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  1. Günter Abel (ed.) (2005). Kreativität. Universitätsverlag der TU Berlin.
  2. Peter Achinstein & Laura J. Snyder (eds.) (1994). Scientific Methods: Conceptual and Historical Problems. Krieger Pub. Co..
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  3. Alessandro Afriat (2013). La topologica. In Isabella Tassani (ed.), Oltre la fisica normale. Interpretazioni alternative e teorie non standard nella fisica moderna. 14-19.
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  4. Evandro Agazzi & Fabio Minazzi (eds.) (2008). Science and Ethics: The Axiological Contexts of Science. P.I.E. Peter Lang.
    The essays presented in this volume offer a valuable contribution to this interdisciplinary study.
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  5. Evandro Agazzi & Christian Thiel (eds.) (2006). Operations and Constructions in Science: Proceedings of the Annual Meeting of the International Academy of the Philosophy of Science, Erlangen/Germany, 17-19 September 2004. [REVIEW] Universitätsbund Erlangen-Nürnberg.
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  6. Walter J. Albersheim (1982). The Conscience of Science and Other Essays. Supreme Grand Lodge of Amorc, Print. And Pub. Dept..
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  7. John Peter Anton (ed.) (1980). Science and the Sciences in Plato. Caravan Books.
  8. Eric Arnau & Andreu Ballús (2013). Innovative Scaffolding: Understanding Innovation as the Disclosure of Hidden Affordances. Revista Iberoamericana de Argumentación 7:1-11.
    Much attention has been drawn to the cognitive basis of innovation. While interesting in many ways, this poses the threat of falling back to traditional internalist assumptions with regard to cognition. We oppose the ensuing contrast between internal cognitive processing and external public practices and technologies that such internal cognitive systems might produce and utilize. We argue that innovation is best understood from the gibsonian notion of affordance, and that many innovative practices emerge from the external scaffolding of cognitive processes. (...)
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  9. Michael Arribas-Ayllon (2009). Review of John Forge, The Responsible Scientist: A Philosophical Inquiry. [REVIEW] Notre Dame Philosophical Reviews 2009 (4).
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  10. Massimiliano Badino (2011). Mechanistic Slumber Vs. Statistical Insomnia: The Early Phase of Boltzmann’s H-Theorem (1868-1877). European Physical Journal - H 36 (3):353-378.
    An intricate, long, and occasionally heated debate surrounds Boltzmann’s H-theorem (1872) and his combinatorial interpretation of the second law (1877). After almost a century of devoted and knowledgeable scholarship, there is still no agreement as to whether Boltzmann changed his view of the second law after Loschmidt’s 1876 reversibility argument or whether he had already been holding a probabilistic conception for some years at that point. In this paper, I argue that there was no abrupt statistical turn. In the first (...)
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  11. Khosrow Bagheri Noaparast & Zohreh Khosravi (2006). Mind and Mental Health Based on a Realistic Constructivism. Constructivism in the Human Sciences 11 (1/2):20-31.
    This essay concerns a philosophical examination of the nature of mind and the relevant implications for mental health. Traditionally, realism and constructivism are regarded as two contrastive positions in explaining the nature of mind. While realists take discovery of reality as the main function of mind, constructivists regard it as creation of reality. Hence, epistemologically, realists emphasize on correspondence to reality as the criterion of validity or truth of the mind's contents, whereas constructivists regard the inner coherence of constructs as (...)
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  12. Gary Banham, Dynamics and the Reality of Force in Leibniz and Kant.
  13. Erik C. Banks (2014). The Realistic Empiricism of Mach, James, and Russell: Neutral Monism Reconceived. Cambridge University Press.
    The book revives the neutral monism of Mach, James, and Russell and applies the updated view to the problem of redefining physicalism, explaining the origins of sensation, and the problem of deriving extended physical objects and systems from an ontology of events.
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  14. Matthew J. Barker (2010). From Cognition's Location to the Epistemology of its Nature. Cognitive Systems Research 11 (357):366.
    One of the liveliest debates about cognition concerns whether our cognition sometimes extends beyond our brains and bodies. One party says Yes, another No. This paper shows that debate between these parties has been epistemologically confused and requires reorienting. Both parties frequently appeal to empirical considerations and to extra-empirical theoretical virtues to support claims about where cognition is. These things should constrain their claims, but cannot do all the work hoped. This is because of the overlooked fact, uncovered in this (...)
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  15. Jan Bärmark (ed.) (1979). Perspectives in Metascience. Kungl. Vetenskaps- Och Vitterhets-Samhället.
