Results for 'John M. Beck'
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- Book Reviews Section 3.Roger R. Woock,Howard K. Macauley Jr,John M.Beck,Janice F. Weaver,Patti Mcgill Peterson,Stanley L. Goldstein,A. Richard King,Don E. Post,Faustine C. Jones,Edward H. Berman,Thomas O. Monahan,William R. Hazard,J. Estill Alexander,William D. Page,Daniel S. Parkinson,Richard O. Dalbey,Frances J. Nesmith,William Rosenfield,Verne Keenan,Robert Girvan &Robert Gallacher -1973 -Educational Studies 4 (2):84-99.No categories
- The folly of boxology.Diane M.Beck &John Clevenger -2016 -Behavioral and Brain Sciences 39.No categories
- Jme referees in 2004.Michael Adeyemi,Wolfgang Althof,Barbara Applebaum,William Arsenio,Nina Barske,Muriel Bebeau,JohnBeck,Jennifer M. Beller,Roger Bergman &Marvin Berkowitz -2005 -Journal of Moral Education 34 (2):259-262.
- Principles of Political Economy.John Stuart Mill &John M. Robson -1965 -Philosophy 41 (158):365-367.
- Proclus' Commentary on Plato's Parmenides.Glenn R. Morrow &John M. Dillon (eds.) -1992 - Princeton University Press.This is the first English translation of Proclus' commentary on Plato's Parmenides. Glenn Morrow's death occurred while he was less than halfway through the translation, which was completed byJohn Dillon. A major work of the great Neoplatonist philosopher, the commentary is an intellectual tour de force that greatly influenced later medieval and Renaissance thought. As the notes and introductory summaries explain, it comprises a full account of Proclus' own metaphysical system, disguised, as is so much Neoplatonic philosophy, in (...) the form of a commentary. (shrink)
- A critique of the regulation of data science in healthcare research in the European Union.John M. M. Rumbold &Barbara K. Pierscionek -2017 -BMC Medical Ethics 18 (1):27.The EU offers a suitable milieu for the comparison and harmonisation of healthcare across different languages, cultures, and jurisdictions, which could provide improvements in healthcare standards across the bloc. There are specific ethico-legal issues with the use of data in healthcare research that mandate a different approach from other forms of research. The use of healthcare data over a long period of time is similar to the use of tissue in biobanks. There is a low risk to subjects but it (...) is impossible to gain specific informed consent given the future possibilities for research. Large amounts of data on a subject present a finite risk of re-identification. Consequently, there is a balancing act between this risk and retaining sufficient utility of the data. Anonymising methods need to take into account the circumstances of data sharing to enable an appropriate balance in all cases. There are ethical and policy advantages to exceeding the legal requirements and thereby securing the social licence for research. This process would require the examination and comparison of data protection laws across the trading bloc to produce an ethico-legal framework compatible with the requirements of all member states. Seven EU jurisdictions are given consideration in this critique. (shrink)
- The Cognitive Developmental Psychology of James Mark Baldwin.Marc H. Bornstein,John M. Broughton &D.John Freeman-Moir -1983 -Journal of Aesthetic Education 17 (3):125.
- Attention, Emotion, and Evaluative Understanding.John M. Monteleone -2017 -Philosophia 45 (4):1749-1764.This paper assesses Michael Brady’s claim that the ‘capture and consumption of attention’ in an emotion facilitates evaluative understanding. It argues that emotional attention is epistemically deleterious on its own, even though it can be beneficial in conjunction with the right epistemic skills and motivations. The paper considers Sartre’s and Solomon’s claim that emotions have purposes, respectively, to circumvent difficulty or maximize self-esteem. While this appeal to purposes is problematic, it suggests a promising alternative conception of how emotions can be (...) teleological. The fact that emotional attention manifests dispositions, which have been habituated by repeated association with pleasure or relief, explains how the emotion can acquire the function of producing pleasure or relief. Hence, the emotion can have ‘non-cognitive function,’ in which its patterns of attention reliably produce beliefs that disregard or distort the truth. Not only is non-cognitive function the default condition of emotion prior to any training, but even those who have successfully trained their emotions often revert back to non-cognitive function when faced with trauma or stress. (shrink)
- Metaphor and knowledge attained via the body.John M. Kennedy &John Vervaeke -1993 -Philosophical Psychology 6 (4):407 – 412.Mark Johnson argues in favour of embodied experience as the basis for knowledge. An important implication of his analysis is that these experiences instigate pervasive metaphorical systems. Johnson 's argument involves reductionist problems, chicken-and-egg problems and, at times, unclear criteria for what counts as a basic experience and a metaphor.
