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Siblings:History/traditions: Epistemology, Misc
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  1. 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.
  2. 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.
  3. Joseph Agassi (1986). On Hugo Bergman's Contribution to Epistemology. In Abraham Zvie Bar-On (ed.), On Shmuel Hugo Bergman's Philosophy. 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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  4. A. Ahmed (2006). Review: John McDowell. [REVIEW] Mind 115 (458):403-409.
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  5. 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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  6. Kazimierz Ajdukiewicz (1975). Problems and Theories of Philosophy. Cambridge University Press.
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  7. 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.
  8. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.
  9. 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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  10. 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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  11. William P. Alston (1985). Thomas Reid on Epistemic Principles. History of Philosophy Quarterly 2 (4):435 - 452.
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  12. Karl Ameriks (1982). Current German Epistemology: The Significance of Gerold Prauss. Inquiry 25 (1):125 – 138.
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  13. Robert R. Ammerman (1970). Belief, Knowledge, and Truth. New York,Scribner.
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  14. En Es Anantaraṅgācār (2006). Visistadvaitic Epistemology and Doctrine of Matter. N.S. Anantha Rangacharya.
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  15. 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 an institution (...)
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  16. 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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  17. Susan Leigh Anderson (1988). Introducing Logic, Epistemology and Ethics. Teaching Philosophy 11 (3):254-255.
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  18. Annaṃbhaṭṭa (1963). The Elements of Indian Logic and Epistemology. Calcutta, Modern Book Agency.
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  19. Dario Antiseri (1996). The Weak Thought and its Strength. Avebury.
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  20. Pavel Apostol (1971). An Operational Demarcation of the Domain of Methodology Versus Epistemology and Logic. Bucharest.
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  21. 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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  22. 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.
  23. D. Atkinson (1984). The Anatomy of Knowledge: Althusser's Epistemology and its Consequences. Philosophical Papers 13 (2):1-18.
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  24. 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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  25. Ralph Baergen (2006). Historical Dictionary of Epistemology. Scarecrow Press.
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  26. 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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  27. 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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  28. Lynne Rudder Baker (1982). Underprivileged Access. Noûs 16 (2):227-241.
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  29. D. J. Bakhurst (1982). Action, Epistemology Andthe Riddle of the Self. Studies in East European Thought 24 (3):185-209.
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  30. 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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  31. Nandita Bandyopadhyay (1988). The Concept of Contradiction in Indian Logic and Epistemology. Journal of Indian Philosophy 16 (3):225-246.
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  32. John F. Bannan (1981). Theories of Truth and Methodic Doubt. Modern Schoolman 58 (2):105-112.
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  33. J. Barnes (1998). Essays on Hellenistic Epistemology and Ethics. G Striker. The Classical Review 48 (2):355-356.
  34. Pierluigi Barrotta (1996). A Neo-Kantian Critique of Von Mises's Epistemology. Economics and Philosophy 12 (01):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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  35. 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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  36. David Batty (ed.) (1976). Knowledge and its Organization. College of Library and Information Services, University of Maryland.
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  37. Simon Beck (2008). Intuitionism, Constructive Interpretation, and Cricket. Philosophical Papers 37 (2):319-331.
    This paper is a re-reading of Colin Radford's paper 'The Umpire's Dilemma', published in Analysis in 1985. It argues that Radford's dilemma has been unjustly ignored and has interesting (and problematic) implications for both intuitionism and Ronald Dworkin's constructive interpretationist jurisprudence.
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  38. Werner Beierwaltes (1988). Encyclopaedia of Philosophy and Epistemology. Philosophy and History 21 (1):25-27.
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  39. Jason M. Bell (2011). The German Translation of Royce's Epistemology by Husserl's Student Winthrop Bell: A Neglected Bridge of Pragmatic-Phenomenological Interpretation? The Pluralist 6 (1):46-62.
