Results for 'Scot Adams'

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  1. University of Nevada, Las Vegas, Las Vegas, Nevada June 1–4, 2002.Scot Adams, Shaughan Lavine, Zlil Sela, Natarajan Shankar, Stephen Simpson, Stevo Todorcevic & Theodore A. Slaman - 2003 - Bulletin of Symbolic Logic 9 (1).
     
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  2. Chapitres «Jean Duns Scot»(pp. 35-55),«Adam Wodeham»(pp. 57-88),«Nicole Oresme»(pp. 221-279),«Jean de Ripa»(pp. 281-294). [REVIEW]Jean Celeyrette & Edmond Mazet - 2005 - In Joël Biard & Jean Celeyrette, De la Théologie aux Mathématiques: L'Infini au XIVe Siècle. Paris: Belles lettres.
  3.  12
    Adam Smith: And the Scotland of His Day.C. R. Fay - 2011 - Cambridge University Press.
    The Augustan Age in Scotland was the half-century between the publication of Hume's Treatise on Human Nature and the death of Robert Burns in 1796. In this period Edinburgh was at her height as a cultural centre. This is a 1956 study of eminent Scot Adam Smith - author of The Wealth of Nations - and the Scotland in which he lived and wrote. It also examines the contribution which he and his fellow-countrymen made to the accomplishment of the (...)
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  4. Adam Smith's "Letter to the Authors of the Edinburgh Review".Jeffrey Lomonaco - 2002 - Journal of the History of Ideas 63 (4):659-676.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.4 (2002) 659-676 [Access article in PDF] Adam Smith's "Letter to the Authors of the Edinburgh Review" Jeffrey Lomonaco One of Adam Smith's first publications was a letter addressed to the editors of the Edinburgh Review, printed anonymously in the second issue of the semiannual periodical in 1756. 1 The compact text entitled "A LETTER to the Authors of the Edinburgh Review," which (...)
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  5.  55
    Marx's Reading of Adam Ferguson and the Idea of Progress.Jack A. Hill - 2013 - Journal of Scottish Philosophy 11 (2):167-190.
    Karl Marx misappropriated Ferguson's thought even though he championed the Scot's remarks on the division of labor. The argument is developed by examining Marx's specific quotations of Ferguson in literary context and by critiquing Marx's quotations in light of three ethical categories that are implicit in Ferguson's idea of progress. Marx not only presents a highly selective reading of Ferguson and espouses a view of history that is antithetical to Ferguson's idea of progress, but he fails to do justice (...)
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  6.  76
    The Gothic Origin of Modern Civility: Mandeville and the Scots on Courage.Mikko Tolonen - 2014 - Journal of Scottish Philosophy 12 (1):51-69.
    This paper seeks to establish that Bernard Mandeville's ideas on courage and honour shaped the Scottish debate about ancients and moderns by formulating a perspective how eighteenth-century civil societies grew large, luxurious and feminine without losing their ability to wage war. My focus is on Mandeville's positive influence on David Hume, whose writings were a springboard for many Mandevillean ideas in Scotland. In contrast to a recent claim in scholarship, Hume aimed to discredit, instead of developing, Shaftesburyan ideas of ancient (...)
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  7.  28
    On moral sentiments: contemporary responses to Adam Smith.John Reeder (ed.) - 1997 - Bristol, England: Thoemmes Press.
    This unique anthology brings together for the first time the reactions that greeted the publication of Adam Smith's major philosophical work, The Theory of Moral Sentiments (1759). Spanning over a hundred years of critical responses, the collection includes three different sections: the initial reply from Smith's friends David Hume, Edmund Burke and William Robertson the more considered opinions put forward by Smith's contemporaries, fellow Scots philosophers such as Lord Kames, Thomas Reid, Adam Ferguson or Dugald Stewart and, finally, the later (...)
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  8.  27
    ‘Let Margaret Sleep’: putting to bed the authorship controversy over Sister Peg.Richard B. Sher - 2023 - History of European Ideas 49 (2):295-344.
