Results for 'Richard Bod����s'

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  1.  64
    Richard Swinburne's Is There a God?Richard Dawkins - 2003 - Think 2 (4):51-54.
    In this review of Richard Swinburne's Is There a God? , Richard Dawkins admires Swinburne's clarity but is unconvinced by his arguments. Dawkins questions, in particular, Swinburne's suggestion that the hypothesis that God exists and sustains his creation is simpler than the hypothesis that there is no God.
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  2.  37
    Richard Rorty's Politics.Richard A. Posner - 1993 - Critical Review: A Journal of Politics and Society 7 (1):33-49.
    The training and experience of such academic philosophers as Richard Rorty and Hilary Putnam do not equip them with the economic and other social‐scientific tools necessary to make useful contributions to political discussion. In the case of Rorty, this has resulted in his being unable to make effective ripostes to left‐wing critics of his defense of “bourgeois liberalism,” his uncritical endorsement of simplistic arguments for social reform, and his embrace of false prophecies of doom, such as those found in (...)
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  3.  17
    Richard Cantillon's Early Monetary Views?Richard van den Berg - 2012 - Economic Thought 1 (1).
    The monetary theories in Philip Cantillon's The Analysis of Trade differ in important respects from those found in Richard Cantillon's much more famous Essai sur la nature de Commerce en general. Contrary to the received opinion that the Analysis was a poor translation of the Essai, it is argued in this paper that many of these differences are due to the fact that Philip based his book on an earlier draft of his cousin's great work. Comparisons between the two (...)
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  4.  39
    Richard Rufus’s Reformulations of Anselm’s Proslogion Argument.Richard Dewitt & R. James Long - 2007 - International Philosophical Quarterly 47 (3):329-347.
    In a Sentences Commentary written about 1250 the Franciscan Richard Rufus subjects Anselm’s argument for God’s existence in his Proslogion to the most trenchant criticism since Gaunilon wrote his response on behalf of the “fool.” Anselm’s argument is subtle but sophistical, claims Rufus, because he fails to distinguish between signification and supposition. Rufus therefore offers five reformulations of the Anselmian argument, which we restate in modern formal logic and four of which we claim are valid, the fifth turning on (...)
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  5.  31
    Richard Rorty’s Deep Humanism.Richard J. Bernstein - 2008 - Graduate Faculty Philosophy Journal 29 (2):53-69.
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  6.  34
    Richard Neuhaus's Reply to J. M. Purcell.Richard John Neuhaus - 1988 - The Chesterton Review 14 (2):359-360.
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  7.  1
    Richard Brinkley's Obligationes a Late Fourteenth Century Treatise on the Logic of Disputation.Richard Brinkley, Paul Vincent Spade & Gordon Anthony Wilson - 1995
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  8.  1
    Richard Brinkley's Theory of Sentential Reference: "De Significato Propositionis" From Part V of His Summa Nova De Logica.Richard Brinkley - 1987 - Leiden and New York: Brill.
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  9.  42
    Richard Rorty's Philosophical Legacy.Steve Fuller - 2008 - Philosophy of the Social Sciences 38 (1):121-132.
    Richard Rorty's recent death has unleashed a strikingly mixed judgment of his philosophical legacy, ranging from claims to originality to charges of charlatanry. What is clear, however, is Rorty's role in articulating a distinctive American voice in the history of philosophy. He achieved this not only through his own wide-ranging contributions but also by repositioning the pragmatists, especially William James and John Dewey, in the philosophical mainstream. Rorty did for the United States what Hegel and Heidegger had done for (...)
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  10.  68
    On Richard Foley's Theory of Epistemic RationalityThe Theory of Epistemic Rationality.Marshall Swain & Richard Foley - 1989 - Philosophy and Phenomenological Research 50 (1):159.
  11.  12
    Richard Cross’s Response to Brian Davies.Richard Cross - 2018 - American Catholic Philosophical Quarterly 92 (2):329-331.
