Search results for 'Richard Rufus of Cornwall' (try it on Scholar)

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  1.  2
    Rega Wood (2011). Richard Rufus of Cornwall. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 1136--1138.
    One of the first to teach the new Aristotle, Richard Rufus of Cornwall here presents exciting accounts of divisibility, growth, and Aristotelian mixture which transform our understanding of the introduction of Aristotelian natural philosophy to the West and provide insight into the early history and prehistory of chemistry.
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  2. Neil Lewis & Rega Wood (eds.) (2011). Richard Rufus of Cornwall: In Aristotelis de Generatione Et Corruptione. OUP/British Academy.
    One of the first to teach the new Aristotle, Richard Rufus of Cornwall here presents exciting accounts of divisibility, growth, and Aristotelian mixture which transform our understanding of the introduction of Aristotelian natural philosophy to the West and provide insight into the early history and prehistory of chemistry.
     
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  3.  2
    David Flood (2012). Richard Rufus of Cornwall In Aristotelis De generatione et corruptione (review). Franciscan Studies 69 (1):512-513.
    In lieu of an abstract, here is a brief excerpt of the content:We have here the critical edition of Richard Rufus’s commentary on Aristotle’s treatment of generation and corruption. The Greek philosopher explained how living beings came about and passed on. His text was much studied by scholastics in the latter part of the thirteenth century. Rufus’s commentary is, as far as we know, “the earliest surviving commentary” on the text. Understandably it influenced succeeding commentaries. This edition (...)
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  4.  3
    Rega Wood (2009). The Works of Richard Rufus of Cornwall. Recherches de Theologie Et Philosophie Medievales 76 (1):1-73.
    The preponderance of the evidence indicates that Richard Rufus wrote the commentary on Aristotle’s Physics I published in 2003 as well as two commentaries on the Metaphysics. Rufus’ Aristotle commentaries date from the 1230’s as is clear from his own and Roger Bacon’s references. Twice in an undisputed Metaphysics commentary Rufus cites the distinctive and unchanging views about instantaneous change he stated «in Physicis» or «super librum Physicorum». Of course, some of his other opinions changed. In (...)
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  5.  6
    Roberto Plevano (2006). Richard Rufus of Cornwall, In Physicam Aristotelis, Ed. Rega Wood. (Auctores Britannici Medii Aevi, 16.) Oxford and New York: Oxford University Press, for the British Academy, 2003. Pp. Xix, 300. [REVIEW] Speculum 81 (3):913-915.
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  6.  2
    Daniel A. Callus (1939). Two Early Oxford Masters on the Problem of Plurality of Forms. Adam of Buckfield — Richard Rufus of Cornwall. Revue Néo-Scolastique de Philosophie 42 (63):411-445.
  7. Joseph Goering (1988). Peter Raedts, Richard Rufus of Cornwall and the Tradition of Oxford Theology.(Oxford Historical Monographs.) New York: Clarendon Press, Oxford University Press, 1987. Pp. Xvi, 272. $53. [REVIEW] Speculum 63 (4):984-987.
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  8.  3
    Edith Sylla (2004). Review of Rega Wood (Ed.), Richard Rufus of Cornwall. In Physicam Aristotelis. Auctores Britannici Medii Aevi XVI. [REVIEW] Notre Dame Philosophical Reviews 2004 (8).
  9. Joseph Goering (1988). Richard Rufus of Cornwall and the Tradition of Oxford TheologyPeter Raedts. Speculum 63 (4):984-987.
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  10. Timothy B. Noone (1989). Richard Rufus of Cornwall and the Authorship of the "Scriptum Super Metaphysicam". Franciscan Studies 49 (1):55-91.
  11. David Flood Ofm (2005). Richard Rufus of Cornwall In Physicam Aristotelis (Review). Franciscan Studies 63 (1):531-533.
  12. Roberto Plevano (1993). Richard Rufus of Cornwall and Geoffrey of Aspall: Two Questions on the Instant of Change. Medioevo 19 (1993):167-221.
