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Skepticism

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  • Robert E. Abrams (2004). Landscape and Ideology in American Renaissance Literature: Topographies of Skepticism. Cambridge University Press.
    Robert Abrams argues that new concepts of space and landscape emerged in mid-nineteenth-century American writing, marking a linguistic and interpretative limit to American expansion. Abrams supports the radical elements of antebellum writing, where writers from Hawthorne to Rebecca Harding Davis disputed the naturalizing discourses of mid-nineteenth century society. Whereas previous critics find in antebellum writing a desire to convert chaos into an affirmative, liberal agenda, Abrams contends that authors of the 1840s and 50s deconstructed more than they constructed.
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  • Jonathan E. Adler (2008). Conversation is the Folks' Epistemology. Philosophical Forum 39 (3):337-348.
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  • Jonathan E. Adler (1987). Relevant Alternatives, Presuppositions, and Skepticism. Journal of Philosophy 84 (11):653-654.
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  • Jonathan E. Adler (1983). A Note on Defeasibility and Skepticism. Philosophia 12 (3-4).
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  • Jonathan E. Adler (1981). Skepticism and Universalizability. Journal of Philosophy 78 (3):143-156.
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  • Jonathan E. Adler (1975). Stove on Hume's Inductive Scepticism. Australasian Journal of Philosophy 53 (2):167 – 170.
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  • Joseph Agassi (2008). Philosophy From a Skeptical Perspective. Cambridge University Press.
    One of the questions that philosophers discuss is: How can we avoid, or at least reduce, errors when explaining the world? The skeptical answer to this question is: We cannot avoid errors since no statement is certain or even definitely plausible, but we can eliminate some past errors. This book advocates the skeptical position and discusses its practical applications in science, ethics, aesthetics, and politics. It brings philosophy down to earth and comprises an outline of a skeptical guide to the (...)
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  • Joseph Agassi (1971). The Standard Misinterpretation of Skepticism. Philosophical Studies 22 (4).
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  • Sara Ahbel-Rappe (1998). Scepticism in the Sixth Century? Damascius'. Journal of the History of Philosophy 36 (3).
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  • Scott F. Aikin & J. Aaron Simmons (2009). Levinasian Otherism, Skepticism, and the Problem of Self-Refutation. Philosophical Forum 40 (1):29-54.
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  • Donald C. Ainslie (2010). Adequate Ideas and Modest Scepticism in Hume's Metaphysics of Space. Archiv für Geschichte Der Philosophie 92 (1).
    In the Treatise of Human Nature , Hume argues that, because we have adequate ideas of the smallest parts of space, we can infer that space itself must conform to our representations of it. The paper examines two challenges to this argument based on Descartes's and Locke's treatments of adequate ideas, ideas that fully capture the objects they represent. The first challenge, posed by Arnauld in his Objections to the Meditations , asks how we can know that an idea is (...)
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  • Donald C. Ainslie (1999). Scepticism About Persons in Book II of Hume's. Journal of the History of Philosophy 37 (3).
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  • Colin Allen (2002). A Skeptic's Progress. Biology and Philosophy 17 (5).
    Seven chimpanzees in twenty-seven experiments run over the course of five years at his University of Louisiana laboratory in New Iberia, Louisiana, are at the heart of Daniel Povinelli’s case that chimpanzee thinking about the physical world is not at all like that of humans. Chimps, according to Povinelli and his coauthors James Reaux, Laura Theall, and Steve Giambrone, are phenomenally quick at learning to associate visible features of tools with specific uses of those tools, but they appear to lack (...)
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  • Robert Almeder (1973). Defeasibility and Scepticism. Australasian Journal of Philosophy 51 (3):238 – 244.
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  • Michael J. Almeida & Graham Oppy (2003). Sceptical Theism and Evidential Arguments From Evil. Australasian Journal of Philosophy 81 (4):496 – 516.
    Sceptical theists--e.g., William Alston and Michael Bergmann--have claimed that considerations concerning human cognitive limitations are alone sufficient to undermine evidential arguments from evil. We argue that, if the considerations deployed by sceptical theists are sufficient to undermine evidential arguments from evil, then those considerations are also sufficient to undermine inferences that play a crucial role in ordinary moral reasoning. If cogent, our argument suffices to discredit sceptical theist responses to evidential arguments from evil.
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  • William P. Alston & Marcus B. Hester (eds.) (1992). Faith, Reason, and Skepticism: Essays. Temple University Press.
