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Siblings:History/traditions: Epistemology, Misc
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  1. J. R. A. (1978). Reason and Belief. Review of Metaphysics 32 (1):127-128.
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  2. J. Agassi (1972). Book Reviews : Cognitive Development and Epistemology. Edited by Theodore Mischel. New York: Academic Press, I97I. Pp. Xv+423. $I6.50. [REVIEW] Philosophy of the Social Sciences 2 (1):367-368.
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  3. J. Agassi (1959). Epistemology as an Aid to Science: Comments on Dr Buchdahl's Paper. British Journal for the Philosophy of Science 10 (38):135-146.
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  4. Joseph Agassi (1986). On Hugo Bergman's Contribution to Epistemology. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 47-58.
    Approximationism — science approximates the truth as an ideal — is the view of science implicit in all of Einstein's major works, heralded by Hugo Bergman in Hebrew in 1940 and expressed by Karl Popper in 1954 and 1956. Yet Bergman was not sufficiently clear about it, and even Popper is not - as shown by their not giving up certain remnants of the older views which approximationism replaces, even when these remnants are inconsistent with approximationism. Norare the approximationist theories (...)
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  5. A. Ahmed (2006). Review: John McDowell. [REVIEW] Mind 115 (458):403-409.
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  6. Scott F. Aikin (2008). Three Objections to the Epistemic Theory of Argument Rebutted. Argumentation and Advocacy 44:130-142.
    Three objections to the epistemic theory of argument are presented and briefly rebutted. In light of this reply, a case for argumentative eclecticism is made.
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  7. Kazimierz Ajdukiewicz (1975). Problems and Theories of Philosophy. Cambridge University Press.
    Modern Polish philosophy has an impressive record as a powerful, innovating tradition, in many respects parallel to but independent of the development of analytical philosophy in Britain and America. Owing to an absence of adequate translations however, the work of its leading exponents has generally only been encountered second-hand. To remedy this, Quinton and Skolimowski have translated an introduction to philosophy written by Kazimierz Ajdukiewicz, probably the outstanding representative of the generation. Problems and Theories of Philosophy surveys concisely and, so (...)
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  8. Muhammad Naquib Al-Attas (1990). The Nature of Man and the Psychology of the Human Soul: A Brief Outline and a Framework for an Islamic Psychology and Epistemology. International Institute of Islamic Thought and Civilization.
  9. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.
  10. Mark Alfano (forthcoming). The Epistemic Function of Contempt and Humor in Nietzsche. In Michelle Mason (ed.), The Moral Psychology of Contempt. Rowman & Littlefield
  11. Barry Allen (2007). Turning Back the Linguistic Turn in the Theory of Knowledge. Thesis Eleven 89 (1):6-22.
    The so-called linguistic turn in philosophy intensified (rather than overcame) the rationalism that has haunted Western ideas about knowledge since antiquity. Orthodox accounts continue to present knowledge as a linguistic, logical quality, expressed in statements or theories that are well justified by evidence and actually true. Restating themes from the author's Knowledge and Civilization (2004a), I introduce an alternative conception of knowledge designed to overcome these propositional, discursive, logocentric presumptions. I interpret knowledge as a quality of artifacts. A surgical operation (...)
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  12. Barry Allen (2003). Knowledge and Civilization. Westview Press.
    Knowledge and Civilization advances detailed criticism of philosophy's usual approach to knowledge and describes a redirection, away from textbook problems of epistemology, toward an ecological philosophy of technology and civilization. Rejecting theories that confine knowledge to language or discourse, Allen situates knowledge in the greater field of artifacts, technical performance, and human evolution. His wide ranging considerations draw on ideas from evolutionary biology, archaeology, anthropology, and the history of cities, art, and technology.
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  13. Mikhail Vladimirovich Alpatov, Jean D' Ormesson & International Council for Philosophy and Humanistic Studies (1989). From the Crisis of Epistemology -- To Critical Epistemology. Casalini Libri.
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  14. William Alston, PHIL 470: Seminar: Metaphysics & Epistemology Truth and Reality.
    Professor JeeLoo Liu § Metaphysical Realism ___ The view that large stretches of reality do not depend on our conceptual and theoretical choices for existing and being what they are. Or: ___ The view that vast stretches of reality are what they are absolutely, not in any way relative to certain conceptual-theoretical choices that have equally viable alternatives. ___ It is sensible because it recognizes that some stretches of reality do conform to the account anti-realism gives of the whole of (...)
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  15. William P. Alston (1985). Thomas Reid on Epistemic Principles. History of Philosophy Quarterly 2 (4):435 - 452.
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  16. Ilyas Altuner (2011). Methodological Discussions Between Expository and Demonstrative Epistemologies in Islamic Thought. International Journal of Human Sciences 8 (2):195-216.
