its elements "become welded into one another." He links the transinfinity (the "vast multitude") of a continuum to the confusion of its elements by a line of mathematical reasoning closely related to Cantor's Theorem. I trace the mathematical and philosophical roots of this conception of continuity, and examine its unresolved tensions, which arise mainly from difficulties in Peirce's theory of (...)
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  12.  40
    Matthew E. Moore (2002). A Cantorian Argument Against Infinitesimals. Synthese 133 (3):305 - 330.
    In 1887 Georg Cantor gave an influential but cryptic proof of theimpossibility of infinitesimals. I first give a reconstruction ofCantor's argument which relies mainly on traditional assumptions fromEuclidean geometry, together with elementary results of Cantor's ownset theory. I then apply the reconstructed argument to theinfinitesimals of Abraham Robinson's nonstandard analysis. Thisbrings out the importance for the argument of an assumption I call theChain Thesis. Doubts about the Chain Thesis are seen to render thereconstructed argument inconclusive as an attack on the (...)
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  13.  24
    Matthew E. Moore (2013). Peirce's Topical Theory of Continuity. Synthese 192 (4):1-17.
    In the last decade of his life C.S. Peirce began to formulate a purely geometrical theory of continuity to supersede the collection-theoretic theory he began to elaborate around the middle of the 1890s. I argue that Peirce never succeeded in fully formulating the later theory, and that while that there are powerful motivations to adopt that theory within Peirce’s system, it has little to recommend it from an external perspective.
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  14.  41
    Matthew E. Moore (2007). Naturalism, Truth and Beauty in Mathematics. Philosophia Mathematica 15 (2):141-165.
    Can a scientific naturalist be a mathematical realist? I review some arguments, derived largely from the writings of Penelope Maddy, for a negative answer. The rejoinder from the realist side is that the irrealist cannot explain, as well as the realist can, why a naturalist should grant the mathematician the degree of methodological autonomy that the irrealist's own arguments require. Thus a naturalist, as such, has at least as much reason to embrace mathematical realism as to embrace irrealism.
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  15.  8
    Matthew E. Moore (2006). Naturalizing Dissension. Pacific Philosophical Quarterly 87 (3):325–334.
    Mathematical naturalism forbids philosophical interventions in mathematical practice. This principle, strictly construed, places severe constraints on legitimate philosophizing about mathematics; it is also arguably incompatible with mathematical realism. One argument for the latter conclusion charges the realist with inability to take a truly naturalistic view of the Gödel Program in set theory. This argument founders on the disagreement among mathematicians about that program's prospects for success. It also turns out that when disagreements run this deep it is counterproductive to take (...)
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  16. Matthew E. Moore (ed.) (2010). Philosophy of Mathematics: Selected Writings. Indiana University Press.
    The philosophy of mathematics plays a vital role in the mature philosophy of Charles S. Peirce. Peirce received rigorous mathematical training from his father and his philosophy carries on in decidedly mathematical and symbolic veins. For Peirce, math was a philosophical tool and many of his most productive ideas rest firmly on the foundation of mathematical principles. This volume collects Peirce’s most important writings on the subject, many appearing in print for the first time. Peirce’s determination to understand matter, the (...)
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  17. Catherine E. Kerr, Matthew D. Sacchet, Sara W. Lazar, Christopher I. Moore & Stephanie R. Jones (2013). Mindfulness Starts with the Body: Somatosensory Attention and Top-Down Modulation of Cortical Alpha Rhythms in Mindfulness Meditation. Frontiers in Human Neuroscience 7.
  18.  72
    Ludwig Wittgenstein, G. E. Moore, Norman Malcolm & Gabriel Citron (2015). A Discussion Between Wittgenstein and Moore on Certainty : From the Notes of Norman Malcolm. Mind 124 (493):73-84.
    In April 1939, G. E. Moore read a paper to the Cambridge University Moral Science Club entitled ‘Certainty’. In it, amongst other things, Moore made the claims that: the phrase ‘it is certain’ could be used with sense-experience-statements, such as ‘I have a pain’, to make statements such as ‘It is certain that I have a pain’; and that sense-experience-statements can be said to be certain in the same sense as some material-thing-statements can be — namely in the (...)
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  19. G. E. Moore (1903). Principia Ethica. Dover Publications.
    First published in 1903, this volume revolutionized philosophy and forever altered the direction of ethical studies. A philosopher’s philosopher, G. E. Moore was the idol of the Bloomsbury group, and Lytton Strachey declared that Principia Ethica marked the rebirth of the Age of Reason. This work clarifies some of moral philosophy’s most common confusions and redefines the science’s terminology. Six chapters explore: the subject matter of ethics, naturalistic ethics, hedonism, metaphysical ethics, ethics in relation to conduct, and the ideal. (...)
