Carrie Figdor University of Iowa
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  • Faculty, University of Iowa
  • PhD, City University of New York, 2005.

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About me
I'm a philosopher working in philosophy of mind, philosophy of cognitive science and metaphysics, with occasional forays into neuroethics and media ethics.
My works
7 items found.
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  1. Carrie Figdor (2011). Semantics and Metaphysics in Informatics: Toward an Ontology of Tasks. Topics in Cognitive Science 3 (2):222-226.
    This article clarifies three principles that should guide the development of any cognitive ontology. First, that an adequate cognitive ontology depends essentially on an adequate task ontology; second, that the goal of developing a cognitive ontology is independent of the goal of finding neural implementations of the processes referred to in the ontology; and third, that cognitive ontologies are neutral regarding the metaphysical relationship between cognitive and neural processes.
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  2. Carrie Figdor (2010). Is Objective News Possible? In Christopher Meyers (ed.), Journalism Ethics: A Philosophical Approach. Oxford University Press.
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  3. Carrie Figdor (2010). Neuroscience and the Multiple Realization of Cognitive Functions. Philosophy of Science 77 (3):419-456.
    Many empirically minded philosophers have used neuroscientific data to argue against the multiple realization of cognitive functions in existing biological organisms. I argue that neuroscientists themselves have proposed a biologically based concept of multiple realization as an alternative to interpreting empirical findings in terms of one‐to‐one structure‐function mappings. I introduce this concept and its associated research framework and also how some of the main neuroscience‐based arguments against multiple realization go wrong. *Received October 2009; revised December 2009. †To contact the author, (...)
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  4. Carrie Figdor (2010). Objectivity in the News: Finding a Way Forward. Journal of Mass Media Ethics 25 (1):19 – 33.
    Many media critics believe news reports are inevitably biased and have urged journalists to abandon the objectivity norm. I show that the main arguments for inevitable bias fail but identify factors that make producing objective news difficult. I indicate what the next steps should be to understand bias in the news and to combat it.
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  5. Carrie Figdor (2009). Semantic Externalism and the Mechanics of Thought. Minds and Machines 19 (1):1-24.
    I review a widely accepted argument to the conclusion that the contents of our beliefs, desires and other mental states cannot be causally efficacious in a classical computational model of the mind. I reply that this argument rests essentially on an assumption about the nature of neural structure that we have no good scientific reason to accept. I conclude that computationalism is compatible with wide semantic causal efficacy, and suggest how the computational model might be modified to accommodate this possibility.
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  6. Carrie Figdor (2008). Intrinsically/Extrinsically. Journal of Philosophy 105 (11):691-718.
    I separate two intrinsic/extrinsic distinctions that are often conflated: one between properties (the intrinsic/extrinsic, or I/E, distinction) and one between the ways in which properties are had by individuals (the intrinsically/extrinsically, or I-ly/E-ly, distinction). I propose an analysis of the I-ly/E-ly distinction and its relation to the I/E distinction that explains, inter alia, the puzzle of cross-classification: how it can be, for example, that the property of being square can be classified as an intrinsic property and yet individuals can be (...)
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  7. Carrie Figdor (2003). Can Mental Representations Be Triggering Causes? Consciousness and Emotion 4 (1):43-61.
    Fred Dretske?s (1988) account of the causal role of intentional mental states was widely criticized for missing the target: he explained why a type of intentional state causes the type of bodily motion it does rather than some other type, when what we wanted was an account of how the intentional properties of these states play a causal role in each singular causal relation with a token bodily motion. I argue that the non-reductive metaphysics that Dretske defends for his account (...)
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