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Knowledge

Edited by Clayton Littlejohn (King's College London)
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Subcategories:History/traditions: Knowledge
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  1. J. J. Acero (2011). Cuestiones de teoría del conocimiento. [REVIEW] Teorema: International Journal of Philosophy 30 (2).
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  2. Timo Airaksinen (1981). Meaning and Knowledge: The Place of Criteria in Epistemology. Dialectics and Humanism 8 (1):113-122.
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  3. Rudolf Allers (1942). The Analysis of Knowledge. New Scholasticism 16 (1):82-85.
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  4. Robert F. Almeder (1983). Basic Knowledge and Jusificaton. Canadian Journal of Philosophy 13 (1):115 - 127.
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  5. Robert Almeder & Robert Arrington (1977). Mannison on Inexplicable Knowledge and Belief. Australasian Journal of Philosophy 55 (1):87 – 90.
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  6. Robert P. Amico (2003). Is a Fully General Theory of Knowledge Possible? Southern Journal of Philosophy 41 (3):307-322.
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  7. Mehdi Aminrazavi (2003). How Ibn Sīnian is Suhrawardī's Theory of Knowledge? Philosophy East and West 53 (2):203-214.
    It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardī's epistemology is essentially Ibn Sīnian, and even his theory of "knowledge by Presence" ('ilm al-hudurī), which is considered to be uniquely his, is at least inspired by Ibn Sīnā. I argue that Ibn Sīnā's peripatetic orientation and Suhrawardī's ishrāqī perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are different.
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  8. James F. Anderson & Gerald B. Phelan (1946). The Metaphysics of Knowledge. Proceedings of the American Catholic Philosophical Association 21:106-111.
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  9. Albert J. J. Anglberger & Christian J. Feldbacher (2011). Eine reliabilistische Rechtfertigung des Wertes von Wissen über Theorien. In Christoph Jäger & Winfried Löffler (eds.), Epistemology: Contexts, Values, Disagreement. Papers of the 34th International Ludwig Wittgenstein-Symposium in Kirchberg, 2011. The Austrian Ludwig Wittgenstein Society 11--13.
    In this contribution the socalled Meno-Problem will be discussed. With respect to theories the problem is the following question: Why is it epistemologically more valuable to know a true theory than to simply believe it? A classical answer in reabilist accounts to this problem refers to the value of the operation which is used for gathering knowledge. But there is a gap in the argumentation as far as one is not allowed to derive from this assumption the conclusion that also (...)
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  10. David Annis (1969). A Note on Lehrer's Proof That Knowledge Entails Belief. Analysis 29 (6):207 - 208.
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  11. N. Arm (1961). Can Knowledge Be Reached? Inquiry 4 (1-4):219 – 227.
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  12. D. M. Armstrong (1969). Does Knowledge Entail Belief? Proceedings of the Aristotelian Society 70:21 - 36.
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  13. Robert Audi (1980). Defeated Knowledge, Reliability, and Justification. Midwest Studies in Philosophy 5 (1):75-96.
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  14. F. Aveling (1914). Some Theories of Knowledge. Proceedings of the Aristotelian Society 15:304 - 331.
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  15. Celso Martins Azar Filho (2012). Método e estilo, subjetividade e conhecimento nos ensaios de Montaigne. Kriterion: Journal of Philosophy 53 (126):559-578.
    A característica mais notável da filosofia renascentista foi também o que tornou sua assimilação pela história da filosofia tão difícil: a interação entre forma e conteúdo, entre ideia e sua expressão. Tal resulta da tentativa de realizar outra inter-relação que lhe é ainda mais essencial: aquela entre teoria e prática, pensamento e ação. Nos Ensaios de Montaigne, o método constitui antes de tudo um estilo de vida: a linguagem é aí o meio pelo qual a implicação entre mundos externos e (...)
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  16. M. B. (1973). Objective Knowledge. Review of Metaphysics 27 (1):153-154.
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  17. J. B. Baillie (1918). The Stereoscopic Character of Knowledge. Proceedings of the Aristotelian Society 19:236 - 269.
