Search results for '*Psychology' (try it on Scholar)

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  1. Stephen P. Stich (1983). From Folk Psychology to Cognitive Science: The Case Against Belief. MIT Press.
  2.  29
    Daniel C. Dennett (ed.) (1978). Brainstorms: Philosophical Essays on Mind and Psychology. Bradford Books.
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  3. Stan Klein (2014). What Can Recent Replication Failures Tell Us About the Theoretical Commitments of Psychology? Theory and Psychology 24:326-338.
    I suggest that the recent, highly visible, and often heated debate over failures to replicate the results in the social sciences reveals more than the need for greater attention to the pragmatics and value of empirical falsification. It also is a symptom of a serious issue -- the underdeveloped state of theory in many areas of psychology. While I focus on the phenomenon of “social priming” -- since it figures centrally in current debate -- it is not the only area (...)
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  4. Ned Block (ed.) (1980). Readings in Philosophy of Psychology. Cambridge: Harvard University Press.
    ... PHILOSOPHY OF PSYCHOLOGY is the study of conceptual issues in psychology. For the most part, these issues fall equally well in psychology as in..
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  5. Brendan Dill & Stephen Darwall (2014). Moral Psychology as Accountability. In Justin D'Arms Daniel Jacobson (ed.), Moral Psychology and Human Agency: Philosophical Essays on the Science of Ethics. Oxford University Press 40-83.
    Recent work in moral philosophy has emphasized the foundational role played by interpersonal accountability in the analysis of moral concepts such as moral right and wrong, moral obligation and duty, blameworthiness, and moral responsibility (Darwall 2006; 2013a; 2013b). Extending this framework to the field of moral psychology, we hypothesize that our moral attitudes, emotions, and motives are also best understood as based in accountability. Drawing on a large body of empirical evidence, we argue that the implicit aim of the central (...)
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  6. Adam Arico (2010). Folk Psychology, Consciousness, and Context Effects. Review of Philosophy and Psychology 1 (3):371-393.
    Traditionally, the philosophical study of Folk Psychology has focused on how ordinary people (i.e., those without formal training in academic fields like Psychology, Cognitive Science, Philosophy of Mind, etc.) go about attributing mental states. Those working in this tradition have tended to focus primarily on intentional states, like beliefs and desires . Recently, though a body of work has emerged in the growing field of Experimental Philosophy that focuses on folk attributions of mental states that are not paradigmatically considered intentional. (...)
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  7.  82
    Ulf Hlobil (2016). Chains of Inferences and the New Paradigm in the Psychology of Reasoning. Review of Philosophy and Psychology 7 (1):1-16.
    The new paradigm in the psychology of reasoning draws on Bayesian formal frameworks, and some advocates of the new paradigm think of these formal frameworks as providing a computational-level theory of rational human inference. I argue that Bayesian theories should not be seen as providing a computational-level theory of rational human inference, where by “Bayesian theories” I mean theories that claim that all rational credal states are probabilistically coherent and that rational adjustments of degrees of belief in the light of (...)
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  8. Sunil Bhatia (2007). Rethinking Culture and Identity in Psychology: Towards a Transnational Cultural Psychology. Journal of Theoretical and Philosophical Psychology 27 (2-1):301-321.
    This article shows how the construction of transnational migrant communities across international borders poses a challenge to the assumed "natural" isomorphism of space, nations, and cultures that typically exists in theories of cultural and cross-cultural psychology. One of the principal aims of this article is to add to the critical impulse that initially defined the vision of cultural psychology by analyzing how transnational diaspora communities have become new sites for the rethinking of core concepts such as culture, self, nation and (...)
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  9. Thomas D. Senor (1992). Two Factor Theories, Meaning Wholism and Intentionalistic Psychology: A Reply to Fodor. Philosophical Psychology 5 (2):133-151.
    In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor then (...)
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  10.  24
    Konrad Banicki (2014). Positive Psychology on Character Strengths and Virtues. A Disquieting Suggestion. New Ideas in Psychology 33:21-34.
