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  1. added 2014-10-22
    Andreas Elpidorou & Lauren Freeman (forthcoming). Affectivity in Heidegger I: Moods and Emotions in Being and Time. Philosophy Compass.
    This essay provides an analysis of the role of affectivity in Martin Heidegger’s writings from the mid- to late 1920s. We begin by situating his account of mood within the context of his project of fundamental ontology in Being and Time. We then discuss the role of Befindlichkeit (often translated as “attunement” or “disposition”) and Stimmung (“mood”) in his account of human existence; explicate the relationship between the former and the latter; and consider the ways in which the former discloses (...)
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  2. added 2014-10-22
    Miguel Ángel Sebastián (forthcoming). What Panpsychists Should Reject: On the Incompatibility of Panpsychism and Organizational Invariantism. Philosophical Studies.
    Some philosophers, like David Chalmers, have either shown their sympathy for, or explicitly endorsed,the following two principles: Panpsychism—roughly the thesis that the mind is ubiquitous throughout the universe—and Organizational Invariantism—the principle that holds that two systems with the same (sufficiently) fine-grained functional organization will have qualitatively identical experiences. The purpose of this paper is to show the tension between the arguments that back up both principles. This tension should lead, or so I will argue, defenders of one of the principles (...)
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  3. added 2014-10-22
    Fabrice Correia & Christine Tappolet (2014). Plus on Monte Plus on S'amuse : Introduction. Les Ateliers de l'Éthique / the Ethics Forum 9 (2):149-151.
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  4. added 2014-10-22
    Brian Leahy (2014). Teleosemantics: Intentionality, Productivity, and the Theory of Meaning. Language and Linguistics Compass 8 (5).
    Since the publication of Ruth Millikan's Language, Thought, and Other Biological Categories in 1984, a great deal of literature has discussed her so-called teleosemantic or biosemantic solution to the problem of intentionality. Only recently, though, has much attention been paid to her co-ordinated solution to the problem of productivity. This article, first, clearly describes the problems of intentionality, productivity, and compositionality, and describes their relationships and their relevance for the theory of meaning. It then describes Millikan's proposal with respect to (...)
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  5. added 2014-10-22
    Frank J. Hoffman (2003). Rethinking Experience in Early Buddhism. In Mahinda Deegalle (ed.), Pali Buddhism. Jain Publishing Co..
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  6. added 2014-10-21
    William E. S. McNeill (forthcoming). The Visual Role of Objects' Facing Surfaces. Philosophy and Phenomenological Research.
    It is often assumed that when we see common opaque objects in standard light this is in virtue of seeing their facing surfaces. Here I argue that we should reject that claim. Either we don’t see objects’ facing surfaces, or – if we hold on to the claim that we do see such things – it is at least not in virtue of seeing them that we see common opaque objects. I end by showing how this conclusion squares both with (...)
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  7. added 2014-10-21
    Mikkel Gerken (2014). Outsourced Cognition. Philosophical Issues 24 (1):127-158.
    Recent developments in technologically enabled social cognition call for a rethinking of many aspects of human cognition. According to the hypothesis of extended cognition, we must revise our psychological categories by eliminating allegedly superficial distinctions between internal cognition and external processes. As an alternative to this proposal, I outline a hypothesis of outsourced cognition which seeks to respect distinctions that are operative in both folk psychology and the social and cognitive sciences. According to this hypothesis, the cognitive states and processes (...)
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  8. added 2014-10-21
    Frank J. Hoffman (2013). “Knowledge and Ethics in Early Buddhism” (Zao Qi Fo Jiao Zhong De Dao De). In Li Lian (ed.), Fo Jiao Yu Dang Dai Wen Hua Jian She Xue Shu Yan Tao Hui Lun Wen Ji (The Collected Papers of "Buddhism and Contemporary Cultural Construction" Conference, Xi'an, China). Northwest University Press (Shi Bei Daxue).
