Results for ' THE SUMMUM BONUM'

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  1.  81
    The summum bonum, the moral law, and the existence of God.Mary-Barbara Zeldin - 1971 - Kant Studien 62 (1-4):43-54.
  2. The Summum Bonum in Aristotle's Ethics : fractured goodness.Christopher Shields - 2015 - In Joachim Aufderheide & Ralf M. Bader (eds.), The Highest Good in Aristotle and Kant. Oxford, United Kingdom: Oxford University Press UK.
     
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  3. After the summum bonum : novels, treatises and the enquiry after happiness.Brian Michael Norton - 2008 - In Alexander John Dick & Christina Lupton (eds.), Theory and Practice in the Eighteenth Century: Writing Between Philosophy and Literature. London: Routledge.
     
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  4.  32
    The summum bonum.Daniel Greenleaf Thompson - 1881 - Mind 6 (21):62-81.
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  5. Honor, Dignity and the Summum Bonum: Kant’s Retributivism in Context.Jacob Held - 2010 - Vera Lex 11 (1/2):81-106.
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  6.  12
    Iv. —the summum bonum.Daniel Greenleaf Thompson - 1881 - Mind (21):62-81.
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  7. Scientific reasoning and the summum bonum.W. E. Schlaretzki - 1960 - Philosophy of Science 27 (1):48-57.
    C. S. Peirce argued that inductive reasoning and probability judgments are adequately secure only in the indefinitely long run, and that therefore it is illogical to employ these modes of inference unless one's chief devotion is to the interests of an ideal community of all rational beings, past, present, and future. He thought of this devotion as a "social sentiment", involving self-sacrifice. An examination of his argument shows that the attitude presupposed by his conceptions of induction and probability is in (...)
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  8.  55
    Is Pleasure the Summum Bonum?James Seth - 1896 - International Journal of Ethics 6 (4):409-424.
  9. Joseph Ben Shem Tov's "Kevod Elohim": An Investigation Into the Summum Bonum of Man.Ruth Birnbaum - 1982 - Dissertation, Boston University Graduate School
    In his major philosophical opus, Kevod Elohim , written in Hebrew, Joseph ben Shem Tov investigates the summum bonum of man, which consists in the similarity to God's perfection called the "Glory of God" insofar as it can be realized by human nature. Opinions are divided, however, as to the nature of this greatest good. Some Jewish scholars claim that man's final purpose is in the observance of the 613 commandments of the Torah. According to the philosophers, the (...)
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  10. On the Idea of the Summum Bonum.Sarah Broadie - 2005 - In Christopher Gill (ed.), Virtue, norms, and objectivity: issues in ancient and modern ethics. New York: Oxford University Press. pp. 41-58.
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  11.  14
    Is Pleasure the Summum Bonum?James Seth - 1895 - International Journal of Ethics 6 (4):409.
  12.  90
    The Relation of Stoic Intermediates to the Summum Bonum, with Reference to Change in the Stoa.I. G. Kidd - 1955 - Classical Quarterly 5 (3-4):181-.
    The Stoics maintained that virtue was the only good; everything else, therefore, was not-good. On the other hand, regarded by itself, this huge class was not equally valueless. Vice, of course, was bad; but everything else was thought to be ‘indifferent’: wealth, health, for example; indifferent, that is, with regard to the summum bonum. Of these Intermediates, men, from human nature, had a leaning to some; these were , had value, were called , that is, preferred, and virtue (...)
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  13. The doctrine of the summum bonum: A criticism.Henry Sturt - 1900 - Mind 9 (35):372-383.
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  14. What Does the Happy Life Require? Augustine on What the Summum Bonum Includes.Caleb Cohoe - 2020 - Oxford Studies in Medieval Philosophy 8:1-41.