    Nearly four decades after David Raynor attributed to David Hume an allegorical Scots militia pamphlet from the early 1760s popularly known as Sister Peg, there is still no scholarly consensus about whether the author was in fact Hume or his friend Adam Ferguson. Using new evidence that has emerged since the appearance of Raynor’s edition in 1982 – including information about Sister Peg’s publication history, Ferguson’s handwritten corrections and revisions in the Abbotsford copy of the work, a 1767 newspaper article (...)
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  9.  47
    The “historical question” at the end of the Scottish Enlightenment: Dugald Stewart on the natural origin of religion, universal consent, and religious diversity.R. J. W. Mills - 2018 - Intellectual History Review 28 (4):529-554.
    This study examines the leading early nineteenth-century Scottish moral philosopher Dugald Stewart’s discussion of the origin and development of religion. Stewart developed his account in his final work, The Philosophy of the Active and Moral Powers of Man (1828), in an effort to show that the fact that polytheism was the first religion of humankind does not undermine the truth of monotheism. He wrote in response to similar discussions presented in David Hume’s “Natural History of Religion” (1757), which argued for (...)
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  10. 'In Examining Others We Know Ourselves': Joanna Baillie on Sympathetic Curiosity, Moral Education, and Drama.Lauren Kopajtic - 2024 - Journal of Modern Philosophy 6.
    This paper argues that Joanna Baillie’s ‘Introductory Discourse’ to her Plays on Passions offers a theory of moral education based on an epistemology of passion—an account of how we come to know and understand the passions—both of which deserve further philosophical attention. Like her fellow Scots, David Hume and Adam Smith, Baillie offers a sentimentalist approach to human psychology, focusing on affective states as the primary constituents of character and determinants of action. She also shares a spectatorial approach to moral (...)
     
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  11. Magnanimity and Modernity: Self-Love in the Scottish Enlightenment.Ryan Patrick Hanley - 2002 - Dissertation, The University of Chicago
    David Hume and Adam Smith are often regarded as founding fathers of modern social science and champions of self-interested material acquisitiveness. Against this view I argue that their moral and political philosophies are better understood as modern installments in the classical tradition of virtue ethics. By focusing on Hume and Smith's conception of self-love and particularly on their distinction of self-love from self-interest, I demonstrate their dedication to encouraging virtues beyond the instrumental virtues of the market. ;Hume and Smith regard (...)
     
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  12.  49
    Relationships and the spectator perspectives in Hutcheson, Hume, and Smith.Phyllis Vandenberg - 2008 - Cultura 5 (1):142-156.
    Looking closely at Adam Smith’s account of the spectator perspective – along with the compatible spectator accounts in Hutcheson and Hume – is especiallyhelpful to understanding one of the main themes of the Scottish Enlightenment. The Scots in response to Hobbesian egoism described a morality that does not need to overcome a human nature that pits individuals against each other. Rather each of the three Scots describes the empirical formation of our humanity and our moral sentiments in the context of (...)
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  13. Finite and Infinite Goods: A Framework for Ethics.Robert Merrihew Adams - 1999 - New York, US: Oxford University Press USA.
    Adams offers a theistically-based framework for ethics, based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. His account shows how philosophically unfashionable religious concepts can enrich ethical thought. "...one of the two most important books in moral philosophy of the last quarter century, the other being After Virtue."--Theology Today.
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  14.  19
    ‘The Father of the Experimental Philosophy of the Human Mind’: Descartes and the Scottish Enlightenment’s Moral Philosophers.Sofia Calvente - 2022 - Journal of Scottish Philosophy 20 (3):217-235.
    Thomas Reid, Adam Ferguson and Dugald Stewart were exponents of the experimental philosophy of mind in the Scottish Enlightenment. The unique character of their philosophical project lies in the adoption of the mind-matter dualism as a necessary condition for the study of mental phenomena. This fact led them to recognize the importance of Descartes, both for being the first to clearly delimit the mental and material realms and for emphasizing the relevance of reflection as an instrument for the study of (...)
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  15.  80
    An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense.Francis Hutcheson - 1756 - The Liberty Fund.