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  12.  5
    Richard Rorty’s Deep Humanism.Richard J. Bernstein - 2008 - Graduate Faculty Philosophy Journal 29 (2):53-69.
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  13.  24
    Richard Posner's Democratic Pragmatism and the Problem of Ignorance.Ilya Somin - 2004 - Critical Review: A Journal of Politics and Society 16 (1):1-22.
    Abstract Richard Posner's Law, Pragmatism, and Democracy urges that political and legal decision makers should be guided by what he calls ?everyday pragmatism,? rather than by ?abstract? moral theory. He links his conception of pragmatic government to Sclmmpeter's unromantic view of democracy. Posner argues that judicial review should be based on a combination of pragmatism and adherence to this limited conception of democracy, rather than sticking closely to ?formalist? theories of adjudication, which demand strict adherence to traditional legal norms. (...)
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  14.  73
    Richard Goldschmidt's "Heresies" and the Evolutionary Synthesis.Michael R. Dietrich - 1995 - Journal of the History of Biology 28 (3):431-461.
  15.  34
    Richard Kearney's Hermeneutics of Otherness.Patrick Masterson - 2008 - Philosophy and Social Criticism 34 (3):247-265.
    The article considers a particular case of Richard Kearney's characteristic hermeneutical exploration of `the possible' as an `imaginative' way of casting light upon philosophical issues. This particular case is his recent hermeneutical and phenomenological consideration of `Otherness' in the context of philosophy of religion. This consideration, strongly influenced by philosophers such as Heidegger, Levinas, Ricoeur and Derrida, is developed in two of his recent works Strangers, Gods and Monsters and The God Who May Be . The article examines how (...)
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  16.  90
    Richard Swinburne's Argument to the Simplicity of God Via the Infinite.Jeremy Gwiazda - 2009 - Religious Studies 45 (4):487-493.
    In ’The Coherence of Theism’ Richard Swinburne writes that a person cannot be omniscient and perfectly free. In ’The Existence of God’ Swinburne writes that God is a person who is omniscient and perfectly free. There is a straightforward reason why the two passages are not in tension, but recognition of this reason raises a problem for Swinburne’s argument in ’The Existence of God’ (the conclusion of which is that God likely exists). In this paper I present the problem (...)
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  17.  5
    Richard Rolle's “Expositio Super Novem Lectiones Mortuorum,”. [REVIEW]S. Edwards - 1989 - Speculum 64 (4):1033-1034.
  18.  57
    Richard Rorty's Pragmatism: A Case Study in the Sociology of Ideas. [REVIEW]Neil Gross - 2003 - Theory and Society 32 (1):93-148.
  19.  34
    Extracts From Richard Ingrams's Lecture About Chesterton.Richard Ingrams - 1994 - The Chesterton Review 20 (4):538-541.
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  20. Richard Swinburne’s Concept of Religious Experience. An Analysis and Critique.Gregor Nickel & Dieter Schönecker - 2014 - European Journal for Philosophy of Religion 6 (1):177--198.
    The so-called ”argument from religious experience’ plays a prominent role in today’s analytical philosophy of religion. It is also of considerable importance to richard Swinburne’s apologetic project. However, rather than joining the polyphonic debate around this argument, the present paper examines the fundamental concept of religious experience. The upshot is that Swinburne neither develops a convincing concept of experience nor explains what makes a religious experience religious. The first section examines some problems resulting mainly from terminology, specifically Swinburne’s use (...)
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  21.  10
    Richard Bodéüs’s The Political Dimensions of Aristotle’s Ethics: 25 Years in Hindsight / Le Philosophe Et la Cité de Richard Bodéüs : Rétrospective.Thornton C. Lockwood - 2020 - Dialogue 59 (1):1-4.
    Il y a vingt-cinq ans, j’étais un étudiant de doctorat intéressé par la philosophie d’Aristote et à la recherche d’un sujet de thèse. Au cours de mes études supérieures, j’ai eu la chance d’étudier l’Éthique à Nicomaque avec Rémi Brague et Les Politiques avec Judith Swanson. Ces deux érudits m’ont, à leur façon, fait prendre conscience de l’importance d’enquêter sur le public cible des œuvres d’Aristote. Tous deux parlaient en bien du livre Le philosophe et la cité (Les Belles Lettres, (...)
