Results for '780199 Other'

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  1. Truth and Contradiction.Graham Priest - 2000 - Philosophical Quarterly 50 (200):305-319.
    I argue that there is nothing about truth as such that prevents contradictions from being true. I argue this by considering the main standard accounts of truth, and showing that they are quite compatible with the existence of true contradictions. Indeed, in many cases, they are actually friendly to the idea.
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  2. Confucianism and the Idea of Equality.A. T. Nuyen - 2001 - Asian Philosophy 11 (2):61 – 71.
    It is often supposed that Confucianism is opposed to the idea of equality insofar as the key ideals to which it is committed, such as meritocracy and li , are incompatible with equality. Sympathetic commentators typically defend Confucianism by saying that (a) the Confucian person is not a free-standing individual but a social being embedded in a social structure with different and unequal roles, and (b) social inequality has to be traded in for other values. This paper argues that (...)
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  3. Is Two a Property?Byeong-uk Yi - 1999 - Journal of Philosophy 96 (4):163-190.
  4.  46
    Revaluing Envy and Resentment.Marguerite La Caze - 2002 - Philosophical Explorations 5 (2):155 – 158.
    Some forms of envy and resentment are centrally connected with a concern for justice and so should not be morally condemned but accepted. Envy and resentment enable us to discern and respond to injustices against ourselves and others. I argue that whereas envy and resentment as character traits or dispositions may be ethically deplorable, as episodic emotions they can be both moral responses to injustice and lead to action against injustice.
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  5.  53
    "Human Light": The Mystical Religion of Mikhail Bakunin.Rob Knowles - 2002 - The European Legacy 7 (1):7-24.
  6.  86
    Causation and Misconnections.Phil Dowe - 2004 - Philosophy of Science 71 (5):926-931.
    In this paper I show how the conserved quantity theory, or more generally the process theory of Wesley Salmon and myself, provides a sufficient condition in an analysis of causation. To do so I will show how it handles the problem of alleged 'misconnections'. I show what the conserved quantity theory says about such cases, and why intuitions are not to be taken as sacrosanct.
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  7.  11
    Two Laws: Response to Elizabeth Povinelli.John Frow & Meaghan Morris - 1999 - Critical Inquiry 25 (3):626-630.
  8.  14
    Mellor, D.H. And Oliver, Alex, Eds., Properties.Paul Murray - 1999 - Australasian Journal of Philosophy 77 (1):121-121.
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  9. Perceiving Contradictions.Graham Priest - 1999 - Australasian Journal of Philosophy 77 (4):439 – 446.
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  10. Paradox Without Satisfaction.OtáVio Bueno & Mark Colyvan - 2003 - Analysis 63 (2):152–156.
    Consider the following denumerably infinite sequence of sentences: (s1) For all k > 1, sk is not true. (s2) For all k > 2, sk is not true. (s3) For all k > 3, sk is not true.
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  11. Could Everything Be True?Graham Priest - 2000 - Australasian Journal of Philosophy 78 (2):189 – 195.
  12. Epicurus and the Harm of Death.William Grey - 1999 - Australasian Journal of Philosophy 77 (3):358 – 364.
    Epicurus notoriously argued that death at no time is a harm because before death there is no harm and after death there is no victim. The denial that death can be a harm to the one who dies has been challenged by various claims including (1) death is eternally bad for the victim (Feldman), (2) it is before death that it is bad for the victim (Feinberg and Pitcher), (3) death is bad for the victim but at no particular time (...)
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  13. On a Version of One of Zeno's Paradoxes.Graham George Priest - 1999 - Analysis 59 (1):1–2.
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  14.  11
    Praktyczny sceptycyzm.Gary Malinas - 2003 - Roczniki Filozoficzne 51 (2):103-125.
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  15.  67
    Vanity.A. T. Nuyen - 1999 - Southern Journal of Philosophy 37 (4):613-627.
  16. (Book Review) Ontological Independence as the Mark of the Real. [REVIEW]Mark Colyvan - 2005 - Philosophia Mathematica 13 (2):216-225.
