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Michael McGhee [61]Michael J. McGhee [1]
  1.  16
    Good and Evil: An Absolute Conception.Michael McGhee - 1993 - Philosophical Quarterly 43 (170):110-112.
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  2.  33
    Philosophers and God: at the frontiers of faith and reason.John Cornwell & Michael McGhee (eds.) - 2009 - New York: Continuum.
    A small industry has grown up around these works - Dawkins, Dennett, Hitchens - complaining not just about their theological illiteracy but also about their ...
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  3. Teaching Philosophy.Gillian Howie, Michael Mcghee, Phil Hutchinson, Michael Loughlin, Richard Shusterman & William Edelglass - 2009 - Continuum.
    In the current academic climate, teaching is often seen as secondary to research. Teaching Philosophy seeks to bring teaching philosophy higher on the academic agenda.An international team of contributors, all of whom share the view that philosophy is a subject that can transform students, offers practical guidance and advice for teachers of philosophy. The book suggests ways in which the teaching of philosophy at undergraduate level might be facilitated. Some of the essays place the emphasis on individual self discovery, others (...)
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  4.  51
    Transformations of Mind: Philosophy as Spiritual Practice.Michael McGhee - 2000 - New York: Cambridge University Press.
    The book offers a conception of philosophy as a form of self-enquiry which begins not in reflection, but in silence and meditation, conceived as conditions for the emergence and cessation of contending states of mind which influence perception and action. The philosopher thus becomes a kind of cartographer of a shifting interior landscape. This underlying perspective explains the personal nature of the writing and its mixing of genres. The book draws on both the Greek and Buddhist traditions, recognising that it (...)
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  5.  29
    In Praise of Mindfulness.Michael McGhee - 1988 - Religious Studies 24 (1):65 - 89.
    I have meditated regularly, following simple Buddhist procedures, for more than ten years, and that seems just about long enough for me to start to offer some preliminary account of it, despite the limitations of my progress and experience, and the difficulty of describing the more intimate and less explored reaches of the mind. I think I have learned enough to say that through prolonged spiritual practice one arrives at the springs of action and at root attitudes, and is in (...)
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  6.  48
    Spirituality for the Godless: Michael McGhee.Michael McGhee - 2011 - Royal Institute of Philosophy Supplement 68:227-244.
    ‘Godless’ was never a neutral term: in 1528 William Tindale talked of ‘godlesse ypocrites and infidels’ and a ‘godless generation’ is one that has turned its back on God and the paths of righteousness. An atheist, by contrast, a new and self-conscious atheist perhaps, might now wear the term as a badge of pride, to indicate their rejection both of belief and the implication of moral turpitude. Traditionally, though, those who declared themselves ‘atheist’ had a hardly better press than the (...)
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  7.  23
    Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking.Michael McGhee & Jitendra Nath Mohanty - 1994 - Philosophical Quarterly 44 (176):377.
    In this book, Professor Mohanty develops a new interpretation of the ontology and nature of Indian philosophical thinking. Using the original Sanskrit sources, he examines the concepts of consciousness and subjectivity, and the theories of meaning and truth, and explicates the concept of theoretical rationality that underlies the Indian philosophies. The author brings to bear insights from modern Western analytical and phenomenological philosophies, not with a view to instituting direct comparisons but in order to interpret Indian thinking. In doing so, (...)
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  8.  23
    Temperance: cor ad cor loquitur.Michael McGhee - 1989 - Philosophical Investigations 12 (3):193-216.
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  9. Transformations of Mind: Philosophy as Spiritual Practice.Michael Mcghee - 2001 - Philosophical Quarterly 51 (205):556-558.
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  10. Transformations of Mind Philosophy as Spiritual Practice.Michael Mcghee - 2001 - Philosophy 76 (296):323-327.
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  11.  26
    Understanding Other Persons.Michael McGhee - 1975 - Philosophical Quarterly 25 (99):181.
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  12.  14
    Notes on a Great Erotic.Michael McGhee - 1990 - Philosophical Investigations 13 (3):258-272.
  13. Birds, Frogs and Tintern Abbey: Humanism and Hubris.Michael McGhee - 2012 - European Journal for Philosophy of Religion 4 (3):33--50.
    David E. Cooper proposes that the ”mystery’ of ”reality as it “anyway‘ is, independently of human perspective’ provides measure for the leading of our lives and thus avoids, on the one hand, the hubris of a humanism for which moral life is the product of the human will and has no warrant beyond it, and, on the other, a theism which appears to be at once too remote from and too close to the human world to provide any such warrant. (...)