- Papirius and the Chickens, or Machiavelli on the Necessity of Interpreting Religion.John M. Najemy -1999 -Journal of the History of Ideas 60 (4):659-681.In lieu of an abstract, here is a brief excerpt of the content:Papirius and the Chickens, or Machiavelli on the Necessity of Interpreting ReligionJohn M. Najemy*No aspect of Machiavelli’s thought elicits a wider range of interpretations than religion, and one may wonder why his utterances on this subject appear to move in so many different directions and cause his readers to see such different things. One reason is of course his famous challenge to conventional piety in the advice to princes (...) (in chapter 18 of The Prince) that, while it is important to appear to be “all compassion, faith, integrity, humanity, and religione, and there is nothing more necessary for a prince than to appear to have the last of these,” these “qualities” can actually be “damaging” if a prince insists on observing them at all times. For it is sometimes necessary to act “against faith, against charity, against humanity, and against religione.” 1 Machiavelli probably never wrote more famous or infamous words than these, even though they express an obvious, and hardly original, truth about all politics. But the world of the later sixteenth- and seventeenth-century reformations and religious absolutisms could not tolerate such honesty, and Machiavelli’s reputation was quickly tarred with accusations of devilish immorality by the very societies that thought it was godly to burn heretics. On the issue of religion Machiavelli became, and to some extent remains, a convenient scapegoat often blamed for the decline of religion in the modern world, all of which has no doubt intensified the polemical and ideological nature of the debates surrounding his views of religion in general and Christianity in particular. [End Page 659]The polar positions in the interpretation of Machiavelli’s ideas about religion are represented by Leo Strauss and Sebastian de Grazia. For Strauss, Machiavelli was a “teacher of evil,” a “blasphemer,” and a purveyor of lessons of a “diabolical” and “soulless character” whose purpose was to sabotage the heritage of thought and morality inherited from both Christianity and Greek philosophy. 2 De Grazia, by contrast, has recently given us a Machiavelli who “discourses about God always in the conventional reverent attitude,” who “never questions that there is good and evil,” and who, “by associating virtuous political action with grace and glory... argues that through this kind of active and political virtue men conform to God’s desire.” “Behind Niccolò’s insistence on political action,” says de Grazia, “stands God. He grants His grace when it is earned—in political coin.” 3 Part of the fascination of Machiavelli scholarship is the mystery of how this most outspoken and direct of political thinkers—a writer who pulled no punches and minced no words—could be the common referent of such wildly different readings. But it is equally curious to observe how uncannily these extreme positions mirror each other. Both give us true believers, one in the Word, the other in the subversion of the Word; and in both cases a believer who is always of a piece, true to himself, and possessed of an unshakeable commitment—whether positive or negative—toward the transcendent truth of Christianity. In short, for all the obvious differences, the similarities between Strauss’s “diabolical” Machiavelli and de Grazia’s reverent “friend of God” remind one of the old myth that devils are after all only fallen angels.The papers in this forum should certainly remove any doubt about the importance of religion in Machiavelli’s thought. They remind us of the prominence of religious language and examples in Machiavelli’s texts: his call for the “redemption” of Italy in the last chapter of The Prince; the esteem in which he holds the heads and founders of religions, whom he declares, in Discourses 1.10, to be the most praised of all famous men; the crucial appeal to the figure of Moses as the prototype of both founders of states and liberators of enslaved peoples; the central role that Machiavelli attributes to religion among the factors responsible for Rome’s power, unity, and political success; and his provocative critique of Christianity, which leads him, in a number of places, to blame the Christian faith for the relative weakness of both modern states and the modern ethic of citizenship. 4 The authors... (shrink)
- The Aristotelian Ethics.John M. Cooper -1981 -Noûs 15 (3):381-392.No categories
- Natural Indicators of Cognitive Development: An Observational Study of Rural Guatemalan Children.Sara B. Nerlove,John M. Roberts,Robert E. Klein,Charles Yarbrough &Jean ‐PierreHabicht -1974 -Ethos: Journal of the Society for Psychological Anthropology 2 (3):265-295.