    An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense (1728), jointly with Francis Hutcheson’s earlier work Inquiry into the Original of Our Ideas of Beauty and Virtue (1725), presents one of the most original and wide-ranging moral philosophies of the eighteenth century. These two works, each comprising two semi-autonomous treatises, were widely translated and vastly influential throughout the eighteenth century in England, continental Europe, and America. -/- The two works had their (...)
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  16.  37
    Recursive Functions and Metamathematics: Problems of Completeness and Decidability, Gödel's Theorems.Rod J. L. Adams & Roman Murawski - 1999 - Dordrecht, Netherland: Springer Verlag.
    Traces the development of recursive functions from their origins in the late nineteenth century to the mid-1930s, with particular emphasis on the work and influence of Kurt Gödel.
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  17. Fieldwork in familiar places: morality, culture, and philosophy.Michele M. Moody-Adams - 1997 - Cambridge: Harvard University Press.
    Fieldwork in Familiar Places challenges the misconceptions about morality, culture, and objectivity that support these skepticisms, to show that we can take ...
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  18. Leibniz: Determinist, Theist, Idealist.Robert Merrihew Adams - 1994 - New York, US: Oxford University Press USA.
    This book presents an in-depth interpretation of three important parts of Leibniz's metaphysics: the metaphysical part of Leibniz's philosophy of logic, his essentially theological treatment of the central issues of ontology, and his theory of substance.
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  19. Culture, responsibility, and affected ignorance.Michele M. Moody-Adams - 1994 - Ethics 104 (2):291-309.
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  20.  20
    Mad Mothers, Bad Mothers, and What a "Good" Mother Would Do: The Ethics of Ambivalence.Sarah LaChance Adams - 2014 - New York: Columbia University Press.
    When a mother kills her child, we call her a bad mother, but, as this book shows, even mothers who intend to do their children harm are not easily categorized as "mad" or "bad." Maternal love is a complex emotion rich with contradictory impulses and desires, and motherhood is a conflicted state in which women constantly renegotiate the needs mother and child, the self and the other. Applying care ethics philosophy and the work of Emmanuel Levinas, Maurice Merleau-Ponty, and Simone (...)
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  21. Time and Thisness.Robert Merrihew Adams - 1986 - Midwest Studies in Philosophy 11 (1):315-329.
    I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...)
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  22. Intention and Intentional Action: The Simple View.Frederick Adams - 1986 - Mind and Language 1 (4):281-301.
  23. Moral Progress and Human Agency.Michele M. Moody-Adams - 2017 - Ethical Theory and Moral Practice 20 (1):153-168.
    The idea of moral progress is a necessary presupposition of action for beings like us. We must believe that moral progress is possible and that it might have been realized in human experience, if we are to be confident that continued human action can have any morally constructive point. I discuss the implications of this truth for moral psychology. I also show that once we understand the complex nature and the complicated social sources of moral progress, we will appreciate why (...)
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  24.  31
    Coming To Terms With History.Michele Moody-Adams - 2022 - Raven 1 (2):N A.
    Comprehensive historical understanding is also a central element of the information we need to be responsible moral agents. It is also a critical support of the morality that makes political cooperation possible, especially in any society shaped by a history of ethnic or racial injustice, colonialism, imperialism, or sectarian conflict. Efforts to censor the teaching of history that makes one uncomfortable are thus ethically as well as epistemically indefensible.
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  25. The Idea of Moral Progress.Michele M. Moody-Adams - 1999 - Metaphilosophy 30 (3):168-185.
    This paper shows that moral progress is a substantive and plausible idea. Moral progress in belief involves deepening our grasp of existing moral concepts, while moral progress in practices involves realizing deepened moral understandings in behavior or social institutions. Moral insights could not be assimilated or widely disseminated if they involved devising and applying totally new moral concepts. Thus, it is argued, moral failures of past societies cannot be explained by appeal to ignorance of new moral ideas, but must be (...)
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  26.  78
    Of savages and Stoics: Converging moral and political ideals in the conjectural histories of Rousseau and Ferguson.Rudmer Bijlsma - 2022 - Philosophy and Social Criticism 48 (2):209-244.
