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Knowledge

Edited by Clayton Littlejohn (King's College London)
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  1. J. J. Acero (2011). Cuestiones de teoría del conocimiento. [REVIEW] Teorema 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. David Annis (1969). A Note on Lehrer's Proof That Knowledge Entails Belief. Analysis 29 (6):207 - 208.
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  10. N. Arm (1961). Can Knowledge Be Reached? Inquiry 4 (1-4):219 – 227.
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  11. D. M. Armstrong (1969). Does Knowledge Entail Belief? Proceedings of the Aristotelian Society 70:21 - 36.
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  12. Robert Audi (1980). Defeated Knowledge, Reliability, and Justification. Midwest Studies in Philosophy 5 (1):75-96.
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  13. F. Aveling (1914). Some Theories of Knowledge. Proceedings of the Aristotelian Society 15:304 - 331.
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  14. Celso Martins Azar Filho (2012). Método e estilo, subjetividade e conhecimento nos ensaios de Montaigne. Kriterion 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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  15. M. B. (1973). Objective Knowledge. Review of Metaphysics 27 (1):153-154.
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  16. Ballard Ballard (1949). ERKMEISTER'S The Basis and Structure of Knowledge. [REVIEW] Philosophy and Phenomenological Research 10:140.
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  17. John A. Barker (1975). A Note on Knowledge and Belief. Canadian Journal of Philosophy 5 (1):143 - 144.
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  18. Monroe C. Beardsley (1961). Philosophy of Knowledge. New Scholasticism 35 (2):271-273.
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  19. David Berlinski (1990). Knowing, Knowledge, Known. Logique Et Analyse 33 (29):3.
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  20. 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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  21. Stefan Björklund (1993). The Philosophy of Everyday Knowledge. Theoria 59 (1-3):28-52.
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  22. James Blachowicz (1999). Knowledge Vs. Inquiry. The Owl of Minerva 31 (1):45-52.
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  23. Steffen Borge (2006). Knowledge and Lotteries, by John Hawthorne. My Cms.
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  24. 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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  25. Elke Brendel & Christoph Jäger (eds.) (2004). Contextualisms in Epistemology.
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  26. 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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  27. Bruce W. Brower (2004). Good Knowledge, Bad Knowledge. International Philosophical Quarterly 44 (1):107-108.
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  28. Jessica Brown (2014). Shifty Talk: Knowledge and Causation. Philosophical Studies 167 (2):183-199.
    In this paper, I criticise one main strategy for supporting anti-intellectualism, the view that whether a subject knows may depend on the stakes. This strategy appeals to difficulties with developing contextualist and pragmatic treatments of the shiftiness of our talk about knowledge to motivate anti-intellectualism. I criticise this strategy by drawing an analogy between debates about causation and knowledge. In each case, talk about a phenomenon is shifty and contextualist and pragmatic explanations of the shifty talk face the same objections. (...)
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  29. Allen Buchanan (1976). Basic Knowledge. Philosophy and Phenomenological Research 37 (1):101-108.
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  30. Thomas O. Buford (1982). Knowledge. Review of Metaphysics 36 (2):443-444.
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  31. A. S. C. (1971). Human Factual Knowledge. Review of Metaphysics 25 (2):376-376.
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  32. L. S. Carrier (1971). An Analysis of Empirical Knowledge. Southern Journal of Philosophy 9 (1):3-11.
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  33. 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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  34. Quassim Cassam (2009). What is Knowledge? Royal Institute of Philosophy Supplement 84 (64):101-.
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  35. Quassim Cassam (2008). Précis of "The Possibility of Knowledge". [REVIEW] Philosophy and Phenomenological Research 77 (2):507 - 509.
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  36. Hector Neri Castaneda (1965). Knowledge and Certainty. Review of Metaphysics 18 (3):508 - 547.
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  37. Hector-Neri Castaneda (1988). Knowledge and Epistemic Obligation. Philosophical Perspectives 2:211-233.
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  38. Han-Liang Chang (2005). Warren G. Frisina, The Unity of Knowledge and Action: Toward a Nonrepresentational Theory of Knowledge. [REVIEW] Pragmatics and Cognition 13 (2):438-440.
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  39. Pravas Jivan Chaudhury (1953). Knowledge of the Empirical World. Philosophy and Phenomenological Research 13 (4):542-545.
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  40. Kuang-Ming Cheng (2005). Must We Know What We Mean? Kriterion 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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  41. Arthur Child (1956). Doing and Knowing. Review of Metaphysics 9 (3):377 - 390.
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  42. Arkadiusz Chrudzimski (1999). Die Stellung der Theorie der Intersubjektivität im System der Husserlschen transzendentalen Phänomenologie. Conceptus 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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  43. Andy Clark (1998). What's Knowledge Anyway? Mind and Language 13 (4):571–575.
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  44. D. M. Clarke (1975). Ignorance. Philosophical Studies 24:307-309.
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  45. D. S. Clarke (1992). Knowledge and Ethics. Journal of Information Ethics 1 (2):22-31.
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  46. E. J. Coffman (2010). Misleading Dispositions and the Value of Knowledge. Journal of Philosophical Research 35:241-258.
    Gettiered beliefs are those whose agents are subject to the kind of epistemologically significant luck illustrated by Gettier Cases. Provided that knowledge requires ungettiered belief, we can learn something about knowledge by figuring out how luck blocks it in Gettier Cases. After criticizing the most promising of the going approaches to gettiered belief—the Risk of False Belief Approach—, I explain and defend a new approach: the Risk of Misleading Dispositions Approach.Roughly, this view says that a belief is gettiered just in (...)
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  47. James G. Colbert (2005). Our Knowledge of the Past. Review of Metaphysics 59 (2):457-459.
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  48. Earl B. Conee (1980). The Analysis of Knowledge in the Second Edition of Theory of Knowledge. Canadian Journal of Philosophy 10 (2):295 - 300.
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  49. Fabrice Correia, Jessica Leech & Mollie Molyneaux (2011). Genevan Ruminations on The Metaphysics of Knowledge. Dialectica 65 (1):117-123.
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  50. Claudio F. Costa (2010). A Perspectival Definition of Knowledge. Ratio 23 (2):151-167.
    In this paper an improved formulation of the classical tripartite view of knowledge is proposed and defended. This formulation solves Gettier's problem by making explicit what is concealed by the symbolic version of the tripartite definition, namely, the perspectival context in which concrete knowledge claims are evaluated.
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