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  9. added 2014-10-21
    Frank J. Hoffman (2003). “Miracles and Conversion Experiences in Early Buddhism”. In Conference Committee (ed.), Proceedings of the Won Buddhism Conference, Iksan, South Korea. Youngsan Won Buddhist Seminary.
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  10. added 2014-10-21
    Frank J. Hoffman (2001-2002). “Karma in Buddhism and Jainism: Karma, Rebirth, and the Question of Transferability of Karma”. Indian Philosophical Annual 23.
  11. added 2014-10-21
    Frank J. Hoffman (2000). “Asoka”. In William M. Johnston (ed.), Encyclopedia of Monasticism. Fitzroy Dearborn.
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  12. added 2014-10-21
    Frank J. Hoffman (2000). “Buddhology”. In William M. Johnston (ed.), Encyclopedia of Monasticism. Fitzroy Dearborn.
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  13. added 2014-10-21
    Frank J. Hoffman (2000). “Buddha”. In William M. Johnston (ed.), Encyclopedia of Monasticism. Fitzroy Dearborn.
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  14. added 2014-10-21
    R. Dennis Potter (2000). Finitism and the Problem of Evil. Dialogue: A Journal of Mormon Thought 33 (4).
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  15. added 2014-10-21
    Frank J. Hoffman (2000). “Buddhism: Overview”. In William M. Johnston (ed.), Encyclopedia of Monasticism. Fitzroy Dearborn.
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  16. added 2014-10-21
    R. Dennis Potter (1999). Did Christ Pay for Our Sins? Dialogue: A Journal of Mormon Thought 32 (4).
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  17. added 2014-10-21
    Frank J. Hoffman (1998). “Satisfactions and Obstacles in Philosophizing Across Cultures”. In D. P. Chattopadaya and C. Gupta (ed.), Cultural Otherness and Beyond. E.J. Brill.
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  18. added 2014-10-21
    Frank J. Hoffman (1998). “Gandhi”. In Edward Craig (ed.), Encyclopedia of Philosophy. Routledge.
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  19. added 2014-10-21
    Frank J. Hoffman (1994). Review of Bruce Reichenbach, The Law of Karma. International Journal for Philosophy of Religion 35.
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  20. added 2014-10-21
    Frank J. Hoffman (1993). Review of Damien Keown, The Nature of Buddhist Ethics. CHOICE (1993).
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  21. added 2014-10-21
    Frank J. Hoffman (1990 (july-Sept.). .“Problemi Komparativne Filozofije”. Kulture Istoka (Beograd, Yugoslavia) (Broj. 23).
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  22. added 2014-10-21
    Frank J. Hoffman (1990). “Zasto se budizam ne moze opovrgnuti?”. “Zasto Se budizKulture Istoka (Beograd, Yugoslavia) (Broj. 23).
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  23. added 2014-10-21
    Frank J. Hoffman (1983). “Remarks on Blasphemy”. Scottish Journal of Religious Studies 4 (2).
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  24. added 2014-10-21
    Frank J. Hoffman (1976). On Nagarjuna. Middle Way: Journal of the London Buddhist Society (3).
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  25. added 2014-10-20
    Graham Oddie, An Argument Against Commensurate Truthmakers.
    The core of the truthmaker research program is that true propositions are made true by appropriate parts of the actual world. This idea seems to give realists their best shot at capturing a robust account of the dependence of truth on the world. For a part of the world to be a truthmaker for a particular it must suffice for, or necessitate, the truth of the proposition. There are two extreme and unsatisfactory truthmaker theories. At one extreme any part of (...)
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  26. added 2014-10-20
    Robert Schroer (forthcoming). The Goldilocks Problem of the Specificity of Visual Phenomenal Content. Canadian Journal of Philosophy.
    Existentialist accounts maintain that visual phenomenal content takes the logical form of an existentially quantified sentence. These accounts do not make phenomenal content specific enough. Singularist accounts posit a singular content in which the seen object is a constituent. These accounts make phenomenal content too specific. My account gets the specificity of visual phenomenal content just right. My account begins with John Searle’s suggestion that visual experience represents an object as seen, moves this relation outside the scope of the existential (...)
