114 found
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  1.  26
    1 Scotus on Metaphysics.Peter King - 2003 - In Thomas Williams (ed.), The Cambridge Companion to Duns Scotus. Cambridge University Press. pp. 15.
  2.  45
    Introduction to the Problem of Individuation in the Early Middle Ages.Peter King & Jorge J. E. Gracia - 1984
  3.  21
    Against the Academicians and the Teacher.Saint Augustine & Peter King - 1995 - Hackett Publishing Company.
    These new translations of two treatises dealing with the possibility and nature of knowledge in the face of skeptical challenges are the first to be rendered from the Latin critical edition, the first to be made specifically with a philosophical audience in mind, and the first to be translated by a scholar with expertise in both modern epistemology and philosophy of language.
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  4. No Plaything: Ethical Issues Concerning Child-pornography.Peter J. King - 2008 - Ethical Theory and Moral Practice 11 (3):327-345.
    Academic discussion of pornography is generally restricted to issues arising from the depiction of adults. I argue that child-pornography is a more complex matter, and that generally accepted moral judgements concerning pornography in general have to be revised when children are involved. I look at the question of harm to the children involved, the consumers, and society in general, at the question of blame, and at the possibility of a morally acceptable form of child-pornography. My approach involves an objectivist meta-ethics (...)
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  5. Aquinas on the Passions.Peter King - 2002 - In Brian Davies (ed.), Thomas Aquinas: contemporary philosophical perspectives. New York: Oxford University Press.
  6. Thinking about things: Singular thought in the middle ages.Peter King - manuscript
    In one corner Socrates; in the other, on the mat, his cat Felix. Socrates, of course, thinks (correctly) that Felix the Cat is on the mat. But there’s the rub. For Socrates to think that Felix is on the mat, he has to be able to think about Felix, that is, he has to have some sort of cognitive grasp of an individual — and not just any individual, but Felix himself. How is that possible? What is going on when (...)
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  7. The inner cathedral: Mental architecture in high scholasticism.Peter King - 2008 - Vivarium 46 (3):253-274.
    Mediaeval psychological theory was a “faculty psychology”: a confederation of semiautonomous sub-personal agents, the interaction of which constitutes our psychological experience. One such faculty was intellective appetite, that is, the will. On what grounds was the will taken to be a distinct faculty? After a brief survey of Aristotle's criteria for identifying and distinguishing mental faculties, I look in some detail at the mainstream mediaeval view, given clear expression by Thomas Aquinas, and then at the dissenting views of John Duns (...)
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  8. Duns Scotus on the Common Nature and the Individual Differentia.Peter King - 1992 - Philosophical Topics 20 (2):51-76.
  9.  88
    Emotion in Medieval Thought.Peter King - 2009 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press.
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  10.  86
    The Problem of Individuation in the Middle Ages.Peter King - 2000 - Theoria 66 (2):159-184.
  11.  56
    Peter Abelard.Peter King - 1992 - In The Dictionary of Literary Biography. pp. 3-14.
  12.  9
    Thinking About Things.Peter King - 2015 - In Gyula Klima (ed.), Intentionality, Cognition, and Mental Representation in Medieval Philosophy. New York: Fordham University. pp. 104-121.
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  13. Augustine on testimony.Peter King & Nathan Ballantyne - 2009 - Canadian Journal of Philosophy 39 (2):pp. 195-214.
    Philosophical work on testimony has flourished in recent years. Testimony roughly involves a source affirming or stating something in an attempt to transfer information to one or more persons. It is often said that the topic of testimony has been neglected throughout most of the history of philosophy, aside from contributions by David Hume (1711–1776) and Thomas Reid (1710–1796).1 True as this may be, Hume and Reid aren’t the only ones who deserve a tip of the hat for recognizing the (...)
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  14. Duns Scotus on Possibilities, Powers, and the Possible.Peter King - 2001 - In Potentialitã¤T Und Possibilitã¤T. Fromann-Holzboog. pp. 175-199.
     
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  15.  70
    Augustine on the Impossibility of Teaching.Peter King - 1998 - Metaphilosophy 29 (3):179-195.
    The information‐transference account of teaching takes it to be a process in which information is transferred from one person's mind to another's. Augustine argues that this is impossible, since in order to understand something the person who understands must come to see why it is so, and that is an internal episode of awareness that isn't caused by an outside source. Augustine's insight here is contrasted with the contemporary view, following Wittgenstein, that learning is a matter of conformity to rules (...)