    The Values in Action (VIA) classification of character strengths and virtues has been recently proposed by two leading positive psychologists, Christopher Peterson and Martin Seligman as “the social science equivalent of virtue ethics.” The very possibility of developing this kind of an “equivalent,” however, is very doubtful in the light of the cogent criticism that has been leveled at modern moral theory by Alasdair MacIntyre as well as the well argued accusations that positive psychology, despite its official normative neutrality, is (...)
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  11.  64
    Niki Pfeifer & Igor Douven (2013). Formal Epistemology and the New Paradigm Psychology of Reasoning. Review of Philosophy and Psychology (2):1-23.
    This position paper advocates combining formal epistemology and the new paradigm psychology of reasoning in the studies of conditionals and reasoning with uncertainty. The new paradigm psychology of reasoning is characterized by the use of probability theory as a rationality framework instead of classical logic, used by more traditional approaches to the psychology of reasoning. This paper presents a new interdisciplinary research program which involves both formal and experimental work. To illustrate the program, the paper discusses recent work on the (...)
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  12.  97
    Joshua Knobe, Tania Lombrozo & Edouard Machery (2010). Editorial: Psychology and Experimental Philosophy. Review of Philosophy and Psychology 1 (2):157-160.
    Recent years have seen an explosion of new work at the intersection of philosophy and experimental psychology. This work takes the concerns with moral and conceptual issues that have so long been associated with philosophy and connects them with the use of systematic and well-controlled empirical investigations that one more typically finds in psychology. Work in this new field often goes under the name "experimental philosophy".
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  13.  53
    Adam Morton (2007). Folk Psychology Does Not Exist. In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press 211--221.
    I discuss the possibility that there is no intrinsic unity to the capacities which are bundled under the label "folk psychology". Cooperative skills, attributional skills, and predictive skills may be scattered as parts of other non--psychological capacities. I discuss how some forms of social life bring these different skills together. I end with some remarks on how abilities that are not unified in their essential mechanisms may still form a rough practical unity. (Remark: the paper is conjectural. It describes a (...)
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  14.  20
    Frank C. Richardson (2012). On Psychology and Virtue Ethics. Journal of Theoretical and Philosophical Psychology 32 (1):24-34.
    Virtue and Psychology: Pursuing Excellence in Ordinary Practices by Fowers represents the most extensive effort to date to mine the resources of virtue ethics for theory and practice in psychology. Building on this work, I explore some of the implications of the virtue ethics perspective for the fields of psychology and psychotherapy, including helping to overcome individualism and instrumentalism, elaborating a conception of “internal” as opposed to merely “external” goods, clarifying the nature of “character strengths,” developing further the idea of (...)
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  15. David J. Buller (2005). Adapting Minds: Evolutionary Psychology and the Persistent Quest for Human Nature. MIT Press.
    In the carefully argued central chapters of Adapting Minds, Buller scrutinizes several of evolutionary psychology's most highly publicized "...
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  16. Gregory Currie & Ian Ravenscroft (2002). Recreative Minds: Imagination in Philosophy and Psychology. Oxford University Press.
    Recreative Minds develops a philosophical theory of imagination that draws upon the latest work in psychology. This theory illuminates the use of imagination in coming to terms with art, its role in enabling us to live as social beings, and the psychological consequences of disordered imagination. The authors offer a lucid exploration of a fascinating subject.
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  17. Robert Lockie (2003). Depth Psychology and Self-Deception. Philosophical Psychology 16 (1):127-148.
    This paper argues that self-deception cannot be explained without employing a depth-psychological ("psychodynamic") notion of the unconscious, and therefore that mainstream academic psychology must make space for such approaches. The paper begins by explicating the notion of a dynamic unconscious. Then a brief account is given of the "paradoxes" of self-deception. It is shown that a depth-psychological self of parts and subceptive agency removes any such paradoxes. Next, several competing accounts of self-deception are considered: an attentional account, a constructivist account, (...)
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  18.  21
    Kristján Kristjánsson (2012). Virtue Development and Psychology's Fear of Normativity. Journal of Theoretical and Philosophical Psychology 32 (2):103-118.