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  14. Mysticism and Psychosis: Descriptions and Distinctions.Michael McGhee - 2002 - Philosophy, Psychiatry, and Psychology 9 (4):343-347.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.4 (2002) 343-347 [Access article in PDF] Mysticism and Psychosis:Descriptions and Distinctions Michael McGhee IT IS REFRESHING to read a paper that manages at once to be interdisciplinary and intercultural in its range of reference, and that also confronts a difficult and controversial question about how we are to assess the similarities and differences between psychotic and mystical experiences. Many psychiatrists have been skeptical about (...)
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  15.  15
    Rationality and the Social Sciences.Michael J. McGhee, S. I. Benn & G. W. Mortimore - 1977 - Philosophical Quarterly 27 (109):380.
  16.  35
    Philosophy as a Way of Life: Ancients and Moderns - Essays in Honor of Pierre Hadot.Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.) - 2013 - Malden, MA: Wiley-Blackwell.
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  17. Learning to Converse: Reflections on a Small Experiment.Michael McGhee - 2013 - Philosophy East and West 63 (4):530-542.
    The three of us sweated in the heat and swayed with the rhythms of the crowded suburban train as we talked—or rather shouted to make ourselves heard—hanging by straps in the crush as we trundled back toward Andheri West. We were two Indians, Probal Dasgupta and Prabodh Parikh, and one Britisher, myself—all around the same age, in our late thirties. It was 1985, and Probal and I had traveled down from Pune on the Deccan Express to meet Prabodh in Bombay—and (...)
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  18.  4
    The Leap of Reason.Michael McGhee - 1978 - Philosophical Quarterly 28 (111):183-184.
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  19.  73
    A fat worm of error?Michael McGhee - 1991 - British Journal of Aesthetics 31 (3):222-229.
  20.  33
    Brian R. Clack Wittgenstein, Frazer and religion. (London and basingstoke: Macmillan, 1999). Pp. 200.Michael Mcghee - 2000 - Religious Studies 36 (1):107-121.
  21. Byazantium: The Kantian Sublime.Michael Mcghee - 2004 - Indian Philosophical Quarterly 31 (1-4):177.
     
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  22.  23
    Christianity and creation: The essence of the Christian faith and its future among religions. A systematic theology James P Mackey new York, London, continuum, pp. 403, £30.Michael McGhee - 2007 - Philosophy 82 (4):653-657.
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  23.  8
    Editorial: minding the (explanatory) gap.Michael McGhee - 2003 - Contemporary Buddhism 4 (2):107-110.
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  24.  17
    Facing Truths: Ethics and the Spiritual Life.Michael McGhee - 1992 - Royal Institute of Philosophy Supplement 32:229-246.
    In this paper I continue an enterprise begun in earlier work in which I attempt to naturalize into a western philosophical context concepts that derive from the practice of Buddhist meditation. In particular I shall try to make use of the notion of samādhi and vipassanā or insight. I should stress that I make no attempt at a scholarly explication of these terms but try rather to establish a use for them through reflection on experience, and by making a connection (...)
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  25.  7
    Facing Truths: Ethics and the Spiritual Life.Michael McGhee - 1992 - Royal Institute of Philosophy Supplement 32:229-246.
    In this paper I continue an enterprise begun in earlier work in which I attempt to naturalize into a western philosophical context concepts that derive from the practice of Buddhist meditation. In particular I shall try to make use of the notion of samādhi and vipassanā or insight. I should stress that I make no attempt at a scholarly explication of these terms but try rather to establish a use for them through reflection on experience, and by making a connection (...)
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  26.  24
    Genocide and human rights: A philosophical guide – edited by John K. Roth.Michael McGhee - 2007 - Philosophical Investigations 30 (4):393–397.
  27. Humanism and spirituality : or how to be a good atheist.Michael McGhee - 2009 - In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum.
  28.  21
    Introduction.Michael McGhee - 1992 - Royal Institute of Philosophy Supplement 32:1-8.
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  29.  16
    Individual Buddhists.Michael McGhee - 1993 - Religious Studies 29 (4):443 - 452.