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  16. The cambridge companion to duns scotus.Peter King - unknown
    [1] In twelve quite demanding chapters, outstanding scholars provide an overall view of the key issues of Scotus’s philosophical thought. To this a very concise introduction is added, concerning the life and works of John Duns (very good, especially the survey of works and the information on critical editions etc.). Throughout the book, I find the information clear and the difficult topics well explained. Moreover, the volume gives a quick entrance to the vast literature. Among the topics discussed are: ‘Metaphysics’ (...)
     
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  17. Mediaeval Intentionality and Pseudo-Intentionality.Peter King - 2010 - Quaestio 10:25-44.
    Wilfrid Sellars charged that mediaeval philosophers confused the genuine intentionality of thinking with what he called the “pseudo-intentionality” of sensing. I argue that Sellars’s charge rests on importing a form of mind/body dualism that was foreign to the Middle Ages, but that he does touch on a genuine difficulty for mediaeval theories, namely whether they have the conceptual resources to distinguish between intentionality as a feature of consciousness and mere discriminative responses to the environment. In the end, it seems, intentionality (...)
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  18.  97
    Peter Abelard.Peter King - 2008 - Stanford Encyclopedia of Philosophy.
    Peter Abelard (1079 – 21 April 1142) [‘Abailard’ or ‘Abaelard’ or ‘Habalaarz’ and so on] was the pre-eminent philosopher and theologian of the twelfth century. The teacher of his generation, he was also famous as a poet and a musician. Prior to the recovery of Aristotle, he brought the native Latin tradition in philosophy to its highest pitch. His genius was evident in all he did. He is, arguably, the greatest logician of the Middle Ages and is equally famous as (...)
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  19. From intellectus verus/falsus to the dictum propositionis: The semantics of Peter Abelard and his circle.Klaus Jacobi, Christian Strub & Peter King - 1996 - Vivarium 34 (1):15-40.
    In his commentary on Aristotle’s Peri hermeneias,1 Abelard distinguishes the form of an expression2 (oratio) from what it says, that is, its content. The content of an expression is its understanding (intellectus). This distinction is surely the most well-known and central idea in Abelard’s commentary. It provides him with the opportunity to distinguish statements (enuntiationes) from other kinds of expressions without implying a diference in their content, since the ability of a statement to signify something true or false (verum vel (...)
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  20.  29
    Introduction to the Problem of Individuation in the Early Middle Ages.Peter King & Jorge J. E. Gracia - 1988 - Philosophical Review 97 (4):564.
  21. Why isn't the mind-body problem medieval?Peter King - 2005 - In Forming the Mind. Springer Verlag.
    One answer: Because medieval philosophy is just the continuation of ancient philosophy by other means—the Latin language and the Catholic Church— and, as Wallace Matson pointed out some time ago, the mind-body problem isn’t ancient.
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  22.  48
    Thomas Hobbes's children.Peter King - unknown
    Children therefore, whether they be brought up and preserved by the father, or by the mother, or by whomsoever, are in most absolute subjection to him or her, that so bringeth them up, or preserveth them. And they may alienate them, that is, assign his or her dominion, by selling, or giving them, in adoption or servitude to others; or may pawn them for hostages, kill them for rebellion, or sacrifice them for peace, by the law of nature, when he (...)
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  23. Abelard on Mental Language.Peter King - 2007 - American Catholic Philosophical Quarterly 81 (2):169-187.
    I argue that Abelard was the author of the first theory of mental language in the Middle Ages, devising a “language of thought” to provide the semantics for ordinary languages, based on the idea that thoughts have linguistic character. I examine Abelard’s semantic framework with special attention to his principle of compositionality (the meaning of a whole is a function of the meanings of the parts); the results are then applied to Abelard’s distinction between complete and incomplete expressions, as well (...)
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  24. Abelard's Intentionalist Ethics.Peter King - 1995 - Modern Schoolman 72 (2-3):213-231.
    ABELARD'S ethical theory, presented above all in his Ethics, is a version of what I'll call intentionalism': the view that the agent's intention determines the moral worth of an action. Now even in Abelard's day, the common understanding of morality seemed to endorse the following principle: (P) An agent should intend to Φ only if bringing about Φ would be good -/- But Abelard replaces (P) with its obverse, a principle he identifies as the rational core imbedded in traditional Christian (...)
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  25. Augustine: On the Free Choice of the Will, on Grace and Free Choice, and Other Writings.Peter King (ed.) - 2010 - Cambridge University Press.