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  16. Vadim Batitsky (1998). Empiricism and the Myth of Fundamental Measurement. Synthese 116 (1):51 - 73.
  17. Frederick Bauer (2008). The Wonderful Myth Called Science. Solas Press.
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  18. Majid Davoody Beni (2013). On What Is Not There. Quine, Meinong, and the Indispensability Argument. Humana.Mente - Journal of Philosophical Studies 25 (25):77-94.
    Using the theory of definite descriptions, Russell and, following him, Quine masterfully challenged Meinong’s Theory of Objects (TO). In this paper, firstly I try to show that although the Russell-Quine’s interpretation of TO has been taken seriously even by many notable Neo-Meinongians and first-rate scholars, yet it is not the ultimately convincing reading of the Theory, at least not when we boil down the theory to Meinong’s primary motives and his essential arguments. Moreover, I show that a form of the (...)
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  19. Louise Bezuidenhout (2015). Ethics in the Minutiae: Examining the Role of the Physical Laboratory Environment in Ethical Discourse. Science and Engineering Ethics 21 (1):51-73.
    Responsibility within life science research is a highly scrutinised field. Increasingly, scientists are presented with a range of duties and expectations regarding their conduct within the research setting. In many cases, these duties are presented deontologically, forgoing extensive discussion on how these are practically implemented into the minutiae of daily research practices. This de-contextualized duty has proven problematic when it comes to practical issues of compliance, however it is not often considered as a fundamental aspect of building ethics discourse. This (...)
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  20. Fernando Birman (2010). Pragmatic Concerns and Images of the World. Philosophia 38 (4):715-731.
    I defend a pragmatist reinterpretation of Sellars’s famous manifest-scientific distinction. I claim that in order to do justice to this important distinction we must first recognize, despite what philosophers—including, arguably, Sellars—often make of it, that the distinction does not draw an epistemological or metaphysical boundary between different kinds of objects and events, but a pragmatic boundary between different ways in which we interact with objects and events. Put differently, I argue that the manifest-scientific distinction, in my view, can be best (...)
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  21. Jean-Sébastien Bolduc (2013). La théorie des instincts d’Hermann Samuel Reimarus. Dix-Huitieme Siecle 45:585-603.
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  22. Maarten Boudry, Stefaan Blancke & Massimo Pigliucci (forthcoming). What Makes Weird Beliefs Thrive? The Epidemiology of Pseudoscience. Philosophical Psychology:1-22.
    What makes beliefs thrive? In this paper, we model the dissemination of bona fide science versus pseudoscience, making use of Dan Sperber's epidemiological model of representations. Drawing on cognitive research on the roots of irrational beliefs and the institutional arrangement of science, we explain the dissemination of beliefs in terms of their salience to human cognition and their ability to adapt to specific cultural ecologies. By contrasting the cultural development of science and pseudoscience along a number of dimensions , we (...)
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  23. Richard Boyd (2010). Realism, Natural Kinds, and Philosophical Methods. In Helen Beebee & Nigel Sabbarton-Leary (eds.), The Semantics and Metaphysics of Natural Kinds. Routledge. 212--234.
  24. Richard Boyd (1990). Realism, Conventionality, and `Realism About'. In G. Boolos (ed.), Meaning and Method: Essays in Honor of Hilary Putnam. Cambridge University Press. 171--95.
  25. Richard Boyd (1980). Scientific Realism and Naturalistic Epistemology. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1980:613-662.
    A realistic and dialectical conception of the epistemology of science is advanced according to which the acquisition of instrumental knowledge is parasitic upon the acquisition, by successive approximation, of theoretical knowledge. This conception is extended to provide an epistemological characterization of reference and of natural kinds, and it is integrated into recent naturalistic treatments of knowledge. Implications for several current issues in the philosophy of science are explored.
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  26. Richard N. Boyd (1985). The Logician's Dilemma: Deductive Logic, Inductive Inference and Logical Empiricism. [REVIEW] Erkenntnis 22 (1-3):197 - 252.
  27. Richard N. Boyd (1985). Lex Orandi Ast Lex Credendi. In P. M. Churchland & C. A. Hooker (eds.), Images of Science: Essays on Realism and Empiricism. University of Chicago Press.
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  28. Richard N. Boyd (1976). Approximate Truth and Natural Necessity. Journal of Philosophy 73 (18):633-635.
  29. Richard N. Boyd (1973). Realism, Underdetermination, and a Causal Theory of Evidence. Noûs 7 (1):1-12.
  30. Miro Brada, We Are Again at the Very Beginning. Nove Slovo.
    About selected philosophical questions of the past and today, with Egon Bondy (1930-2007). In a reaction to his response, I'll add a redefinition of the existential view of decision that is incomplete, and an explanation why 'social science' can be mathematized. The article also include my other ideas which have been developed since 1995. The interview was published in Blisty and Nove Slovo (2003), and some experts were published in The Ice House, Holland Park, London (2013), and Parallax Art Fair (...)
