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Andrew I. Cohen [24]Andrew Jason Cohen [21]A. Cohen [20]Alix Cohen [20]
Avner Cohen [16]Ariel Cohen [15]Adir Cohen [11]Adam S. Cohen [9]

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See also:
Profile: Alix Cohen (University of Leeds)
Profile: Andrew I. Cohen (Georgia State University)
Profile: Alix Cohen (University of Edinburgh)
Profile: Annabel Cohen (University of Prince Edward Island)
Profile: Andrew Jason Cohen (Georgia State University, Georgetown University)
  1.  83
    Ken Levy & Alex Cohen (2016). Commentary on Szmukler: Mental Illness, Dangerousness, and Involuntary Civil Commitment. In Daniel D. Moseley Gary J. Gala (ed.), Philosophy and Psychiatry: Problems, Intersections, and New Perspectives. Routledge 147-160.
    Prof. Cohen and I answer six questions: (1) Why do we lock people up? (2) How can involuntary civil commitment be reconciled with people's constitutional right to liberty? (3) Why don't we treat homicide as a public health threat? (4) What is the difference between legal and medical approaches to mental illness? (5) Why is mental illness required for involuntary commitment? (6) Where are we in our efforts to understand the causes of mental illness?
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  2. Joshua Knobe, Adam Cohen & Alan Leslie (2006). Acting Intentionally and the Side-Effect Effect: 'Theory of Mind' and Moral Judgment. Psychological Science 17:421-427.
    The concept of acting intentionally is an important nexus where ‘theory of mind’ and moral judgment meet. Preschool children’s judgments of intentional action show a valence-driven asymmetry. Children say that a foreseen but disavowed side-effect is brought about 'on purpose' when the side-effect itself is morally bad but not when it is morally good. This is the first demonstration in preschoolers that moral judgment influences judgments of ‘on-purpose’ (as opposed to purpose influencing moral judgment). Judgments of intentional action are usually (...)
     
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  3.  23
    N. U. Dosenbach, D. A. Fair, A. L. Cohen, B. L. Schlaggar & S. E. Petersen (2008). A Dual-Networks Architecture of Top-Down Control. Trends in Cognitive Sciences 12 (3):99-105.
  4. Andrew I. Cohen & Christopher H. Wellman (eds.) (2014). Contemporary Debates in Applied Ethics. Wiley Blackwell.
    Now in an updated edition with fresh perspectives on high-profile ethical issues such as torture and same-sex marriage, this collection pairs cogently argued essays by leading philosophers with opposing views on fault-line public concerns. Revised and updated new edition with six new pairs of essays on prominent contemporary issues including torture and same-sex marriage, and a survey of theories of ethics by Stephen Darwall Leading philosophers tackle colleagues with opposing views in contrasting essays on core issues in applied ethics An (...)
     
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  5.  3
    Adam S. Cohen & Tamsin C. German (2009). Encoding of Others’ Beliefs Without Overt Instruction. Cognition 111 (3):356-363.
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  6.  92
    Anthony P. Cohen (1989). Reviews : Clifford Geertz, Works and Lives: The Anthropologist as Author, Oxford: Polity Press, 1988, £19.50, Vi + 157 Pp. [REVIEW] History of the Human Sciences 2 (3):395-397.
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  7. Ariel Cohen (1999). Think Generic! The Meaning and Use of Generic Sentences.
     
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  8.  38
    Benjamin G. Purzycki, Daniel N. Finkel, John Shaver, Nathan Wales, Adam B. Cohen & Richard Sosis (2012). What Does God Know? Supernatural Agents' Access to Socially Strategic and Non-Strategic Information. Cognitive Science 36 (5):846-869.
    Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...)
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  9.  14
    Alix Cohen (2015). The Role of Feelings in Kant's Account of Moral Education. Journal of Philosophy of Education 50 (1):n/a-n/a.