    The works translated here deal with two major themes in the thinking of St Augustine : free will and divine grace. On the one hand, free will enables human beings to make their own choices; on the other hand, God's grace is required for these choices to be efficacious. 'On the Free Choice of the Will', 'On Grace and Free Choice', 'On Reprimand and Grace' and 'On the Gift of Perseverance' set out Augustine's theory of human responsibility, and sketch a (...)
     
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  26.  15
    Dispassionate Passions.Peter King - 2012 - In Martin Pickavé & Lisa Shapiro (eds.), Emotion and cognitive life in Medieval and early modern philosophy. Oxford: Oxford University Press. pp. 9.
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  27.  29
    Late scholastic theories of the passions: Controversies in the Thomist tradition.Peter King - 2002 - In Henrik Lagerlund & Mikko Yrjonsuri (eds.), Emotions and Choice From Boethius to Descartes. Kluwer Academic Publishers. pp. 229--258.
  28. Emotions.Peter King - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas. New York: Oxford University Press.
  29.  86
    Two Conceptions of Experience.Peter King - 2003 - Medieval Philosophy & Theology 11 (2):203-226.
  30. Scotus's rejection of Anselm.Peter King - unknown
    stance, Scotus adopts Anselm’s notion of a ‘(pure) perfection’ and elevates it to a fundamental principle of his metaphysics. Again, he distills Anselm’s Ontological Argument into something like its original Monologion components, and then treats each component part of the argument with a rigor and attention to detail far beyond anything Anselm suggested. In the case of Anselm’s so-called ‘two-wills’ theory, however, Scotus’s revisions are so extensive that they amount to a rejection of Anselm’s account, even though Scotus retains some (...)
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  31.  14
    Introduction to Medieval Logic.Peter King - 1990 - Philosophical Review 99 (2):299.
  32.  66
    Jean Buridan's Philosophy of Science.Peter King - 1987 - Studies in History and Philosophy of Science Part A 18 (2):109.
    introduced the concept of effective demand in the nascent science of economics; his discussions of astronomy were acute enough to raise Duhem’s interest. Neither are Buridan’s credentials as a nominalist in doubt, although investigation into his precise relation to William of Ockham continues: he rejected all abstract entities, whether universals, common natures, the complexe significabile, or types above and beyond tokens; for Buridan, every thing which exists is a concrete individual. His anti-realism included an epistemological component as well, for Buridan (...)
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  33.  6
    The Life of John Locke: With Extracts from His Correspondence, Journals, and Common-place Books.Peter King King & John Locke - 1991
  34.  4
    Posthumous Works of Mr. John Locke..John Locke, Peter King King & Anthony Collins - 1706 - Printed by W.B. For A. And J. Churchill ..
  35.  14
    The Cambridge History of Medieval Philosophy (review).Peter King - 2012 - Journal of the History of Philosophy 50 (4):612-613.
  36.  46
    Le rôle des concepts selon Ockham.Peter King - 2005 - Philosophiques 32 (2):435-447.
    Philosophiques 32 (2005), 435-447. [An English version is available here.].
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  37.  61
    B. Dainton: The phenomenal self. [REVIEW]Peter R. King - 2009 - Erkenntnis 71 (2):283-288.
  38.  78
    Lycan on Lewis and Meinong.Peter J. King - 1993 - Proceedings of the Aristotelian Society 93:193 - 201.
    In his 1988 review of On the Plurality of Worlds (Lycan [1988]), William Lycan argued that what he called Lewis's 'mad-dog modal realism' (also 'rape-and-loot modal realism' and 'nuclear-holocaust modal realism' - I suspect that some reference to the supposed extremity of Lewis's position is intended) rested upon an unanalysed modal notion. Lycan accepted that actualists all seemed to be stuck with such unanalysed notions (adding that his own was the notion of compatibility as applied to pairs of properties), but (...)
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  39.  18
    Lycan on Lewis and Meinong1.Peter J. King - 1993 - Proceedings of the Aristotelian Society 93 (1):193-202.
    Peter J. King; Lycan on Lewis and Meinong1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 193–202, https://doi.org/10.1093/ari.
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  40.  10
    Ockham's ethical theory'.Peter King - 1999 - In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge: Cambridge University Press. pp. 227--44.
  41.  9
    Pseudo-Joscelin.Peter King - 2014 - Oxford Studies in Medieval Philosophy 2 (1).