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  • Lilian Alweiss (2005). Is There an ‘End’ to Philosophical Scepticism? Philosophy 80 (3):395-411.
    P F Strawson advocates a descriptive metaphysics. Contrary to Kant, he believes that metaphysics should be ‘content to describe the actual structure of thought about the world’, there is no need of postulating a world that lies beyond our grasp. We neither need to refute nor accept scepticism since we can ignore it with good reasons. Yet this paper argues that Strawson fails to provide us with good reasons. He fails to realise that one cannot do metaphysics by construing its (...)
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  • Richard J. Arneson (1984). Marlow's Skepticism in Heart of Darkness. Ethics 94 (3):420-440.
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  • Dan Arnold (2001). How to Do Things with Candrakirti: A Comparative Study in Anti-Skepticism. Philosophy East and West 51 (2):247-279.
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  • N. Scott Arnold (1987). Hume's Skepticism in the Treatise of Human Nature. Journal of the History of Philosophy 25 (3).
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  • N. Scott Arnold (1983). Hume's Skepticism About Inductive Inference. Journal of the History of Philosophy 21 (1).
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  • Robert Audi (1995). Deductive Closure, Defeasibility and Scepticism: A Reply to Feldman. Philosophical Quarterly 45 (181):494-499.
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  • Guy Axtell (2006). Blind Man's Bluff: The Basic Belief Apologetic as Anti-Skeptical Stratagem. Philosophical Studies 130 (1):131--152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by `scientific' and `theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  • Michael Ayers (2004). Popkin's Revised Scepticism. British Journal for the History of Philosophy 12 (2):319 – 332.
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  • Brian Baigrie (1987). Science and Scepticism. Philosophy of the Social Sciences 17 (4).
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  • Alan Bailey (2002). Sextus Empiricus and Pyrrhonean Scepticism. Oxford University Press.
    Alan Bailey offers a clear and vigorous exposition and defence of the philosophy of Sextus Empiricus, one of the most influential of ancient thinkers, the father of philosophical scepticism. The subsequent sceptical tradition in philosophy has not done justice to Sextus: his views stand up today as remarkably insightful, offering a fruitful way to approach issues of knowledge, understanding, belief, and rationality. Bailey's refreshing presentation of Sextus to a modern philosophical readership rescues scepticism from the sceptics.
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  • Alan Bailey (1990). Pyrrhonean Scepticism and the Self-Refutation Argument. Philosophical Quarterly 40 (158):27-44.
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  • Roberta Bampton & Patrick Maclagan (2005). Why Teach Ethics to Accounting Students? A Response to the Sceptics. Business Ethics 14 (3):290–300.
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  • Dorit Bar-On, Externalism and Skepticism: Recognition, Expression, and Self-Knowledge.
    As I am sitting at my desk in front of my computer, a thought crosses my mind: There's water in the glass. The thought has a particular content: that there is water in the glass. And, if all is well, there is water in the glass, so my thought is true. According to external-world skepticism, I still do not know that there is water in the glass, because my way of telling what's in front of me does not allow me (...)
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  • Dorit Bar-On (1990). Scepticism: The External World and Meaning. Philosophical Studies 60 (3).
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  • Chris Barker (2009). Clarity and the Grammar of Skepticism. Mind and Language 24 (3):253-273.
    Why ever assert clarity? If It is clear that p is true, then saying so should be at best superfluous. Barker and Taranto (2003) and Taranto (2006) suggest that asserting clarity reveals information about the beliefs of the discourse participants, specifically, that they both believe that p . However, mutual belief is not sufficient to guarantee clarity ( It is clear that God exists ). I propose instead that It is clear that p means instead (roughly) 'the publicly available evidence (...)
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  • Gerald W. Barnes (1973). Unger's Defense of Skepticism. Philosophical Studies 24 (2).
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  • Jonathan Barnes (2003). Review: Sextus Empiricus and Pyrrhonean Scepticism. Mind 112 (447).
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  • Donald K. Barry (1996). Forms of Life and Following Rules: A Wittgensteinian Defence of Relativism. E.J. Brill.
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  • Peter Baumann (2009). Was Moore a Moorean? On Moore and Scepticism. European Journal of Philosophy 17 (2):181-200.
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  • Benjamin Bayer, Quine's Acquiescence in Skepticism.