    Many critics of religion insist that believing in a future life makes us less able to value our present activities and distracts us from accomplishing good in this world. In Augustine's case, this gets things backwards. It is while Augustine seeks to achieve happiness in this life that he is detached from suffering and dismissive of the body. Once Augustine comes to believe happiness is only attainable once the whole city of God is triumphant, he is able to compassionately engage (...)
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  15. Spinoza and Some of His Medieval Predecessors on the Summum Bonum.Yitzhak Melamed - 2021 - In Yehuda Halper (ed.), The Pursuit of Happiness in Medieval Jewish and Islamic Thought. pp. 377-392.
    In the current paper I rely on two outstanding studies. The one, by Warren Zev Harvey, draws a portrait of Spinoza as Maimonidean, stressing the continuity between Maimonides and Spinoza on the issue of morality and the highest good. The other is the magisterial study by Steven Shmuel Harvey of the reception of the Nicomachean Ethics in medieval Jewish philosophy, from its being subject to almost complete indifference in the period before Maimonides until it became “the best known and most (...)
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  16.  24
    Summary of J. Seth, "Is Pleasure the Summum Bonum?".Ellen B. Talbot - 1896 - Philosophical Review 5:549.
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  17.  69
    The vision of God: the Christian doctrine of the summum bonum.Kenneth E. Kirk - 1934 - New York [etc.]: Longmans, Green and co..
    These, Bishop Kirk's Bampton Lectures of 1928, have been recognised as amongst the most important and readable works of moral theology published in the ...
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  18. What’s So Good about Negation of the Will?: Schopenhauer and the Problem of the Summum Bonum.Christopher Janaway - 2016 - Journal of the History of Philosophy 54 (4):649-669.
    The final part of Schopenhauer’s argument in The World as Will and Representation concerns “affirmation and negation of the will”. He argues, with a fervor that borders on the religious, that “negation of the will” is a condition of unique value, the only state that enables “true salvation, redemption from life and from suffering”. Some commentators have asserted without qualification that this condition is his “highest good.” However, Schopenhauer in fact claims that there cannot be a highest good, because 'good' (...)
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  19.  17
    “The general secret of rendering signs effective:” on the Aristotelian roots of Peirce’s conception of rhetoric as a dynamis, téchne and semeiotic form of the summum bonum.Alessandro Topa - 2020 - Cognitio 20 (2):404-428.
    Neste e no próximo artigo, buscamos articular a visão compreensiva arquitetônica de Peirce a respeito do fenômeno da retórica relacionando sua abordagem em Ideas, Stray or Stolen, about Scientific Writing com seu tratamento na classificação muito negligenciado das ciências práticas. Neste artigo, primeiro, reconstruímos o principal eixo conceitual de Ideas, Stray or Stolen, que é erguido pelos termos ‘arte universal da retórica’, ‘retórica ordinária’, e ‘retórica especulativa’. Na medida em que este eixo nos guia para a classificação dos estudos especiais (...)
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  20.  94
    (1 other version)Peirce’s Summum Bonum and the Ethical Views of C. I. Lewis and John Dewey.Morton White - 1999 - Philosophy and Phenomenological Research 59 (4):1029-1037.
    I am primarily concerned here with C. I. Lewis’s suggestion in a letter to me that some admitted defects in his ethical views might be removed by appealing to Peirce’s views on the summum bonum, which Peirce identified as the evolutionary process whereby the universe becomes more and more orderly. Since Lewis held in his published writings that what is morally obligatory can never be determined by empirical facts alone, I argue that since the alleged growing orderliness of (...)
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  21.  71
    Love, Death and Life's Summum Bonum: The Before Trilogy as Memento Mori.Anna Christina Ribeiro - manuscript
    I argue that Before Sunrise, Before Sunset, and Before Midnight are best seen as an example of memento mori art. Memento mori, the admonition to remember death, can take many forms, but the idea remains the same, namely that an awareness of our inevitable end should bear on how we live. I show how Richard Linklater’s warning works in each of the movies and argue that with the Before trilogy he makes a Frankfurt-style case that romantic love is life’s (...) bonum--i.e. "the ultimate ground of practical rationality.". (shrink)
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  22.  24
    The Law of Freedom and the Summum Bonum in Spinoza’s Theologico-Political Treatise. [REVIEW]Ulrich Dierse - 1986 - Philosophy and History 19 (1):24-25.