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  18. Ballard Ballard (1949). ERKMEISTER'S The Basis and Structure of Knowledge. [REVIEW] Philosophy and Phenomenological Research 10:140.
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  19. John A. Barker (1975). A Note on Knowledge and Belief. Canadian Journal of Philosophy 5 (1):143 - 144.
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  20. Charles A. Baylis (1963). A Criticism of Lovejoy's Case for Epistemological Dualism. Philosophy and Phenomenological Research 23 (4):527-537.
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  21. Monroe C. Beardsley (1961). Philosophy of Knowledge. New Scholasticism 35 (2):271-273.
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  22. David Berlinski (1990). Knowing, Knowledge, Known. Logique Et Analyse 33 (29):3.
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  23. Luís Manuel A. V. Bernardo (2012). Introdução Ao Problema Do Conhecimento Em Pontos de Referência, de Francisco Vieira de AlmeidaIntroduction to the Problem of Knowledge in Pontos de Referência by Francisco Vieira de Almeida. Cultura:33-63.
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  24. Michel Bitbol (2001). Non-Representationalist Theories of Knowledge and Quantum Mechanics. SATS 2 (1).
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  25. Stefan Björklund (1993). The Philosophy of Everyday Knowledge. Theoria 59 (1-3):28-52.
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  26. James Blachowicz (1999). Knowledge Vs. Inquiry. The Owl of Minerva 31 (1):45-52.
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  27. Claudia Blöser, Mikael Janvid, Hannes Matthiessen & Marcus Willaschek (2013). Preface. Grazer Philosophische Studien 87.
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  28. Marcel Bodea (2011). The Mix Of Languages. A Source Of Transdisciplinary Conflicts / Le Mélange Des Langages. Une Source Des Conflits Transdisciplinaires. Studia Philosophica 2.
    Epistemological criticism will be applied in those cases when the claims of certain constructs to represent a particular kind of knowledge are not legitimate. The communication of knowledge in society must be made in a correct way. We understand correctness as “justness and neutrality towards knowledge”. However, there may be political, ideological, religious, or other interests in promoting certain kind of knowledge, which weaken the foundations of a society based on knowledge. Certainly, The incompetence, the lack of culture, the existential (...)
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  29. Steffen Borge (2006). Knowledge and Lotteries, by John Hawthorne. Disputatio.
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  30. B. W. Bower (2004). Good Knowledge, Bad Knowledge: On Two Dogmas of Epistemology-Stephen Hetherington. International Philosophical Quarterly 44 (1; ISSU 173):107-107.
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  31. Elke Brendel & Christoph Jäger (eds.) (2004). Contextualisms in Epistemology. Springer.
    Contextualism has become one of the leading paradigms in contemporary epistemology. According to this view, there is no context-independent standard of knowledge, and as a result, all knowledge ascriptions are context-sensitive. Contextualists contend that their account of this analysis allows us to resolve some major epistemological problems such as skeptical paradoxes and the lottery paradox, and that it helps us explain various other linguistic data about knowledge ascriptions. The apparent ease with which contextualism seems to solve numerous epistemological quandaries has (...)
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  32. Karl Britton (1954). The Paragon of Knowledge. Philosophy 29 (110):216 - 230.
    I. “Our reason must be consider'd as a kind of cause, of which truth is the natural effect.” 1 In these quaint words, David Hume expresses the Philosophers’ point of view. By means of reason we must be able to see the truth of principles and to see that truth without any possibility of error. This view has been so long and so firmly held that it may be called the philosophical ideal of knowledge. Reason is not truly reason, unless (...)
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  33. Bruce W. Brower (2004). Good Knowledge, Bad Knowledge. International Philosophical Quarterly 44 (1):107-108.
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  34. Allen Buchanan (1976). Basic Knowledge. Philosophy and Phenomenological Research 37 (1):101-108.
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  35. Thomas O. Buford (1982). Knowledge. Review of Metaphysics 36 (2):443-444.
