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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. J. McKenzie Alexander (2014). Learning to Signal in a Dynamic World. British Journal for the Philosophy of Science 65 (4):797-820.
    Sender–receiver games, first introduced by David Lewis ([1969]), have received increased attention in recent years as a formal model for the emergence of communication. Skyrms ([2010]) showed that simple models of reinforcement learning often succeed in forming efficient, albeit not necessarily minimal, signalling systems for a large family of games. Later, Alexander et al. ([2012]) showed that reinforcement learning, combined with forgetting, frequently produced both efficient and minimal signalling systems. In this article, I define a ‘dynamic’ sender–receiver game in which (...)
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  4. João Emiliano Fortaleza Aquindeo (2007). Espetáculo, comunicação e comunismo em Guy Debord. Kriterion 48 (115):167-182.
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  5. João Emiliano Fortaleza de Aquino (2007). Espetáculo, comunicação e comunismo em Guy Debord. Kriterion 48 (115):167-182.
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  6. 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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  7. 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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  8. Matteo Bianchin (forthcoming). From Joint Attention to Communicative Action Some Remarks on Critical Theory, Social Ontology and Cognitive Science. Philosophy and Social Criticism:0191453714556693.
    In this article I consider the relevance of Tomasello’s work on social cognition to the theory of communicative action. I argue that some revisions are needed to cope with Tomasello’s results, but they do not affect the core of the theory. Moreover, they arguably reinforce both its explanatory power and the plausibility of its normative claims. I proceed in three steps. First, I compare and contrast Tomasello’s views on the ontogeny of human social cognition with the main tenets of Habermas’ (...)
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  9. Vincent Blok (2009). Communication or Confrontation – Heidegger and Philosophical Method. Empedocles 1 (1):43-57.
  10. 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.
  11. Dominique Bouchet (2010). The Paradox of Culture. Empedocles 1 (2):203-213.
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  12. Raymond Trevor Bradley (2000). Agency and the Theory of Quantum Vacuum Interaction. World Futures 55 (3):227-275.
  13. Lajos L. Brons (2014). Needing the Other: The Anatomy of the Mass Noun Thesis. ARGUMENT 4 (1):103-122.
    Othering is the construction and identification of the self or in-group and the other or out-group in mutual, unequal opposition by attributing relative inferiority and/or radical alienness to the other/out-group. Othering can be “crude” or “sophisticated”, the defining difference being that in the latter case othering depends on the interpretation of the other/out-group in terms that are applicable only to the self/in-group but that are unconsciously assumed to be universal. The Mass Noun Thesis, the idea that all nouns in certain (...)
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  14. Daniel H. Cabrera (2009). The Soul of theGolem. Empedocles 1 (1):107-121.
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  15. Paolo Carpignano (1999). The Shape of the Sphere: The Public Sphere and the Materiality of Communication. Constellations 6 (2):177-189.
  16. 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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  17. Bernard P. Dauenhauer (1979). Discourse, Silence, and Tradition. Review of Metaphysics 32 (3):437 - 451.
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  18. Eduardo de La Fuente (2010). Paradoxes of Communication: The Case of Modern Classical Music. Empedocles 1 (2):237-250.
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  19. Fausto De Petra (2010). Comunità, Comunicazione, Comune: Da Georges Bataille a Jean-Luc Nancy. Deriveapprodi.
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  20. Andreas Dorschel (2013). Aesthetics of Conducting: Expression and Gesture. In Jean Paul Olive & Susanne Kogler (eds.), Expression et geste musical. L'Harmattan. 65-73.
    Expression in orchestral music is a matter of conductors rather than orchestras. Why should that be so? The straightforward answer seems to be that expression is bound to the individual self. But, then, does it have to be? Collective expression of, e.g., anger, rage or protest is not at all unusual in the public domain of politics. Our intuition of conductors’ expressive primacy could be salvaged if we were to conceive of orchestras as their instruments. But that will not do. (...)
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  21. Eli Dresner (2009). Radical Interpretation, the Primacy of Communication, and the Bounds of Language. Empedocles 1 (1):123-134.
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  22. Yoni van Den Eede (2011). Technological Remembering/Forgetting: A Faustian Bargain? Empedocles 2 (2):167-180.
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  23. Per Gunnar Eeg-Tverbakk & Kjetil A. Jakobsen (2011). Space for Interference. Empedocles 2 (1):19-39.