  23. Kenneth E. Kirk, The Vision of God, The Christian Doctrine of the Summum Bonum[REVIEW]J. E. Turner - 1930 - Hibbert Journal 29:746.
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  24.  18
    Homo homini summum bonum. Der zweifache Humanismus des F.C.S. Schiller.Guido Karl Tamponi - 2016 - New York: Peter Lang.
    This book is the first monograph in German dealing exclusively with F.C.S. Schiller, until now and even given today‘s "Renaissance of Pragmatism" the most neglected of the classical pragmatists. It tries for the first time to analyse aspects of his oeuvre as a "twofold Humanism": consisting of a more descriptive "methodical humanism" on the one side and a more normative "prophetic humanism" on the other side. These two and irreducible perspectives of Schiller's writing allow him to take into account the (...)
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  25.  23
    The sign universe, Summum Bonum, self-control, and the normative sciences in a Peircean perspective or man ought to contribute to the growth in the concrete reasonableness.Bent Sorensen - 2009 - Semiotica 2009 (176):83-93.
  26. Aristotle's Elusive Summum Bonum.Sarah Broadie - 1999 - Social Philosophy and Policy 16 (1):233-251.
    The philosophy of Aristotle remains a beacon of our culture. But no part of Aristotle's work is more alive and compelling today than his contribution to ethics and political science — nor more relevant to the subject of the present volume. Political science, in his view, begins with ethics, and the primary task of ethics is to elucidate human flourishing. Aristotle brings to this topic a mind unsurpassed in the depth, keenness, and comprehensiveness of its probing.
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  27. Spinoza's summum bonum.Michael Lebuffe - 2005 - Pacific Philosophical Quarterly 86 (2):243–266.
    : As Spinoza presents it, the knowledge of God is knowledge, primarily, of oneself and, secondarily, of other things. Without this know‐ledge, a mind may not consciously desire to persevere in being. That is why Spinoza claims that the knowledge of God is the most useful thing to the mind at IVP28. He claims that the knowledge of God is the highest good, however, not because it is instrumental to perseverance, but because it is also the best among those goods (...)
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  28.  14
    Divine Logos in the Heart of Boethius’s Path Toward Summum Bonum.Agnieszka Kijewska - 2014 - Revista Española de Filosofía Medieval 21:39.
    This paper presents an outline of the way Boethius conceived the human path to the Supreme Good. In order to achieve this goal one has first to specify the way he construed this Supreme Good, and this discussion is naturally related to the much-discussed problem concerning the Christian identity of Boethius: was he indeed a Christian? does his Consolation, from which any overt allusions to Christian faith are absent, provide us with any clue as to whether the Supreme Good of (...)
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  29. Happiness in a Mechanistic Universe: Thomas Hobbes on the Nature and Attainability of Happiness.Severin V. Kitanov - 2011 - Hobbes Studies 24 (2):117-136.
    The article revisits the originality of Hobbes's concept of happiness on the basis of Hobbes's two accounts found respectively in Thomas White's De Mundo Examined and Leviathan. It is argued that Hobbes's claim that happiness consists in the unhindered advance from one acquired good to another ought to be understood against the background of Hobbes's theory of sensation and the imagination, on the one hand, and Hobbes's doctrine of conatus, on the other. It is further claimed that the account of (...)
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  30.  25
    The normative sciences, the sign universe, self-control and rationality–according to Peirce.Bent Sørensen & Torkild Leo Thellefsen - 2010 - Cosmos and History 6 (1):142-152.