    There is a short section of Peter Harvey's recent book on Buddhism in which he offers a thumbnail sketch of Buddhist groups in the United Kingdom. Among the groups he describes is the Friends of the Western Buddhist Order, and I declare an interest, as one of its members. I have no particular quarrel with the description of FWBO activities, but there is a sting in the tail, which is, I think, a point of some conceptual interest, which others have (...)
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  30.  55
    Is Nothing Sacred? A Secular Philosophy of Incarnation.Michael McGhee - 2011 - Philosophical Investigations 34 (2):169-188.
    Christian thinkers have recently expressed concern about the “silencing” or marginalisation of religion in public life, have affirmed the desirability of dialogue between the world of faith and the world of reason but have raised doubts about the feasibility of a moral language that refers to unconditional moral claims or human rights or the intrinsic dignity of human beings if it is not grounded in a transcendent or supernatural source of value. The present paper is an attempt to open a (...)
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  31.  12
    Logic and Sin in the Writings of Ludwig Wittgenstein.Michael Mcghee - 1994 - Philosophical Books 35 (2):110-111.
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  32.  31
    Moral sentiments, social exclusion, aesthetic education.Michael McGhee - 1999 - Philosophy 74 (1):85-103.
    There is a dichotomy in the Humean thought that morality is more properly felt than judged of. The idea of a moral sensibility with an epistemic and rational content is grounded in the experience of the state of nature, and a distinction made between a defensive and a constructive morality, constituted by a set of motivations, against the law of the strongest, and protective of the relationships of education and creative work, exclusion from which undermines the conditions for a constructive (...)
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  33.  4
    No Title available: Reviews.Michael Mcghee - 2007 - Philosophy 82 (4):653-657.
    This is a powerful and learned meditation on Christianity by a senior Irish theologian, and the main reason it should be noticed in a journal of philosophy is that James Mackey conceives theology as fundamentally philosophical in the way it reflects on and develops our ideas about the sources and nature of being and conduct as they have been articulated in myth, symbol and poetry, as well as more abstractly in metaphysics. On this view the philosophical aspect of theology is (...)
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  34.  4
    No title available: Religious studies.Michael Mcghee - 1996 - Religious Studies 32 (4):523-525.
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  35. Philosophy as Poetry and Conversation.Michael McGhee - 2010 - In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge. pp. 11.
     
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  36. Philosophy, Religion and the Spiritual Life.Michael McGhee - 1992 - Cambridge University Press.
    An alternative agenda for the philosophy of religion emerges from this interdisciplinary collection. Going outside the traditional concerns of natural theology, the distinguished contributors to this volume explore such topics as the nature of selfhood and its images in the ancient, the medieval and the modern world; the role of philosophy as a route to wisdom; non-conceptual awareness; and the nature of love and its relation to attention. Discussion focuses on the figures of Plato and Augustine, William James and the (...)
     
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  37.  23
    Reasonable Faith – By John Haldane.Michael McGhee - 2011 - Modern Theology 27 (4):701-703.
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  38.  3
    Spirituality for the Godless: Buddhism, Humanism, and Religion.Michael McGhee - 2021 - Cambridge University Press.
    Many people describe themselves as secular rather than religious, but they often qualify this statement by claiming an interest in spirituality. But what kind of spirituality is possible in the absence of religion? In this book, Michael McGhee shows how religious traditions and secular humanism function as 'schools of wisdom' whose aim is to expose and overcome the forces that obstruct justice. He examines the ancient conception of philosophy as a form of ethical self-inquiry and spiritual practice conducted by a (...)
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  39.  4
    Spiritual life.Michael McGhee (ed.) - 2023 - New York, NY, USA: Cambridge University Press.
    The original claim made in the introduction to this classic volume was that it broke fresh ground: that it set a new agenda for the philosophy of religion and was a reaction against a narrow conception of the discipline that had little to say philosophically about human experience, or subjectivity, or about the religious imagination, or the idea of 'spirituality'. In a new foreword to the book, Michael McGhee reflects on how the discipline has changed or remained the same in (...)
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  40.  48
    Seeke true religion. Oh, where?Michael McGhee - 2006 - Ratio 19 (4):454–473.
    We precipitately express opinions about religion without reflecting critically on our conception of it, and may blame it for conduct that the religious traditions themselves judge unbecoming. A distinction can be drawn between the raw, natural self of the untrained person and the well‐tempered demeanour of a spiritually developed person. Such a distinction drives the appropriation of religious beliefs and can survive their demise. ‘Religious belief’ is not to be conflated with Abrahamic notions of ‘belief in God’ and ‘faith’. There (...)