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  24. Itir Erhart (2011). Privacy, Confidentiality and the Press. Empedocles 2 (2):157-166.
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  25. Peter A. Facione (1975). Meaning and Communication. New Scholasticism 49 (1):1-15.
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  26. Elena Fell (2011). The Fabrication of Memory in Communication. Empedocles 2 (2):227-240.
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  27. Elena Fell (2009). Beyond Bergson: The Ontology of Togetherness. Empedocles 1 (1):9-25.
  28. Thomas H. Ford (2010). Rythmus and the Critique of Political Economy. Empedocles 1 (2):215-224.
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  29. Albrecht Fritzsche (2011). The Technology of Relating to the Past and the Conditions of Memory. Empedocles 2 (2):195-206.
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  30. 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.
  31. 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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  32. Peter Godfrey-Smith & Manolo Martínez (2013). Communication and Common Interest. PLOS Computational Biology 9 (11).
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  33. 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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  34. Irving Louis Horowitz (2011). Technological Rabbits and Communication Turtles. Empedocles 2 (1):127-136.
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  35. Yasmin Ibrahim (2011). Domestication of Suffering: The Politics of Pity and Communion Through ICTs. Empedocles 2 (1):137-150.
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  36. Pekka Isotalus & Owen Hargie (2012). Introduction. Empedocles 3 (1):3-6.
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  37. 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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  38. 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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  39. Pascal Jouxtel (2013). La mémétique, une science à l'état sauvage. Hermes 67:, [ p.].
    Since the 1990s, the science of memetics has existed outside of any discipline and freely available to all. It has remained clandestine, having failed to become established as a “normal” science, but its vitality has been unabated by the resistance of critics. Today, the accelerated reinvention of the world and its dense global networks have opened up new opportunities for the science of memetics to prove its worth to an intellectual community in dire need of interdisciplinary exchanges.
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  40. Gulnara Z. Karimova (2011). Can Level of Interactivity Be Measured? Empedocles 2 (2):291-304.
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  41. André Kukla (2008). The One World, One Science Argument. British Journal for the Philosophy of Science 59 (1):73-88.
    The one world, one science argument (so named by Rescher) is advanced by Carl Sagan and others to support the thesis that we will be able to learn to converse with intelligent extraterrestrials if and when we encounter them. The prima facie obstacle to extraterrestrial communication is that the aliens’ culture and geography are bound to be so different from ours that we would find it extremely difficult, if not practically impossible, to find a common topic on which we can (...)
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  42. 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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  43. 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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  44. 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.
  45. Peter Lucas (2011). Communication, Stereotypes and Dignity: The Inadequacy of the Liberal Case Against Censorship. Empedocles 2 (2):255-265.
    J. S. Mill’s case against censorship rests on a conception of relevant communications as truth apt. If the communication is true, everyone benefits from the opportunity to exchange error for truth. If it is false, we benefit from the livelier impression truth makes when it collides with error. This classical liberal model is not however adequate for today’s world. In particular, it is inadequate for dealing with the problem of stereotyping. Much contemporary communication is not truth apt. Advertising and journalism, (...)
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  46. Neil Manson, Making Sense of Spin.
    “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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  47. David James Miller (1991). Husserl and the Possibility of Communication: A Prolegomenon to a Philosophy of Communication. Dissertation, Purdue University
    The central argument of the present work consists of an attempt to show that within Husserl's phenomenology, the phenomenon of human communication is impossible. The argument is developed in terms of the centrality and tenacity of Husserl's assumption that there exists a radical separation of the conceptual and corporeal components of meaningful or sense-informed behavior. ;As the context for such a separation, the presumption of immanence that historically has attended the notion of intentionality is taken over by Husserl and is (...)
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  48. Richard Moore, Bettina Mueller, Juliane Kaminski & Michael Tomasello (forthcoming). Two-Year-Olds but Not Domestic Dogs (Canis Familiaris) Understand Communicative Intentions Without Language, Gestures, or Gaze. Developmental Science.
    Infants can see someone pointing to one of two buckets and infer that the toy they are seeking is hidden inside. Great apes do not succeed in this task, but, surprisingly, domestic dogs do. However, whether children and dogs understand these communicative acts in the same way is not yet known. To test this possibility, an experimenter did not point, look, or extend any part of her body towards either bucket, but instead lifted and shook one via a centrally pulled (...)
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  49. Jörg Muller (2011). Aesthetics and Mediation. Empedocles 2 (1):63-78.
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  50. 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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