     
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  13. Rega Wood (1992). Richard Rufus of Cornwall and Aristotle's Physics. Franciscan Studies 52 (1):247-281.
  14.  2
    Silvia Donati (2005). The Anonymous Commentary on the Physics inErfurt, Cod. Amplon. Q. 312, and Rufus of Cornwall. Recherches de Theologie Et Philosophie Medievales 72 (2):232-362.
    Recent scholarship has drawn increasing attention to the role of the English master Richard Rufus of Cornwall in the early thirteenth-century reception of the «New Aristotle» in the Latin West. In 2003 Rega Wood published an anonymous commentary on Aristotle’s Physics , which she attributes to Richard Rufus of Cornwall. According to Wood, this commentary originated in lectures given by Rufus at the Arts Faculty of Paris in the mid 1230s and thus represents (...)
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  15.  19
    Richard DeWitt & R. James Long (2007). Richard Rufus's Reformulations of Anselm's Proslogion Argument. International Philosophical Quarterly 47 (3):329-347.
    In a Sentences Commentary written about 1250 the Franciscan Richard Rufus subjects Anselm’s argument for God’s existence in his Proslogion to the most trenchant criticism since Gaunilon wrote his response on behalf of the “fool.” Anselm’s argument is subtle but sophistical, claims Rufus, because he fails to distinguish between signification and supposition. Rufus therefore offers five reformulations of the Anselmian argument, which we restate in modern formal logic and four of which we claim are valid, the (...)
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  16.  28
    Rega Wood (2001). Richard Rufus's De Anima Commentary: The Earliest Known, Surviving, Western De Anima Commentary. Medieval Philosophy and Theology 10 (1):119-156.
    Richard Rufus of Cornwall was educated as a philosopher at Paris where he was a master of arts. 1 In 1238, after lecturing on Aristotle’s librinaturales, Rufus became a Franciscan and moved to Oxford to study theology, becoming the Franciscan master of theology in about 1256 and probably dying not long after 1259. 2.
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  17.  9
    Matthew Etchemendy & Rega Wood (2012). Speculum Animae: Richard Rufus on Perception and Cognition. Franciscan Studies 69 (1):53-115.
    In lieu of an abstract, here is a brief excerpt of the content:“Garrulus sum et loquax et expedire nescio. Diu te tenui in istis, sed de cetero procedam.” These are the words of Richard Rufus of Cornwall, a thirteenth-century Scholastic and lecturer at the Universities of Paris and Oxford. Rufus is apologizing to his readers: “I am garrulous and loquacious, and I don’t know how to be efficient. I have detained you with these things a long (...)
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  18.  2
    Rega Wood (1992). Richard Rufus of Comwall on Creation: The Reception of Aristotelian Physics in the West. Medieval Philosophy & Theology 2:1-30.
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  19.  12
    Rega Wood (1992). Richard Rufus of Comwall on Creation: The Reception of Aristotelian Physics in the West. Medieval Philosophy and Theology 2:1-30.
  20. Roberto Plevano (2006). In Physicam AristotelisRichard Rufus of Cornwall Rega Wood. Speculum 81 (3):913-915.
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  21.  32
    Timothy B. Noone (1997). Roger Bacon and Richard Rufus on Aristotle's Metaphysics: A Search for the Grounds of Disagreement. Vivarium 35 (2):251-265.
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  22.  3
    Rega Wood (1993). Distinct Ideas and Perfect Solicitude: Alexander of Hales, Richard Rufus, and Odo Rigaldus. Franciscan Studies 53 (1):7-31.
  23. Henry S. Lucas (1948). John of Avesnes and Richard of Cornwall. Speculum 23 (1):81-101.
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  24. Martha G. Newman (2016). Robert Easting and Richard Sharpe,Peter of Cornwall’s Book of Revelations. Toronto: Pontifical Institute of Mediaeval Studies with the Bodleian Library, 2014. Pp. Xvi, 615. $150. ISBN: 978-0-88844-184-3. [REVIEW] Speculum 91 (3):779-780.
