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  1. G. A. (1974). The Analogy of Experience. [REVIEW] Review of Metaphysics 27 (3):624-625.
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  2. P. D. M. A. (1961). Religious Knowledge. [REVIEW] Review of Metaphysics 15 (2):346-346.
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  3. P. D. M. A. (1960). Ethics--Being Philosophical Analysis of Methods and Theories of Morals. [REVIEW] Review of Metaphysics 14 (1):172-172.
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  4. R. I. Aaron & C. M. Campbell (1934). Symposium: Is There an Element of Immediacy in Knowledge? Aristotelian Society Supplementary Volume 13:203 - 236.
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  5. Malcolm Acock (1982). On Thinking. By Gilbert Ryle. Modern Schoolman 60 (1):64-65.
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  6. James Anderson, A Critical Role for Intuitions in Moral Theory.
    Moral intuitions, while ubiquitous in moral reasoning, have been the cause of considerable controversy in philosophy. My purpose here is to describe the most reasonable role for intuitions in moral theory, in order to look at some problems that arise, particularly for theories of justice, when intuitions are presumed to have this role.
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  7. Julia Annas (2012). Part Two: Philosophical Considerations-4 Practical Expertise. Philosophical Inquiry 36 (1):101.
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  8. Julia Annas (2011). Practical Expertise. In John Bengson & Marc A. Moffett (eds.), Knowing How: Essays on Knowledge, Mind, and Action. Oxford University Press, Usa 101.
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  9. Eric H. Ash (2001). Queen V. Northumberland, and the Control of Technical Expertise. History of Science 39 (124):215-240.
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  10. Nicholas Asher & Yi Mao (2001). Negated Defaults in Commonsense Entailment. Bulletin of the Section of Logic 30 (1):41-60.
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  11. A. B. (1963). Wff'n Proof. Review of Metaphysics 16 (3):578-578.
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  12. John A. Barker (1976). Audi on Epistemic Disavowals. Pacific Philosophical Quarterly 57 (4):376.
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  13. Barry Barnes & David Edge (1982). Science as Expertise. In Barry Barnes & David O. Edge (eds.), Science in Context: Readings in the Sociology of Science. MIT Press 233--249.
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  14. Michael D. Bayles (1984). Intuitions in Ethics. Dialogue 23 (3):439-455.
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  15. Anita Benisławska (2009). Intuition and Introspection Problems in Henryk Elzenberg's Philosophy. Dialogue and Universalism 19 (8-9):83-92.
    Intuition and introspection are very interesting terms in Elzenberg’s thought. The intuition is connected with the earlier phase of Elzenberg’s philosophy. Intuition is a form of world cognition. It is tool of selection of the contents. In Elzenberg’s philosophy introspection is a later term than intuition. It may lead intuition but is not a necessity. Process of cognition can finish with introspection which is a phase of information collection. In this meaning introspection creates circumstances for intuition. Introspection is a form (...)
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  16. Charles F. Bennett (1933). The Dilemma of Religious Knowledge. Philosophical Review 42:95.
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  17. Jeffery W. Bentley (2006). Folk Experiments. Agriculture and Human Values 23 (4):451-462.
    Folk experiments in agriculture are often inspired by new ideas blended with old ones, motivated by economic and environmental change. They tend to save labor or capital. These notions are illustrated with nine short case studies from Nicaragua and El Salvador. The new ideas that catalyze folk experiments may be provided by development agencies, but paradoxically, the folk experiments are so common that the agencies that inspire them usually pay little attention to them. Some folk experiments are original, but others (...)
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  18. Christian Beyer & Alex Burri (eds.) (2007). Philosophical Knowledge: Its Possibility and Scope. Rodopi.
    The former "Queen of Science" seems to be lacking both a specific subject and a particular method. Thus the need arises for intra- and metaphilosophical orientation – especially since the way philosophy sees itself stems from various influential schools and traditions whose mutual exchange is not as lively as one might have hoped.
