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  1. The death of A.J. Ayer, rational actor models, and the curriculum.Terence Rajivan Edward - manuscript
    This paper reflects on an article that appeared after the death of A.J. Ayer, which complains about what British philosophers focus on. I propose that the content of the philosophy curriculum can be predicted from a rational actor model.
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  2. Blackburn’s Wittgenstein: The Quasi-Realist.Ali Hossein Khani - forthcoming - In Ali Hossein Khani & Gary N. Kemp (eds.), Wittgenstein and Other Philosophers (Volume I). London: Routledge.
  3. Revising the History of Meta-ethics: the Case of Ayer’s Emotivism.Santiago-A. Vrech - forthcoming - Anuario Filosófico.
    The aim of this paper is double. In the fi rst part I argue against the traditional interpretation of Ayer’s emotivism. According to this interpretation, in Language, Truth and Logic Ayer based emotivism on his “radical empiricist” view. I argue that this is not so. Then, in the second part I develop a new interpretation of emotivism according to which Ayer’s analysis of moral vocabulary does not depend on positivism. The purpose of the article is to contribute to the history (...)
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  4. Dignidad, desarrollo y capacidades: desafíos del cosmopolitismo de ayer y de hoy en la filosofía política de Martha C. Nussbaum.José Manuel Panea Márquez - 2024 - Araucaria 26 (55).
    El cosmopolitismo es uno de los elementos fundamentales de la concepción de la justicia defendida por M.C. Nussbaum. Esta sería una de las tesis esenciales del presente ensayo. El enfoque de las capacidades (EC) defendido por ella pretende ser una alternativa a las modernas teorías del contrato. Para Nussbaum, dignidad, capacidades humanas y recursos materiales son indesligables. Del mismo modo, la perspectiva cosmopolita es una exigencia inexcusable en la teoría de la justicia de Nussbaum. En este artículo tratamos de rastrear (...)
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  5. Review: Adam Tuboly (Ed.), The Historical and Philosophical Significance of Ayer’s Language, Truth and Logic, Palgrave Macmillan 2021. [REVIEW]Joseph Bentley - 2023 - In Paola Cantù & Georg Schiemer (eds.), Logic, Epistemology, and Scientific Theories – From Peano to the Vienna Circle. Springer Nature Switzerland. pp. 317-320.
    A.J Ayer occupies an unusual and unique position in the history of twentieth century philosophy. He remains both famous and infamous. In England particularly, few philosophers are as well known outside academia; perhaps only Russell and Wittgenstein are more familiar to the general public than Ayer. And yet within philosophy, his work and legacy attract nothing like the respect or reverence of those peers. Ayer is well known amongst philosophers, but not so well thought of. Language, Truth and Logic, the (...)
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  6. Did A. J. Ayer Bring Logical Positivism to England?Artur Koterski - 2023 - Grazer Philosophische Studien 100 (3):253-276.
    Ayer’s Language, Truth and Logic (1936) was immediately regarded as a clear and faithful presentation of the views of the Vienna Circle to English-speaking readers. Since Ayer wrote this book after his visit to Vienna, where he participated in the meetings of the Circle, one may often hear to this day that he brought logical positivism to England. However, while Ayer’s conception was a form of logical positivism, it significantly differed from its Viennese counterpart(s). The key discrepancies are related to (...)
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  7. Ayer on Religious Language.Stephen Law - 2023 - Think 22 (63):63-66.
    Here is a brief introduction to Ayer's radical criticism of religious belief. According to Ayer, a sentence like ‘God exists’ doesn't assert something false; rather, it fails to assert anything at all.
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  8. The Bounds of Sense.A. W. Moore - 2023 - In Jens Pier (ed.), Limits of Intelligibility: Issues from Kant and Wittgenstein. London: Routledge.
    This is an updated version of an essay originally written for a special issue of Philosophical Topics on the links between Kant and analytic philosophy. It explores these links by focusing on: Wittgenstein’s Tractatus; the logical positivism endorsed by Ayer; and the (very different) variation on that theme endorsed by Quine. The claim defended is that in all three cases we see analytic philosophers trying to attain and express a general philosophical understanding of why the bounds of sense should be (...)