- A Moralist in and Out of Parliament:John Stuart Mill at Westminster, 1865-1868.Bruce L. Kinzer,Ann Provost Robson,John Mercel Robson &John M. Robson -1992 - University of Toronto Press.This detailed study places the political and personal beliefs and behaviour of Britain's leading philosopher in the context of the crucial changes resulting from the growing democratization of society and culture in Britain.
- Cannon, WB, 297 Caraka. 41, 67,280 Carroll, Noel, 15 Chisholm, Roderick M., 15 Chrysippus the Stoic, 9.Rumania Bhatta,Siriga Bhupala,Wang Bi,Purushottama Bilimoria,Perry Black,Lawrence A. Blum,Jiwei Ci,Stanley G. Clarke,John Collins &John M. Cooper -1995 - In Roger Ames, Robert C. Solomon & Joel Marks,Emotions in Asian Thought: A Dialogue in Comparative Philosophy. SUNY Press.
- A History of Ancient Israeland Judah.J. Maxwell Miller &John M. Hayes -1986No categoriesExport citation
Bookmark - Mirror, mirror on the wall: placebo effects that exist only in the eye of the beholder.John M. Kelley,Patrick R. Boulos,Peter A. D. Rubin &Ted J. Kaptchuk -2009 -Journal of Evaluation in Clinical Practice 15 (2):292-298.
- Ancient and Modern Picture- Perception Abilities in Africa.John M. Kennedy -1977 -Journal of Aesthetics and Art Criticism 35 (3):293-300.
- Psychology and the Arts.John M. Kennedy &David O'Hare -1984 -Journal of Aesthetic Education 18 (2):110.
- Universals of depiction, illusion as nonpictorial, and limits to depiction.John M. Kennedy -1989 -Behavioral and Brain Sciences 12 (1):88-90.
- What is an outline picture in vision and touch?: Blind and paleolithic artists.John M. Kennedy -2012 - In Marion Lauschke,Bodies in action and symbolic forms: Zwei seiten der verkörperungstheorie. Akademie Verlag. pp. 239-252.
- In Search of Philosophic Understanding.John M. Hems -1967 -Philosophy and Phenomenological Research 28 (2):299-300.No categories
- The Existentialist Prolegomena.John M. Hems -1969 -Philosophy and Phenomenological Research 30 (2):308-309.No categories
- Medicine.John M. Travaline -2009 -The National Catholic Bioethics Quarterly 9 (4):761-767.No categories
- (1 other version)Husserl and/or Wittgenstein.John M. Hems -1968 -International Philosophical Quarterly 8 (4):547-578.
- Rousseau and the Problem of Human Relations.John M. Warner -2015 - University Park, Pennsylvania: Pennsylvania State University Press.In this volume,John Warner grapples with one of Jean-Jacques Rousseau’s chief preoccupations: the problem of self-interest implicit in all social relationships. Not only did Rousseau never solve this problem, Warner argues, but he also believed it was fundamentally unsolvable—that social relationships could never restore wholeness to a self-interested human being. This engaging study is founded on two basic but important questions: what do we want out of human relationships, and are we able to achieve what we are after? (...) Warner traces his answers through the contours of Rousseau’s thought on three distinct types of relationships—sexual love, friendship, and civil or political association—as well as alternate interpretations of Rousseau, such as that of the neo-Kantian Rawlsian school. The result is an insightful exploration of the way Rousseau inspires readers to imbue social relations with purpose and meaning, only to show the impossibility of reaching wholeness through such relationships. While Rousseau may raise our hopes only to dash them, Rousseau and the Problem of Human Relations demonstrates that his ambitious failure offers unexpected insight into the human condition and into the limits of Rousseau’s critical act. (shrink)
- Learning the language.John M. Hems -1966 -Philosophy and Phenomenological Research 26 (4):561-577.
- Milton's Biblical and Classical Imagery.John M. Steadman -1984
- One More and the Papacy.John M. Headly -1974 -Moreana 11 (2):5-10.No categories
- On the Rearming of Heaven: The Machiavellism of Tommaso Campanella.John M. Headley -1988 -Journal of the History of Ideas 49 (3):387.
- Pyrrhonian Scepticism: A Therapeutic Phenomenology.John M. Heaton -1997 -Journal of the British Society for Phenomenology 28 (1):80-96.
- Rereading Freud: Psychoanalysis Through Philosophy, Ed. Jon Mills.John M. Heaton -2007 -Journal of the British Society for Phenomenology 38 (1):111-112.
