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Intentional Objects

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  • Ben Blumson (2009). Images, Intentionality and Inexistence. Philosophy and Phenomenological Research 79 (3):522-538.
    forthcoming in Philosophy and Phenomenological Research.
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  • Michael Clark (1965). Intentional Objects. Analysis 25 (January):123-128.
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  • Tim Crane (2006). Brentano's Concept of Intentional Inexistence. In Mark Textor (ed.), The Austrian Contribution to Analytic Philosophy. Routledge.
    Franz Brentano’s attempt to distinguish mental from physical phenomena by employing the scholastic concept of intentional inexistence is often cited as reintroducing the concept of intentionality into mainstream philosophical discussion. But Brentano’s own claims about intentional inexistence are much misunderstood. In the second half of the 20th century, analytical philosophers in particular have misread Brentano’s views in misleading ways.1 It is important to correct these misunderstandings if we are to come to a proper assessment of Brentano’s worth as a philosopher (...)
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  • Tim Crane (2001). Intentional Objects. Ratio 14 (4):298-317.
    Is there, or should there be, any place in contemporary philosophy of mind for the concept of an intentional object? Many philosophers would make short work of this question. In a discussion of what intentional objects are supposed to be, John Searle.
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  • Gregory Fitch (1990). Thinking of Something. Noûs 24 (December):675-696.
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  • Michael Gorman (2006). Talking About Intentional Objects. Dialectica 60 (2):135-144.
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  • Uriah Kriegel (2008). The Dispensability of (Merely) Intentional Objects. Philosophical Studies 141 (1).
    The ontology of (merely) intentional objects is a can of worms. If we can avoid ontological commitment to such entities, we should. In this paper, I offer a strategy for accomplishing that. This is to reject the traditional act-object account of intentionality in favor of an adverbial account. According to adverbialism about intentionality, having a dragon thought is not a matter of bearing the thinking-about relation to dragons, but of engaging in the activity of thinking dragon-wise.
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  • Uriah Kriegel (2007). Intentional Inexistence and Phenomenal Intentionality. Philosophical Perspectives 21 (1):307-340.
    How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist?This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving (first) an adverbial account of conscious representation, or phenomenal inten- tionality, and (second) the thesis that all representation derives from conscious representation (all intentionality derives from phenomenal intentionality). The solution is correspondingly two-part: (...)
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  • Mohan P. Matthen (1988). Biological Functions and Perceptual Content. Journal of Philosophy 85 (January):5-27.
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  • Mohan Matthen & Edwin Levy (1984). Teleology, Error, and the Human Immune System. Journal of Philosophy 81 (7):351-372.
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  • Colin McGinn (2004). The Objects of Intentionality. In Richard Schantz (ed.), The Externalist Challenge. De Gruyter.
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  • Abraham I. Melden (1940). Thought and its Objects. Philosophy of Science 7 (October):434-441.
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  • Gary S. Rosenkrantz (1990). Reference, Intentionality, and Nonexistent Entities. Philosophical Studies 58 (1-2):165-171.
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  • William W. Rozeboom (1962). Intentionality and Existence. Mind 71 (January):15-32.
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  • Alberto Voltolini (2006). Are There Non-Existent Intentionalia? Philosophical Quarterly 56 (224):436-441.
    In his recent book on the philosophy of mind,1 Tim Crane has maintained that intentional objects are to be conceived as schematic entities, having no particular intrinsic nature. I take this metaphysical thesis as fundamentally correct. Yet in this paper I want to cast some doubts on whether this thesis prevents intentionalia, especially nonexistent ones, from belonging to the general inventory of what there is, as Crane seems to think. If my doubts are grounded, Crane’s treatment of intentionalia may further (...)
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  • Alberto Voltolini (1991). Objects as Intentional and Real. Grazer Philosophische Studien 41:1-32.
    In a recent paper, G. Küng has maintained that in addition to what he considers the three standard theories concerning the relationship between an intentional and a "corresponding" real object, a case might be made for a fourth. According to this new theory, the intentional and the real object are simply one and the same thing, in the sense that should it exist, the intentional object is the real object1. In this paper, I hope to show that Küng is right (...)
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