    This paper explores the idea—rife in various recent theories in moral education—that virtue ethicists, psychologists, and educators interested in the cultivation of character should pool their resources in order to launch wide-ranging initiatives in virtue development. I uncover the roots of this idea and maintain that the reason why the desired cooperation has not yet come about lies primarily in psychology's failure to deliver the required empirical evidence about the ingredients of a morally good life. I trace the origin of (...)
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  19.  18
    Blaine J. Fowers (2012). Placing Virtue and the Human Good in Psychology. Journal of Theoretical and Philosophical Psychology 32 (1):1-9.
    This article contextualizes and critiques the recent increase in interest in virtue ethics and the good life in psychology. Theoretically, psychologists' interests in virtue and eudaimonia have followed the philosophical revival of these topics, but this work has been subject to persistent, disguised commitments to the ideologies of individualism and instrumentalism. Moreover, psychologists' tendency to separate the topics of virtue and eudaimonia is described and critiqued as theoretically misguided, particularly because Aristotle, the originator of these concepts, saw them as mutually (...)
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  20.  88
    Huib L. de Jong (2002). Levels of Explanation in Biological Psychology. Philosophical Psychology 15 (4):441-462.
    Until recently, the notions of function and multiple realization were supposed to save the autonomy of psychological explanations. Furthermore, the concept of supervenience presumably allows both dependence of mind on brain and non-reducibility of mind to brain, reconciling materialism with an independent explanatory role for mental and functional concepts and explanations. Eliminativism is often seen as the main or only alternative to such autonomy. It gladly accepts abandoning or thoroughly reconstructing the psychological level, and considers reduction if successful as equivalent (...)
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  21.  88
    Malcolm Forster & Eric Saidel (1994). Connectionism and the Fate of Folk Psychology: A Reply to Ramsey, Stich and Garon. Philosophical Psychology 7 (4):437 – 452.
    Ramsey, Stick and Garon (1991) argue that if the correct theory of mind is some parallel distributed processing theory, then folk psychology must be false. Their idea is that if the nodes and connections that encode one representation are causally active then all representations encoded by the same set of nodes and connections are also causally active. We present a clear, and concrete, counterexample to RSG's argument. In conclusion, we suggest that folk psychology and connectionism are best understood as complementary (...)
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  22.  39
    Louise Sundararajan (2005). Happiness Donut: A Confucian Critique of Positive Psychology. Journal of Theoretical and Philosophical Psychology 25 (1):35-60.
    An empirically based version of the good life as proposed by positive psychology is a donut with something missing at the core--the moral map. This paper addresses ramifications of this lacuna, and suggests ways to narrow the gap between science and life. By applying an extended version of the self-regulation theory of Higgins to a cross cultural analysis of the good life as envisioned by Seligman and Confucius, respectively, this paper sheds light on the culturally encapsulated value judgments behind positive (...)
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  23.  42
    Jeffery Yen (2010). Authorizing Happiness: Rhetorical Demarcation of Science and Society in Historical Narratives of Positive Psychology. Journal of Theoretical and Philosophical Psychology 30 (2):67.
    Notwithstanding the numerous critiques that have been leveled at the field of positive psychology over its short history, the field and its practitioners continue to enjoy substantial growth and popularity. Although several factors have no doubt contributed to their advancement, work in the field of science studies suggests that rhetorical demarcation in scientific writing, by which scientific fields establish their domains and distinguish themselves from other forms of intellectual activity, may be equally significant. Such “boundary work” is an important means (...)
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  24.  49
    Matthew Rellihan (2012). Adaptationism and Adaptive Thinking in Evolutionary Psychology. Philosophical Psychology 25 (2):245-277.
    Evolutionary psychologists attempt to infer our evolved psychology from the selection pressures present in our ancestral environments. Their use of this inference strategy?often called ?adaptive thinking??is thought to be justified by way of appeal to a rather modest form of adaptationism, according to which the mind's adaptive complexity reveals it to be a product of selection. I argue, on the contrary, that the mind's being an adaptation is only a necessary and not a sufficient condition for the validity of adaptive (...)