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  9. Ortega y Gasset ayer y hoy.Carla Cordua Sommer - 2023 - Otrosiglo 7:15-26.
    Texto presentado en el Congreso Internacional “Recepciones de Ortega y Gasset en Chile” celebrado en el Centro Cultural de España en Santiago durante los días 30 y 31 de mayo de 2018, en Santiago de Chile. Forma parte de la compilación recogida en número especial de la Revista de Filosofía Otrosiglo, en junio del 2023.
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  10. La deconstrucción ayer y hoy : de la escritura a la plasticidad.Ainhoa Suárez Gómez - 2023 - Estudios filosofía historia letras 21 (145):85.
    Jacques Derrida resignificó el concepto de escritura, que pasó de describir la transliteración de la voz, a ser un fenómeno de inscripción de sentido previo a cualquier signo. Esta extensión conceptual es la base de la deconstrucción. En este artículo se analizan los planteamientos centrales del proyecto filosófico de Derrida y se plantea una reflexión sobre el desenlace de la filosofía de la (archi)escritura en el contexto actual de la renovación de los nuevos materialismos y, en particular, el proyecto de (...)
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  11. Hermanas y enemigas: ensayos sobre los conflictos entre dos aspectos de la lógica ayer y hoy.Campos Benítez & Juan Manuel - 2022 - Puebla, Pue.: Benemérita Universidad Autónoma de Puebla.
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  12. La violación de Lucrecia ayer y hoy.María Augstina Ganami - 2022 - In María Mercedes Risco & Teresa Barrionuevo (eds.), El lenguaje y sus dimensiones en distintos saberes. Humanitas, Facultad de Filosofía y Letras, Universidad Nacional de Tucumán.
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  13. The Evolution of Ayer’s Views on the Mind-Body Relation.Gergely Ambrus - 2021 - In Adam T. Tuboly (ed.), The Historical and Philosophical Significance of Ayer's Language, Truth, and Logic. Basingstoke: Palgrave Macmillan. pp. 153-190.
    In this essay I discuss the evolution of A. J. Ayer’s account of the mind-body relation through his career, with an emphasis on his early ideas. The reconstruction of Ayer’s ideas on this particular topic, beyond being interesting in itself, may also be illuminating inasmuch as it provides further details on the path Ayer carved out for himself within the large-scale development of analytic philosophy, progressing from the radical anti-metaphysicalism of the logical positivists in the 1930s towards the (re)birth of (...)
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  14. Consciousness From Descartes to Ayer.David Berman - 2021 - Springer Verlag.
    The title is meant to indicate that consciousness is being examined largely within the history of philosophy, and within the period of time from Descartes to Ayer. Investigators aiming to understand consciousness and minds usually try to take account of all individual human minds, so as to have the most data for the most encompassing induction. The problem with that approach is that because of the vastness of the data, its results tend to be vague, lacking the specificity of studies (...)
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  15. Relevance and Verification.Ben Blumson - 2021 - Philosophical Quarterly 71 (3):457-480.
    A. J. Ayer’s empiricist criterion of meaning was supposed to have sorted all statements into nonsense on the one hand, and tautologies or genuinely factual statements on the other. Unfortunately for Ayer, it follows from classical logic that his criterion is trivial—it classifies all statements as either tautologies or genuinely factual, but none as nonsense. However, in this paper, I argue that Ayer’s criterion of meaning can be defended from classical proofs of its triviality by the adoption of a relevant (...)
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  16. Ayer’s Book or Errors and the Crises of Contemporary Western Culture.Aaron Preston - 2021 - In The Historical and Philosophical Significance of Ayer’s Language Truth and Logic. Springer. pp. 333-364.
    This essay takes the position, consistent with Ayer’s own retrospective judgments, that the philosophical significance of Language, Truth and Logic (LTL) was minimal at best, and that its real significance was socio-historical. LTL stands as one of the most influential expressions of an overzealous and simplistic scientism that swept through Western culture in the first half of the twentieth century. This scientism played a crucial role in problematizing the West’s relationship to truth in ways that contributed to the eventual emergence (...)
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  17. Definition Versus Criterion: Ayer on the Problem of Truth and Validation.László Kocsis - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer’s Language, Truth and Logic. Cham, Switzerland: Palgrave Macmillan. pp. 279-303.
