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  1. Juan Miguel Aguado (2009). Self-Observation, Self-Reference and Operational Coupling in Social Systems: Steps Towards a Coherent Epistemology of Mass Media. Empedocles 1 (1):59-74.
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  2. Scott F. Aikin, Poe's Law, Group Polarization, and the Epistemology of Online Religious Discourse.
    Poe's Law is roughly that online parodies of religious extremism are indistinguishable from instances of sincere extremism. Poe's Law may be expressed in a variety of ways, each highlighting either a facet of indirect discourse generally, attitudes of online audiences, or the quality of online religious material. As a consequence of the polarization of online discussions, invocations of Poe's Law have relevance in wider circles than religion. Further, regular invocations of Poe's Law in critical discussions have the threat of further (...)
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  3. João Emiliano Fortaleza Aquindeo (2007). Espetáculo, comunicação e comunismo em Guy Debord. Kriterion 48 (115):167-182.
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  4. João Emiliano Fortaleza de Aquino (2007). Espetáculo, comunicação e comunismo em Guy Debord. Kriterion 48 (115):167-182.
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  5. Peter Baumann (1996). Davidson on Sharing a Language and Correct Language-Use. Grazer Philosophische Studien 52:137-160.
    Donald Davidson has argued against a thesis that is widely shared in the philosophy of language, e.g., by Wittgenstein, Dummett and Kripke: the thesis that successful communication requires that speaker and hearer share a common language. Davidson's arguments, however, are not convincing. Moreover, Davidson's own positive account of communication poses a serious problem: it cannot offer criteria for the correct use of a language, especially in the case of a language that only one speaker speaks. Even though Davidson's own position (...)
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  6. Jörg Bernardy (2011). Attention as Bounded Resource and Medium in Cultural Memory: A Phenomenological or Economic Approach? Empedocles 2 (2):241-254.
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  7. Vincent Blok (2009). Communication or Confrontation – Heidegger and Philosophical Method. Empedocles 1 (1):43-57.
  8. Vivian Bohl & Alan P. Fiske (2014-02). In and Out of Each Other's Bodies: Theory of Mind, Evolution, Truth, and the Nature of the Social. Maurice Bloch. Boulder, CO: Paradigm, 2012. 161 Pp. [REVIEW] American Ethnologist 41 (1):214-215.
  9. Dominique Bouchet (2010). The Paradox of Culture. Empedocles 1 (2):203-213.
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  10. Raymond Trevor Bradley (2000). Agency and the Theory of Quantum Vacuum Interaction. World Futures 55 (3):227-275.
  11. Daniel H. Cabrera (2009). The Soul of theGolem. Empedocles 1 (1):107-121.
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  12. Paolo Carpignano (1999). The Shape of the Sphere: The Public Sphere and the Materiality of Communication. Constellations 6 (2):177-189.
  13. Adrian Costache (2011). Toward a New Middle Ages? On Aurel Codoban’s The Empire of Communication. [REVIEW] Journal for Communication and Culture 1 (2):162-166.
    Codoban, Aurel. Imperiul comunicării: corp, imagine şi relaţionare (The Empire of Communication: Body, Image and Relation). Cluj-Napoca: Idea, 2011.
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  14. Eduardo de La Fuente (2010). Paradoxes of Communication: The Case of Modern Classical Music. Empedocles 1 (2):237-250.
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  15. Fausto De Petra (2010). Comunità, Comunicazione, Comune: Da Georges Bataille a Jean-Luc Nancy. Deriveapprodi.
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  16. Eli Dresner (2009). Radical Interpretation, the Primacy of Communication, and the Bounds of Language. Empedocles 1 (1):123-134.
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  17. Yoni van Den Eede (2011). Technological Remembering/Forgetting: A Faustian Bargain? Empedocles 2 (2):167-180.
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  18. Per Gunnar Eeg-Tverbakk & Kjetil A. Jakobsen (2011). Space for Interference. Empedocles 2 (1):19-39.
