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  1. Scott Althaus, David Barash, Jeffrey Friedman, George E. Marcus & Charles S. Taber (2008). Roundtable 4: Political Dogmatism. Critical Review 20 (4):481-498.
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  2. Larry Arnhart (2009). Darwinian Conservatism. In Michael Ruse (ed.), Philosophy After Darwin: Classic and Contemporary Readings. Princeton University Press. 349.
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  3. Klaus J. Bade (1976). Conservatism. Philosophy and History 9 (1):107-108.
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  4. Thierry Baudet & Michiel Visser (eds.) (2012). Revolutionair Verval En de Conservatieve Vooruitgang in de Achttiende En Negentiende Eeuw. Bakker.
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  5. Andrew Belsey (1981). The REAL Meaning of Conservatism. Radical Philosophy 28:1.
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  6. Tr Berg (1981). Goodman, Paul-Progressive Conservatism. Journal of Thought 16 (4):40-50.
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  7. Peter Berkowitz (ed.) (2004). Varieties of Conservatism in America. Hoover Institution Press.
    This book examines the questions that divide conservatives today and reveals the variety of answers put forward by classical conservatives, libertarians, and neoconservatives.
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  8. George Boas (1926). The Truth of Immediate Knowledge. Journal of Philosophy 23 (1):5-10.
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  9. Paul A. Bové (1998). Left Conservatism, IV UCSC 1/31/98. Theory and Event 2 (3).
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  10. Geoffrey Brennan & Alan Hamlin (2006). Conservatism, Idealism and Cardinality. Analysis 66 (4):286–295.
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  11. Harold Chapman Brown (1911). E Laguna's Dogmatism and Evolution. [REVIEW] Journal of Philosophy 8 (20):556.
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  12. Jessica Brown (2004). Non-Inferential Justification and Epistemic Circularity. Analysis 64 (4):339–348.
    Bergmann argues that we should accept epistemically circular reasoning since, he claims, it is a consequence of the plausible assumption that some justification is noninferential (Bergmann, M. "Epistemic Circularity, Malignant and Benign", Philosophy and Phenomenological Research forthcoming). I show that epistemically circular reasoning does not follow merely from the assumption that some justification is noninferential, but only from that view combined with the assumption of basic justification or knowledge. Thus, we have reason to endorse epistemically circular reasoning only to the (...)
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  13. Wendy Brown (1998). Left Conservatism, I. Theory and Event 2 (2).
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  14. Allen Buchanan (1976). Basic Knowledge. Philosophy and Phenomenological Research 37 (1):101-108.
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  15. E. Burke (1974). Wittgenstein's Conservatism'. Radical Philosophy 10:27.
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  16. Clark Butler, Heuristic Dogmatism.
    This article distinguishes between dogmatism as usually understood, unconditional dogmatism, and "dogmatism" in good sense, heuristic dogmatism. Reprinted as "Philosophy: What it is and Why" in Statements, edited for classroom use by Kathleen Squadrito (Boston: Ginn, 1984), pp. 1-10.
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  17. Joseph A. Buttigieg (1998). Left Conservatism, III. Theory and Event 2 (2).
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  18. T. Ryan Byerly (2012). It Seems Like There Aren't Any Seemings. Philosophia 40 (4):771-782.
    Abstract I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don’t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk. Content Type Journal Article Pages 1-12 DOI 10.1007/s11406-012-9363-8 Authors T. Ryan Byerly, Department of Philosophy, Baylor (...)
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  19. Joe Campbell (2001). Compassionate Conservatism: What It is, What It Does, And How It Can Transform America, by Marvin Olasky. The Chesterton Review 27 (4):525-533.
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  20. John Charvet (1991). TÄNNSJÖ, TORBJÖRN Conservatism for Our Time. [REVIEW] Philosophy 66:531.
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  21. G. K. Chesterton (1997). The Influence of Dogmatism on Poets. The Chesterton Review 23 (1/2):17-19.
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  22. David Christensen (1994). Conservatism in Epistemology. Noûs 28 (1):69-89.
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  23. Andrew Collier (2009). Marx and Conservatism. In Andrew Chitty & Martin McIvor (eds.), Karl Marx and Contemporary Philosophy. Palgrave Macmillan. 94.
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  24. Juan Comesar'ia (2013). Reply to Pryor. In Matthias Steup & John Turri (eds.), Contemporary Debates in Epistemology. Blackwell. 239.
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  25. Christopher Leigh Connery (1998). Left Conservatism, Introduction. Theory and Event 2 (2).
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  26. Robert P. Crease (forthcoming). Dogmatism Rampant. Metascience:1-3.
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  27. Andrew Cullison (2013). Seemings and Semantics. In Chris Tucker (ed.), Seemings and Justification: New Essays on Dogmatism and Phenomenal Conservatism. Oup Usa. 33.
