14 found
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William Uzgalis [11]William L. Uzgalis [3]William Lorence Uzgalis [1]
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William Uzgalis
Oregon State University
  1.  55
    Relative Identity and Locke's Principle of Individuation.William L. Uzgalis - 1990 - History of Philosophy Quarterly 7 (3):283 - 297.
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  2.  35
    John Locke.William Uzgalis - 2008 - Stanford Encyclopedia of Philosophy.
  3.  7
    Anthony Collins.William Uzgalis - 2008 - Stanford Encyclopedia of Philosophy.
  4. Subjugation and Bondage: Critical Essays on Slavery and Social Philosophy.Anita Allen, Bernard Boxill, Joshua Cohen, R. M. Hare, Bill Lawson, Tommy Lott, Howard McGary, Julius Moravcsik, Laurence Thomas, William Uzgalis, Julie Ward, Bernard Williams & Cynthia Willett (eds.) - 1998 - Rowman & Littlefield Publishers.
    This volume addresses a wide variety of moral concerns regarding slavery as an institutionalized social practice. By considering the slave's critical appropriation of the natural rights doctrine, the ambiguous implications of various notions of consent and liberty are examined. The authors assume that, although slavery is undoubtedly an evil social practice, its moral assessment stands in need of a more nuanced treatment. They address the question of what is wrong with slavery by critically examining, and in some cases endorsing, certain (...)
     
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  5.  13
    Adaptable Robots.Gene Korienek & William L. Uzgalis - 2002 - Metaphilosophy 33 (1-2):83-97.
  6.  11
    John Toland's Letters to Serena Ed. By Ian Leask.William Uzgalis - 2016 - Journal of the History of Philosophy 54 (3):506-506.
    Ian Leask’s new edition of John Toland’s Letters to Serena, last published in 1704, has all the marks of a fine new edition of an early eighteenth-century book—it has an index, timeline, all of Toland’s notes, along with editor’s notes explaining many of the obscure names to be found in the letters; and it has a first-rate introduction in which Leask nicely explains the letters and what he takes Toland to be doing. John Toland’s intentions and influences are a matter (...)
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  7.  41
    Anthony Collins on the Emergence of Consciousness and Personal Identity.William Uzgalis - 2009 - Philosophy Compass 4 (2):363-379.
    The correspondence between Samuel Clarke and Anthony Collins of 1706–8, while not well known, is a spectacularly good debate between a dualist and a materialist over the possibility of giving a materialist account of consciousness and personal identity. This article puts the Clarke Collins Correspondence in a broader context in which it can be better appreciated, noting that it is really a debate between John Locke and Anthony Collins on one hand, and Samuel Clarke and Joseph Butler on the other. (...)
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  8.  29
    Review of Barry Dainton, The Phenomenal Self[REVIEW]William Uzgalis - 2008 - Notre Dame Philosophical Reviews 2008 (12).
  9.  11
    Modes and Bundles: Thiel on Self-Consciousness and Personal Identity in the Seventeenth and Eighteenth Centuries.William Uzgalis - 2014 - British Journal for the History of Philosophy 22 (3):604-613.
  10. David Wiggins, Sameness and Substance Renewed Reviewed By.William Uzgalis - 2002 - Philosophy in Review 22 (3):227-229.
     
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  11.  10
    Review of Conal Condren, Stephen Gaukroger, Ian Hunter (Eds.), The Philosopher in Early Modern Europe: The Nature of a Contested Identity[REVIEW]William Uzgalis - 2007 - Notre Dame Philosophical Reviews 2007 (7).
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  12. Berkeley and the Westward Course of Empire : On Racism and Ethnocentrism.William Uzgalis - 2005 - In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press.
  13. David Wiggins, Sameness and Substance Renewed. [REVIEW]William Uzgalis - 2002 - Philosophy in Review 22:227-229.
     
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  14. The Correspondence of Samuel Clarke and Anthony Collins, 1707-08.William L. Uzgalis (ed.) - 2011 - Broadview Press.
    An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke’s view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking and (...)
     
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