- Etudes d'Esthetiques.John M. Hems &P. A. Michelis -1969 -Philosophy and Phenomenological Research 29 (4):619.No categories
- What is wrong with obligation.John M. Hems -1961 -Philosophy and Phenomenological Research 22 (1):50-60.No categories
- Visual attention and saccadic eye movements in complex visual tasks.John M. Henderson -1993 -Behavioral and Brain Sciences 16 (3):579-580.
- Visual Attention and the Attention-Action Interface.John M. Henderson -1996 - In Enrique Villanueva,Perception. Ridgeview Pub. Co. pp. 5--290.The chapter focuses on the often neglected aspect of the perceptual experience—the impact and effect of the visual process on our attention-action interface. The chapter utilizes studies on eye movement control to explore further the linkage between action and perception. A selection function is ascribed to the visual system, which causes an intended motor action to be directed at a specific object within the visual field. This selective capability links the various visual representations with visual processing and motor programming. Succeeding (...) sections explore the concept of visual attention further and its relationship to eye movements, citing studies using the Moving Window Paradigm, the Sequential Attention Model, and Feature Integration Theory. These studies support the theory that visual attention precedes saccadic eye movement to a specific location of a stimulus in the visual field, and enables the motor system to bind the said location with a motor action. (shrink)
- The Importance of What Psychiatrists Care About.John M. Talmadge -2009 -Philosophy, Psychiatry, and Psychology 16 (3):241-243.In lieu of an abstract, here is a brief excerpt of the content:The Importance of What Psychiatrists Care AboutJohn M. Talmadge (bio)Keywordspost-traumatic stress disorder (PTSD), psychotherapy, Frankfurt, veteransChristopher Bailey's account of his conversation with Colin, an unhappy man who feels regret about the absence of heroism in his own life, is both poignant and evocative. The emptiness that Colin feels illustrates aspects of the human condition central to definitions of psychotherapy for the past century or so. In this brief commentary, (...) I have three observations. First, the life of the therapist intertwines, however briefly, with the life of the patient. The light brought by the therapist may be like a candle, beacon, or flashbulb. Regardless of the therapist's strategic decisions and elected action, the patient may still end up in the dark. Second, I believe that this vignette illustrates the value of Professor Harry Frankfurt's ideas as expressed in his essay, “Freedom of the Will and the Concept of the Person.” And third, the tortuous journeys of psychotherapy may frighten and excite even the most temperate, contemplative clinician. In this third realm, where therapists create strategies for conversations about life, I also want to mention the work of Otto Rank.We have only a glimpse of Colin's life, but Dr. Bailey raises an issue of universal importance in helping others. The concept of moral heroism dates from the stoics, but the twentieth century merged psychology, theology, and philosophy in addressing the importance of significance, self-affirmation, and anxiety.Colin feels as though he has missed an opportunity for heroism, and Dr. Bailey is trying to help him feel better. Setting aside the technical problems imposed by a clinical setting, let us stipulate that there are two distinct aspects of psychiatric care: one is medical, formal, and biological; and the other is interactive, personal, and philosophical. With regard to the former, the psychiatrist is uniquely qualified to assist with medication, refinement of diagnosis, and remediation of illness. Regarding the latter, the psychotherapist may see the patient as an object, treated behaviorally, which is not necessarily bad or wrong, and solutions may be fairly procedural and simple. Dr. Bailey, however, sees Colin's problem as somewhat deeper than that, and I agree.Having a theory of human nature is one thing, but being in a relationship with another person requires action as well as contemplation. Like the parable of the two monks meeting in the forest, one turns to the other and says, “I’m lost.” The other monk replies, “I am also lost!” After a moment, the first says, “I don’t know the way out, but I know some ways that don’t lead out.” The second monk thinks for a moment and adds, “Me too. Perhaps we can find the way out together.” [End Page 241]When Harry Frankfurt (1988) first wrote about the importance of what we care about, he observed that conscious beings (as opposed to young children, who have not fully developed the capacity for self-reflection) exhibit conflicts of will. The concept of the person, he says, includes more than the nature of our knowing (epistemology) and the matter of our behavior (ethics). Those who are uniquely human have the capacity to consider and understand what they really care about, what matters most. In an elegant lecture series he sums this up as “taking ourselves seriously, and getting it right.” His work is valuable, not only for his keen insights and observations, but also because his thought is so accessible to those of us who are not trained philosophers.Frankfurt rightly points out that philosophy has largely neglected the study of personality, leaving that to the psychologists and social scientists. He never ventures into the world of diagnosis and treatment, and rightly so; he defines his interests narrowly and effectively, assuming for the sake of his arguments that he is describing someone not burdened by mental disease or defect. At the same time, he engages head-on the complexity of life and personal will. He offers a way to think about human will, but he does not say what we should necessarily do, nor for that matter when we should intervene, when it comes to the will of... (shrink)