    Quine’s (1969a) arguments for naturalizing epistemology have sparked dissent from the ranks of traditional epistemologists. For example, Kim (1988) complains that by making epistemology a “chapter of psychology,” the naturalist robs epistemology of its normative force and thereby its status of genuine epistemology. I agree with the spirit of Kim’s objection, but it is not likely that naturalized epistemology must abandon normativity in an explicit and obvious way, or that normative alternatives of the kind Kim envisions are available (Bayer 2007). (...)
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  • Ronald E. Beanblossom (1976). A New Foundation for Humean Scepticism. Philosophical Studies 29 (3).
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  • Joseph Beatty (1979). 'Communicative Competence' and the Skeptic. Philosophy and Social Criticism 6 (3).
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  • John Beaudoin (2000). Inscrutable Evil and Scepticism. Heythrop Journal 41 (3):297–302.
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  • James Beebe, Bonjour's Abductivist Reply to Skepticism” Philosophia (Forthcoming).
    [After explaining why BonJour’s rationalist version of the abductivist reply to skepticism is more defensible than other versions of the view, I argue that the notion of probability he relies upon is deeply problematic, that he incorporates an implausible double-standard concerning a priori and a posteriori justification, and that his view is vulnerable to skepticism about the a priori. I suggest that some of these problems are due to idiosyncratic commitments BonJour makes and that abductivists would be better off without (...)
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  • James Beebe, A Priori Skepticism.
    In this article I investigate a neglected form of radical skepticism that questions whether any of our logical, mathematical and other seemingly self-evident beliefs count as knowledge. ‘A priori skepticism,’ as I will call it, challenges our ability to know any of the following sorts of propositions: (1.1) The sum of two and three is five. (1.2) Whatever is square is rectangular. (1.3) Whatever is red is colored. (1.4) No surface can be uniformly red and uniformly blue at the same (...)
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  • James Beebe (forthcoming). Constraints on Sceptical Hypotheses. Philosophical Quarterly.
    I examine the conditions which hypotheses must satisfy if they are to be used to raise significant sceptical challenges. I argue that sceptical hypotheses do not have to be logically, metaphysically or epistemically possible: they need only to depict scenarios subjectively indistinguishable from the actual world and to show how subjects can believe what they do while not having knowledge. I also argue that sceptical challenges can be raised against a priori beliefs, even if those beliefs are necessarily true. I (...)
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  • James Beebe (2008). BonJour's Arguments Against Skepticism About the a Priori. Philosophical Studies 137 (2).
    I reconstruct and critique two arguments Laurence BonJour has recently offered against skepticism about the a priori. While the arguments may provide anti-skeptical, internalist foundationalists with reason to accept the a priori, I show that neither argument provides sufficient reason for believing the more general conclusion that there is no rational alternative to accepting the a priori.
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  • Christopher Belshaw (1989). Scepticism and Madness. Australasian Journal of Philosophy 67 (4):447 – 451.
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  • Carlton W. Berenda (1950). A Five-Fold Skepticism in Logical Empiricism. Philosophy of Science 17 (2):123-132.
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  • Michael Bergmann (2001). Skeptical Theism and Rowe's New Evidential Argument From Evil. Noûs 35 (2):278–296.
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  • Michael Bergmann (2000). Externalism and Skepticism. Philosophical Review 109 (2):159-194.
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  • Michael Bergmann & Michael Rea (2005). In Defence of Sceptical Theism: A Reply to Almeida and Oppy. Australasian Journal of Philosophy 83 (2):241 – 251.
    Some evidential arguments from evil rely on an inference of the following sort: 'If, after thinking hard, we can't think of any God-justifying reason for permitting some horrific evil then it is likely that there is no such reason'. Sceptical theists, us included, say that this inference is not a good one and that evidential arguments from evil that depend on it are, as a result, unsound. Michael Almeida and Graham Oppy have argued (in a previous issue of this journal) (...)
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  • Lars Bergström (1993). Quine, Underdetermination, and Skepticism. Journal of Philosophy 60 (7):331-358.
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  • José Luis Bermúdez (1997). Scepticism and Science in Descartes. Philosophy and Phenomenological Research 57 (4):743-772.
    Recent work on Descartes has drastically revised the traditional conception of Descartes as a paradigmatic rationalist and foundationalist. The traditional picture, familar from histories of philosophy and introductory lectures, is of a solitary meditator dedicated to the pursuit of certainty in a unified science via a rigourous process of logical deduction from indubitable first principles. But the Descartes that has emerged from recent studies strikes a more subtle balance between metaphysics, physics, epistemology and the philosophy of science. There is much (...)
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