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  25.  25
    Herbert Spiegelberg (1972). Phenomenology in Psychology and Psychiatry. Evanston [Ill.]Northwestern University Press.
    Phenomenological Psychology in Phenomenological Philosophy [i] Introductory Remarks The chief purpose of the present chapter is to serve as a reminder. ...
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  26.  83
    David Morrow (2009). Moral Psychology and the Mencian Creature. Philosophical Psychology 22 (3):281-304.
    Recent work in various branches of philosophy has reinvigorated debate over the psychology behind moral judgment. Using Marc Hauser's categorization of theories as “Kantian,” “Humean,” or “Rawlsian” to frame the discussion, I argue that the existing evidence weighs against the Kantian model and partly in favor of both the Humean and the Rawlsian models. Emotions do play a causal role in the formation of our moral judgments, as the Humean model claims, but there are also unconscious principles shaping our moral (...)
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  27.  33
    Charles Guignon (2002). Hermeneutics, Authenticity and the Aims of Psychology. Journal of Theoretical and Philosophical Psychology 22 (2):83-102.
    The contribution hermeneutic philosophy can make to reflection on issues in psychology is shown through a critique of the "positive psychology" movements inaugurated in the special issue of the American Psychologist edited by M. Seligman and M. Csikszentmihalyi in 2000. Drawing on the broad historical sense advocated by hermeneutics, it is shown that the conceptions of the good life defended by the contributors to the special issue might turn out to be limited to the rather narrow range of questionable and (...)
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  28.  41
    Katarzyna Paprzycka (2002). False Consciousness of Intentional Psychology. Philosophical Psychology 15 (3):271-295.
    According to explanatory individualism, every action must be explained in terms of an agent's desire. According to explanatory nonindividualism, we sometimes act on our desires, but it is also possible for us to act on others' desires without acting on desires of our own. While explanatory nonindividualism has guided the thinking of many social scientists, it is considered to be incoherent by most philosophers of mind who insist that actions must be explained ultimately in terms of some desire of the (...)
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  29.  57
    K. C. Stotz & Paul E. Griffiths (2002). Dancing in the Dark: Evolutionary Psychology and the Argument From Design. In S. J. Scher & F. Rauscher (eds.), Evolutionary Psychology: Alternative Approaches. Kluwer 135--160.
    The Narrow Evolutionary Psychology Movement represents itself as a major reorientation of the social/behavioral sciences, a group of sciences previously dominated by something called the ‘Standard Social Science Model’. Narrow Evolutionary Psychology alleges that the SSSM treated the mind, and particularly those aspects of the mind that exhibit cultural variation, as devoid of any marks of its evolutionary history. Adherents of Narrow Evolutionary Psychology often suggest that the SSSM owed more to ideology than to evidence. It was the child of (...)
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  30.  58
    John D. Greenwood (1992). Against Eliminative Materialism: From Folk Psychology to Volkerpsychologie. Philosophical Psychology 5 (4):349-68.
    In this paper it is argued that we would not be logically obliged or rationally inclined to reject the ontology of contentful psychological states postulated by folk psychology even if the explanations advanced by folk psychology turned out to be generally inaccurate or inadequate. Moreover, it is argued that eliminativists such as Paul Churchland do not establish that folk psychological explanations are, or are likely to prove, generally inaccurate or inadequate. Most of Churchland's arguments—based upon developments within connectionist neuroscience—only cast (...)
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  31.  20
    George Mandler (2011). Crises and Problems Seen From Experimental Psychology. Journal of Theoretical and Philosophical Psychology 31 (4):240-246.
    Experimental psychology in the early 20th century was targeted by several authors who described a crisis— often expressed as a lack of theoretical and experimental progress. In the 21st century, the crisis of competing theories has been largely overcome but several current emphases hinder the development of a mature experimental science. Central among these are an ethnocentrism that focuses on Western standards and populations, neuroscientism which often treats neurological evidence independently of mental and behavioral events, and the tendency for demonstration (...)