- The Hill and the Labyrinth: Discourse and Certitude in Milton and His Near-contemporaries.John M. Steadman -1984No categories
- A New Fragment of Sophocles and Its Schedographic Context.John J. Keaney -2001 -American Journal of Philology 122 (2):173-177.In lieu of an abstract, here is a brief excerpt of the content:A New Fragment of Sophocles and its Schedographic ContextJohn J. KeaneyThe General ContextA popular medium of elementary Byzantine education in grammar and orthography was the genre known as.1 The genre is represented by a (larger or smaller) collection of (brief passages of prose [most frequently] or verse). The individual words of the text are accompanied by a fourfold analysis: (1) interlinear glosses;2 (2 and 3) grammatical and etymological/derivational analysis (...) of individual words; (4) a list of words beginning with the same two or three letters as the word analyzed-each word may or may not be glossed. While these lists quote some well-known texts, the grammatical analyses preserve only two quotations of classical authors; both, by some chance, are of Sophocles.3Our earliest, and necessarily very incomplete, knowledge of the genre comes in references and allusions thereto, like those of Anna Comnena (Alexiad 15.7) or Eustathius (e.g., Comm. in Hom. Il. 1.367.4; [End Page 173] 2.585.16 van der Valk). Between that period and the appearance of the first texts, there arose a traditional core of (hereafter skhedē).4 The earliest representatives of this core were written in the south of Italy at the end of the thirteenth century. These, with the folia containing our text, are B (Barberinianus Graecus 102:1290/1 [subscription]: fol. 60 v); P (Parisinus Graecus 25745: fol. 61 r) written by Nicolaus Hagiopetrite\s in Galatina; N (Par. Gr. 2572:1295/6 [subscription]: fol. 51 v) by one Georgius, son of the protopapas Leo, of Ardeo; and M (Monacensis Graecus 272: fol. 42 v). These represent one6 branch of the oldest class of manuscripts (class Ia). The four manuscripts are related, as shown by the fact that they preserve the same order of skhedē throughout. N and M are closely related for they add a final skhedos not found in B and P. A second branch (Ib) is represented by Pal (Palatinus Graecus 927: fol. 26 v), R (Reginenses, PP Pii II 15: fol. 206 v8), and C (Conventi Soppressi 29: fol. 40 v).The Specific ContextThe ninth of the traditional skhedē is[End Page 174]The word analyzed is. The text:A.A.B.C.D. om. PalRAlthough the text is badly transmitted,10 it is all but certain that it goes back, ultimately, to Herodian.11 The closest parallel passage12 is from the Peri dikhronōn (2.15.11-27 Lehrs):[End Page 175] (δ 511).A. B. (F36 Kassel-Austin).Some Sophoclean Usage(1) is found once (Ph. 945). (2) With compare Ai. 543: and Ant. 548: (3) For the polarity of "mind" and, see OT 524-24: F 929.1-2 Radt:. For as a feature of the Sophoclean hero, see Knox 1964, 21.John J. KeaneyPrinceton University e-mail:[email protected], J., and J. Irigoin, eds. 1977. La Paléographie grecque et byzantine. Paris: Centre Nationale de la Recherche Scientifique. Google ScholarCanart, P. 1977. "Un Style d'écriture livresque dans les manuscrits chypriotes du XIVe siècle: La Chypriote 'bouclée.'" In Bompaire and Irigoin, 303-21.Constantinides, C. N., and R. Browning. 1993. Dated Greek Manuscripts from Cyprus to the Year 1570. Nicosia: Cyprus Research Center. Google ScholarDyck, A. 1993. "Aelius Herodian: Recent Studies and Prospects for Future Research." ANRW 2.34.1:772-94. Berlin: de Gruyter. Google Scholar---, ed. 1995. Epimerismi Homerici. 2d part. Sammlung griechischer und lateinischer Grammatiker 5/2. Berlin: de Gruyter. Google ScholarGallavotti, C. 1983. "Nota sulla schedographia di Moscopulo e suoi precedenti fino a Teodoro Prodromo." BPEC, 3d ser., 4:1-35. Google ScholarGamillscheg, E. 1950. "Zur handschriften Überlieferung byzantinischen Schulbücher." JÖB 43:211-30. Google ScholarHunger, H. 1978. Die hochsprachliche Literatur der Byzantiner. Vol. 2. Munich: C. H.Beck. [End Page 176]Google ScholarKassel, R., and C. Austin. 1991. Poetae Comici Graeci. Vol. 2. Berlin: de Gruyter. Google ScholarKeaney, J. J. 1971. "Moschopulea." BZ 63:303-21. Google ScholarKnox, B. M. W. 1964. The Heroic Temper. Berkeley and Los Angeles: University of California Press. Google ScholarLehrs, K... (shrink)No categories
- The Anatomy of the Soul. [REVIEW]John M. Cooper -1975 -Journal of Philosophy 72 (20):765-769.No categories
- Philosophers Speak of God. [REVIEW]John M. Kelly -1955 -New Scholasticism 29 (1):103-105.