    This chapter presents a critical edition and translation of so-called Pseudo-Joscelin’s ‘Tractatus de generibus et speciebus’, an anonymous work from the early twelfth century, which offers a sustained treatment of mereological metaphysics unlike any other work we know, as well as providing information about philosophical views of universals held at the time. The presentation includes discussion of the authorship, unity, date, and philosophical significance of the treatise, with special attention given to its defense of atomism and ‘collective realism’.
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  42.  45
    John Buridan’s Solution to the Problem of Universals.Peter King - 2001 - In J. M. M. H. Thijssen & Jack Zupko (eds.), The Metaphysics and Natural Philosophy of John Buridan. Brill. pp. 1-28.
  43. Damaged Goods.Peter King - 2007 - Faith and Philosophy 24 (3):247-267.
    The Doctrine of Original Sin seems to require that human nature has literally undergone a change from its prelapsarian to its postlapsarian condition.It is not clear that this claim makes sense. How can human nature, the feature(s) in virtue of which human beings are what they are, change in time? (Think of the parallel claim about √2.) I consider three medieval attempts to resolve this problem: (1) Augustine’s two theories about shared human nature; (2) Anselm’s proposal that original sin is (...)
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  44.  89
    Augustine’s Encounter with Neoplatonism.Peter King - 2005 - Modern Schoolman 82 (3):213-226.
  45.  60
    Abelard's Answers to Porphyry.Peter King - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:249-270.
    Abelardo eredita dall'Isagoge di Porfirio una questione filosofica fondamentale, relativa al problema degli universali, posto al centro della metafisica. Abelardo si pone subito fuori da questa linea interpretativa. L'A. esamina le risposte di Abelardo ai quattro quesiti di Porfirio formulati all'inizio dell'Isagoge punto per punto, attraverso l'esame di Dialectica, Logica «Ingredientibus» nella parte relativa al commento all'Isagoge, in rapporto con il Commentarius maior in Isagogen Porphyrii di Boezio, la Logica «Nostrorum petitioni sociorum», le Introductiones parvulorum, tentando di spodestare la metafisica (...)
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  46.  37
    Books briefly noted.James L. Hyland, Teresa Iglesias, Peter J. King, Ciaran McGlynn, Jaime Nubiola, Brian O'Connor, Patrick Gorevan, Rachel Vaughan & Máire O'Neill - 1994 - International Journal of Philosophical Studies 2 (1):173-179.
    Political Freedom By George G. Brenkert Routledge, 1991. Pp. 278. ISBN 0–415–03372–1. £35 hbk.Wittgenstein: A Bibliographical Guide By Guido Frongia and Brian McGuinness Basil Blackwell, 1990. Pp. x + 438. ISBN 00631–13765–3. £60.00.Metaphysics By Peter van Inwagen Oxford University Press, 1993. Pp. xiii + 222. ISBN 0–19–8751400. £11.95 pbk.The Nature of Moral Thinking By Francis Snare Routledge, 1992. Pp. 187. ISBN 0–415–04709–9. £9.99 pbk.Filosofía analitica hoy: Encuentro de tradiciones Edited by Mercedes Torrevejano Servicio de Publications Universidade de Santiago de Compostela, (...)
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  47. Duns Scotus on Singular Essences.Peter King - 2005 - Medioevo 30:111-137.
    Socrates, for example, has an essence that includes more than his human nature, which is his specific essence; he has an essence proper to himself alone, an essence that cannot be had by anyone else. Although Socrates does have singular (individualized) forms, his singular essence is not a form—there is no form Socrateity for the singular essence parallelling the form humanity for the specific essence. Instead, Socrates has his singular essence in consequence of being an individual, that is, in consequence (...)
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  48. Logic : The Treatise on Supposition. The Treatise on Consequences.Joannes Buridanus & Peter King - 1988 - Tijdschrift Voor Filosofie 50 (1):180-181.
  49.  18
    Anselm's Intentional Argument.Peter King - 1984 - History of Philosophy Quarterly 1 (2):147 - 165.
  50.  44
    A note on Susan James.Peter King - unknown
    Susan James, in her recent work Passion and Action: The Emotions in Seventeenth-Century Philosophy (Oxford: Clarendon 1997), prefaces her investigation of emotions in the seventeenth century with a series of remarks about the earlier career of the emotions, in particular their treatment in the Middle Ages. In brief, she takes the ‘new’ analyses of the passions put forward in the seventeenth century to be a philosophical sideshow to the main event: the dethronement of Aristotelian natural philosophy and metaphysics (22). She (...)
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