    The age-old question “What is truth?” is not an unambiguous one. There are at least two different meanings. In one sense, it is a semantic question about the meaning of the word “truth” and/or a metaphysical question about the nature of the property of truth, that is, how truth can be defined in terms of other notions, if it is definable at all. In another sense, it is an epistemological question about the criterion or test of truth, that is, how (...)
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  18. Science and Metaphysics: Rudolf Carnap, Alfred Jules Ayer and Martin Heidegger.Shang Nelson & Wirnkar Siwyini Christian - 2020 - Revue Philosophique Bantu 2 (1):171 - 192.
    The history of the relationship between science and metaphysics is riddled with controversy. Aristotle and his followers see metaphysics as providing the foundations on which science and other human intellectual endeavors build. In opposition to the thoughts of Aristotle, Plato and his followers separate metaphysics from science as independent and unrelated sciences. With the Logical positivists, the debate is a reject of metaphysics in favour of science. Metaphysics then is seen as a pseudo-science. Rudolf Carnap's the "Elimination of Metaphysics through (...)
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  19. Linguistic Analysis: Ayer and Early Ordinary Language Philosophy.Sally Parker-Ryan - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer's Language, Truth and Logic. Cham, Switzerland: pp. 123 - 149.
    The ‘between Wars’ period in England in the early twentieth century was extraordinary, philosophically. It was marked by a profusion of new, controversial, and revolutionary ideas. Developments in formal logic, the rise of the method of ‘analysis’, and logical atomism were already changing the face of philosophy in England. From this mix emerged two distinctive views about language and its connection to philosophical methodology: one championing the concept of an ideal language; and one rejecting this and favoring appeal to ordinary (...)
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  20. Language, Truth, and Logic and the Anglophone reception of the Vienna Circle.Andreas Vrahimis - 2020 - In Adam Tamas Tuboly (ed.), The Historical and Philosophical Significance of Ayer’s Language, Truth and Logic. Hampshire: Palgrave. pp. 41-68.
    A. J. Ayer’s Language, Truth, and Logic had been responsible for introducing the Vienna Circle’s ideas, developed within a Germanophone framework, to an Anglophone readership. Inevitably, this migration from one context to another resulted in the alteration of some of the concepts being transmitted. Such alterations have served to facilitate a number of false impressions of Logical Empiricism from which recent scholarship still tries to recover. In this paper, I will attempt to point to the ways in which LTL has (...)
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  21. La modernidad ayer y hoy.Susana Maidana & María Mercedes Risco (eds.) - 2017 - San Miguel de Tucumán: Primer Simposio de Filosofía Moderna, Facultad de Filosofía y Letras, Universidad Nacional de Tucumán.
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  22. Ayer's Critique of Metaphysics.Damian Ilodigwe - 2014 - EKPOMA Review 2 (2014):35-55.
    Ayer’s critique of Metaphysics is much indebted to Hume and Kant’s pioneering appraisals of metaphysics. Its uniqueness lies mainly in the attempt to ground the rejection of metaphysics on a linguistic basis rather than epistemic premise as Hume and Kant before him. Yet it remains to be seen whether Ayer’s initiative fares better than its predecessors in discrediting metaphysics.
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  23. Carnap's Forgotten Criterion of Empirical Significance.James Justus - 2014 - Mind 123 (490):415-436.
    The waning popularity of logical empiricism and the supposed discovery of insurmountable technical difficulties led most philosophers to abandon the project to formulate a formal criterion of empirical significance. Such a criterion would delineate claims that observation can confirm or disconfirm from those it cannot. Although early criteria were clearly inadequate, criticisms made of later, more sophisticated criteria were often indefensible or easily answered. Most importantly, Carnap’s last criterion was seriously misinterpreted and an amended version of it remains tenable.
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  24. Ayer, AJ.Graham Macdonald - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  25. Analytic Philosophy (Alternative title 'Analytic Atheism?').Charles Pigden - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. pp. 307-319.
    Most analytic philosophers are atheists, but is there a deep connection between analytic philosophy and atheism? The paper argues a) that the founding fathers of analytic philosophy were mostly teenage atheists before they became philosophers; b) that analytic philosophy was invented partly because it was realized that the God-substitute provided by the previously fashionable philosophy - Absolute Idealism – could not cut the spiritual mustard; c) that analytic philosophy developed an unhealthy obsession with meaninglessness which led to a new kind (...)