    Although Charles S. Peirce, strictly speaking, never formulated a ‘full-blown’ normative theory—a single over-all architectonic system—we believe that there lies within his work a valuable sketch of the ideal for feeling, action, and thought, and how this ideal should be followed, and in connection to this, Peirce offered a model for rational behaviour, including self-control. In the following essay we will try, modestly, to draw a rough outline of this sketch. Firstly, we will focus on the three normative sciences, their (...)
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  31.  22
    The Vita Beata.Ivor J. Davidson - 1996 - Recherches de Theologie Et Philosophie Medievales 63:199-219.
    In his Sermo 150, Augustine argues that the desire to attain the vita beata has been the motivation for all types of philosophy, and that it is also the reason that people would give if asked why they became Christians; the quest is common to all human beings, whether good or evil. Appetitio...beatae vitae philosophis Christianisque communis est.The truth of Augustine’s claims is illustrated in a variety of Latin Christian works from the fourth century, which take up the traditional philosophical (...)
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  32.  47
    Challenging Capitalism as Religion: Hans G. Ulrich's Theological and Ethical Reflections On the Economy.Wolfgang Palaver - 2007 - Studies in Christian Ethics 20 (2):215-230.
    The following article starts by summarising how much modern capitalism is characterised by its religious structure. The world of branding — consumer goods becoming religiously attractive — and religious metaphors that have become necessary to describe contemporary neoliberalism are key examples. A second step consists in describing four typical aspects of religious capitalism in the following of Walter Benjamin's fragment `Capitalism as Religion' from 1921. Against this background I thirdly summarise Hans G. Ulrich's theological ethics concerning the economy. At the (...)
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  33. The irreducible importance of religious hope in Kant's conception of the highest good.Christopher Insole - 2008 - Philosophy 83 (3):333-351.
    Kant is clear that the concept of the 'highest good' involves both a demand, that we follow the moral law, as well as a promise, that happiness will be the outcome of being moral. The latter element of the highest good has troubled commentators, who tend to find it metaphysically extravagant, involving, as it does, belief in God and an afterlife. Furthermore, it seems to threaten the moral purity that Kant demands: that we obey the moral law for its own (...)
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  34.  21
    An Overview of Charles Peirce on Ethics, Esthetics and the Normative Sciences.James Jakób Liszka - 2022 - Transactions of the Charles S. Peirce Society 58 (3):219-226.
    Abstract:In Charles Peirce on Ethics, Esthetics and the Normative Sciences, I argue that Peirce was motivated to develop a normative science of ethics because of his growing concern with the corruption of science in the Gilded Age, and the recognition that the pragmatic maxim entailed an amoral instrumentalism. Rather than taking a Kantian approach to resolve the latter issue, he adopts an Aristotelian one, engaging in a search for an ultimate end that could order all other ends. What is right (...)
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  35.  39
    (1 other version)Right and Good: Conclusion: The Limits of Ethics.W. G. De Burgh - 1931 - Philosophy 6 (22):201 - 211.
    The two basic forms of action distinguished in the preceding articles, viz., moral action, where praxis is for praxis sake, and action for a good, where praxis is for the sake of theôria, are found in close relationship to one another in human life. The part they play is rather that of abstract moments in a practical process than that of self-contained and isolable bits of conduct. No philosopher is likely to discount the importance of thus analysing the concrete into (...)
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  36.  30
    The Limits of Doubt: The Moral and Political Implications of Skepticism (review). [REVIEW]José Maia Neto - 2002 - Journal of the History of Philosophy 40 (4):551-552.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.4 (2002) 551-552 [Access article in PDF] Book Review The Limits of Doubt: The Moral and Political Implications of Skepticism Petr Lom. The Limits of Doubt: The Moral and Political Implications of Skepticism. Albany: The State University of New York Press, 2001. Pp. xiv + 138. Cloth, $49.50. Paper, $16.95. Since the appearance in 1960 of Richard Popkin's The History of Skepticism from (...)