    In line with familiar portrayals of Kant's ethics, interpreters of his philosophy of education focus essentially on its intellectual dimension: the notions of moral catechism, ethical gymnastics and ethical ascetics, to name but a few. By doing so, they usually emphasise Kant's negative stance towards the role of feelings in moral education. Yet there seem to be noteworthy exceptions: Kant writes that the inclinations to be honoured and loved are to be preserved as far as possible. This statement is not (...)
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  10.  30
    Andrew I. Cohen (2007). Contractarianism, Other-Regarding Attitudes, and the Moral Standing of Nonhuman Animals. Journal of Applied Philosophy 24 (2):188–201.
  11.  70
    Ariel Cohen (1999). Generics, Frequency Adverbs, and Probability. Linguistics and Philosophy 22 (3):221-253.
    Generics and frequency statements are puzzling phenomena: they are lawlike, yet contingent. They may be true even in the absence of any supporting instances, and extending the size of their domain does not change their truth conditions. Generics and frequency statements are parametric on time, but not on possible worlds; they cannot be applied to temporary generalizations, and yet are contingent. These constructions require a regular distribution of events along the time axis. Truth judgments of generics vary considerably across speakers, (...)
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  12. Andrew Jason Cohen (2004). What Toleration Is. Ethics 115 (1):68-95.
    Attempting to settle various debates from recent literature regarding its precise nature, I offer a detailed conceptual analysis of toleration. I begin by isolating toleration from other notions; this provides us some guidance by introducing the eight definitional conditions of toleration that I then explicate and defend. Together, these eight conditions indicate that toleration is an agent’s intentional and principled refraining from interfering with an opposed other (or their behavior, etc.) in situations of diversity, where the agent believes she has (...)
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  13.  55
    Andrew I. Cohen (2009). Compensation for Historic Injustices: Completing the Boxill and Sher Argument. Philosophy and Public Affairs 37 (1):81-102.
  14.  43
    Ariel Cohen (2004). Generics and Mental Representations. Linguistics and Philosophy 27 (5):529-556.
    It is widely agreed that generics tolerate exceptions. It turns out, however, thatexceptions are tolerated only so long as they do not violate homogeneity:when the exceptions are not concentrated in a salient ``chunk'''' of the domain ofthe generic. The criterion for salience of a chunk is cognitive: it is dependent onthe way in which the domain is mentally represented. Findings of psychologicalexperiments about the ways in which different domains are represented, and thefactors affecting such representations, account for judgments of generic (...)
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  15.  11
    Ariel Cohen & Manfred Krifka (2011). Superlative Quantifiers as Modifiers of Meta-Speech Acts. The Baltic International Yearbook of Cognition, Logic and Communication 6 (1):11.
    The superlative quantifiers, at least and at most, are commonly assumed to have the same truth-conditions as the comparative quantifiers more than and fewer than. However, as Geurts & Nouwen have demonstrated, this is wrong, and several theories have been proposed to account for them. In this paper we propose that superlative quantifiers are illocutionary operators; specifically, they modify meta-speech acts.Meta speech-acts are operators that do not express a speech act, but a willingness to make or refrain from making a (...)
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  16.  14
    Alix Cohen (2006). Kant on Epigenesis, Monogenesis and Human Nature. Studies in History and Philosophy of the Biological and Biomedical Sciences 37 (4):675-693.
    The aim of this paper is to show that for Kant, a combination of epigenesis and monogenesis is the condition of possibility of anthropology as he conceives of it and that moreover, this has crucial implications for the biological dimension of his account of human nature. More precisely, I begin by arguing that Kant’s conception of mankind as a natural species is based on two premises: firstly the biological unity of the human species ; and secondly the existence of ‘seeds’ (...)
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  17.  14
    A. Cohen (2001). On the Generic Use of Indefinite Singulars. Journal of Semantics 18 (3):183-209.
    The distribution of indefinite singular generics is much more restricted than that of bare plural generics. The former, unlike the latter, seem to require that the property predicated of their subject be, in some sense, ‘definitional’. Moreover, the two constructions exhibit different scopal behaviour, and differ in their felicity in conjunctions, questions, and expressions describing the speaker's confidence. I propose that the reason is that the two expressions, in fact, have rather different meanings. Carlson (1995) makes a distinction between inductivist (...)