    In the basis of the subject which we try to deal with, it stands two worldviews based on expository and demonstrative epistemologies that formalize the intellectual building of Islamic culture. It seems that the main point here is about discussions between exposition and demonstration. Methodological discussions enlighten how are used on the one hand exposition as religious method and on the other hand demonstration as rational or intellectual method. Keywords: , , , , ,.
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  17. Karl Ameriks (1982). Current German Epistemology: The Significance of Gerold Prauss. Inquiry 25 (1):125 – 138.
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  18. Robert R. Ammerman (1970). Belief, Knowledge, and Truth. New York,Scribner.
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  19. En Es Anantaraṅgācār (2006). Visistadvaitic Epistemology and Doctrine of Matter. N.S. Anantha Rangacharya.
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  20. Elizabeth Anderson (2006). The Epistemology of Democracy. Episteme 3 (1-2):8-22.
    Th is paper investigates the epistemic powers of democratic institutions through an assessment of three epistemic models of democracy : the Condorcet Jury Th eorem, the Diversity Trumps Ability Th eorem, and Dewey's experimentalist model. Dewey's model is superior to the others in its ability to model the epistemic functions of three constitutive features of democracy : the epistemic diversity of participants, the interaction of voting with discussion, and feedback mechanisms such as periodic elections and protests. It views democracy as (...)
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  21. Pamela Sue Anderson (2001). “Standpoint”. Journal of Philosophical Research 26:131-153.
    This article defends the place of “standpoint” in a realist epistemology. The conception and role of standpoint are proposed to be receptive to the shifting perspectives of actual knowers. A standpoint is distinguished from a spontaneous perspective or mere outlook. In this realist epistemology standpoint will have something to do with background beliefs. but rather than a starting point, it is an achievement gained as a result of a struggle for less biased knowledge. Epistemologists currently employ various conceptions of standpoint. (...)
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  22. Susan Leigh Anderson (1988). Introducing Logic, Epistemology and Ethics. Teaching Philosophy 11 (3):254-255.
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  23. James Andow (2016). Do Non-Philosophers Think Epistemic Consequentialism is Counterintuitive? Synthese:1-13.
    Direct epistemic consequentialism is the idea that X is epistemically permissible iff X maximizes epistemic value. It has received lots of attention in recent years and is widely accepted by philosophers to have counterintuitive implications. There are various reasons one might suspect that the relevant intuitions will not be widely shared among non-philosophers. This paper presents an initial empirical study of ordinary intuitions. The results of two experiments demonstrate that the counterintuitiveness of epistemic consequentialism is more than a philosophers' worry---the (...)
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  24. Annaṃbhaṭṭa (1963). The Elements of Indian Logic and Epistemology. Calcutta, Modern Book Agency.
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  25. Dario Antiseri (1996). The Weak Thought and its Strength. Avebury.
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  26. Pavel Apostol (1971). An Operational Demarcation of the Domain of Methodology Versus Epistemology and Logic. Bucharest.
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  27. K. Apt (ed.) (2011). Proceeding of the 13th Conference on Theoretical Aspects of Rationality and Knowledge. ACM.
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  28. D. M. Armstrong (2001). Papers in Metaphysics and Epistemology. Philosophical Review 110 (1):77-79.
    This is part of a three-volume collection of most of David Lewis' papers in philosophy, except for those that previously appeared in his Philosophical Papers (Oxford University Press, 1983 and 1986). They are now offered in a readily accessible form. This second volume is devoted to Lewis' work in metaphysics and epistemology. The purpose of this collection, and the volumes that precede and follow it, is to disseminate more widely the work of an eminent and influential contemporary philosopher. The volume (...)
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  29. Dan Arnold (2001). Intrinsic Validity Reconsidered: A Sympathetic Study of the MÄ«māMsaka Inversion of Buddhist Epistemology. [REVIEW] Journal of Indian Philosophy 29 (5/6):589-675.
  30. Stephen Asma (2009). On Monsters: And Unnatural History of Our Worst Fears. Oxford.
    Hailed as "a feast" (Washington Post) and "a modern-day bestiary" (The New Yorker), Stephen Asma's On Monsters is a wide-ranging cultural and conceptual history of monsters--how they have evolved over time, what functions they have served for us, and what shapes they are likely to take in the future. Beginning at the time of Alexander the Great, the monsters come fast and furious--Behemoth and Leviathan, Gog and Magog, Satan and his demons, Grendel and Frankenstein, circus freaks and headless children, right (...)
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  31. D. Atkinson (1984). The Anatomy of Knowledge: Althusser's Epistemology and its Consequences. Philosophical Papers 13 (2):1-18.
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  32. Ata Deniz Aydın, On Reality.