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  31. Berit Brogaard & Dimitria Electra Gatzia (2015). Time and Time Perception. Topoi 34 (1):257-263.
    There is little doubt that we perceive the world as tensed—that is, as consisting of a past, present and future each with a different ontological status—and transient—that is, as involving a passage of time. We also have the ability to execute precisely timed behaviors that appear to depend upon making correct temporal judgments about which changes are truly present and which are not. A common claim made by scientists and philosophers is that our experiences of entities enduring through transient changes (...)
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  32. James Robert Brown & Yiftach J. H. Fehige, Thought Experiments. Canadian Journal of Philosophy.
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  33. Lawrence Busch (2011). Standards: Recipes for Reality. MIT Press.
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  34. Florin George Calian (2010). Alkimia Operativa and Alkimia Speculativa. Some Modern Controversies on the Historiography of Alchemy. Annual of Medieval Studies at CEU 16:166-190.
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  35. Alberto Cappi (2013). Cosmologia standard e oltre. In Isabella Tassani (ed.), Oltre la fisica normale. Interpretazioni alternative e teorie non standard nella fisica moderna. © ISONOMIA – Epistemologica, University of Urbino. 96-115.
    Nel corso della seconda metà del XX secolo si è progressivamente svilppata ed affermata una cosmologia “standard”: vedremo in che cosa consiste e come si è costituita. Vedremo anche quali sono i suoi limiti e quali nuove teorie si candidano per superarli. Vorrei comunque chiarire subito che la cosmologia standard, per quanto possano sembrare sorprendenti i suoi risultati (qualche specialista parla di preposterous universe, ovvero di un assurdo universo), si fonda su esperimenti ed osservazioni, ed avrebbe potuto essere falsificata tante (...)
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  36. Annamaria Carusi (2011). Computational Biology and the Limits of Shared Vision. Perspectives on Science 19 (3):300-336.
    Since the 1980s, several studies of visual perception have persuasively argued that important aspects of human vision are best accounted for not by recourse to inner mental representations but rather through socially observable actions and behaviors (e.g. Lynch 1985, Latour 1986, Lynch 1990, Goodwin 1994, Goodwin 1997, Sharrock & Coulter 1998). While there are clearly physiological mechanisms required for vision, psychological accounts of perception in terms of inner mental representations have been dislodged from their position as the basic term in (...)
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  37. Jeroen de Ridder (2006). The (Alleged) Inherent Normativity of Technological Explanations. Techne 10 (1):79-94.
    Technical artifacts have the capacity to fulfill their function in virtue of their physicochemical make-up. An explanation that purports to explicate this relation between artifact function and structure can be called a technological explanation. It might be argued, and Peter Kroes has in fact done so, that there issomething peculiar about technological explanations in that they are intrinsically normative in some sense. Since the notion of artifact function is a normative one (if an artifact has a proper function, it ought (...)
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  38. Heather Douglas (2012). Weighing Complex Evidence in a Democratic Society. Kennedy Institute of Ethics Journal 22 (2):139-162.
    Weighing complex sets of evidence (i.e., from multiple disciplines and often divergent in implications) is increasingly central to properly informed decision-making. Determining “where the weight of evidence lies” is essential both for making maximal use of available evidence and figuring out what to make of such evidence. Weighing evidence in this sense requires an approach that can handle a wide range of evidential sources (completeness), that can combine the evidence with rigor, and that can do so in a way other (...)
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  39. Chris Eliasmith & Paul Thagard (1997). Waves, Particles, and Explanatory Coherence. British Journal for the Philosophy of Science 48 (1):1-19.
    Peter Achinstein (1990, 1991) analyses the scientific debate that took place in the eighteenth and nineteenth centuries concerning the nature of light. He offers a probabilistic account of the methods employed by both particle theorists and wave theorists, and rejects any analysis of this debate in terms of coherence. He characterizes coherence through reference to William Whewell's writings concerning how "consilience of inductions" establishes an acceptable theory (Whewell, 1847) . Achinstein rejects this analysis because of its vagueness and lack of (...)
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  40. Daniel Estrada (forthcoming). Gaming the Attention Economy. In Pietro Michelucci (ed.), The Handbook of Human Computation. Springer.