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  20. Ludwig Wittgenstein, John Maynard Keynes, G. E. Moore & Bertrand Russell (1974). Letters to Russell, Keynes and Moore.
     
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  21. G. E. Moore (1993). Selected Writings. Routledge.
    G. E. Moore was one of the most interesting and influential philosophers of the first half of the twentieth century. This selection of his writings makes the best of his work once again available, and also includes previously unpublished writings. Moore's first published writings, represented in this collection by his papers "The Nature of Judgment" and "The Refutation of Idealism," contributed decisively to the break with idealism which led to the development of analytic philosophy. Moore went on (...)
     
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  22. G. E. Moore, Moore's Margin Notes on Reid.
     
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  23.  37
    G. E. Moore (2005). Ethics: The Nature of Moral Philosophy. Oxford University Press, Clarendon Press ;.
    G. E. Moore 's 1912 work Ethics has tended to be overshadowed by his famous earlier work Principia Ethica. However, its detailed discussions of utilitarianism, free will, and the objectivity of moral judgements find no real counterpart in Principia, while its account of right and wrong and of the nature of intrinsic value deepen our understanding of Moore 's moral philosophy. Moore himself regarded the book highly, writing late in his career, "I myself like [it] better than (...)
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  24.  1
    Matthew J. Moore (2016). Buddhism and Political Theory. Oxford University Press USA.
    Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have (...)
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  25.  19
    Stephen Pollard (2011). Review of Matthew E. Moore (Ed.), New Essays on Peirce's Mathematical Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
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  26.  4
    Lisa Buckley (2011). Matthew E. Moore , New Essays on Peirce's Mathematical Philosophy . Reviewed By. Philosophy in Review 31 (6):445-448.
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  27. Jennifer M. Moore (2009). Your E‐Mail Trail: Where Ethics Meets Forensics1. Business and Society Review 114 (2):273-293.
    ABSTRACTThis article addresses ethical and legal issues arising from the increasing use of e‐mail and other forms of instant written communication in the conduct of business. E‐mail communications are often casual and informal. Yet e‐mail is a written record that can be more permanent and widely accessible than a paper communication. This article focuses on the implications of this fact, including how individuals compromise their own privacy by the voluntary use of e‐mail; how e‐mail has complicated the duty of confidentiality (...)
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  28.  8
    Timothy J. Moore (1999). F. B ERTINI : Plauto E Dintorni . (Quadrante, 88.) Pp. Viii + 232. Rome: Laterza, 1997. Paper, L. 32,000. ISBN: 88-420-5150-. [REVIEW] The Classical Review 49 (01):265-.
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  29.  11
    J. Costa, C. C. Espírito-Santo, A. A. Borges, J. Ferreira, M. M. Coelho, P. Moore & C. Sampaio (forthcoming). Toxina botulínica tipo A (BtA) é efetiva e segura para pessoas com distonia cervical. Tópicos.
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  30.  4
    Dwayne Moore & Tyler Martin (2015). S. C. Gibb, E. J. Lowe, and R. D. Ingthorsson, Eds., Mental Causation and Ontology. Reviewed By. Philosophy in Review 35 (4):194-197.
  31.  18
    Timothy J. Moore (2010). Plautus (G.) Petrone Quando le muse paralavano latino. Studi su Plauto. (Testi e Manuali per l'Insegnamento Universitario del Latino 105.) Pp. 239. Bologna: Pàtron Editore, 2009. Paper, €18. ISBN: 978-88-555-3013-. [REVIEW] The Classical Review 60 (02):428-430.
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  32.  1
    Celia Moore (2015). Obstacles to Ethical Decision-Making: Mental Models, Milgram and the Problem of Obedience, Edited by Patricia Werhane, Laura Pincus Hartman, Crina Archer, Elaine E. Englehardt, and Michael S. Pritchard. Cambridge: Cambridge University Press, 2013. 260pp. ISBN: 978–1107000032. [REVIEW] Business Ethics Quarterly 25 (1):147-150.
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  33.  5
    T. W. Moore (2009). Educação e igualdade: uma análise conceptual. Critica.
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  34.  1
    John C. Moore (1988). Papal Government and England During the Pontificate of Honorius III Jane E. Sayers. Speculum 63 (2):471-472.
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  35. John C. Moore (1988). Jane E. Sayers, Papal Government and England During the Pontificate of Honorius III (1216–1227).(Cambridge Studies in Medieval Life and Thought, 3rd Ser., 21.) Cambridge, Eng.: Cambridge University Press, 1984. Pp. Xv, 292; 3 Tables, 1 Figure. $49.50. [REVIEW] Speculum 63 (2):471-472.