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  37.  29
    The Intent of Romanticism: Kant, Wordsworth, and Two Films.Jesse Kalin - 1985 - Philosophy and Literature 9 (2):121-138.
    In lieu of an abstract, here is a brief excerpt of the content:Jesse Kai.in THE INTENT OF ROMANTICISM: KANT, WORDSWORTH, AND TWO FILMS Great Kant, As a believer calls to his God, I call upon you for help, for solace, or for counsel to prepare me for death. The reasons you gave in your books were sufficient to convince me of a future existence — that is why I have recourse to you — only I found nothing at all for (...)
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  38.  51
    The Moral Argument.J. Brenton Stearns - 1978 - Idealistic Studies 8 (3):193-205.
    The moral argument for the existence of God is really a family of arguments. What they have in common is Kant’s insistence that philosophical theology proceed by drawing out the presuppositions of moral reasoning. Kant’s own favorite version of the argument is widely rejected today. Kant maintained that the summum bonum, the perfect unison of virtue and happiness, is the aim of rational action. Because it ought to be achieved it is possible, as the ought implies the ability (...)
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  39.  7
    The Final View of Ethics.Keith Ward - 1972 - In The development of Kant's view of ethics. New York,: Humanities Press. pp. 160–174.
    Kant's final conception of the relation of God and morality, and the fullest development of the metaphysical context of morality is to be found in the large collection of notes and jottings written down by Kant between about 1790‐1803, which have been collected as the Opus Postumum. There is a development in the Opus Postumum from the Critical doctrine that ‘God’ is a postulate which can have no direct influence on the moral life, an unknown, unexperiencable somewhat which makes the (...)
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  40.  83
    The pollution solution: A critique of dore’s response to the argument from evil.Andrea M. Weisberger - 1997 - Sophia 36 (1):53-74.
    There is yet one more proposed solution to the argument from evil which merits attention. Though it does have elements in common with other proposed solutions in that it postulates a justifying end to account for the existence of all evil, it is different in that evil is viewed as nothing more than a polluting by-product of the proper functioning of the laws of nature in their industrious manufacture of the summum bonum. The unimpeded functioning of the laws (...)
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  41. The Good: An Investigation into the Relationships Among the Concepts of the Good, the Highest Good, Goodness, Final Goodness and Non-instrumental Goodness.Daniel Rönnedal - 2020 - Synthesis Philosophica 35 (1):235–252.
    This paper is about The Good and its relation to various kinds of goodness. I will investigate what it means to say that something is a highest good, a final all-inclusive, complete, or greatest good, and I will consider some definitions of ‘instrumental’ and ‘non-instrumental’ goodness. I will prove several interesting theorems about The Good and explore some of the essential relationships between various kinds of goodness.
     
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  42.  11
    Prologue to education: an enquiry into ends and means.John N. Wales - 1979 - Boston: Routledge & Kegan Paul.
    Whatever the world thinks, he who hath not much meditated upon God, the human mind, and the summum bonum, may possibly make a thriving earthworm, ...
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  43.  34
    Descartes's Moral Theory (review).Martin Harvey - 1999 - Journal of the History of Philosophy 37 (4):677-678.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Descartes’s Moral Theory by John MarshallMartin HarveyJohn Marshall. Descartes’s Moral Theory. Ithaca: Cornell University Press, 1998. Pp. xi + 177. Cloth, $35.00.In this concise, well-wrought and provocative work, John Marshall sets two primary goals for himself: 1) to show that Descartes, contrary to the received view, does provide us with the foundational elements of a full fledged ethical theory, and 2) to prove, again contrary to standard interpreters, (...)
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  44. Rechtsstaat Und Friedenshoffnung.Joachim Hruschka - 1995 - Jahrbuch für Recht Und Ethik 3.