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  19. William T. Blackstone, William A. Christian & John Courtney Murray (1965). The Problem of Religious Knowledge: The Impact of Philosophical Analysis on the Question of Religious Knowledge. Journal of Philosophy 62 (11):293-298.
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  20. Anne L. Bower (forthcoming). Boghossian and Casalegno on Understanding and Inference. Dialectica.
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  21. Herbert Breger (2000). Tacit Knowledge and Mathematical Progress. In Emily Grosholz & Herbert Breger (eds.), The Growth of Mathematical Knowledge. Kluwer Academic Publishers 221--230.
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  22. Herbert Breger (1992). Tacit Knowledge in Mathematical Theory. In Javier Echeverria, Andoni Ibarra & Thomas Mormann (eds.), The Space of Mathematics. De Gruyter 79--90.
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  23. Patrice Bret (2006). Le Dernier des Procédés Révolutionnaires: La Fabrication Et l'Expertise de la Poudre Ronde (1795–1830). Annals of Science 50 (4):325-347.
    (1993). Le Dernier des procédés révolutionnaires: La fabrication et l'expertise de la Poudre Ronde (1795–1830) Annals of Science: Vol. 50, No. 4, pp. 325-347.
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  24. Caroline Brett (2002). The Application of Nondual Epistemology to Anomalous Experience in Psychosis. Philosophy, Psychiatry, and Psychology 9 (4):353-358.
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  25. Baruch A. Brody (1979). Intuitions and Objective Moral Knowledge. The Monist 62 (4):446-456.
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  26. Rainer Bromme (2001). Teacher Expertise. In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. 26--15459.
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  27. James Robert Brown & James Davies (2011). Grounding Concepts: An Empirical Basis for Arithmetical Knowledge – C.S. Jenkins. Philosophical Quarterly 61 (242):208-211.
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  28. Jo Brownlee, Gregory J. Schraw & Donna Berthelsen (eds.) (2011). Personal Epistemology and Teacher Education. Routledge.
    This edited volume examines the role of personal epistemology in teaching across early childhood, primary, secondary and tertiary contexts, and the implications for teacher education, incorporating the most up-to-date research and ...
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  29. Panayot Butchvarov (1964). Knowledge of Meanings and Knowledge of the World. Philosophy 39 (148):145 - 160.
    One of the most characteristic claims of the dominant movement in contemporary British philosophy, to which we shall refer as the philosophy of ordinary language, is that traditional philosophical discourse has usually been logically improper because it has depended upon systematic misuses of certain expressions in ordinary language and that philosophy is a legitimate cognitive discipline only if it is concerned with the description of the actual use of language. To substantiate this claim, the philosopher of ordinary language has had (...)
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  30. Alex Byrne (2005). Knowing Our Minds. Boston Review.
    ancient Greek temple at Delphi and is quoted approvingly by Socrates in the _First_.
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  31. Donald Thomas Campbell (1966). Experimental and Quasi-Experimental Designs for Research. Chicago, R. Mcnally.
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  32. Carlos Augusto Casanocva G. (2006). Metaphysical Notes Concerning Hilbert and His Studies on Non-Euclidean an Non-Archimedean Geometries. Teorema: International Journal of Philosophy 25 (2):73-93.
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  33. la Commission des Mots de la Cip-idf (2005). Expertise. Un point de vue. Multitudes 1 (1):133-138.
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  34. Johs Clausen (1950). An Evaluation of Experimental Methods of Time Judgment. Journal of Experimental Psychology 40 (6):756.
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  35. Vincent Colapietro (1999). Testing Our Traditional “Intuitions”. Proceedings of the American Catholic Philosophical Association 73:265-274.
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  36. Richard Corrigan (2008). J.L. Schellenberg, The Wisdom To Doubt: A Justification Of Religious Scepticism. [REVIEW] Philosophy in Review 28:298-300.