- Image and Insight. [REVIEW]John M. Kennedy -1992 -Journal of Aesthetic Education 26 (3):113.
- Book review. [REVIEW]John M. Hasselberg -1993 -Journal of Business Ethics 12 (8):628-628.
- Sociology and Ethics: The Facts of Social Life as the Source of Solutions for the Theoretical and Practical Problems of Ethics. [REVIEW]John M. Warbeke -1922 -Journal of Philosophy 19 (16):444-446.No categories
- J. O. Urmson's "The Emotive Theory of Ethics". [REVIEW]John M. Hems -1969 -Philosophy and Phenomenological Research 29 (4):615.
- P. West's "The Wine of Absurdity". [REVIEW]John M. Hems -1967 -Philosophy and Phenomenological Research 28 (1):130.No categories
- A Cultivated Mind: Essays on J.S. Mill Presented toJohn M. Robson.John M. Robson &Michael Laine -1991Jacob (history, New School for Social Research) proposes that the science of the 17th and 18th centuries was eventually accepted because it was made compatible with larger political and economic interests. A celebration of the recently concluded 33 volume edition of the Collected works ofJohn Stuart Mill, produced over a period of nearly 30 years, the last 20 under the guiding genius (and hand) of general editor Robson. Following a tributary history of the project itself, essays cover Mill's (...) career as a thinker and as a bureaucrat and public servant, exploring the effects of the various milieu--domestic, political, administrative, religious, and cultural--in which he moved. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)
- Metacognition and change detection: Do lab and life really converge?Daniel Smilek,John D. Eastwood,Michael G. Reynolds &Alan Kingstone -2008 -Consciousness and Cognition 17 (3):1056-1061.Studies of change blindness indicate that more intentional monitoring of changes is necessary to successfully detect changes as scene complexity increases. However, there have been conflicting reports as to whether people are aware of this relation between intention and successful change detection as scene complexity increases. Here we continue our dialogue with [Beck, M. R., Levin, D. T., & Angelone, B. . Change blindness blindness: Beliefs about the roles of intention and scene complexity in change detection. Consciousness and Cognition, (...) 16, 31–51;Beck, M. R., Levin, D. T., & Angelone, B. . Metacognitive errors in change detection: Lab and life converge. Consciousness and Cognition, 16, 58–62] by reporting two experiments that show participants do in fact intuit that more intentional monitoring is needed to detect changes as scene complexity increases. We also discuss how this dialogue illustrates the need for psychological studies to be grounded in measurements taken from real world situations rather than laboratory experiments or questionnaires. (shrink)
- Reason and Emotion: Essays on Ancient Moral Psychology and Ethical Theory.John M. Cooper -1998 - Princeton University Press.This book brings together twenty-three distinctive and influential essays on ancient moral philosophy--including several published here for the first time--by the distinguished philosopher and classical scholarJohn Cooper.
- Comments on “Aristotle’s Moral Psychology” byJohn M. Cooper.John M. Cooper -1989 -Southern Journal of Philosophy 27 (Supplement):43-47.No categories
- Remembering and knowing.John M. Gardiner &A. Richardson-Klavehn -2000 - In Endel Tulving,The Oxford Handbook of Memory. Oxford University Press.
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
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Howard Sankey
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Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
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