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  27. added 2014-10-20
    Italo Testa (2013). Scepticisme et dialectique des lumières chez le jeune Hegel. In Charles Sébastien & Junqueira-Smith Plinio (eds.), Scepticism in the Eighteenth Century: Enlightenment, Lumières, Aufklärung, International Archives of the History of Ideas / Archives internationales d'histoire des idées, Volume 210, Springer, Heidelbergh/New York/Berlin. Springer. 281-297.
    The meaning of Enlightenment for the young Hegel (1785-1800) is closely related to the historical and theoretical moment in which skepticism became a constitutive aspect of his dialectical conception of philosophy. In this light the paper shows that the problem of skepticism understood as self-reflection of epistemological and social critique is deeply linked in the young Hegel’s writings with the archeology of the very idea of the dialectics of enlightenment.
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  28. added 2014-10-20
    Italo Testa (2012). Scepsis and Scepticism. In De Laurentis Allegra & Edwards Jeffrey (eds.), The Bloomsbury Companion to Hegel. Bloomsbury/Continuum (2012). Bloomsbury. 273-278.
    Hegel's philosophy aims at responding to the questions raised by modern scepticism concerning the accessibility of the external world, of other minds, and of one's own mind. A key-role in Hegel's argumentative strategy against modern scepticism is played here by Hegel's theory of recognition. Recognition mediates the constitution of individual self-consciousness and intersubjectivity: self-knowledge is not logically independent of the awareness of other minds. At the same time, recognition institutes the possibility of objective reference to the world. In this way, (...)
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  29. added 2014-10-20
    Mary Jean Walker (2012). Neuroscience, Self-Understanding, and Narrative Truth. AJOB Neuroscience 3 (4):63-74.
    Recent evidence from the neurosciences and cognitive sciences provides some support for a narrative theory of self-understanding. However, it also suggests that narrative self-understanding is unlikely to be accurate, and challenges its claims to truth. This article examines a range of this empirical evidence, explaining how it supports a narrative theory of self-understanding while raising questions of these narrative's accuracy and veridicality. I argue that this evidence does not provide sufficient reason to dismiss the possibility of truth in narrative self-understanding. (...)
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  30. added 2014-10-20
    Hilla Jacobson-Horowitz (2010). . Normativity Without Reflectivity: On the Beliefs and Desires of Non-Reflective Creatures. Philosophical Psychology 23:75-93.
    The view (held, e.g., by Davidson) that the having of beliefs and desires presupposes the having of reflective capacities is sometimes supported by appealing to the idea that the concept of belief is a concept of a mental state which involves a normative aspect: beliefs can be “successful” or “unsuccessful” from the perspective of their possessors, and sometimes discarded in light of their “failure.” This naturally invites the idea that believers must be capable of reflecting on their beliefs. Desires presuppose (...)
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  31. added 2014-10-20
    Italo Testa (2010). La natura del riconoscimento. Riconoscimento naturale e autocoscienza sociale in Hegel. Mimesis.
    My research takes as its guiding thread the statement from Hegel's lectures on the philosophy of spirit of 1805-06, that «cognition is recognition[Erkennen ist Anerkennen]». In this perspective I delineate, first, the consequences of this position for Hegel's epistemology, in particular with reference to the question of skepticism. Then, I show in what sense the recognitive conception of knowledge makes it possible for Hegel to comprehend unitarily, on one hand, cognition as exercise of natural capacities and cognition as exercise of (...)
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  32. added 2014-10-20
    Hilla Jacobson-Horowitz (2009). From Causality to Rigidity. Linguistic and Philosophical Investigations 8:75-93.
    Kripke has argued that names are rigid designators, and that a name's reference is determined by a causal chain of a certain kind that connects an object with the name's use, thus making the name this object's name. He has not shown that there is a logical connection between these two theses of him. The purpose of the paper is to establish such a connection. It argues that on the assumption that names refer to objects in possible worlds other than (...)