    The future of human computation (HC) benefits from examining tasks that agents already perform and designing environments to give those tasks computational significance. We call this natural human computation (NHC). We consider the possible future of NHC through the lens of Swarm!, an application under development for Google Glass. Swarm! motivates users to compute the solutions to a class of economic optimization problems by engaging the attention dynamics of crowds. We argue that anticipating and managing economies of attention provides one (...)
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  41. Yiftach J. H. Fehige (2011). Transsexuality: Reconciling Christianity and Science. Toronto Journal of Theology 27 (1):51-71.
    Furthering the dialogue with J. Wentzel van Huyssteen over his way of reconciling Christianity and science while reflecting on human uniqueness, I offer a philosophical analysis of the phenomenon of transsexuality. The focus of my analysis is the implications of transsexuality for the metaphysics of reductive naturalism. Envisioning a pluralistic ontology of the sexed human body, I propose to account for human sexuality within the general framework of normative pragmatism. The context of my reflections is a theology of sexual diversity, (...)
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  42. Yiftach J. H. Fehige (2009). Sexualized Brains. [REVIEW] Isis: 100 (4):887-888.
  43. Yiftach J. H. Fehige (2007). Gedankenexperimente. Die Genese Einer Wissenschaftsphilosophischen Forschungstradition Nach Ulrich Kühne. Deutsche Zeitschrift für Philosophie (1):149-157.
    This is a review essay of what is probably the best contribution to the history of the philosophical investigation into thought experiments.
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  44. Yiftach J. H. Fehige (2005). Kreativität Im Denken. Eine Kritik des Reliabilitätsarguments von John D. Norton Gegen Rationalistische Epistemologien Zur Methode des Gedankenexperiments. In Günter Abel (ed.), Kreativität. Universitätsverlag der TU Berlin.
    In this paper I argue that Norton's case against Brown's rationalism about thought experiments suffers from serious shortcomings, which relate to the nature of induction.
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  45. Yiftach J. H. Fehige (2002). Wissenschaftstheorie. Eine Philosophische Einführung. [REVIEW] Philosophischer Literaturanzeiger 55 (1):70-74.
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  46. Aldo Filomeno (2014). Recensione di Michael Strevens' "Bigger than chaos. Understanding complexity through probability". [REVIEW] Aphex 10.
  47. W. Flach (1968). Die Lehre von den Strahlungsgesetzen und das philosophische Problem der wissenschaftstheoretischen Einschätzung der exakten Naturwissenschaft. Kant-Studien 59 (1-4):283-295.
    In der abhandlung wird anhand der lehre von den strahlungsgesetzen von g.Kirchhoff bis m.Planck, Die in dieser hinsicht als paradigmatisch betrachtet wird, Das fundierende methodenkonzept der exakten naturwissenschaft, Als welches sich das konzept der messung erweist, Herausgestellt und auf seine prinzipielle legitimation hin befragt. Dabei werden zunachst, Und zwar in der weise der methodologischen beurteilung der einzelnen schritte in der entwicklung der lehre von den strahlungsgesetzen, Die hauptsatze des methodenkonzepts der messung dargelegt, Dann wird die beziehung zwischen diesem konzept und (...)
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  48. Andy Forceno, Thermodynamics and the Evolution of Life.
    This paper explores the connection between the 2nd thermodynamics and the emergence and evolution of life on Earth. 60 years ago, Erwin Schrodinger understood that the thermodynamically-open nature of living systems exempted them from the constraints imposed by the second law, but it was not clear why such systems should exist at all. Now we’re coming to realize that, not only are open systems ubiquitous, but they are likely, and perhaps even necessary. Some open systems are characterized as dissipative, and (...)
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  49. Danny Frederick (2015). Book Review: Robert Audi, 'Moral Perception'. [REVIEW] Reason Papers 37 (1):164-69.
    I summarise Robert Audi's 'Moral Perception.' I concede that there is such a thing as moral perception. However, moral perceptions are culturally-relative, which refutes Audi’s claims that moral perception may ground moral knowledge and that it provides inter-subjectively accessible grounds which make ethical objectivity possible. Audi's attempt to avoid the refutation tends to convert rational disputes into ad hominem ones. I illustrate that with the example of the ethics of prostitution.
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  50. Danny Frederick (2011). Deduction and Novelty. The Reasoner 5 (4):56-57.
    It is often claimed that the conclusion of a deductively valid argument is contained in its premises. Popper refuted this claim when he showed that an empirical theory can be expected always to have logical consequences that transcend the current understanding of the theory. This implies that no formalisation of an empirical theory will enable the derivation of all its logical consequences. I call this result ‘Popper-incompleteness.’ This result appears to be consistent with the view of deductive reasoning as a (...)
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