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  19. Itir Erhart (2011). Privacy, Confidentiality and the Press. Empedocles 2 (2):157-166.
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  20. Elena Fell (2011). The Fabrication of Memory in Communication. Empedocles 2 (2):227-240.
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  21. Elena Fell (2009). Beyond Bergson: The Ontology of Togetherness. Empedocles 1 (1):9-25.
  22. Thomas H. Ford (2010). Rythmus and the Critique of Political Economy. Empedocles 1 (2):215-224.
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  23. Albrecht Fritzsche (2011). The Technology of Relating to the Past and the Conditions of Memory. Empedocles 2 (2):195-206.
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  24. Pat J. Gehrke (2002). Turning Kant Against the Priority of Autonomy: Communication Ethics and the Duty to Community. Philosophy and Rhetoric 35 (1):1-21.
  25. Satinder P. Gill (1999). Mediation and Communication of Information in the Cultural Interface. AI and Society 13 (3):218-234.
    In man-machine communication, there is a relationship between what may be described as tacit (human) and explicit (machine) knowledge. The tacit lies in practice and the explicit in the formulation of the processes and content of this practice. However, when a human communicates with another human face to face, we may describe them as communicating aspects of the tacit and explicit dimension of their knowledge, i.e. the expression and its background of meaning for the particular situation. When this is unsuccessful (...)
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  26. Peter Godfrey-Smith & Manolo Martínez (2013). Communication and Common Interest. PLOS Computational Biology 9 (11).
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  27. Fernanda Gomes (2011). 'The Invisible Reality Show': Performative Intervention and the Production of the Contemporary Space. Empedocles 2 (2):267-278.
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  28. Irving Louis Horowitz (2011). Technological Rabbits and Communication Turtles. Empedocles 2 (1):127-136.
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  29. Yasmin Ibrahim (2011). Domestication of Suffering: The Politics of Pity and Communion Through ICTs. Empedocles 2 (1):137-150.
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  30. Pekka Isotalus & Owen Hargie (2012). Introduction. Empedocles 3 (1):3-6.
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  31. Kjetil A. Jakobsen (2011). Observing the Media? A Post-Luhmannian Perspective on Modern and Contemporary Art. Empedocles 2 (1):41-62.
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  32. Christine A. James (2011). Communication in Online Fan Communities: The Ethics of Intimate Strangers. Empedocles 2 (2):279-289.
    Dan O’Brien gives an excellent analysis of testimonial knowledge transmission in his article ‘Communication Between Friends’ (2009) noting that the reliability of the speaker is a concern in both externalist and internalist theories of knowledge. O’Brien focuses on the belief states of Hearers (H) in cases where the reliability of the Speaker (S) is known via ‘intimate trust’, a special case pertaining to friendships with a track record of reliable or unreliable reports. This article considers the notion of ‘intimate trust’, (...)
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  33. Gulnara Z. Karimova (2011). Can Level of Interactivity Be Measured? Empedocles 2 (2):291-304.
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  34. Efi Kyprianidou (2011). Memory and the Abyss of Communication: Philosophers' Collective Memory, Citation and Meaning Attribution. Empedocles 2 (2):181-194.
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  35. Maxim Lebedev (2008). The Agent of Virtual Communications. Proceedings of the Xxii World Congress of Philosophy 39:129-135.
    It will be argued that the virtual agent (VA) can be characterized using phenomenological descriptive tools and other conceptual means within related paradigms of the analysis of subjectivity. From such a point of view, the main features of VA are: •VA is constituted by its communicative valencies; •VA is intentionally active in perception, and it is the case also at the intersubjective level; •VA establishes and supports the truth of its statements, which come out as a creative boundary, an "unquestionable (...)
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  36. Markus Ekkehard Locker (2010). And Who Shaves God? Nature and Role of Paradoxes in 'Science and Religion' Communications: 'A Case of Foolish Virgins'. Empedocles 1 (2):187-201.