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  33. added 2014-10-20
    Hilla Jacobson-Horowitz (2008). Semantic Innateness. Analysis and Metaphysics 7:13-32.
    Various objections have been raised against the thesis of semantic innateness – the view that all (or most) of our concepts are innate – and the arguments in its favor. Its main contemporary advocate, Jerry Fodor, no longer adheres to this radical view. Yet the issue is still alive. The objections have not been very persuasive, and Fodor's own response to his argument is both controversial and involves a high price. This paper first explicates this view, exposes its radical nature, (...)
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  34. added 2014-10-20
    Hilla Jacobson-Horowitz (2008). Externalist Trends in Descartes' Thought. Iyyun 58:1-33.
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  35. added 2014-10-20
    Hilla Jacobson-Horowitz (2005). Brandom on Kripke's Puzzle. Logique Et Analyse 189:159-168.
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  36. added 2014-10-20
    Hilla Jacobson-Horowitz (1997). Belief, Desire, and Moral Motivation. Iyyun 46:355-370.
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  37. added 2014-10-19
    Robert Briscoe (forthcoming). Do Intentions for Action Penetrate Visual Experience? Frontiers in Psychology.
  38. added 2014-10-19
    Nathan Hanna (forthcoming). Philosophical Success. Philosophical Studies:1-13.
    Peter van Inwagen proposes a criterion of philosophical success. He takes it to support an extremely pessimistic view about philosophy. He thinks that all philosophical arguments for substantive conclusions fail, including the argument from evil. I’m more optimistic on both counts. I’ll identify problems with van Inwagen’s criterion and propose an alternative. I’ll then explore the differing implications of our criteria. On my view, philosophical arguments can succeed and the argument from evil isn’t obviously a failure.
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  39. added 2014-10-19
    Thibaut Giraud (2014). Sémantique formelle et engagement ontologique. Les Ateliers de l'Éthique / the Ethics Forum 9 (2):205-218.
    Je montrerai en premier lieu comment et pourquoi la sémantique formelle peut être employée comme un outil pour déterminer l’engagement ontologique d’une théorie : je soutiendrai d’une part que la sémantique doit être prise au sérieux comme apte à décrire la vérifaction des formules du langage; d’autre part, que les engagements ontologiques d’une théorie sont déterminés par ses vérifacteurs. De là, j’exposerai une méthode générale permettant, étant donné un certain type d’ontologie, de construire une sémantique dont les engagements ontologiques sont (...)
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  40. added 2014-10-18
    Steven M. Duncan, In Defense of Temporal Passage.
    In this paper, I endorse and defend the Common Sense View of Time (CSVT), i.e. Presentism plus the A-theory of time, by arguing for the objective reality of temporal passage.
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  41. added 2014-10-18
    Steven M. Duncan, The Present.
    While the nature of the past and the future have received a lot of attention from recent analytic philosophers, the present has been somewhat neglected. I think the notion of the present is somewhat misunderstood and hope to rectify some of those misunderstandings in this essay. It is high time that this was done. Let's do it now!
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  42. added 2014-10-18
    Pablo Carnino (2014). Essence et fondation. Les Ateliers de l'Éthique / the Ethics Forum 9 (2):190-204.
    L’orthodoxie dans la littérature florissante au sujet de la fondation (grounding) suggère que cette notion ne peut être analysée ou exprimée en terme d’aucune autre. Par ailleurs, le primitivisme à propos de l’essence est considéré comme très plausible depuis l’article influent de Kit Fine à ce sujet. Cela contraint les philosophes qui emploient ces deux notions à accepter une position doublement primitiviste. Mon objectif principal est de proposer une définition de la fondation en terme d’essence. Je commencerai par présenter la (...)
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  43. added 2014-10-18
    John Smith (1660/1979). Select Discourses. Scholar’s Facsimiles and Reprints.