  17. Goodman and Putnam on the Making of Worlds.Damian Cox - 2003 - Erkenntnis 58 (1):33 - 46.
    Hilary Putnam and Nelson Goodman are two of the twentieth century's most persuasive critics of metaphysical realism, however they disagree about the consequences of rejecting metaphysical realism. Goodman defended a view he called irrealism in which minds literally make worlds, and Putnam has sought to find a middle path between metaphysical realism and irrealism. I argue that Putnam's middle path turns out to be very elusive and defend a dichotomy between metaphysical realism and irrealism.
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  18.  63
    Non-Mereological Universalism.Kristie Miller - 2006 - European Journal of Philosophy 14 (3):404–422.
    In this paper I develop a version of universalism that is non-mereological. Broadly speaking, non-mereological universalism is the thesis that for any arbitrary set of objects and times, there is a persisting object which, at each of those times, will be constituted by those of the objects that exist at that time. I consider two general versions of non-mereological universalism, one which takes basic simples to be enduring objects, and the other which takes simples to be instantaneous objects. This (...)
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  19.  15
    L’Aperception de Soi Chez Shihāb Al-Dīn Al-Suhrawardī Et l'Héritage Avicennien.Roxanne D. Marcotte - 2006 - Laval Théologique et Philosophique 62 (3):529-551.
    Avicenna (d. 1037) bequeathed the Arabic philosophical tradition with an aporia : self-knowledge is conceived, at times, in terms of intellection, at other times, in terms of apperception. In his Book of Discussions and Book of Notes, Avicenna has lengthy discussions on apperception, defined as a direct ontological mode of knowledge. Heir to this tradition, Shihāb al-Dīn al-Suhrawardī (d. 1191) moved away from the first conception of self-knowledge as intellection to adopt the second conception of an apperception of the (...)
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  20.  12
    Existentialism and the Return to Religion.A. T. Nuyen - 2000 - Philosophy Today 44 (2):169-176.
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  21.  88
    Phenomenology of Religion: Levinas and the Fourth Voice. [REVIEW]A. T. Nuyen - 2001 - International Journal for Philosophy of Religion 49 (1):19-31.
  22. Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect.Marguerite La Caze - 2005 - Hypatia 20 (3):92-114.
    Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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  23.  97
    On the Principle of Uniform Solution: A Reply to Smith.Graham Priest - 2000 - Mind 109 (433):123-126.
  24. Ontological Independence as the Mark of the Real. Jody Azzouni. Deflating Existential Consequence: A Case for Nominalism. New York: Oxford University Press, 2004. Pp. Viii + 241. ISBN 0-19-515988-8. [REVIEW]Mark Colyvan - 2005 - Philosophia Mathematica 13 (2):216-225.
  25.  66
    Pity.A. T. Nuyen - 1999 - Southern Journal of Philosophy 37 (1):77-87.
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  26.  58
    Commentary on Lamont's When Death Harms its Victims.Jack Li - 1999 - Australasian Journal of Philosophy 77 (3):349 – 357.
  27.  75
    The Logic of Backwards Inductions.Graham Priest - 2000 - Economics and Philosophy 16 (2):267-285.
    Backwards induction is an intriguing form of argument. It is used in a number of different contexts. One of these is the surprise exam paradox. Another is game theory. But its use is problematic, at least sometimes. The purpose of this paper is to determine what, exactly, backwards induction is, and hence to evaluate it. Let us start by rehearsing informally some of its problematic applications.
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  28.  58
    Lying and Deceiving Moral Choice in Public and Private Life.A. T. Nuyen - 1999 - International Journal of Applied Philosophy 13 (1):69-79.
    Suppose that there are good or morally defensible reasons for not responding truthfully to a question or request for information. Is a lie or a deception better as a means to avoid telling the truth? There are many situations in public and private life in which the answer to this question would serve as a useful moral guide, for instance, clinical situations involving dying patients, educational situations involving young children and personal situations involving close friends. Intuitively, we feel that there (...)
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  29.  64
    From Radical to Banal Evil: Hannah Arendt Against the Justification of the Unjustifiable.James Phillips - 2004 - International Journal of Philosophical Studies 12 (2):129 – 158.
    Two central strands in Arendt's thought are the reflection on the evil of Auschwitz and the rethinking in terms of politics of Heidegger's critique of metaphysics. Given Heidegger's taciturnity regarding Auschwitz and Arendt's own taciturnity regarding the philosophical implications of Heidegger's political engagement in 1933, to set out how these strands interrelate is to examine the coherence of Arendt's thought and its potential for a critique of Heidegger. By refusing to countenance a theological conception of the evil of Auschwitz, Arendt (...)