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  18.  32
    Ariel Cohen (2004). Existential Generics. Linguistics and Philosophy 27 (2):137-168.
    While opinions on the semantic analysis of generics vary widely, most scholars agree that generics have a quasi-universal flavor. However, there are cases where generics receive what appears to be an existentialinterpretation. For example, B''s response is true, even though only theplatypus and the echidna lay eggs:(1) A: Birds lay eggs. B: Mammals lay eggs too.
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  19.  4
    Andrew I. Cohen (2016). Vicarious Apologies as Moral Repair. Ratio 29 (2):n/a-n/a.
    Apologies are key components of moral repair. They can identify a wrong, express regret, and accept culpability for some transgression. Apologies can vindicate a victim's value as someone who was due different treatment. This paper explores whether acts with vicarious elements may serve as apologies. I offer a functionalist account of apologies: acts are apologies not so much by having correct ingredients but by serving certain apologetic functions. Those functions can be realized in multiple ways. Whether the offenders are individuals (...)
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  20.  9
    Ariel Cohen & Manfred Krifka (2014). Superlative Quantifiers and Meta-Speech Acts. Linguistics and Philosophy 37 (1):41-90.
    Recent research has shown that the superlative quantifiers at least and at most do not have the same type of truth conditions as the comparative quantifiers more than and fewer than. We propose that superlative quantifiers are interpreted at the level of speech acts. We relate them to denegations of speech acts, as in I don’t promise to come, which we analyze as excluding the speech act of a promise to come. Calling such conversational acts that affect future permissible speech (...)
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  21. Alix Cohen (2009). Kant and the Human Sciences: Biology, Anthropology and History. Palgrave Macmillan.
    Kant famously identified 'What is man?' as the fundamental question that encompasses the whole of philosophy. Yet surprisingly, there has been no concerted effort amongst Kant scholars to examine Kant's actual philosophy of man. This book, which is inspired by, and part of, the recent movement that focuses on the empirical dimension of Kant's works, is the first sustained attempt to extract from his writings on biology, anthropology and history an account of the human sciences, their underlying unity, (...)
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  22.  9
    Ariel Cohen (2001). Relative Readings of Many, Often, and Generics. Natural Language Semantics 9 (1):41-67.
    In addition to the familiar cardinal and proportional readings of many and few, there is yet another interpretation, the relative proportional reading. This reading, unlike the ordinary absolute proportional reading, is not conservative. Under the relative reading, 'Many ψs are φs' is true just in case the proportion of φs among ψs is greater than the proportion of φs among members of contextually given alternatives to ψ. I provide a definition of proportional readings that reduces the differences between absolute and (...)
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  23.  19
    Andrew I. Cohen (2009). Contractarianism and Interspecies Welfare Conflicts. Social Philosophy and Policy 26 (1):227-257.
    In this essay I describe how contractarianism might approach interspecies welfare conflicts. I start by discussing a contractarian account of the moral status of nonhuman animals. I argue that contractors can agree to norms that would acknowledge the of some animals. I then discuss how the norms emerging from contractarian agreement might constrain any comparison of welfare between humans and animals. Contractarian agreement is likely to express some partiality to humans in a way that discounts the welfare of some or (...)
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  24. Annabel J. Cohen (2011). Music as a Source of Emotion in Film. In Patrik N. Juslin & John Sloboda (eds.), Handbook of Music and Emotion: Theory, Research, Applications. OUP Oxford
     
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  25.  19
    Ariel Cohen, Michael Kaminski & Johann A. Makowsky (2008). Notions of Sameness by Default and Their Application to Anaphora, Vagueness, and Uncertain Reasoning. Journal of Logic, Language and Information 17 (3):285-306.