    Presented here is an investigation and expansion of reality, as based on a tautological approach to the laws of nature, an atomistic approach to truth and properties, cause and effect, and definitions.
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  33. J. E. B. (1957). A Treatise Concerning the Principles of Human Knowledge. Review of Metaphysics 10 (4):716-716.
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  34. L. K. B. (1959). The Integration of Human Knowledge. Review of Metaphysics 12 (3):493-494.
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  35. H. E. Baber (1986). Alvin Plantinga. International Philosophical Quarterly 26 (3):301-303.
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  36. Sarah Bachelard (2009). 'Foolishness to Greeks': Plantinga and the Epistemology of Christian Belief. Sophia 48 (2):105-118.
    A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of how it (...)
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  37. Ralph Baergen (2006). Historical Dictionary of Epistemology. Scarecrow Press.
    The Historical Dictionary of Epistemology provides an overview of this field of study and of the theories, concepts, and personalities through the use of a list of acronyms, a chronology, an introductory essay, a bibliography, and more than 500 cross-referenced dictionary entries, covering notable concepts, theories, arguments, publications, issues, and philosophers. Students and others who wish to acquaint themselves with epistemology will be greatly aided by this reference.
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  38. Tista Bagchi & Rama Kant Agnihotri (eds.) (2005). Proceedings of the International Seminar on Construction of Knowledge Held at Vidya Bhawan Society, Udaipur, April 16-18, 2004. [REVIEW] Vidya Bhawan Society.
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  39. Andrew M. Bailey (2010). Warrant is Unique. Philosophical Studies 149 (3):297-304.
    Warrant is what fills the gap between mere true belief and knowledge. But a problem arises. Is there just one condition that satisfies this description? Suppose there isn’t: can anything interesting be said about warrant after all? Call this the uniqueness problem. In this paper, I solve the problem. I examine one plausible argument that there is no one condition filling the gap between mere true belief and knowledge. I then motivate and formulate revisions of the standard analysis of warrant. (...)
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  40. Lynne Rudder Baker (1982). Underprivileged Access. Noûs 16 (2):227-241.
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  41. D. J. Bakhurst (1982). Action, Epistemology Andthe Riddle of the Self. Studies in East European Thought 24 (3):185-209.
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  42. Piotr Balcerowicz (2001). Jaina Epistemology in Historical and Comparative Perspective: Critical Edition and English Translation of Logical-Epistemological Treatises: Nyāyâvatāra, Nyāyâvatāra-Vivr̥ti and Nyāyâvatâra-Ṭippana with Introduction and Notes. Franz Steiner Verlag.
    Despite its importance, the work is rather secondary in the sense that it relies, for the most part, on the Buddhist logical legacy. The first extant commentary is the Nyayavatara-vivrti of Siddharsigani.
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  43. Dominic Joseph Balestra (1977). Piaget's Genetic Epistemology of Mathematics. Dissertation, Saint Louis University
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  44. Nandita Bandyopadhyay (1988). The Concept of Contradiction in Indian Logic and Epistemology. Journal of Indian Philosophy 16 (3):225-246.
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  45. John F. Bannan (1981). Theories of Truth and Methodic Doubt. Modern Schoolman 58 (2):105-112.
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  46. J. Barnes (1998). Essays on Hellenistic Epistemology and Ethics. G Striker. The Classical Review 48 (2):355-356.
  47. Pierluigi Barrotta (1996). A Neo-Kantian Critique of Von Mises's Epistemology. Economics and Philosophy 12 (1):51.
    More than many other Austrians, Mises tried to found aprioristic methodology on a well defined and developed epistemology. Although references to Kant are scattered rather unsystematically throughout his works, he nevertheless used an unequivocal Kantian terminology. He explicitly defended the existence of ‘a priori knowledge’, ‘synthetic a priori propositions’, ‘the category of action’, and so forth.
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  48. James Barry (1989). Mary Tiles., Bachelard: Science and Objectivity. International Studies in Philosophy 21 (1):120-120.
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  49. Steven James Bartlett (1975). Phenomenology of the Implicit. Dialectica 29 (2‐3):173-188.
    Summary: The author describes an alternative approach to certain of the problems central to transcendental philosophy. In particular, the present understanding of pre‐reflective awareness, of reflection, and of their interrelation can acquire a greater degree of rigour and clarity. To this end, attention is paid to preconditions of reference that are entailed by the phenomenological distinction between implicit experience and explicit reflection.
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  50. Prajit K. Basu & S. G. Kulkarni (eds.) (2011). Epistemology, Science, and Cognition. Distributed by D.K. Printworld.
    pt. 1. Epistemology and cognition -- pt. 2. Cognition and science -- pt. 3. Cognition and mind.
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