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  25. Richard Rufus of Cornwall (2003). In Physicam Aristotelis. OUP/British Academy.
    As one of the earliest Western physics teachers, Richard Rufus of Cornwall helped transform Western natural philosophy in the 13th century. But despite the importance of Rufus's works, they were effectively lost for 500 years, and the Physics commentary is the first complete work of his ever to be printed. Rufus taught at the Universities of Paris and Oxford from 1231 to 1256, at the very time when exposure to Aristotle's libri naturales was revolutionizing the (...)
     
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  26.  19
    Rega Wood & Michael Weisberg (2004). Interpreting Aristotle on Mixture: Problems About Elemental Composition From Philoponus to Cooper. Studies in History and Philosophy of Science Part A 35 (4):681-706.
    Aristotle’s On generation and corruption raises a vital question: how is mixture, or what we would now call chemical combination, possible? It also offers an outline of a solution to the problem and a set of criteria that a successful solution must meet. Understanding Aristotle’s solution and developing a viable peripatetic theory of chemical combination has been a source of controversy over the last two millennia. We describe seven criteria a peripatetic theory of mixture must satisfy: uniformity, recoverability, potentiality, equilibrium, (...)
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  27.  19
    Michael Weisberg (2004). Interpreting Aristotle on Mixture: Problems About Elemental Composition From Philoponus to Cooper. Studies in the History and Philosophy of Science 35 (4):681–706.
    Aristotle’s On generation and corruption raises a vital question: how is mixture, or what we would now call chemical combination, possible? It also offers an outline of a solution to the problem and a set of criteria that a successful solution must meet. Understanding Aristotle’s solution and developing a viable peripatetic theory of chemical combination has been a source of controversy over the last two millennia. We describe seven criteria a peripatetic theory of mixture must satisfy: uniformity, recoverability, potentiality, equilibrium, (...)
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  28.  9
    Elizabeth Karger (1998). Richard Rufus on Naming Substances. Medieval Philosophy and Theology 7 (1):51-67.
    Some names, specifically the proper names by which people are called, are considered by at least one prominent contemporary philosopher. 1 Looking at the matter from the perspective of medieval philosophy, we might say that the reason such names are semantically ill-behaved is that the act of naming from which they derive is not one of adequate naming. Moreover, supposing that all manner of beings, including people, are we might let adequate naming be governed by the following principle: an agent (...)
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  29. Richard McDonough (2000). Review of John Cornwall's Consciousness and Human Identity. [REVIEW] Metascience 9 (2):238-245.
     
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  30. Rega Wood (ed.) (2003). In Physicam Aristotelis. Monograph Collection (Matt - Pseudo).
    As one of the earliest Western physics teachers, Richard Rufus of Cornwall helped transform Western natural philosophy in the 13th century. But despite the importance of Rufus's works, they were effectively lost for 500 years, and the Physics commentary is the first complete work of his ever to be printed. Rufus taught at the Universities of Paris and Oxford from 1231 to 1256, at the very time when exposure to Aristotle's libri naturales was revolutionizing the (...)
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  31. Christopher Toner (2011). Evolution, Naturalism, and the Worthwhile: A Critique of Richard Joyce's Evolutionary Debunking of Morality. Metaphilosophy 42 (4):520-546.
    Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is (...)
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  32.  4
    F. Töpfer & U. Wiesing (2005). The Medical Theory of Richard Koch I: Theory of Science and Ethics. [REVIEW] Medicine, Health Care and Philosophy 8 (2):207-219.
    Richard Koch first made his appearance in the 1920s with works published on the foundations of medicine. These publications describe the character of medicine as an action and the status of medicine within the theory of science. One of his conclusions is that medicine is not a science in the original sense of the word, but a practical discipline. It serves a practical purpose: to heal the sick. All medical knowledge is oriented towards this purpose, which also defines the (...)
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  33.  9
    F. Töpfer & U. Wiesing (2005). The Medical Theory of Richard Koch II: Natural Philosophy and History. [REVIEW] Medicine, Health Care and Philosophy 8 (3):323-334.