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  22.  26
    Richard Rorty’s ‘Post-Kantian’ Philosophy of History.Loren Goldman - 2015 - Journal of the Philosophy of History 9 (3):410-443.
    _ Source: _Volume 9, Issue 3, pp 410 - 443 This article contends that despite Richard Rorty’s famous rejection of metaphysics, his work nonetheless offers a philosophy of history, and that his account mirrors that of Kant’s, a figure Rorty considered one of his primary conceptual adversaries. Although Rorty often presents his approach to history as a foil to Kant’s, his account has striking parallels to the latter’s regulative meliorism. In similar fashion, far from being a blind optimist, Kant (...)
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  23.  7
    Richard Rolle's "Expositio super novem lectiones mortuorum". Richard Rolle, Malcolm Robert Moyes.A. S. G. Edwards - 1989 - Speculum 64 (4):1033-1034.
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  24. Review of J. Richard Eiser's Attitudes, Chaos, and the Connectionist Mind. [REVIEW]Richard McDonough - 1998 - Metascience 7 (2):374-380.
  25.  42
    Executive Summary of Richard Rorty's Address.Richard Rorty & Ed Hartman - 2005 - The Society for Business Ethics Newsletter 16 (2):11-11.
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  26.  16
    Comment on Richard Weisberg's Interpretation of "Billy Budd".Richard A. Posner - 1989 - Cardozo Studies in Law and Literature 1 (1):71-81.
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  27. Richard Joyce's New Objections to the Divine Command Theory.Scott Hill - 2010 - Journal of Religious Ethics 38 (1):189-196.
    In a 2002 paper for this journal, Richard Joyce presents three new arguments against the Divine Command Theory. In this comment, I attempt to show that each of these arguments is either unpersuasive or uninteresting. Two of Joyce’s arguments are unpersuasive because they rely on an implausible principle or an implausible claim about what counts as a platitude governing use of the term “wrong.” Joyce’s other argument is uninteresting because it is persuasive only if Joyce’s formulation of the Euthyphro (...)
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  28. Comment on Richard Rubin’s “Santayana and the Arts” and Richard Rubin’s Reply.Martin Coleman & Richard M. Rubin - 2016 - Overheard in Seville 34 (34):59-61.
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  29.  28
    Richard Rorty's Liberalism.Ronald Beiner - 1993 - Critical Review: A Journal of Politics and Society 7 (1):15-31.
    Richard Rorty, with his tendency to shock, to provoke, and to seize on Continental fashions, might be thought an unlikely liberal. Nevertheless, Rorty illustrates very well some of the characteristic weaknesses of contemporary liberalism. To the extent that he draws upon postmodern and deconstructionist sources, he highlights, and radicalizes, the liberal urge to break out of frozen identities and to destabilize static roles and fixed stations in life. His distinctive version of pragmatism yields a way of drawing liberal boundaries (...)
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  30.  19
    Richard Rufus’s De Anima Commentary.Rega Wood - 2001 - Medieval Philosophy and Theology 10 (1):119-156.
  31.  80
    First Persons: On Richard Moran's Authority and Estrangement.Taylor Carman - 2003 - Inquiry: An Interdisciplinary Journal of Philosophy 46 (3):395 – 408.
    Richard Moran's Authority and Estrangement offers a subtle and innovative account of self-knowledge that lifts the problem out of the narrow confines of epistemology and into the broader context of practical reasoning and moral psychology. Moran argues convincingly that fundamental self/other asymmetries are essential to our concept of persons. Moreover, the first- and the third-person points of view are systematically interconnected, so that the expression or avowal of one's attitudes constitutes a substantive form of self-knowledge. But while Moran's argument (...)
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  32.  13
    Richard Schacht's Nietzsche. Clark - 2015 - Journal of Nietzsche Studies 46 (2):177.