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  32.  33
    Dario Taraborelli, Roberto Casati, Paul Egré & Christophe Heintz (2010). Preface: The Review of Philosophy and Psychology. [REVIEW] Review of Philosophy and Psychology 1 (1):1-3.
    Preface: The Review of Philosophy and Psychology Content Type Journal Article Pages 1-3 DOI 10.1007/s13164-010-0024-1 Authors Dario Taraborelli, University of Surrey Centre for Research in Social Simulation Guilford GU2 7XH United Kingdom Roberto Casati, Institut Jean Nicod, Ecole Normale Supérieure 29 rue d’Ulm 75005 Paris France Paul Egré, Institut Jean Nicod, Ecole Normale Supérieure 29 rue d’Ulm 75005 Paris France Christophe Heintz, Central European University Budapest Hungary Journal Review of Philosophy and Psychology Online ISSN 1878-5166 Print ISSN 1878-5158 Journal Volume (...)
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  33.  57
    G. Fletcher (1995). Two Uses of Folk Psychology: Implications for Psychological Science. Philosophical Psychology 8 (3):375-88.
    This article describes two uses of folk psychology in scientific psychology. Use 1 deals with the way in which folk theories and beliefs are imported into social psychological models on the basis that they exert causal influences on cognition or behavior (regardless of their validity or scientific usefulness). Use 2 describes the practice of mining elements from folk psychology for building an overarching psychological theory that goes beyond common sense (and assumes such elements are valid or scientifically useful). This distinction (...)
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  34.  74
    Bill Wringe (2002). Is Folk Psychology a Lakatosian Research Program? Philosophical Psychology 15 (3):343-358.
    It has often been argued, by philosophers and more recently by developmental psychologists, that our common-sense conception of the mind should be regarded as a scientific theory. However, those who advance this view rarely say much about what they take a scientific theory to be. In this paper, I look at one specific proposal as to how we should interpret the theory view of folk psychology--namely, by seeing it as having a structure analogous to that of a Lakatosian research program. (...)
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  35.  47
    Elizabeth Valentine (1988). Teleological Explanations and Their Relation to Causal Explanation in Psychology. Philosophical Psychology 1 (1):61-68.
    The relation of teleological to causal explanations in psychology is examined. Nagel's claim that they are logically equivalent is rejected. Two arguments for their non-equivalence are considered: (i) the impossibility of specifying initial conditions in the case of teleological explanations and (ii) the claim that different kinds of logic are involved. The view that causal explanations provide only necessary conditions whereas teleological explanations provide sufficient conditions is rejected: causal explanations can provide sufficient conditions, typically being unable to provide necessary ones, (...)
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  36.  32
    Barbara S. Held (2005). ""The" Virtues" of Positive Psychology. Journal of Theoretical and Philosophical Psychology 25 (1):1-34.
    How have spokespersons for the positive psychology movement presented the movement to the public and to the profession of psychology? Moreover, what are the consequences for psychology of that presentation? These questions inform my assessment of the "virtues" of positive psychology, which I interpret in two ways. First, there are the ways in which the movement implicitly presents itself as virtuous, not least by constituting itself as a corrective to "negative psychology." Second, there are the ways in which Martin Seligman, (...)
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  37.  27
    George Graham & Terence E. Horgan (1988). How to Be Realistic About Folk Psychology. Philosophical Psychology 1 (1):69-81.
    Folk psychological realism is the view that folk psychology is true and that people really do have propositional attitudes, whereas anti-realism is the view that folk psychology is false and people really do not have propositional attitudes. We argue that anti-realism is not worthy of acceptance and that realism is eminently worthy of acceptance. However, it is plainly epistemically possible to favor either of two forms of folk realism: scientific or non-scientific. We argue that non-scientific realism, while perhaps unpopular among (...)
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  38.  70
    Bradley Franks (2005). The Role of "the Environment" in Cognitive and Evolutionary Psychology. Philosophical Psychology 18 (1):59-82.