    Richard Koch1 became known in the 1920s with works on basic medical theory. Among these publications, the character of medical action and its status within the theory of science was presented as the most important theme. While science is inherently driven by the pursuit of knowledge for its own sake, medicine pursues the practical purpose of helping the sick. Therefore, medicine must be seen as an active relationship between a helping and a suffering person. While elucidating this relationship, Koch (...)
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  34.  4
    Melinda Letts (2014). Rufus of Ephesus and the Patient's Perspective in Medicine. British Journal for the History of Philosophy 22 (5):996-1020.
    Rufus of Ephesus's treatise Quaestiones Medicinales is unique in the known corpus of ancient medical writing. It has been taken for a procedural handbook serving an essentially operational purpose. But with its insistent message that doctors cannot properly understand and treat illnesses unless they supplement their own knowledge by questioning patients, and its distinct appreciation of the singularity of each patient's experience, Rufus's work shows itself to be no mere handbook but a treatise about the place of questioning (...)
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  35. Anders Tolland (1991). Epistemological Relativism and Relativistic Epistemology Richard Rorty and the Possibility of a Philosophical Theory of Knowledge. Monograph Collection (Matt - Pseudo).
     
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  36.  6
    James Calvin Davis (2001). Pardoning Puritanism: Community, Character, and Forgiveness in the Work of Richard Baxter. Journal of Religious Ethics 29 (2):283 - 306.
    The English Puritan Richard Baxter (1615-1691) developed an account of forgiveness that resonates with twentieth-century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship (...)
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  37.  4
    Joshua Daniel (2016). H. Richard Niebuhr's Reading of George Herbert Mead: Correcting, Completing, and Looking Ahead. Journal of Religious Ethics 44 (1):92-115.
    In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self-constitutive through Mead's I/me distinction, I (...)
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  38.  2
    David L. Hall (1993). Richard Rorty: Prophet and Poet of the New Pragmatism. State University of New York Press.
    This book is a discussion of the nature and import of Richard Rorty's philosophy, particularly as it relates to his reevaluation of American pragmatism.
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  39.  3
    Richard Rumana (ed.) (2002). Richard Rorty: An Annotated Bibliography of Secondary Literature. Rodopi.
    Demonstrating Richard Rorty’s breadth of scholarship and his influence on diverse issues across the social sciences and humanities, this comprehensive bibliography contains 1,165 citations. A unique reference work on neo-pragmatism, this bibliography is essential for anyone researching Rorty’s work and its impact on philosophy, literature, the arts, religion, the social sciences, politics, and education.
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  40. Arthur Stephen McGrade (ed.) (2013). Richard Hooker, of the Laws of Ecclesiastical Polity: A Critical Edition with Modern Spelling. OUP Oxford.
    This is an accessible language edition of Richard Hooker's Of the Laws of Ecclesiastical Polity, the major prose work of the English 16th century.
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  41. Jeremy Gwiazda (2010). Richard Swinburne, the Existence of God, and Exact Numerical Values. Philosophia 38 (2):357-363.
    Richard Swinburne’s argument in The Existence of God discusses many probabilities, ultimately concluding that God probably exists. Swinburne gives exact values to almost none of these probabilities. I attempted to assign values to the probabilities that met that weak condition that they could be correct. In this paper, I first present a brief outline of Swinburne’s argument in The Existence of God. I then present the problems I encountered in Swinburne’s argument, specifically problems that interfered with my attempt to (...)
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  42.  51
    Richard Swinburne & Alan G. Padgett (eds.) (1994). Reason and the Christian Religion: Essays in Honour of Richard Swinburne. Oxford University Press.
    Richard Swinburne is one of the most distinguished philosophers of religion of our day. In this volume, many notable British and American philosophers unite to honor him and to discuss various topics to which he has contributed significantly. These include general topics in the philosophy of religion such as revelation, and faith and reason, and the specifically Christian doctrines of the Trinity, the Incarnation, and atonement. In the spirit of the movement which Swinburne spearheaded, the essays use analytic philosophical (...)