    It is a great pleasure to help celebrate the thirtieth anniversary of the publication of Richard Schacht’s 1983 book on Nietzsche. I begin my contribution to this celebration with two completely uncontroversial comments and one, perhaps controversial, suggestion. The comments are, first, that over the past thirty-five years or so we have seen have a great change for the better both in Nietzsche scholarship and in the recognition of Nietzsche’s importance within the philosophical community; second, that the book we (...)
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  33.  12
    Richard Peters's Theory of Moral Development.Bernadette M. Tobin - 1989 - Philosophy of Education 23 (1):15-27.
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  34.  9
    Metaphysics in Richard Bentley's Boyle Lectures.Patrick J. Connolly - 2017 - History of Philosophy Quarterly 34 (2):155-74.
    This paper explores the metaphysical system developed in Richard Bentley’s 1692 Boyle Lectures. The lectures are notable for their attempt to argue that developments in natural philosophy, including Newton’s Principia, could bolster natural theology. The paper explores Bentley’s matter theory focusing on his commitment to a particular form of mechanism and his rejection of occult qualities. It then examines his views on the nature of divine omnipotence. Finally, it turns to his understanding of gravitational attraction. While some recent commentators (...)
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  35.  7
    Richard Kearney’s Relevance for Psychology: A Review Essay.Neal DeRoo - 2020 - Journal of Phenomenological Psychology 51 (2):207-225.
    This essay argues that Richard Kearney’s philosophical work has something important to say to phenomenological psychology and, in turn, has something important to learn from it. It begins by highlighting a movement of return after deconstruction, consistent throughout Kearney’s oeuvre, that emerges clearly in the recently published Imagination Now collection—which contains some of Kearney’s most important writings. It then shows how this movement is a fundamentally therapeutic endeavor. A quick review of several recent volumes about Kearney’s work makes clear (...)
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  36.  25
    Richard Peters's Theory of Moral Development.Bernadette M. Tobin - 1989 - Journal of Philosophy of Education 23 (1):15–27.
  37.  65
    Richard Zaner’s Phenomenology of the Clinical Encounter.Osborne P. Wiggins & Michael A. Schwartz - 2004 - Theoretical Medicine and Bioethics 26 (1):73-87.
    The clinical ethics propounded by Richard Zaner is unique. Partly because of his phenomenological orientation and partly because of his own daily practice as a clinical ethicist in a large university hospital, Zaner focuses on the particular concrete situations in which patients and their families confront illness and injury and struggle toward workable ways for dealing with them. He locates ethical reality in the clinical encounter. This encounter encompasses not only patient and physician but also the patients family and (...)
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  38.  1
    Richard Rorty's Politics: Liberalism at the End of the American Century.Markar Melkonian - 1999 - Humanity Books.
    Much of what Richard Rorty has to say about the triumph of American liberalism is largely accepted and unquestioned by a wide variety of scholars. Yet there are inconsistencies in Rorty's work, and his defense of liberalism does not depend on familiar Enlightenment assumptions about reason, human nature, historical progress, and the like. So argues Markar Melkonian, who critically examines Rorty's brand of liberalism stripped of its Enlighenment rationales. Melkonian initially compares Rorty's social and political views with his alleged (...)
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  39.  12
    Richard Rorty's Conception of Philosophy of Education Revisited.Khosrow Bagheri Noaparast - 2014 - Educational Theory 64 (1):75-98.
    In this essay Khosrow Bagheri Noaparast argues that, by focusing on acculturation and edification, Richard Rorty has provided a promising view for education because without acculturation, education turns into a destructive endeavor, and without edification, education risks the danger of being repetitive and reproductive. However, Rorty's view is problematic in terms of the characteristics he holds for acculturation and edification, as well as the incommensurable relation he maintains exists between the two. Noaparast asserts that there are three unnecessary dichotomies (...)