    We motivate and formalize the idea of sameness by default: two objects are considered the same if they cannot be proved to be different. This idea turns out to be useful for a number of widely different applications, including natural language processing, reasoning with incomplete information, and even philosophical paradoxes. We consider two formalizations of this notion, both of which are based on Reiter’s Default Logic. The first formalization is a new relation of indistinguishability that is introduced by default. We (...)
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  26.  7
    Andrew I. Cohen & Jennifer A. Samp (2013). On the Possibility of Corporate Apologies. Journal of Moral Philosophy 10 (6):741-762.
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  27.  4
    Adam S. Cohen & Tamsin C. German (2010). A Reaction Time Advantage for Calculating Beliefs Over Public Representations Signals Domain Specificity for ‘Theory of Mind’. Cognition 115 (3):417-425.
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  28.  21
    Andrew I. Cohen (2004). Must Rights Impose Enforceable Positive Duties? Journal of Social Philosophy 35 (2):264–276.
  29.  6
    Nurit Gronau, Asher Cohen & Gershon Ben-Shakhar (2003). Dissociations of Personally Significant and Task-Relevant Distractors Inside and Outside the Focus of Attention: A Combined Behavioral and Psychophysiological Study. Journal of Experimental Psychology: General 132 (4):512.
  30.  31
    A. Cohen (2008). No Alternative to Alternatives. Journal of Semantics 26 (1):1-48.
    Rooth's theory of focus requires, in addition to the ordinary semantic value of an expression, the focus semantic value, which is a set of alternatives generated by focus. Rooth claims that the union of the focus semantic value is accommodated into the restrictor of an adverbial quantifier. More recently, however, some researchers have argued convincingly that what is accommodated is, in fact, the existential presupposition induced by focus. It would appear, then, that there is no need for assuming the focus (...)
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  31.  75
    Alix Cohen (2013). Kant on the Possibility of Ugliness. British Journal of Aesthetics 53 (2):199-209.
    In the recent literature on the issue, a number of commentators have argued that Kant’s aesthetic theory commits him to the position that nothing is ugly. For instance, in ‘Why Kant finds nothing ugly’, Shier argues that ‘within Kant’s aesthetics, there cannot be any negative judgments of taste’ (Shier (1998): 413). And in ‘Kant’s problems with ugliness’, Thomson claims that ‘Kant’s aesthetic theory precludes […] ugliness’ (Thomson (1992): 107). In other words, as it is presented in some of the literature, (...)
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  32.  18
    Andrew Jason Cohen (2015). The Justification of Religious Violence, by Steve Clarke. Australasian Journal of Philosophy 94 (1):206-206.
  33.  20
    Ariel Cohen & Nomi Erteschik-Shir (2002). Topic, Focus, and the Interpretation of Bare Plurals. Natural Language Semantics 10 (2):125-165.
    In this paper we show that focus structure determines the interpretation of bare plurals in English: topic bare plurals are interpreted generically, focused bare plurals are interpreted existentially. When bare plurals are topics they must be specific, i.e. they refer to kinds. After type-shifting they introduce variables which can be bound by the generic quantifier, yielding characterizing generics. Existentially interpreted bare plurals are not variables, but denote properties that are incorporated into the predicate.The type of predicate determines the interpretation of (...)
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  34.  93
    Alix A. Cohen (2008). Kant's Biological Conception of History. Journal of the Philosophy of History 2 (1):1-28.
    The aim of this paper is to argue that Kant's philosophy of biology has crucial implications for our understanding of his philosophy of history, and that overlooking these implications leads to a fundamental misconstruction of his views. More precisely, I will show that Kant's philosophy of history is modelled on his philosophy of biology due to the fact that the development of the human species shares a number of peculiar features with the functioning of organisms, these features entailing important methodological (...)
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  35.  1
    Andrew Cohen (1999). Feminist Interpretations of Ayn Rand. Monograph Collection (Matt - Pseudo).