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  43.  29
    John Sutton (2002). ‘Learning to Love’. Review of Richard Allen, David Hartley on Human Nature. [REVIEW] Times Literary Supplement 5162.
    In a remarkable and utterly original work of philosophical history, Richard Allen revivifies David Hartley's Observations on Man, his Frame, his Duty, and his Expectations (1749). Though it includes a detailed and richly annotated chronology, this is not a straight intellectual biography, attentive as it might be to the intricacies of Hartley's Cambridge contacts, or the mundane rituals of his medical practice, or the internal development of the doctrine of association of ideas. Instead Allen brings Hartley's book, a psychological (...)
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  44.  43
    Richard Gaskin (1997). Russell and Richard Brinkley on the Unity of the Proposition. History and Philosophy of Logic 18 (3):139-150.
    Between 1903 and 1918 Russell made a number of attempts to understand the unity of the proposition, but his attempts all foundered on his failure clearly to distinguish between different senses in which the relation R might be said to relate a and b in the proposition aRb: he failed to distinguish between the relation as truth-maker and the relation as unifier, and consequently committed himself again and again to the unacceptable consequence that only true propositions are genuinely unified. There (...)
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  45.  43
    Kalle Puolakka (2008). Literature, Ethics, and Richard Rorty's Pragmatist Theory of Interpretation. Philosophia 36 (1):29-41.
    This article considers the validity and strength of Richard Rorty’s pragmatist theory of interpretation in the light of two ethical issues related to literature and interpretation. Rorty’s theory is rejected on two grounds. First, it is argued that his unrestrained account of interpretation is incompatible with the distinctive moral concerns that have been seen to restrict the scope and nature of valid approaches to artworks. The second part of the paper claims that there is no indispensable relationship between supporting (...)
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  46.  21
    Honglim Ryu (2001). Ethics of Ambiguity and Irony: Jacques Derrida and Richard Rorty. Human Studies 24 (1-2):5-28.
    This paper examines the relation or, more precisely, tension between postmodern deconstruction and ethics by elaborating upon the ethico-political dimensions of deconstructionism. It embarks on a critical assessment of postmodern discourse on ethics in view of its political implications by analyzing Jacques Derrida''s and Richard Rorty''s arguments with an assumption that their positions represent a certain logic in the postmodern discourse on ethics. Postmodern ethics is based on incredulity with regard to traditional metanarratives, and it defines ethics in terms (...)
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  47.  3
    Torrance Kirby (2015). ‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality. Perichoresis 13 (1):5-17.
    ABSTRACT. Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place—the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities—the knitting together of Neoplatonic theology and Reformation politics—is perhaps the defining characteristic (...)
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  48.  3
    R. Melvin Keiser (1996). Roots of Relational Ethics: Responsibility in Origin and Maturity in H. Richard Niebuhr. OUP Usa.
    H. Richard Nieburh's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in comparison with relevant (...)
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  49. Ronald Alexander Kuipers (1997). Solidarity and the Stranger: Themes in the Social Philosophy of Richard Rorty. Upa.
    n a critical yet sympathetic examination of Richard Rorty's philosophy, the author uses the biblical figure of 'The Stranger' to explore some ethical tensions in Rorty's affirmation of a liberal polity.
     
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  50. Jay Odenbaugh (2003). Complex Systems, Trade‐Offs, and Theoretical Population Biology: Richard Levin's “Strategy of Model Building in Population Biology” Revisited. Philosophy of Science 70 (5):1496-1507.
    Ecologist Richard Levins argues population biologists must trade‐off the generality, realism, and precision of their models since biological systems are complex and our limitations are severe. Steven Orzack and Elliott Sober argue that there are cases where these model properties cannot be varied independently of one another. If this is correct, then Levins's thesis that there is a necessary trade‐off between generality, precision, and realism in mathematical models in biology is false. I argue that Orzack and Sober's arguments fail (...)
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