    Reprinted with Introduction by C. A. Patrides. Delmar, NY: Scholar’s Facsimiles and Reprints, 1979.
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  44. added 2014-10-17
    David Ellerman, Partitions and Objective Indefiniteness.
    Classical physics and quantum physics suggest two meta-physical types of reality: the classical notion of a objectively definite reality with properties "all the way down," and the quantum notion of an objectively indefinite type of reality. The problem of interpreting quantum mechanics (QM) is essentially the problem of making sense out of an objectively indefinite reality. These two types of reality can be respectively associated with the two mathematical concepts of subsets and quotient sets (or partitions) which are category-theoretically dual (...)
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  45. added 2014-10-17
    Lionel Shapiro (forthcoming). Sellars on the Function of Semantic Vocabulary. British Journal for the History of Philosophy:1-20.
    This paper examines two explanations Sellars gives, at successive stages of his career, of how semantic vocabulary (paradigmatically ‘means that ... ’ and ‘is true if and only if ... ’) lets us relate linguistic expressions to extra-linguistic reality. Despite their differences, both explanations reveal a distinctive pragmatist approach. According to Sellars, we do not use semantic vocabulary to describe language- world relations. Rather, our taking language to relate to the world is implicit in the moves (inferential or non-inferential) licensed (...)
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  46. added 2014-10-17
    Amy Kind (forthcoming). Pessimism About Russellian Monism. In Torin Alter & Yujin Nagasawa (eds.), Consciousness in the Physical World: Essays on Russellian Monism.
    From the perspective of many philosophers of mind in these early years of the 21st Century, the debate between dualism and physicalism has seemed to have stalled, if not to have come to a complete standstill. There seems to be no way to settle the basic clash of intuitions that underlies it. Recently however, a growing number of proponents of Russellian monism have suggested that their view promises to show us a new way forward. Insofar as Russellian monism might allow (...)
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  47. added 2014-10-17
    Lajos L. Brons (2014). Language Death and Diversity: Philosophical and Linguistic Implications. The Science of Mind 52:243-260.
    This paper presents a simple model to estimate the number of languages that existed throughout history, and considers philosophical and linguistic implications of the findings. The estimated number is 150,000 plus or minus 50,000.
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  48. added 2014-10-16
    David Ellerman, On Classical Finite Probability Theory as a Quantum Probability Calculus.
    This paper shows how the classical finite probability theory (with equiprobable outcomes) can be reinterpreted and recast as the quantum probability calculus of a pedagogical or "toy" model of quantum mechanics over sets (QM/sets). There are two parts. The notion of an "event" is reinterpreted from being an epistemological state of indefiniteness to being an objective state of indefiniteness. And the mathematical framework of finite probability theory is recast as the quantum probability calculus for QM/sets. The point is not to (...)
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  49. added 2014-10-16
    David Ellerman, Four Ways From Universal to Particular: How Chomsky's Language-Acquisition Faculty is Not Selectionist.
    Following the development of the selectionist theory of the immune system, there was an attempt to characterize many biological mechanisms as being "selectionist" as juxtaposed to "instructionist." But this broad definition would group Darwinian evolution, the immune system, embryonic development, and Chomsky's language-acquisition mechanism as all being "selectionist." Yet Chomsky's mechanism (and embryonic development) are significantly different from the selectionist mechanisms of biological evolution or the immune system. Surprisingly, there is a very abstract way using two dual mathematical logics to (...)
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  50. added 2014-10-16
    Luara Ferracioli (forthcoming). The Anarchist’s Myth: Autonomy, Children and State Legitimacy. Hypatia.
    Philosophical anarchists have made their living criticizing theories of state legitimacy and the duty to obey the law. The most prominent theories of state legitimacy have been called into doubt by the anarchist’s insistence that citizens’ lack of consent to the state renders the whole justificatory enterprise futile. Autonomy requires consent, they argue, and justification must respect autonomy. In this essay, I want to call into question the weight of consent in protecting our capacity for autonomy. I argue that if (...)
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