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  36.  41
    A. Cohen (1999). How Are Alternatives Computed? Journal of Semantics 16 (1):43-65.
    It is widely assumed that focusing a phrase indicates that alternatives to the phrase are considered. The question is, how are alternatives to a given phrase determined? There are a number of proposed answers to this question (Rooth 1985, 1992; von Stechow 1989; Jacobs 1983, among others). These accounts, however, typically deal only with logically simple phrases; when more complex phrases are considered, they turn out to be inadequate. Current theories fail to provide a principled relation between the alternatives induced (...)
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  37.  5
    Adam S. Cohen, Joni Y. Sasaki, Tamsin C. German & Heejung S. Kim (2015). Automatic Mechanisms for Social Attention Are Culturally Penetrable. Cognitive Science 40 (4):n/a-n/a.
    Are mechanisms for social attention influenced by culture? Evidence that social attention is triggered automatically by bottom-up gaze cues and is uninfluenced by top-down verbal instructions may suggest it operates in the same way everywhere. Yet considerations from evolutionary and cultural psychology suggest that specific aspects of one's cultural background may have consequence for the way mechanisms for social attention develop and operate. In more interdependent cultures, the scope of social attention may be broader, focusing on more individuals and relations (...)
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  38.  64
    Andrew Jason Cohen (2007). What the Liberal State Should Tolerate Within its Borders. Canadian Journal of Philosophy 37 (4):479-513.
    Two normative principles of toleration are offered, one individual-regarding, the other group-regarding. The first is John Stuart Mill’s harm principle; the other is “Principle T,” meant to be the harm principle writ large. It is argued that the state should tolerate autonomous sacrifices of autonomy, including instances where an individual rationally chooses to be enslaved, lobotomized, or killed. Consistent with that, it is argued that the state should tolerate internal restrictions within minority groups even where these prevent autonomy promotion of (...)
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  39.  52
    Alix A. Cohen (2009). Kant's Concept of Freedom and the Human Sciences. Canadian Journal of Philosophy 39 (1):pp. 113-135.
    The aim of this paper is to determine whether Kant’s account of freedom fits with his theory of the human sciences. Several Kant scholars have recently acknowledged a tension between Kant’s metaphysics and his works on anthropology in particular. I believe that in order to clarify the issue at stake, the tension between Kant’s metaphysics and his anthropology should be broken down into three distinct problems. -/- First, Kant’s Anthropology studies the human being ‘as a freely acting (...)
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  40.  17
    Alix Cohen (2014). XIV—Kant on the Ethics of Belief. Proceedings of the Aristotelian Society 114 (3pt3):317-334.
    In this paper, I explore the possibility of developing a Kantian account of the ethics of belief by deploying the tools provided by Kant's ethics. To do so, I reconstruct epistemic concepts and arguments on the model of their ethical counterparts, focusing on the notions of epistemic principle, epistemic maxim and epistemic universalizability test. On this basis, I suggest that there is an analogy between our position as moral agents and as cognizers: our actions and our thoughts are subject to (...)
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  41.  70
    Andrew Jason Cohen (1999). Communitarianism 'Social Constitution,' and Autonomy. Pacific Philosophical Quarterly 80 (2):121–135.
    Communitarians like Alasdair MacIntyre, Charles Taylor, and Michael Sandel, defend what we may call the ‘social constitution thesis.’ This is the view that participation in society makes us what we are. This claim, however, is ambiguous. In an attempt to shed some light on it and to better understand the impact its truth would have on our beliefs regarding autonomy, I offer four possible ways it could be understood and four corresponding senses of individual independence and autonomy. I also indicate (...)
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  42.  76
    D. F. Aberle, A. K. Cohen, A. K. Davis, M. J. Levy Jr & F. X. Sutton (1950). The Functional Prerequisites of a Society. Ethics 60 (2):100 - 111.
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  43.  28
    Andrew Jason Cohen (1998). A Defense of Strong Voluntarism. American Philosophical Quarterly 35 (3):251-265.