    Herr Royce ist doch ein bedeutender Denker und darf nur als solcher behandelt werden.("Royce is an important thinker, and may only be treated as such.")Scholars of pragmatism and of phenomenology have observed striking similarities between Josiah Royce and Edmund Husserl, foundational thinkers at the origins of two major philosophical movements whose effects are still strongly felt in the present day—Royce being considered a central founder of American pragmatic idealism, and Husserl of modern German phenomenology. Other scholars have noted striking similarities (...)
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  40. Sven Bernecker & Duncan Pritchard (eds.) (2010). Routledge Companion to Epistemology. New York: Routledge.
    Designed to fit the most comprehensive syllabus in the discipline, this text will be an indispensible resource for anyone interested in this central area of ...
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  41. Richard Bett (1999). The Epistemology of the Cyrenaic School. Ancient Philosophy 19 (2):404-407.
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  42. Clinton E. Betts (2005). Progress, Epistemology and Human Health and Welfare: What Nurses Need to Know and Why. Nursing Philosophy 6 (3):174-188.
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  43. Govardhan P. Bhatt (1962). Epistemology of the Bhāṭṭa School of Pūrva Mīmānsā. Varanasi, Chowkhamba Sanskrit Series Office.
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  44. Victor Biceaga (2005). Phenomenological Epistemology. Symposium: The Canadian Journal of Continental Philosophy 9 (1):132-135.
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  45. Alexander Bird (2007). Underdetermination and Evidence. In Bradley John Monton (ed.), Images of Empiricism: Essays on Science and Stances, with a Reply From Bas C. Van Fraassen. Oxford University Press.
    I present an argument that encapsulates the view that theory is underdetermined by evidence. I show that if we accept Williamson's equation of evidence and knowledge, then this argument is question-begging. I examine ways of defenders of underdetermination may avoid this criticism. I also relate this argument and my critique to van Fraassen's constructive empiricism.
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  46. John Blackmore (1999). Boltzmann and Epistemology. Synthese 119 (1-2):157-189.
    This paper is an attempt to clarify why Ludwig Boltzmann from about 1895 to 1905 seemed to adopt a series of extreme epistemological positions, ranging from phenomenalism to pragmatism, while emphatically rejecting what he called ‘metaphysics’ (by which he meant all traditional philosophy). He concluded that all philosophical differences were merely linguistic and most were ultimately meaningless. But at about the time that young Ludwig Wittgenstein began absorbing these desperate ideas (1905), Boltzmann himself under the influence of Franz Brentano seemed (...)
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  47. Thomas J. Blakeley (1964). Terminology in Soviet Epistemology. Studies in East European Thought 4 (3):232-238.
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  48. Giovanni Blandino & Aniceto Molinaro (eds.) (1989). The Critical Problem of Knowledge: The Solutions Proposed in the Various Ecclesiastical Faculties of Rome. Pontifical University of Lateran.
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  49. Patrick Bondy (forthcoming). Counterfactuals and Epistemic Basing Relations. Pacific Philosophical Quarterly.
    This paper is about the epistemic basing relation, which is the relation which obtains between beliefs and the reasons for which they are held. We need an adequate account of the basing relation if we want to have a satisfactory account of doxastic justification, which we should want to have. To that end, this paper aims to achieve two goals. The first is to show that a plausible account of the basing relation must invoke counterfactual concepts. The second is to (...)
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  50. Patrick Bondy (2014). Epistemic Circularity, Reliabilism, and Transmission Failure. Episteme 11 (3):335-348.
    Epistemically circular arguments have been receiving quite a bit of attention in the literature for the past decade or so. Often the goal is to determine whether reliabilists (or other foundationalists) are committed to the legitimacy of epistemically circular arguments. It is often assumed that epistemic circularity is objectionable, though sometimes reliabilists accept that their position entails the legitimacy of some epistemically circular arguments, and then go on to affirm that such arguments really are good ones. My goal in this (...)
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