    This article undertakes a comparative study of the conjectural histories of Jean-Jacques Rousseau and Adam Ferguson, focusing on the convergences in the moral and political ideals expressed and grounded in these histories. In comparison with Scots like Adam Smith and John Millar, the conjectural histories of Ferguson and Rousseau follow a similar historical trajectory as regards the development and progress of commercial, political and cultural arts. However, their assessment of the moral progress of humanity does not, or in a much (...)
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  27.  32
    (1 other version)Sex and status in Scottish Enlightenment social science: John Millar and the sociology of gender roles.Richard Olson - 1997 - History of the Human Sciences 10 (5):73-100.
    John Millar's Origin of the Distinction of Ranks contains one of the first extensive and systematic discussions of the status of women in different societies. In this paper I attempt to show first that a combi nation of circumstances associated with the teaching of moral philos ophy at Glasgow and with the reform of Scots law undertaken by Lord Kames made the status of women a critical problem for Millar. Second, I attempt to demonstrate that Millar drew heavily upon the (...)
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  28.  80
    On the Alleged Methodological Infirmity of Ethics.Michele M. Moody-Adams - 1990 - American Philosophical Quarterly 27 (3):225 - 235.
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  29. Bishop Berkeley Exorcises the Infinite: Fuzzy Consequences of Strict Finitism.David M. Levy - 1992 - Hume Studies 18 (2):511-536.
    In lieu of an abstract, here is a brief excerpt of the content:Bishop Berkeley Exorcises the Infinite: Fuzzy Consequences of Strict Finitism1 David M. Levy Introduction It all began simply enough when Molyneux asked the wonderful question whether a person born blind, now able to see, would recognize by sight what he knew by touch (Davis 1960). After George Berkeley elaborated an answer, that we learn to perceive by heuristics, the foundations ofcontemporarymathematics wereinruin. Contemporary mathematicians waved their hands and changed (...)
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  30.  48
    Common Projects and Moral Virtue.Robert Merrihew Adams - 1988 - Midwest Studies in Philosophy 13 (1):297-307.
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  31. The Hope of Agreement: Against Vibing Accounts of Aesthetic Judgment.Nat Hansen & Zed Adams - 2023 - Mind (531):742-760.
    Stanley Cavell’s account of aesthetic judgment has two components. The first is a feeling: the judge has to see, hear, ‘dig’ something in the object being judged, there has to be an ‘emotion’ that the judge feels and expresses. The second is the ‘discipline of accounting for [the judgment]’, a readiness to argue for one’s aesthetic judgment in the face of disagreement. The discipline of accounting for one’s aesthetic judgments involves what Nick Riggle has called a norm of convergence: the (...)
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  32.  70
    David S. Oderberg and Jacqueline A. Laing, Human Lives: Critical Essays on Consequentialist Bioethics:Human Lives: Critical Essays on Consequentialist Bioethics.David M. Adams - 2000 - Ethics 110 (2):434-436.
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  33.  82
    Michael Freeden, Ideologies and Political Theory:Ideologies and Political Theory.David M. Adams - 1998 - Ethics 108 (4):814-817.
  34.  58
    Punishing hate and achieving equality.David M. Adams - 2005 - Criminal Justice Ethics 24 (1):19-30.
  35. The Objective Eye: Color, Form, and Reality in the Theory of Art.Zed Adams - 2007 - Journal of Aesthetics and Art Criticism 65 (4):417-419.
  36. Substance and Individuation in Leibniz.Robert Merrihew Adams - 2002 - Mind 111 (444):851-855.
  37.  23
    A treatise on man. Helvétius, John Adams & William Hooper - 1810 - New York: B. Franklin.
    As long as a man's sensibility (Emilius, p. 4, vol. ii.) " is confined to himself, there is no morality in his actions. It is " only when he begins to extend his sensibility to others, that he " first conceives those sentiments, and afterwards, those notions...
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  38. Phenomenalism and Corporeal Substance in Leibniz.Robert Merrihew Adams - 1983 - Midwest Studies in Philosophy 8 (1):217-257.