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  36.  2
    A. R. E. (1967). Moore and Ryle: Two Ontologists. [REVIEW] Review of Metaphysics 20 (3):533-533.
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  37.  3
    Edward F. Moore (1960). Review: David E. Muller, Complexity in Electronic Switching Circuits. [REVIEW] Journal of Symbolic Logic 25 (3):300-300.
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  38.  2
    Andrew Moore (2011). Save Our Science? You Could Learn Something From E. Coli's SOS Response! Bioessays 33 (10):721-721.
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  39.  1
    D. Matthew (1971). Fidelitas Normannorum: Note Sulla Fondazione Dell Stato Normanno E Sui Rapporti Col Papato. [REVIEW] Speculum 46 (1):139-141.
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  40.  1
    John Moore (1992). Innocenzo IV: La Concezione E l'Esperienza Della Cristianità Come “Regimen Unius Personae.”. [REVIEW] Speculum 67 (4):1010-1012.
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  41. D. J. A. Matthew (1971). Fidelitas Normannorum: Note sulla fondazione dell stato Normanno e sui rapporti col papato. Vincenzo d'Alessandro. Speculum 46 (1):139-141.
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  42. Edward F. Moore (1959). Gould Roderick. A Note on Contact Networks for Switching Functions of Four Variables. Transactions of the I.R.E. Professional Group on Electronic Computers, Vol. EC-7 No. 3 , Pp. 196–198. [REVIEW] Journal of Symbolic Logic 24 (3):261.
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  43. Edward F. Moore (1959). Hennie Frederick C.. Analysis of Bilateral Iterative Networks. Transactions of the I.R.E. Professional Group on Circuit Theory, Vol. CT-6 No. 1 , Pp. 35–45. [REVIEW] Journal of Symbolic Logic 24 (3):259-260.
  44. Edward F. Moore (1960). Muller David E.. Complexity in Electronic Switching Circuits. Transactions of the IRE Professional Group on Electronic Computers, Vol. EC-5 No. 1 , Pp. 15–19. [REVIEW] Journal of Symbolic Logic 25 (3):300.
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  45. George Edward Moore (1942). A Reply to My Critics. In Paul Arthur Schilpp (ed.), The Philosophy of G. E. Moore. Open Court.
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  46.  87
    Andrew Moore & Roger Crisp (1996). Welfarism in Moral Theory. Australasian Journal of Philosophy 74 (4):598 – 613.
    We take welfarism in moral theory to be the claim that the well-being of individuals matters and is the only consideration that fundamentally matters, from a moral point of view. We argue that criticisms of welfarism due to G.E. Moore, Donald Regan, Charles Taylor and Amartya Sen all fail. The final section of our paper is a critical survey of the problems which remain for welfarists in moral theory.
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  47. G. E. Moore (2006). Utilitarianism. Ethics.
    This chapter and the one that follows analyze and elucidate the normative structure of utilitarianism. Although Moore did not consider himself a utilitarian, it becomes evident as the book proceeds that he accepts utilitarianism’s consequentialist account of right and wrong despite rejecting its hedonistic value theory. These opening chapters are a model of analytic exposition as Moore lays out utilitarianism’s theoretical commitments and contrasts various distinct but closely related normative theses. Moore expounds the utilitarian theory with far (...)
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  48. G. E. Moore (2006). The Objectivity of Moral Judgements. Ethics.
    Moore maintains that, in principle, there is an objective answer to questions of right and wrong. More specifically, that a particular action cannot be both right and wrong, either at the same time or at different times. In this chapter and the next, Moore argues against theories that deny this latter proposition and thus reject the objectivity of moral judgments. Beginning with a critique of the thesis that when one asserts that an action is right or wrong, one (...)
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  49. G. E. Moore (2006). Intrinsic Value. Ethics.
    In this final chapter, Moore rebuts egoism and upholds the view that it is always our duty to perform that action, of the various ones open to us, the total consequences of which will have the greatest intrinsic value. He criticizes the hedonistic doctrine that one whole is intrinsically better than another when, and only when, it contains more pleasure. He rejects not only the idea that intrinsic value is proportional to pleasure, but also that it is proportional to (...)
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  50. G. E. Moore (2006). Free Will. Ethics.
    This chapter is Moore’s most important discussion of the subject of free will. He distinguishes the question of whether right and wrong depend not on what we can do if we choose, but rather on what we can do in some more absolute sense, from the question of whether we ever could have done anything different from what we actually did do. He analyzes closely the ambiguities of ‘could have done’ and ‘could have chosen’. He maintains that certain propositions (...)
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