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  26. "Was There a Sun Before Men Existed?": A. J. Ayer and French Philosophy in the fifties.Andreas Vrahimis - 2013 - Journal for the History of Analytical Philosophy 1 (9).
    In contrast to many of his contemporaries, A. J. Ayer was an analytic philosopher who had sustained throughout his career some interest in developments in the work of his ‘continental’ peers. Ayer, who spoke French, held friendships with some important Parisian intellectuals, such as Camus, Bataille, Wahl and Merleau-Ponty. This paper examines the circumstances of a meeting between Ayer, Merleau-Ponty, Wahl, Ambrosino and Bataille, which took place in 1951 at some Parisian bar. The question under discussion during this meeting was (...)
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  27. Encounters between Analytic and Continental Philosophy.Andreas Vrahimis - 2013 - New York: Palgrave-Macmillan.
    Twentieth-century philosophy has often been pictured as divided into two camps, analytic and continental. This study challenges this depiction by examining encounters between some of the leading representatives of either side. Starting with Husserl and Frege's fin-de-siècle turn against psychologism, it turns to Carnap's 1931 attack on Heidegger's metaphysics (together with its background in the Cassirer-Heidegger dispute of 1929), moving on to Ayer's 1951 meeting with Bataille and Merleau-Ponty at a Parisian bar, followed by the 'dialogue of the deaf' between (...)
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  28. Is the Royaumont Colloquium the Locus Classicus of the Divide Between Analytic and Continental Philosophy? Reply to Overgaard.Andreas Vrahimis - 2013 - British Journal for the History of Philosophy 21 (1):177 - 188.
    In his recent article, titled ‘Royaumont Revisited’, Overgaard challenges Dummett's view that one needs to go as far back as the late nineteenth century in order to discover examples of genuine dialogue between ‘analytic’ and ‘continental’ philosophy. Instead, Overgaard argues that in the 1958 Royaumont colloquium, generally judged as a failed attempt at communication between the two camps, one can find some elements which may be utilized towards re-establishing a dialogue between these two sides. Yet, emphasising this image of Royaumont (...)
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  29. Philosophical Delusion and its Therapy: Outline of a Philosophical Revolution.Eugen Fischer - 2011 - New York: Routledge.
    _Philosophical Delusion and its Therapy_ provides new foundations and methods for the revolutionary project of philosophical therapy pioneered by Ludwig Wittgenstein. The book vindicates this currently much-discussed project by reconstructing the genesis of important philosophical problems: With the help of concepts adapted from cognitive linguistics and cognitive psychology, the book analyses how philosophical reflection is shaped by pictures and metaphors we are not aware of employing and are prone to misapply. Through innovative case-studies on the genesis of classical problems about (...)
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  30. A.J. Ayer (1910-1989).Alistair MacFarlane - 2011 - Philosophy Now 85:32-33.
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  31. El Tratado Teológico de la Creación: de ayer a hoy.Demetrio Sánchez Ramiro - 2011 - Salmanticensis 58 (2):257-275.
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  32. El Tratado Teológico de la Creación: de ayer a hoy.Demetrio Sánchez Ramiro - 2011 - Salmanticensis 58 (2):257-275.
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  33. On Reading Ayer at 7.00 am.Maggie Adams - 2010 - Philosophy Now 78:45-45.
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  34. What is knowledge?A. J. Ayer - 2009 - In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  35. Jesucristo, ayer, hoy y siempre. Centro de Vida y de fe.Raúl Berzosa Martínez - 2009 - Ciencia Tomista 136 (439):273.
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  36. El realismo sofisticado de A.J. Ayer.Fernando Bogónez Herreras - 2008 - Estudios Filosóficos 57 (166):501-520.
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  37. Alfred Jules Ayer.Graham Macdonald - 2008 - Royal Institute of Philosophy Supplement.
    Alfred Jules Ayer was born in London and educated at Eton and Christ Church, Oxford. He attended sessions of the logical positivist ‘Vienna Circle’ in 1932, and taught at Oxford from 1933 until joining the Army in 1940. His Language, Truth and Logic was published in 1936, and The Foundations of Empirical Knowledge in 1940. After war service he returned to Oxford in 1945, and became Grote Professor of the Philosophy of Mind and Logic at University College, London, the following (...)