    The article compares Kant's individual ethics and his philosophy of the state to the extent that it involves "morality with respect to the principles of public law". Kant rejects any form of first-order consequentialism as a standard of individual or state action. Nevertheless, he does indicate that the individual may hope to attain the summum bonum and that states may rely on attaining perpetual peace, as the highest political good. Accordingly, he introduces a second-order consequentialism into his moral (...)
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  45.  32
    Filosofia ellenistica e cultura moderna: Epicureismo, stoicismo e scetticismo da Bayle a Hegel (review).José Raimundo Maia Neto - 1998 - Journal of the History of Philosophy 36 (2):324-326.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Filosofia ellenistica e cultura moderna: Epicureismo, stoicismo e scetticismo da Bayle a Hegel by Giovanni BonacinaJosé R. Maia NetoGiovanni Bonacina. Filosofia ellenistica e cultura moderna: Epicureismo, stoicismo e scetticismo da Bayle a Hegel. Firenze: Casa Editrice Le Lettere, 1996. Pp. 358. Paper, L 52,000.The Hellenistic schools played a major role in the rise of modern philosophy during the sixteenth and seventeenth centuries. Stoicism was influential in the development (...)
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  46.  35
    Rational Morality for Empirical Man.Anthony Ralls - 1969 - Philosophy 44 (169):205 - 216.
    “It Seems natural to suppose”, wrote Mill, “that rules of action must take their whole character … from the end to which they are subservient”. Many moralists have agreed. If we could establish the Summum Bonum, the foundation of morality, the rational basis of moral thinking, this would constitute a criterion, a rule, by means of which men could actually make good practical judgments. This view is radically mistaken. I first try to show this by means of an (...)
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  47.  44
    Abraham Bibago on Intellectual Conjunction and Human Happiness. Faith and Metaphysics according to a 15th Century Jewish Averroist.Yehuda Halper - 2015 - Quaestio 15:309-318.
    The 15th century Jewish Aragonian thinker, Abraham Bibago treats conjunction in his two main works, Derekh Emunah and Commentary on Aristotle’s Metaphysics. In the former, which explicitly interprets Biblical and Talmudic stories along philosophical lines, Bibago promotes a neo-Platonic intellectual emanation schema and boldly asserts that human happiness is attained through conjunction with higher intellects. In the Commentary, which primarily treats Aristotle’s Metaphysics and Averroes’ commentaries on it, Bibago gives an account of conjunction that does not necessarily fit with the (...)
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  48. Fellow of Merton College, Oxford.J. R. Lucas - unknown
    I must start with an apologia. My original paper, ``Minds, Machines and Gödel'', was written in the wake of Turing's 1950 paper in Mind, and was intended to show that minds were not Turing machines. Why, then, didn't I couch the argument in terms of Turing's theorem, which is easyish to prove and applies directly to Turing machines, instead of Gödel's theorem, which is horrendously difficult to prove, and doesn't so naturally or obviously apply to machines? The reason was that (...)
     
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  49.  66
    Accidental art: Tolstoy's poetics of unintentionality.Michael A. Denner - 2003 - Philosophy and Literature 27 (2):284-303.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 284-303 [Access article in PDF] Accidental Art:Tolstoy's Poetics of Unintentionality Michael A. Denner I ART'S ABILITY TO INFECT another with an emotion, the concept that has come to be probably the most readily identified catchphrase in What Is Art? (though it crops up in his earlier writings on art), derives from L. N. Tolstoy's dynamic identity claim about art: we know an artist has (...)
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  50. L'etica moderna. Dalla Riforma a Nietzsche.Sergio Cremaschi - 2007 - Roma RM, Italia: Carocci.
    This book tells the story of modern ethics, namely the story of a discourse that, after the Renaissance, went through a methodological revolution giving birth to Grotius’s and Pufendorf’s new science of natural law, leaving room for two centuries of explorations of the possible developments and implications of this new paradigm, up to the crisis of the Eighties of the eighteenth century, a crisis that carried a kind of mitosis, the act of birth of both basic paradigms of the two (...)
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