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  36. A. S. C. (1971). Human Factual Knowledge. Review of Metaphysics 25 (2):376-376.
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  37. L. S. Carrier (1971). An Analysis of Empirical Knowledge. Southern Journal of Philosophy 9 (1):3-11.
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  38. J. Adam Carter, Martin Peterson & Bart van Bezooijen (forthcoming). Not Knowing a Cat is a Cat: Analyticity and Knowledge Ascriptions. Review of Philosophy and Psychology:1-18.
    It is a natural assumption in mainstream epistemological theory that ascriptions of knowledge of a proposition p track strength of epistemic position vis-à-vis p. It is equally natural to assume that the strength of one’s epistemic position is maximally high in cases where p concerns a simple analytic truth. For instance, it seems reasonable to suppose that one’s epistemic position vis-à-vis “a cat is a cat” is harder to improve than one’s position vis-à-vis “a cat is on the mat”, and (...)
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  39. José Mauricio de Carvalho (2012). Djacir Menezes E o Problema Do conhecimentoDjacir Menezes and the Problem of Knowledge. Cultura:65-73.
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  40. Quassim Cassam (2009). What is Knowledge? Royal Institute of Philosophy Supplement 84 (64):101-.
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  41. Quassim Cassam (2008). Précis of "The Possibility of Knowledge". [REVIEW] Philosophy and Phenomenological Research 77 (2):507 - 509.
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  42. Hector Neri Castaneda (1965). Knowledge and Certainty. Review of Metaphysics 18 (3):508 - 547.
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  43. Hector-Neri Castaneda (1988). Knowledge and Epistemic Obligation. Philosophical Perspectives 2:211-233.
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  44. Han-Liang Chang (2005). Warren G. Frisina,The Unity of Knowledge and Action: Toward a Nonrepresentational Theory of Knowledge. [REVIEW] Pragmatics and Cognitionpragmatics and Cognition 13 (2):438-440.
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  45. Pravas Jivan Chaudhury (1953). Knowledge of the Empirical World. Philosophy and Phenomenological Research 13 (4):542-545.
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  46. Kuang-Ming Cheng (2005). Must We Know What We Mean? Kriterion: Journal of Philosophy 19 (1):21-33.
    In his 1987 article “Indeterminacy, Empiricism and the First Person”, John Searle argues that we actually know what we mean; therefore, W. V. O. Quine’s thesis of the indeterminacy of translation must be wrong. In this paper, I will try to identify the mistakes in Searle’s criticism of Quine’s story. I will argue that Quine’s indeterminacy thesis can be construed as containing two theses— that is, the immanent indeterminacy and the transcendent indeterminacy. With these two indeterminacies in mind, Quine’s indeterminacy (...)
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  47. Arthur Child (1956). Doing and Knowing. Review of Metaphysics 9 (3):377 - 390.
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  48. Arkadiusz Chrudzimski (1999). Die Stellung der Theorie der Intersubjektivität im System der Husserlschen transzendentalen Phänomenologie. Conceptus: Zeitschrift Fur Philosophie 32 (80):99-138.
    Die Theorie der Intersubjektivität bildet einen der zentralen Punkte des Husserlschen Systems. Im Rahmen der konsequenten Epistemisierung des Wahrheitsbegriffs, die Husserl von Brentano übernommen hat, wird die objektive Realität mittels des Begriffs der intersubjektiven epistemischen Begründung definiert. Die Konstitution der intersubjektiven Gemeinschaft bildet demgemäß die unentbehrliche Vorbedingung für die Konstitution der intersubjektiven Welt. Wir zeigen, daß die Husserlsche Theorie nicht einwandfrei funktioniert. Es ist vor allem das Zusammenspiel des Begriffsempirismus mit dem epistemologischen Fundamentalismus, das das Scheitern seiner Version der Analogieschluß-Theorie (...)
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  49. Andy Clark (1998). What's Knowledge Anyway? Mind and Language 13 (4):571–575.
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  50. D. M. Clarke (1975). Ignorance. Philosophical Studies 24:307-309.
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