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  41.  24
    The God of metaphysics by T.l.S. Sprigge. Oxford: Oxford university press, 2006, pp. 576, £60.Michael McGhee - 2007 - Philosophy 82 (2):357-361.
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  42.  28
    The Locations of the Soul.Michael McGhee - 1996 - Religious Studies 32 (2):205 - 221.
    Belief in life after death is implicated, for the typical 'Wittgensteinian', with Cartesian dualism, and the latter seen to entail a private inner subject that cannot survive the anti-private language argument. But Descartes does not really suffer from this defect and belief in life after death is not merely a product of 'confused' Cartesian metaphysics. Descartes is presented as an intellectual analogue of the formation of the concept of 'soul' in spiritual contexts. Just as metaphysical reflection forces us to conclude, (...)
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  43. The Philosopher as Stranger: The Idea of Comparative Philosophy.Michael Mcghee - 2011 - In Morny Joy (ed.), After Appropriation: Explorations in Intercultural Philosophy and Religion. University of Calgary Press. pp. 25-39.
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  44.  4
    ‘The Rarer Action’: Winch goes to Maharbaleshwar.Michael McGhee - 2020 - Philosophical Investigations 43 (1-2):56-70.
    This is a response to Peter Winch’s Maharbaleshwar reflections on Simone Weil’s ideas about the exercise of power and its renunciation, and on her changing views about the nature of action as she draws out the implications of our ‘hesitation’ when confronted by beauty and by the presence of other human beings.
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  45.  65
    The roots of metaphor: A multidisciplinary study in aesthetics.Michael McGhee - 2003 - British Journal of Aesthetics 43 (2):192-193.
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  46.  16
    The Turn Towards Buddhism.Michael McGhee - 1995 - Religious Studies 31 (1):69 - 87.
    The paper draws on the Heideggerian distinction between Bildung and Besinnung to locate a discussion of theological strategies in the face of Nietzsche's pronouncement that God is dead, and sketches what should be an epistemologically vigilant (and thus properly sceptical) Buddhist response to that pronouncement. The theological options that are mentioned or discussed include naive and critical theological realism, anti-realism and a nontheistic 'spiritual realism'. Buddhism is discussed in terms of its naturalistic sources and their development in the expression of (...)
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  47.  54
    Wittgenstein's Temple: Or how cool is philosophy?Michael McGhee - 2006 - Philosophical Investigations 30 (1):25–44.
    How should we understand Wittgenstein's comment in 1929 that his ‘ideal’ was ‘a certain coolness’? Does it have the implication for the practice of philosophy that is suggested by the late Dewi Phillips? Wittgenstein's use of the metaphor of a temple in relation to the passions is curiously reminiscent in its structure of Rilke's first sonnet to Orpheus. In Zettel a similar preoccupation seems to be manifested in the long and unexpected passage that Wittgenstein copies out from Plato, a passage (...)
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  48.  2
    Wittgenstein's Temple: Or How Cool is Philosophy?Michael McGhee - 2013 - In Michael Chase, Stephen R. L. Clark & Michael McGhee (eds.), Philosophy as a way of life: historical, contemporary, and pedagogical perspectives. Oxford, UK: Wiley. pp. 241–261.
    Wittgenstein's ideal of “coolness” seems to be represented by the idea of a temple which provides a larger perspective than those of the passions, which remain present but untroubling. Wittgenstein's temple is the image of a powerful condition of mind with an intentional, cognitive content whose saliencies contrast with those of the passions, which are not so much restrained by a contrary and coercive force as subdued precisely by a transfer of power to another and therefore strengthened form of attention. (...)
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  49.  14
    Another Part of the Wood: Some Reflections on Recent Indian Philosophy.Michael Mcghee - 1994 - Journal of Applied Philosophy 11 (1):113-116.
  50.  29
    Chastity and the (Male) Philosophers.Michael Mcghee - 1993 - Journal of Applied Philosophy 10 (1):45-57.
    ABSTRACT Although sexual continence is no longer considered a necessary condition of the philosophical life, various spiritual traditions favour the development of a form of ‘concentration’ (samadhi) of the person which they claim to depend on such continence, and of which a perceived outcome is a natural state of ‘chastity’. Such ‘concentration’is insisted upon on the grounds that it is the condition under which the real nature of things is disclosed to the practitioner. Since philosophers are concerned to discover the (...)
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