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  28. Thomas L. Dumm & Anne Norton (1998). On Left Conservatism, Part One. Theory and Event 2 (2).
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  29. Robert Eccleshall (1980). Ldeology as Commonsense: The Case of British Conservatism. Radical Philosophy 25:4-14.
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  30. Paul Forster (2008). Neither Dogma nor Common Sense: Moore's Confidence in His 'Proof of an External World'. British Journal for the History of Philosophy 16 (1):163 – 195.
    (2008). Neither Dogma nor Common sense: Moore's confidence in his ‘proof of an external world’1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 163-195.
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  31. Ludwig Freund (1955). The New American Conservatism and European Conservatism. Ethics 66 (1):10-17.
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  32. Robert Fullinwider (1992). Conservatism. Philosophical Books 33 (2):110-112.
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  33. Richard Fumerton (2007). Epistemic Conservatism: Theft or Honest Toil? In Tamar Szabo Gendler & John Hawthorne (eds.), Oxford Studies in Epistemology. Oup Oxford.
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  34. Samir Gandesha (2000). Neo-Conservatism: A 'Third Way' for Canada? The European Legacy 5 (2):187-193.
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  35. Jürgen Habermas (1991). The New Conservatism: Cultural Criticism and the Historians' Debate. The Mit Press.
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  36. Russell L. Hanson (1985). Chapter Six. The Triumph of Conservatism. In , The Democratic Imagination in America: Conversations with Our Past. Princeton University Press. 183-222.
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  37. Grant Havers (2005). Politycal Philosophy Nad the Love of Wisdom: Leo Strauss and the \"New\" Conservatism. Dialogue and Universalism 15 (1-2):121-132.
    The “new” conservatism which dominates American politics is fundamentally different from both liberalism and traditional conservatism. For the neoconservatives, who are influenced by the political philosopher Leo Strauss, fault liberalism for undermining the authority of absolute morality and natural inequality in favor of relativism and openness. Yet they also repudiate the old European conservatism for failing to defy the currents of modernity with anything more than an appeal to tradition. In fine, neoconservatism rejects, despite its own modern origins, modernity itself.
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  38. Ted Honderich (1992). Conservatism, Ideology, Rationale, and a Red Light. Radical Philosophy 61.
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  39. Ted Honderich (1991). Conservatism. Philosophical Quarterly 41 (163):256.
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  40. M. Howard (2004). The New Conservatism and the Critique of Equity Planning. Philosophy and Geography 7 (1).
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  41. Michael Huemer, Phenomenal Conservatism. Internet Encyclopedia of Philosophy.
    Phenomenal Conservatism Phenomenal Conservatism is a theory in epistemology that seeks, roughly, to ground justified beliefs in the way things “appear” or “seem” to the subject who holds a belief. The theory fits with an internalistic form of foundationalism—that is, the view that some beliefs are justified non-inferentially (not on the basis of other beliefs), and that […].
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  42. Gregory R. Johnson (1997). Recasting Conservatism. Review of Metaphysics 50 (4):876-878.
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  43. William M. Johnston (1974). Conservatism on an International Scale. Philosophy and History 7 (2):146-147.
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  44. William M. Johnston (1973). Reconstruction of Conservatism. Philosophy and History 6 (1):34-37.
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  45. James Kalb (2002). Understanding Conservatism and Tradition. Telos 2002 (124):159-165.
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  46. J. Kekes (2000). A Case for Conservatism (B. Smart). Philosophical Books 41 (1):64-64.
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  47. Thaddeus Kozinski (2000). Kekes, John. A Case for Conservatism. Review of Metaphysics 54 (1):154-155.
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  48. O. Krejci (1986). Conservatism and Individualism. Filosoficky Casopis 34 (5):738-752.
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  49. Harold Langsam (2013). A Defense of Restricted Phenomenal Conservatism. Philosophical Papers 42 (3):315 - 340.
    In this paper, I criticize Michael Huemer's phenomenal conservatism, the theory of justification according to which if it seems to S that p, then in the absence of defeaters, S thereby has at least some degree of justification for believing that p. Specifically, I argue that beliefs and hunches provide counterexamples to phenomenal conservatism. I then defend a version of restricted phenomenal conservatism, the view that some but not all appearances confer prima facie justification on their propositional contents. Specifically, I (...)
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  50. Eunjin Lee (2008). Pryor's Dogmatism Against The Skeptic. Proceedings of the Xxii World Congress of Philosophy 53:155-161.
    My aim in this paper is to show the difficulty James Pryor faces in attempting to overcome the skeptic’s challenge. According to the skeptic, we can never know anything about the external world, because of our cognitive limitation that cannot distinguish real perceptions from false ones in the skeptical scenarios. Thus, the skeptic requires us having antecedent justification to rule out all possible hypotheses. In opposition to the skeptic, Pryor argues that as long as we remain dogmatic about perception, we (...)
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