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  40.  11
    Richard Swinburne's Inductive Argument for the Existence of God – A Critical Analysis.Emma Beckman - unknown
    This essay discusses and criticizes Richard Swinburne's inductive argument for the existence of God. In his The Existence of God, Swinburne aims at showing that the existence of God is more probable than not. This is an argument taking into consideration the premises of all traditional arguments for the existence of God. Swinburne uses the phenomena and events that constitute the premises of these arguments as evidence in an attempt to show that his hypothesis is more probably true than (...)
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  41.  25
    Richard Rorty’s Ironic Liberalism: A Critical Analysis.Michele Marsonet - 1996 - Journal of Philosophical Research 21:391-403.
    This paper examines Richard Rorty’s “ironic liberalism,” arguing that it has no rational justitication. Rorty’s neopragmatism is first taken into account, tracing its origin and development to the political education he received in his youth. As is well known, Rorty defines himself as a liberal democrat, claiming that Westem liberal thought has produced the best form of political and social life which has ever appeared on our planet. However, if one asks why he is so positive about that, no (...)
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  42.  5
    Islamic Philosophy and the Classical Tradition: Essays Presented by His Friends and Pupils to Richard Walzer on His Seventieth Birthday.Richard Walzer, S. M. Stern, Albert Habib Hourani & Vivian Brown (eds.) - 1972 - Columbia, University of South Carolina Press.
  43.  46
    Richard Paul’s Approach to Critical Thinking.Gerald Nosich - 2016 - Inquiry: Critical Thinking Across the Disciplines 31 (1):34-51.
    Richard Paul changed the face and the practice of critical thinking for hundreds of thousands of educators, professionals, and reflective persons across the world. In this paper I describe Paul’s goals and, briefly, some of his achievements in articulating his robust approach to critical thinking. I focus primarily on its direct orientation to practicality; its comprehensiveness, its applicability in any domain; and its systematicity, its coherent, interlocking way of laying out all the significant dimensions of critical thinking consistent with (...)
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  44.  99
    Richard Lavenham’s "De causIs Naturalibus": A Critical Edition.Rondo Keele - 2001 - Traditio 56:113-147.
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  45.  4
    Richard Hooker’s Worries About the Mind: The Path to Certainty.Rudolph P. Almasy - 2013 - Perichoresis 11 (1):31-49.
    ABSTRACT Focusing on two of Richard Hooker’s sermons, “Certaintie and Perpetuitie of Faith in the Elect” and “Learned Sermon of the Nature of Pride”, this essay explores Hooker’s worries about how the mind reacts to matters of religious doubt, curiosity, arrogance, and mental confusions. These worries of what enters the mind influence the search for what Hooker calls the certainty of adherence and the certainty of evidence. Such worries, prompted by what Hooker sees as the mind’s frag- ileness in (...)
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  46. Richard Rorty’s Sellarsian Uptake.Steven A. Miller - 2011 - Pragmatism Today 2 (1):94-104.
  47.  74
    Richard Billingham's Works on Logic.L. M. De Rijk - 1976 - Vivarium 14 (2):121-138.
  48. Richard Rorty's American Faith.Gary Chartier - 2003 - Anglican Theological Review 85:255-82.
    Critiques the political theory articulated in and evidently presupposed by Rorty's Achieving Our Country. Argues for greater political radicalism and theological realism.
     
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  49.  3
    Richard Rorty’s Misleading Use of Santayana.James Seaton - 2014 - Overheard in Seville 32 (32):63-70.
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  50.  16
    Richard Foley’s Intellectual Trust in Oneself and Others.Catherine Z. Elgin - 2004 - Philosophy and Phenomenological Research 68 (3):724-734.
    Descartes’ demon is a crafty little devil. Despite centuries of effort by exceedingly clever thinkers, he continues to elude our clutches. Skepticism endures. The reason, Richard Foley thinks, is not hard to discover. It is simply impossible to break through the Cartesian circle. Our only means of vindicating a claim to knowledge or rational belief is to show that it is produced or sustained by our best epistemic methods, that it satisfies the best standards we can devise for rational (...)
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