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  38. Alfred Ayer y la teoría emotivista de los enunciados morales.Nicolás Zavadivker - 2008 - Anuario Filosófico 41 (93):661-685.
    El objetivo de este trabajo es presentar y examinar la teoría emotivista de los enunciados morales, según la versión de Alfred Ayer. En primer lugar, se estudian los antecedentes de esta teoría y se describe el ambiente positivista en el que surge. La teoría se expone prestando particular atención a los aspectos metaéticos y sus principales consecuencias. Finalmente, se propone que la teoría emotivista puede mantenerse con independencia y al margen del positivismo.
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  39. On the Coherence of Scientific Induction and Ayer's Principle.Robert Mosimann - 2007 - Philosophical Inquiry 29 (3-4):58-63.
  40. The Problem of Knowledge.A. J. Ayer - 2006 - In Ted Honderich (ed.), Ayer Writings in Philosophy : A Palgrave Macmillan Archive Collection. Palgrave-Macmillan.
  41. A.J. Ayer.Barry Gower - 2006 - In John Shand (ed.), Central Works of Philosophy, Volume 4: The Twentieth Century: Moore to Popper. McGill-Queen's University Press. pp. 195-213.
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  42. La eclesiología: ayer y hoy.Ignacio Jericó Bermejo - 2005 - Revista Agustiniana 46 (141):533-572.
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  43. Adolfo León Gómez. Descartes ayer y hoy. AC Editores, Cali, 2002, 237 p.Jorge Aurelio Díaz - 2005 - Ideas Y Valores 54 (129):75-78.
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  44. M. A. Betancor LeóN, G. Santana Henríquez, C. Vilanou Torrano: De Spectaculis. Ayer y hoy del espectáculo deportivo. Pp. 214, ills. Madrid: Ediciones Cl´sicas, 2001. Paper. ISBN: 84-7882-460-X. [REVIEW]A. T. Fear - 2005 - The Classical Review 55 (02):703-.
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  45. Emotivism and Internalism: Ayer and Stevenson.James Mahon - 2005 - Studies in the History of Ethics 1 (2).
    It is commonly assumed that the non-cognitivists of the first half of the twentieth century - the emotivists – were internalists about moral motivation. It is also commonly assumed that they were prompted to choose emotivism over other cognitivist positions in ethics because of their commitment to internalism. Finally, it is also commonly assumed that they used an internalist argument to argue for emotivism. -/- In this article I argue that the connection between emotivism and internalism is far more tenuous (...)
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  46. Hoy y ayer.Anne Marcel - 2005 - Anuario Filosófico:373-375.
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  47. A J Ayer.Jon Phelan - 2005 - The Philosophers' Magazine 30 (30):80-81.
    The desire for parsimony – to posit as few explanatory features as possible – has a rich philosophical history and is often given lots of weight in philosophical theory construction. But, as the psychologist Tania Lombrozo has demonstrated, our bias in favour of parsimony can lead us to adopt simple explanations even when it’s far more likely that a complicated explanation is correct.
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  48. Ayer and Stevenson’s Epistemological Emotivisms.Nathan Nobis - 2004 - Croatian Journal of Philosophy 4 (1):59-79.
    Ayer and Stevenson advocated ethical emotivisms, non-cognitivist understandings of the meanings of moral terms and functions of moral judgments. I argue that their reasons for ethical emotivisms suggestanalogous epistemological emotivisms. Epistemological emotivism importantly undercuts any epistemic support Ayer and Stevenson offered for ethical emotivism. This is because if epistemic emotivism is true, all epistemic judgments are neither true nor false so it is neither true nor false that anyone should accept ethical emotivism or is justified in believing it. Thus, their (...)
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  49. What Ayer saw when he was dead.Abigail L. Rosenthal - 2004 - Philosophy 79 (4):507-531.
    It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what (...)
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  50. Suresh Chandra on Ayer.K. Srinivas - 2004 - In R. C. Pradhan (ed.), The Philosophy of Suresh Chandra. Icpr, New Delhi. pp. 121.
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