    Evolutionary psychology is widely understood as involving an integration of evolutionary theory and cognitive psychology, in which the former promises to revolutionise the latter. In this paper, I suggest some reasons to doubt that the assumptions of evolutionary theory and of cognitive psychology are as directly compatible as is widely assumed. These reasons relate to three different problems of specifying adaptive functions as the basis for characterising cognitive mechanisms: the disjunction problem, the grain problem and the environment problem. Each of (...)
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  39.  13
    Brent D. Slife & Jeffrey S. Reber (2009). Is There a Pervasive Implicit Bias Against Theism in Psychology? Journal of Theoretical and Philosophical Psychology 29 (2):63-79.
    To address the title question, the authors first conceptualize the worldview of theism in relation to its historical counterpart in Western culture, naturalism. Many scholars view the worldview of naturalism as not only important to traditional science but also neutral to theism. This neutrality has long provided the justification for psychological science to inform and even correct theistic understandings. Still, this view of neutrality, as the authors show, stems from the presumption that these two worldviews are philosophically compatible. The authors’ (...)
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  40.  41
    Suzanne R. Kirschner (2011). Critical Thinking and the End(s) of Psychology. Journal of Theoretical and Philosophical Psychology 31 (3):173-183.
    Critical thinking always involves logical and metacognitive skills. However, different modes of thinking critically with regard to psychology evince diverse sensibilities, that is, different ways of envisioning what might be wrong with a project or approach and how it could be improved. Fostering critical thinking thus is about developing distinctive modes of responsiveness and discernment, of which there can be more than one type. Literature on critical thinking for psychologists can be parsed into several ideal types. Critical-thinking-in-psychology texts display a (...)
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  41.  15
    Lester Embree (2008). The Nature and Role of Phenomenological Psychology in Alfred Schutz. Journal of Phenomenological Psychology 39 (2):141-150.
    The essay reviews how phenomenological psychology can draw on Edmund Husserl's transcendental phenomenology in order to clarify the foundations of the cultural sciences and then explicates the theory of this psychology implicit in Schutz's oeuvre. Max Weber has shown that all phenomena of the socio-cultural world originate in social interaction and can be referred to it. According to him, it is the central task of sociology to understand the meaning which the actor bestows on his action . But what is (...)
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  42.  15
    Philip T. Dunwoody (2006). The Neglect of the Environment by Cognitive Psychology. Journal of Theoretical and Philosophical Psychology 26 (1-2):139-153.
    In 1955, Egon Brunswik presented a paper in which he argued that neglect of the environment and over emphasis of the organism was the major downfall of cognitive psychology. His critiques have largely been ignored and research is discussed that demonstrates the same organismic- asymmetry Brunswik detailed in 1955. This research is discussed in attribution terms since experimental psychologists make behavioral attributions. This organismic-asymmetry has resulted in a body of research that is guilty of the fundamental attribution error. Brunswik's theory (...)
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  43.  1
    Gary Hatfield (2009). Psychology in Philosophy: Historical Perspectives. In Sara Heinamaa & Martina Reuter (eds.), Psychology and Philosophy: Inquiries into the Soul from Late Scholasticism to Contemporary Thought. Springer 1-25.
    The chapter examines some common assumptions regarding the shape of the history of theories of mind. It questions the conception that the Scientific Revolution resulted in placing the mind “outside of nature.” During the seventeenth century, the followers of Descartes routinely placed study of the mind, or, at least, mind–body interaction, within “physics” considered as a science of nature in general (and so including physics in the narrow sense, biology, and psychology). By the end of the eighteenth century, many authors (...)
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  44.  28
    William E. Lyons (1990). Intentionality and Modern Philosophical Psychology I: The Modern Reduction of Intentionality. Philosophical Psychology 3 (2 & 3):247-69.
    In rounded terms and modem dress a theory of intentionality is a theory about how humans take in information via the senses and in the very process of taking it in understand it and, most often, make subsequent use of it in guiding human behaviour. The problem of intentionality in this century has been the problem of providing an adequate explanation of how a purely physical causal system, the brain, can both receive information and at the same time understand it, (...)