  39. The Enigma of Forgiveness.Michele Moody-Adams - 2015 - Journal of Value Inquiry 49 (1-2):161-180.
    For at least two millennia, religious traditions, spiritual communities and secular moral thinkers have debated the nature and sources of forgiveness. But near the end of the twentieth century understanding forgiveness took on new urgency, as divided societies looked to forgiveness as a vehicle of reconciliation, governments sought forgiveness for past wrongs, and popular psychology explored the therapeutic effects of forgiveness. These developments have led to a remarkable increase in scholarship on forgiveness: philosophers examine its moral nature; psychologists seek to (...)
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  40.  14
    The Essentials of Philosophy.George P. Adams - 1918 - Philosophical Review 27:209.
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  41.  24
    Truth Values and the Value of Truth.Adams E. [1] - 2002 - Pacific Philosophical Quarterly 83:207-222.
    This paper explores the ways in which truth is better than falsehood, and suggests that, among other things, it depends on the kinds of proposition to which these values are attached. Ordinary singular propositions like “It is raining” seem to fit best the bivalent “scheme” of classical logic, the general proposition “It is always raining” is more appropriately rated according to how often it rains, and a “practically vague” proposition like “The lecture will start at 1” is appropriately rated according (...)
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  42.  68
    Economic Science, Public Policy, and Public Understanding.Walter Adams - 1969 - Diogenes 17 (67):1-25.
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  43.  79
    Symbolic Value.Robert Merrihew Adams - 1997 - Midwest Studies in Philosophy 21 (1):1-15.
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  44.  52
    Reading the Silences, Questioning the Terms: A Response to the Focus on Eighteenth-Century Ethics.Robert Merrihew Adams - 2000 - Journal of Religious Ethics 28 (2):281 - 284.
    It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important (...)
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  45. The Bounds of Cognition.Frederick Adams & Kenneth Aizawa - 2008 - Malden, MA, USA: Wiley-Blackwell. Edited by Kenneth Aizawa.
  46.  50
    The 'Sub-Rational' in Scottish Moral Science.Toni Vogel Carey - 2011 - Journal of Scottish Philosophy 9 (2):225-238.
    Jacob Viner introduced the term ‘sub-rational’ to characterize the faculties – human instinct, sentiment and intuition – that fall between animal instinct and full-blown reason. The Scots considered sympathy both an affective and a physiological link between mind and body, and by natural history, they traced the most foundational societal institutions – language and law, money and property – to a sub-rational origin. Their ‘social evolutionism’ anticipated Darwin's ‘dangerous idea’ that humans differ from the lower animals only in degree, not (...)
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  47.  29
    Pädagogischer Humanismus.J. W. L. Adams - 1958 - Philosophical Quarterly 8 (30):78-79.
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  48. Democratic conflict and the political morality of compromise.Michelle M. Moody-Adams - 2018 - In Jack Knight, Compromise: NOMOS LIX. New York: Nyu Press.
     
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  49.  31
    "Dear Heart": Homage to Henry Rosemont, Jr., 1934–2017.Roberta E. Adams - 2019 - Philosophy East and West 69 (1):1-7.
    What can be said about me is simply that I continue my studies without respite and instruct others without growing weary.We can read the list of Henry Rosemont's accomplishments—the books and papers he wrote, edited, and translated, and his classes and workshops, conference papers, and seminars. The 2008 collection of essays in his honor, Polishing the Chinese Mirror, edited by Marthe Chandler and Ronnie Littlejohn,1 provides almost two dozen testimonies to the influence and reach of his work. In her introduction, (...)
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  50.  23
    The Mission of Philosophy Today.E. Adams - 2000 - Metaphilosophy 31 (4):349-364.
    The paper gives a brief characterization of philosophical problems; points up something of their significance for the culture, the social order, and our lives; indicates the methodology appropriate for the problems; and presents a view of the cultural mission of philosophy today. Philosophy attempts to bring under critical review and to correct errors in the cultural mind of our civilization, the prevailing assumptions and beliefs about our knowledge‐yielding powers, the various sectors of the culture, and the basic structure of the (...)
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