  37. Peter Lucas (2011). Communication, Stereotypes and Dignity: The Inadequacy of the Liberal Case Against Censorship. Empedocles 2 (2):255-265.
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  38. Neil Manson (2012). Making Sense of Spin. Journal of Applied Philosophy 29 (3):200-213.
    ‘Spin’ is a pejorative term for a ubiquitous form of communication. Spin is viewed by many as deceptive, and by others as bending or twisting the truth. But spin need not be deceptive and the metaphors are less than clear. The aim here is to clarify what spin is: spin is identified as a form of selective claim-making, where the process of selection is governed by an intention to bring about promotional perlocutionary effects. The process of selection may pertain to (...)
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  39. Jörg Muller (2011). Aesthetics and Mediation. Empedocles 2 (1):63-78.
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  40. Peter Murphy (2010). 'I Am Not What I Am': Paradox and Indirect Communication – the Case of the Comic God and the Dramaturgical Self. Empedocles 1 (2):225-236.
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  41. Peter Murphy (2010). Introduction: Paradox and Communication. Empedocles 1 (2):153-160.
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  42. María G. Navarro (2011). Collective Challenges for the Realisation of a Collective Intelligence. Analytic Teaching and Philosophical Praxis 32 (1):40-47.
    Understanding Information and Communication Technologies through the networks in which people get con¬nected, communicate and co-operate has been a constant feature in the work of researchers who have not dissociated their view of the meaning of technologies from new social movements. This paper maintains that Information and Communication Technologies are not only networks that people join individually, but they also act as social technologies. Their improvement depends both on the diversity of their functions (social, political, cognitive, etc.) and the flexibility (...)
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  43. Tobin Nellhaus (2004). From Embodiment to Agency: Cognitive Science, Critical Realism and Communication Frameworks. Journal of Critical Realism 3 (1):103-132.
    The primacy of practice in the development of knowledge is one of materialism’s fundamental tenets. Most arguments supporting it have been strictly philosophical. However, over the past thirty years cognitive science has provided mounting evidence supporting the primacy of practice. Particularly striking is its finding that thought is fundamentally metaphoric—that images emerging from everyday embodied activities not only make ordinary experiences intelligible, but also underpin our more abstract engagements with the world, elaborated in disciplines such as ethics and science. Cognitive (...)
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  44. Dan O'Brien (2009). Communication Between Friends. Empedocles 1 (1):27-41.
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  45. Herman Parret (2011). The Communicative Value of Forgetting. Empedocles 2 (1):95-107.
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  46. Gaile Pohlhaus (2001). Diversity and Communication in Feminist Theory. Social Philosophy Today 17:153-162.
    When diversity figures in ways that insulate women's differences from one another rather than theorizing about them together, it is difficult to see how interactionamong women that recognizes their differences is possible. In turn, the possibility of communication may seem inordinately difficult when taking place among diverse groups about their differences. While not denying these difficulties, I want to avoid approaches and practices that may draw us into a stalemate in considering possibilities for communication. In the following, I bring together (...)
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  47. Tsuriel Rashi (2009). The Public's Right to Know in Liberal-Democratic Thought Vs. The People's 'Obligation to Know' in Hebrew Law. Empedocles 1 (1):91-105.
  48. Christian Refsum (2011). The Aesthetics of Falling: Contingency in Avant-Garde Art From Charles Baudelaire to Lars von Trier. Empedocles 2 (1):79-94.
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  49. Markku Roinila (2012). Review of Christian Plantin, Les Bonnes Raisons des Émotions. [REVIEW] Pragmatics and Cognition 20 (1):222-228.
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  50. Markku Roinila, Social Media for a Philosopher. New Apps Blog.
    In this brief review I discuss various social media used by philosophers, such as Academia.edu, PhilPapers, blogs and email-lists. Strenghts and weaknesses of different medias are evaluated.
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1 — 50 / 65