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  45.  47
    Kenneth J. Sufka & Derek D. Turner (2005). An Evolutionary Account of Chronic Pain: Integrating the Natural Method in Evolutionary Psychology. Philosophical Psychology 18 (2):243-257.
    This paper offers an evolutionary account of chronic pain. Chronic pain is a maladaptive by-product of pain mechanisms and neural plasticity, both of which are highly adaptive. This account shows how evolutionary psychology can be integrated with Flanagan's natural method, and in a way that avoids the usual charges of panglossian adaptationism and an uncritical commitment to a modular picture of the mind. Evolutionary psychology is most promising when it adopts a bottom-up research strategy that focuses on basic affective and (...)
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  46.  36
    William S. Robinson (1996). Mild Realism, Causation, and Folk Psychology. Philosophical Psychology 8 (2):167-87.
    Daniel Dennett (1991) has advanced a mild realism in which beliefs are described as patterns “discernible in agents' (observable) behavior” (p. 30). I clarify the conflict between this otherwise attractive theory and the strong realist view that beliefs are internal states that cause actions. Support for strong realism is sometimes derived from the assumption that the everyday psychology of the folk is committed to it. My main thesis here is that we have sufficient reason neither for strong realism nor for (...)
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  47.  22
    Douglas N. Walton & K. T. Strongman (1998). Neonate Crusoes, the Private Language Argument and Psychology. Philosophical Psychology 11 (4):443-65.
    This article questions social constructionists' claims to introduce Wittgenstein's philosophy to psychology. The philosophical fiction of a neonate Crusoe is introduced to cast doubt on the interpretations and use of the private language argument to support a new psychology developed by the constructionists. It is argued that a neonate Crusoe's viability in philosophy and apparent absence in psychology offends against the integrity of the philosophical contribution Wittgenstein might make to psychology. The consequences of accepting Crusoe's viability are explored as they (...)
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  48.  12
    Matthew McDonald & Stephen Wearing (2013). A Reconceptualisation of the Self in Humanistic Psychology: Heidegger, Foucault and the Sociocultural Turn. Journal of Phenomenological Psychology 44 (1):37-59.
    Since the early 1970s humanistic psychology has struggled to remain a relevant force in the social and psychological sciences, we attribute this in part to a conceptualisation of the self rooted in theoretically outmoded thinking. In response to the issue of relevancy a sociocultural turn has been called for within humanistic psychology, which draws directly and indirectly on the conceptual insights of Michel Foucault. However, this growing body of research lacks a unifying conceptual base that is able to encompass its (...)
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    Christopher H. Ramey (2005). Did God Create Psychologists in His Image? Re-Conceptualizing Cognitivism and the Subject Matter of Psychology. Journal of Theoretical and Philosophical Psychology 25 (2):173-190.
    In the present article, I will examine various conceptualizing-metaphors of cognitivist psychology that distance individuals from their world of experience. First, I will review the basic tenets of a person-world dichotomy in relation to the cognitivist assumptions of a rational, or computational, mind. Second, because language is the paradigmatic study of the mind in cognitivist psychology, I will evaluate how language is conceptualized within the cognitivist framework. Finally, I will examine the consequences of cognitivist psychology's subscription to a particular conceptualizing-metaphor (...)
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    William E. Lyons (1992). Intentionality and Modern Philosophical Psychology, III--The Appeal to Teleology. Philosophical Psychology 5 (3):309-326.
    This article is the sequel to 'Intentionality and Modern philosophical psychology, I. The modern reduction of intentionality,' (Philosophical Psychology, 3 (2), 1990) which examined the view of intentionality pioneered by Carnap and reaching its apotheosis in the work of Daniel Dennett. In 'Intentionality and modem philosophical psychology, II. The return to representation' (Philosophical Psychology, 4(1), 1991) I examined the approach to intentionality which can be traced back to the work of Noam Chomsky but which has been given its canonical treatment (...)
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