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  1.  27
    Reason in Theory and Practice.Roy Edgley - 1969 - London: Hutchinson.
    This text maps the network of concepts that constitute the general catagory of reason. In the process it shows that some famous philosophical doctrines are based on mistaken assumptions in this conceptual area. In particular, it aims to undermine the arguments of Hume and is modern followers to the effect that reason can be theoretical but not practical (can govern thought but not action) and that value judgements cannot be validly inferred from facts.
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  2. Reason as Dialectic: Science, Social Science and Socialist Science.Roy Edgley - 1976 - Radical Philosophy 15:2-7.
     
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  3.  1
    Radical Philosophy Reader.Roy Edgley & Richard Osborne (eds.) - 1985 - Verso.
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  4. Marxism, Morality and Mr. Lukes.Roy Edgley - 1990 - In David McLellan & Sean Sayers (eds.), Socialism and Morality. St. Martin's Press. pp. 21--41.
     
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    Education, Work and Politics. Education: Its Mentalistic Abstraction and Social Dependence.Roy Edgley - 1980 - Journal of Philosophy of Education 14 (1):3–16.
  6.  7
    Revolution, Reform and Dialectic.Roy Edgley - 1982 - Royal Institute of Philosophy Lectures 14:21-38.
    Marxism is the tradition of thought and practice founded by Marx. To be identifiable as Marxism any phase of this tradition must have important resemblances to Marx's own work, and those resemblances must be conscious and acknowledged. Anti-Marxists tend to interpret this relation according to a derogatory religious model. Marxists, they suppose, treat Marx as an authority and follow their leader wherever he leads, instead of following the argument wherever it leads. On this view Marxism has an essentially scholarly relation (...)
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    Marxism, Education and Mr Stafford.Roy Edgley - 1981 - Journal of Philosophy of Education 15 (2):167–170.
  8.  4
    Revolution, Reform and Dialectic.Roy Edgley - 1982 - Royal Institute of Philosophy Supplement 14:21-38.
    Marxism is the tradition of thought and practice founded by Marx. To be identifiable as Marxism any phase of this tradition must have important resemblances to Marx's own work, and those resemblances must be conscious and acknowledged. Anti-Marxists tend to interpret this relation according to a derogatory religious model. Marxists, they suppose, treat Marx as an authority and follow their leader wherever he leads, instead of following the argument wherever it leads. On this view Marxism has an essentially scholarly relation (...)
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