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  30.  3
    The Tao Encounters the West: Chenyang Li, 1999.A. T. Nuyen - 2000 - Asian Philosophy 10 (2):172-176.
    "The Tao Encounters in West" by Chenyang Li is reviewed.
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  31. Function, Homology and Character Individuation.Paul E. Griffiths - 2006 - Philosophy of Science 73 (1):1-25.
    I defend the view that many biological categories are defined by homology against a series of arguments designed to show that all biological categories are defined, at least in part, by selected function. I show that categories of homology are `abnormality inclusive'—something often alleged to be unique to selected function categories. I show that classifications by selected function are logically dependent on classifications by homology, but not vice-versa. Finally, I reject the view that biologists must use considerations of selected function (...)
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  32.  7
    Evolutionary Theory of History.Martin Stuart-Fox - 1999 - History and Theory 38 (4):33–51.
    Several attempts have been made recently to apply Darwinian evolutionary theory to the study of culture change and social history. The essential elements in such a theory are that variations occur in population, and that a process of selective retention operates during their replication and transmission. Location of such variable units in the semantic structure of cognition provides the individual psychological basis for an evolutionary theory of history. Selection operates on both the level of cognition and on its phenotypic expression (...)
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  33.  73
    Immanence and Individuation: Brentano and the Scholastics on Knowledge of Singulars.Deborah Brown - 2000 - The Monist 83 (1):22-46.
    When Brentano introduces the notion of immanent objectivity or the intentional inexistence of objects in Psychology from an Empirical Standpoint, he cites Scholastic theories of intentionality and suggests that his own view is continuous with medieval and ancient theories of objective being. Very few philosophers of the middle ages used the terminology of esse objectivuum and those that did, such as Peter Aureol, do not appear to be among the primary Scholastic sources for Brentano’s theory of immanence. To a modern (...)
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  34. The "Ethical Anthropic Principle" and the Religious Ethics of Levinas.A. T. Nuyen - 2001 - Journal of Religious Ethics 29 (3):427 - 442.
    Why did Levinas choose Isaiah 45:7 ("I make peace and create evil: I the Lord do all that") as a superscription of his essay on evil? This article explores the role of evil in Levinas's religious ethics. The author discusses the structure of evil as revealed phenomenologically and juxtaposes it to the structure of subjectivity found in the writings of Levinas. The idea of the "ethical anthropic principle," modeled upon the cosmic anthropic principle, is then used to link evil to (...)
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  35.  50
    Genes: Philosophical Analyses Put to the Test.Karola Stotz & Paul Griffiths - 2004 - History and Philosophy of the Life Sciences 26 (1):5-28.
    This paper describes one complete and one ongoing empirical study in which philosophical analyses of the concept of the gene were operationalized and tested against questionnaire data obtained from working biologists to determine whether and when biologists conceive genes in the ways suggested. These studies throw light on how different gene concepts contribute to biological research. Their aim is not to arrive at one or more correct 'definitions' of the gene, but rather to map out the variation in the gene (...)
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  36.  19
    To Be Something and Something Else: Dialetheic Tense Logic.K. Tanaka - 1998 - Logique Et Analyse 16:189-202.
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  37.  83
    Prophecy, Early Modern Apologetics, and Hume's Argument Against Miracles.Peter Harrison - 1999 - Journal of the History of Ideas 60 (2):241 - 256.
    Hume’s "Of Miracles" concludes with the claim that prophecies, too, are miracles, and as such are susceptible to the same arguments which apply to miracles. However, both Hume and his commentators have overlooked the distinctive features of prophecy. Hume’s chief objection to miracles--that one is never justified in crediting second-hand testimony to miraculous events--does not necessarily apply to the argument from fulfilled prophecies as it was understood in the eighteenth century. Neither was prophecy necessarily thought to entail any breach of (...)
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  38. Endurance is Paradoxical.Stephen Barker & Phil Dowe - 2005 - Analysis 65 (1):69-74.
