Collins doesn’t disagree.
Collins rejects Revelation.
He and Collins are not on friendly terms.
A Facebook page for the Collins' campaign has 7,822 likes.
But Collins rejected such proofs.
Collins had long feuded with the host’s brother, Andrew M.
By 1746 extravagance and dissipation had put Collins deeply in debt.
He says Collins “broke through a barrier that had been around eternally”.
Berman fills in the gaps that O’Higgins account leaves in our understanding of Collins.
A moderate from Maine, Collins is running in a competitive race for reelection this year.
If Mullen did not want to reveal himself, Collins would do whatever he could to protect him.
"The size of your restaurant doesn't matter as much as the vibrance of that digital consumer connection," Collins said.
Mullen and Collins exchanged phone numbers, and in a brief conversation Collins elicited Mullen’s real identity.
Searchlight’s editor, Gerry Gable, had not told Collins when the story was to be published, and Collins was shocked when it came out.
George Berkeley (1685–1753) met Collins at a freethinking coffee house meeting and later told his American follower, Samuel Johnson, that Collins was an atheist.
Collins holds a consciousness-based view of personal identity, and Collins invokes Locke’s discussion of persons and their persistence conditions throughout this lengthy exchange.
A significant difference between Collins and Locke…is that Collins thought that material systems provided a better explanatory basis for consciousness, which changes the probability calculus.
In considering the relation between Collins, the County official and Collins the writer, O’Higgins notes that Collins was probably less tolerant towards Catholics than other justices (1970: 128–9).
In the Clarke Collins correspondence of 1707–08 Collins claims that Clarke’s argument for dualism is useless to religion and morality because of the problem of explaining how the immaterial mind and the material body interact.
Using the catalog of Collins’ library produced by Giovanni Tarantino, Jacopo Agnesina has persuasively argued that A Discourse Concerning Ridicule and Irony in Writing published in 1729 is a genuine work of Anthony Collins, though O’Higgins in his biography of Collins doubted its authenticity (Agnesina 2009).
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Using the catalog of Collins library produced by Giovanni Tarantino Jacopo Agnesina has persuasively argued that A Discourse Concerning Ridicule and Irony in Writing published in 1729 is a genuine work of Anthony Collins though OHiggins in his biography of Collins doubted its authenticity Agnesina 2009