    Critics of liberalism in the past two decades have argued that the fact that we are necessarily "situated" or "embedded" means that we can not always choose our own ends (for example, our conceptions of the good or our loyalties to others). Some suggest that we simply discover ourselves with these "connections." If correct, this would argue against (Rawlsian) hypothetical contract models and liberalism more broadly, make true impartiality impossible, and give support to traditionalist views like those of Alasdair MacIntyre, (...)
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  44.  33
    Alix Cohen (2008). Kant on Anthropology and Alienology: The Opacity of Human Motivation and its Anthropological Implications. Kantian Review 13 (2):85-106.
    According to Kant, the opacity of human motivation takes two distinct forms – a psychological form: man ‘can never, even by the most strenuous self-examination, get entirely behind [his] covert incentives’ – and a social form: ‘everyone in our race finds it advisable to be on his guard, and not to reveal himself completely’. In other words, first, men's ‘interior’ cannot be entirely revealed to themselves and, second, they tend not to reveal their ‘interior’ to others. A number of Kant (...)
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  45.  32
    Alix Cohen (2013). Kant on Doxastic Voluntarism and its Implications for Epistemic Responsibility. Kant Yearbook 5 (1):33-50.
    This paper sets out to show that Kant’s account of cognition can be used to defend epistemic responsibility against the double threat of either being committed to implausible versions of doxastic voluntarism, or failing to account for a sufficiently robust connection between the will and belief. To support this claim, I argue that whilst we have no direct control over our beliefs, we have two forms of indirect doxastic control that are sufficient to ground epistemic responsibility: first, the capacity to (...)
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  46.  57
    Andrew Jason Cohen (2000). Does Communitarianism Require Individual Independence? Journal of Ethics 4 (3):283-304.
    Critics of liberalism have argued that liberal individualismmisdescribes persons in ignoring the degree to which they aredependent on their communities. Indeed, they argue that personsare essentially socially constituted. In this paper, however, Iprovide two arguments – the first concerning communitariandescriptive claims about persons, our society, and the communitarian ideal society, and the second regarding thecommunitarian view of individual autonomy – that the communitariantheory of Alasdair MacIntyre, Charles Taylor, and Michael Sandel,relies on individuals either being independent from theircommunities or having a (...)
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  47.  11
    Alix Cohen (2004). Kant's Antinomy of Reflective Judgment: A Re-Evaluation. Teorema: International Journal of Philosophy 23 (1):183.
    The aim of this paper is to show that there is a genuine difficulty in Kant’s argument regarding the connection between mechanism and teleology. But this difficulty is not the one that is usually underlined. Far from consisting in a contradiction between the first and the third Critique, I argue that the genuine difficulty is intrinsic to the antinomy of reflective judgement: rather than having any hope of resolving anything, it consists in an inescapable conflict. In order to support this (...)
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  48.  11
    Andrew Jason Cohen (2004). Defending Liberalism Against the Anomie Challenge. Social Theory and Practice 30 (3):391-427.
    Some claim that liberalism is detrimental to individuals as it encourages anomie which disallows social confirmation of beliefs, without which the individual is left with uncertainty about her judgments that is opposed to firm conviction, and thus, confidence and self-respect. All agree that self-respect is important; disagreement arises about how self-respect is best supported. Both anomie and loss of self-respect are meant to follow from liberalism’s unwillingness to endorse a conception of the Good. This is the “anomie challenge.” I begin (...)
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  49.  39
    Andrew J. Cohen (2000). Liberalism, Communitarianism, and Asocialism. Journal of Value Inquiry 34 (2/3):249-261.
    In this paper I look at three versions of the charge that liberalism’s emphasis on individuals is detrimental to community—that it encourages a pernicious disregard of others by fostering a particular understanding of the individual and the relation she has with her society. According to that understanding, individuals are fundamentally independent entities who only enter into relations by choice and society is seen as nothing more than a venture voluntarily entered into in order to better oneself. Communitarian critics argue that (...)
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  50.  8
    Amy R. Cohen (2003). Spectator Politics: Metatheatre and Performance in Aristophanes (Review). American Journal of Philology 124 (2):309-313.
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