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  39. The History of Philosophy and the Persona of the Philosopher.Ian Hunter - 2007 - Modern Intellectual History 4 (3):571-600.
    Although history is the pre-eminent part of the gallant sciences, philosophers advise against it from fear that it might completely destroy the kingdom of darkness—that is, scholastic philosophy—which previously has been wrongly held to be a necessary instrument of theology.
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  40. The History of Theory.Ian Hunter - 2006 - Critical Inquiry 33 (1):78-112.
    Do you see now why it feels so good to be a critical mind? Why critique, this most ambiguous pharmakon, has become such a potent euphoric drug? You are always right! When naïve believers are clinging forcefully to their objects... you can turn all of those attachments into so many fetishes and humiliate all the believers by showing that it is nothing but their own projection, that you, yes you alone, can see. But as soon as naïve believers are thus (...)
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  41.  18
    Recent Work on Vagueness.D. G. Hyde - 2000 - Philosophical Books 41 (January):1-13.
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  42.  61
    What Does the Free Man Worship?A. Tuan Nuyen - 1999 - International Journal for Philosophy of Religion 46 (1):35-48.
  43.  48
    Chinese Philosophy and Western Capitalism.A. T. Nuyen - 1999 - Asian Philosophy 9 (1):71 – 79.
    It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the 'cultural' factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key (...)
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  44.  22
    Eating Ethically: Emmanuel Levinas and Simone Weil.Michelle Boulous Walker - 2002 - American Catholic Philosophical Quarterly 76 (2):295-320.
    Emmanuel Levinas’s work on the ethical responsibility of the face-to-face relation offers an illuminating context or clearing within which we might better appreciate the work of Simone Weil. Levinas’s subjectivity of the hostage, the one who is responsible for the other before being responsible for the self, provides us with a way of re-encountering the categories of gravity and grace invoked in Weil’s original account. In this paper I explore the terrain between these thinkers by raising the question of (...)
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  45.  34
    Thomas Aquinas, Saint and Private Investigator.Deborah J. Brown - 2002 - Dialogue 41 (3):461-.
    RÉSUMÉ: L'énigme de Hume au sujet de la connaissance de soi repose sur l'idée qu'il n'y a pour l'esprit que deux modes d'accès épistémique à soi-même: le contact direct ou non inférentiel avec le soi, d'une part, et la connaissance indirecte, à base d'inférence, d'autre part. Hume rejette le premier de ces modes en partant de ceci que nous n'avons dans l'introspection qu'une connaissance des expériences et jamais de la substance mentale, et il rejette le second comme incapable de contrer (...)
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  46.  8
    Review of A. Leitsch The Resolution Calculus. [REVIEW]K. Tanaka - 2000 - Studia Logica 64 (1):136.
  47.  34
    Lévinas and the Ethics of Pity.A. T. Nuyen - 2000 - International Philosophical Quarterly 40 (4):411-421.
    Much has been written on Levinas's ethics. However, there is a problem with his ethical theory that has received little attention in the literature, the problem of moral motivation. Nuyen argues that given what Levinas says about the empirical conditions in which metaphysical responsibility is played out, he stills owes an account of the normative force of such an ethics.
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  48.  22
    Review of Moral Realism: A Defence by R Shafer-Landau. [REVIEW]D. F. Cox - 2005 - Philosophical Books 46 (1):92-93.
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  49.  76
    The Asymmetry Between Apology and Forgiveness.Marguerite La Caze - 2006 - Contemporary Political Theory 5 (4):447-468.
    Government refusals to apologise for past wrongful practices such as slavery or the removal of indigenous children from their parents seem evidently unjust. It is surprising, then, that some ethical considerations appear to support such stances. Jacques Derrida's account of forgiveness as entirely independent of apology appears to preclude the need for official apologies. I contend that governments are obligated to apologize for past injustices because they are responsible for them and that official apologies should not involve a corresponding expectation (...)
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  50.  34
    Aquinas' Missing Flying Man.Deborah J. Brown - 2001 - Sophia 40 (1):17-31.
    Suppose that one of us were to think as if he was suddenly created and complete but with his view obscured so that he could not see outside. And suppose that he had been so created as if he were moved in the air or the void in such a way that he was not touched by the thickness of the air that he would be able to sense it and as if his limbs were separated so that they did (...)
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