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  37. Richard Creath (1993). Book Review:Reflexive Epistemology: The Philosophical Legacy of Otto Neurath Danilo Zolo, D. McKie. [REVIEW] Philosophy of Science 60 (2):359-.
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  38. Paula Cristofalo (2009). L'institutionnalisation d'une fonction d'expertise et de conseil auprès des élus du personnel. Cahiers Internationaux de Sociologie 126 (1):81.
    La reconnaissance de la fonction d’expert auprès des représentants du personnel est un bon analyseur de l’évolution des pratiques syndicales. L’article met en relief les résistances suscitées par cette activité dans le monde militant et l’échec relatif du développement d’une expertise opérationnelle interne aux organisations syndicales. Il pointe le retournement de cette situation grâce à l’externalisation de cette activité par le biais d’organismes autonomes. Le recours à l’expertise se trouve conforté par le caractère instrumental que lui confère son institutionnalisation dans (...)
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  39. Thomus Cronlar (1997). Intuition as Authoritative Knowledge in Midwifery and Homebirth. In R. Davis-Floyd & P. Sven Arvidson (eds.), Intuition: The Inside Story. Routledge 145.
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  40. Nathaniel Culverwell, John Brown & William Dillingham (1857). Of the Light of Nature, Ed. By J. Brown.
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  41. Daly Christopher (2010). An Introduction to Philosophical Methods. Broadview Press.
    _An Introduction to Philosophical Methods_ is the first book to survey the various methods that philosophers use to support their views. Rigorous yet accessible, the book introduces and illustrates the methodological considerations that are involved in current philosophical debates. Where there is controversy, the book presents the case for each side, but highlights where the key difficulties with them lie. While eminently student-friendly, the book makes an important contribution to the debate regarding the acceptability of the various philosophical methods, and (...)
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  42. J. Davies, Dieter Fensel & Frank Van Harmelen (2003). Towards the Semantic Web Ontology-Driven Knowledge Management.
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  43. Martin Davies, In the Armchair, Down and Out.
    Sitting in the philosopher’s armchair, I am not engaged in any detailed empirical investigation of the world. But, as I pursue philosophy’s distinctive armchair methodology, I sometimes come upon arguments that appear to disclose requirements for thought. According to some of these arguments, being a thinking person requires having the right kind of history, or having the right kind of cognitive architecture. According to other arguments, being able to think about particular topics requires being a member of a community of (...)
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  44. Pascal Dayez-Burgeon (2012). Think Tanks Et Expertise. Hermes 64:, [ p.].
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  45. Joanna Demaree-Cotton (2016). Do Framing Effects Make Moral Intuitions Unreliable? Philosophical Psychology 29 (1):1-22.
    I address Sinnott-Armstrong's argument that evidence of framing effects in moral psychology shows that moral intuitions are unreliable and therefore not noninferentially justified. I begin by discussing what it is to be epistemically unreliable and clarify how framing effects render moral intuitions unreliable. This analysis calls for a modification of Sinnott-Armstrong's argument if it is to remain valid. In particular, he must claim that framing is sufficiently likely to determine the content of moral intuitions. I then re-examine the evidence which (...)
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  46. W. Desmond (1976). Collingwood, Imagination and Epistemology. Philosophical Studies 24:82-103.
  47. William M. Dickie (1923). Anticipations in Aristotle of the Four Experimental Methods. Philosophical Review 32 (4):401-409.
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  48. Gary Lee Doore (1982). God, Immortality and the Highest Good a Study of Two Types of Justification of Religious Belief.
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  49. Jude P. Dougherty (2012). Groarke, Louis. Moral Reasoning: Rediscovering the Ethical Tradition. Review of Metaphysics 66 (1):150-151.
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  50. John J. Drummond (1991). Husserl and Analytic Philosophy. Review of Metaphysics 45 (1):117-118.
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1 — 50 / 363