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Profile: Adolf Grunbaum (University of Pittsburgh)
  1. Adolf Grünbaum (forthcoming). Author's Response. Behavioral and Brain Sciences.
     
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  2. Adolf Grünbaum (2010). David Malament and the Conventionality of Simultaneity: A Reply. [REVIEW] Foundations of Physics 40 (9-10):1285-1297.
    In 1977, David Malament proved the valuable technical result that the simultaneity relation of standard synchrony $\epsilon=\frac{1}{2}$ with respect to an inertial observer O is uniquely definable in terms of the relation κ of causal connectibility. And he claimed that this definability undermines my own version of the conventionality of metrical simultaneity within an inertial frame.But Malament’s proof depends on the imposition of several supposedly “innocuous” constraints on any candidate for the simultaneity relation relative to O. Relying on Allen I. (...)
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  3. Adolf Grünbaum (2009). Popper's Fundamental Misdiagnosis of the Scientific Defects of Freudian Psychoanalysis. In Zuzana Parusniková & R. S. Cohen (eds.), Rethinking Popper. Springer. 117--134.
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  4. Adolf Grünbaum (2009). Why is There a Universe at All, Rather Than Just Nothing? In John R. Shook & Paul Kurtz (eds.), Free Inquiry. Humanity Books. 32-35.
    The titular question here “Why is There A World AT ALL, Rather Than Just Nothing?” is a fusionof two successive queries posed by Leibniz in 1697 and 1714. He did so to lay the groundwork for his explanatory theistic answer. But the present paper offers A very unfavorable verdict from my critical scrutiny of the explanatory demand made by Leibniz, and My argument for the complete failure of his interrogative ontological challenge as a springboard for his and Richard Swinburne’s creationist (...)
     
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  5. Adolf Grünbaum & Aleksandar Jokić (eds.) (2009). Philosophy of Religion, Physics, and Psychology: Essays in Honor of Adolf Grünbaum. Prometheus Books.
     
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  6. Adolf Grünbaum (2008). "Why Is There A Universe At All, Rather Than Just Nothing?" Part 2. Free Inquiry 28:37-41.
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  7. Adolf Grünbaum (2007). Is Simplicity Evidence of Truth? Royal Institute of Philosophy Supplement 82 (61):179 - 189.
    In a short 1997 book entitled Simplicity as Evidence of Truth , the Oxford philosopher Richard Swinburne has put forward the following thesis summarily: ‘… for theories rendering equally probable our observational data , fitting equally well with background knowledge, the simplest is most probably true’.
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  8. A. Grunbaum (2005). Rejoinder to Richard Swinburne's 'Second Reply to Grunbaum'. British Journal for the Philosophy of Science 56 (4):927-938.
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  9. Adolf Grünbaum (2005). Does Leibniz's Principle of Sufficient Reason License His Primordial Existential Question» Why Is There Something Condngent, Rather Than Nothing?«? In Gereon Wolters & Martin Carrier (eds.), Homo Sapiens Und Homo Faber. De Gruyter. 147.
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  10. Adolf Grünbaum (2005). Rejoinder to Richard Swinburne's ‘Second Reply to Grünbaum’. British Journal for the Philosophy of Science 56 (4):927 - 938.
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  11. A. Grunbaum (2004). The Poverty of Theistic Cosmology. British Journal for the Philosophy of Science 55 (4):561-614.
    Philosophers have postulated the existence of God to explain (I) why any contingent objects exist at all rather than nothing contingent, and (II) why the fundamental laws of nature and basic facts of the world are exactly what they are. Therefore, we ask: (a) Does (I) pose a well-conceived question which calls for an answer? and (b) Can God's presumed will (or intention) provide a cogent explanation of the basic laws and facts of the world, as claimed by (II)? We (...)
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  12. Adolf Grünbaum (2004). The Poverty of Theistic Cosmology. British Journal for the Philosophy of Science 55 (4):561 - 614.
    Philosophers have postulated the existence of God to explain (I) why any contingent objects exist at all rather than nothing contingent, and (II) why the fundamental laws of nature and basic facts of the world are exactly what they are. Therefore, we ask: (a) Does (I) pose a well-conceived question which calls for an answer? and (b) Can God's presumed will (or intention) provide a cogent explanation of the basic laws and facts of the world, as claimed by (II)? We (...)
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  13. Adolf Grünbaum (2004). Wesley Salmon's Intellectual Odyssey and Achievements. Philosophy of Science 71 (5):922-925.
    Opening Remarks of the Chairman at “Wesley C. Salmon, 1925–2001”: A Symposium Honoring his Contributions to the Philosophy of Science.
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  14. Adolf Grunbaum (2004). Wesley C. Salmon 1925-2001: A Symposium Honoring His Contributions to the Philosophy of Science-Wesley Salmon's Intellectual Odyssey and Achievements. [REVIEW] Philosophy of Science 71 (5):922-925.
     
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  15. Adolf Grünbaum (2001). Does Freudian Theory Resolve "The Paradoxes of Irrationality"? Philosophy and Phenomenological Research 62 (1):129 - 143.
    In this paper, I criticize the claim made by Donald Davidson, among others, that Freud’s psychoanalytic theory provides “a conceptual framework within which to describe and understand irrationality.” Further, I defend my epistemological strictures on the explanatory and therapeutic foundations of the psychoanalytic enterprise against the efforts of Davidson, Marcia Cavell, Thomas Nagel, et al., to undermine them.
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  16. Adolf Grünbaum (2001). Critique of Freud's Notion of Mental Illness. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 57--70.
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  17. Adolf Grünbaum (2001). Wesley C. Salmon, 1925-2001. Proceedings and Addresses of the American Philosophical Association 75 (2):125 - 127.
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  18. Adolf Grunbaum (2001). Does Freudian Theory Resolve "the Paradoxes of Irrationality"? Philosophy and Phenomenological Research 62 (1):129-143.
    In this paper, I criticize the claim made by Donald Davidson, among others, that Freud’s psychoanalytic theory provides “a conceptual framework within which to describe and understand irrationality.” Further, I defend my epistemological strictures on the explanatory and therapeutic foundations of the psychoanalytic enterprise against the efforts of Davidson, Marcia Cavell, Thomas Nagel, et al., to undermine them.
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  19. A. Grünbaum (2000). A New Critique of Theological Interpretations of Physical Cosmology. British Journal for the Philosophy of Science 51 (1):1 - 43.
    This paper is a sequel to my 'Theological Misinterpretations of Current Physical Cosmology' (Foundations of Physics [1996], 26 (4); revised in Philo [10998], 1 (1)). There I argued that the Big Bang models of (classical) general relativity theory, as well as the original 1948 versions of the steady state cosmology, are each logically incompatible with the time-honored theological doctrine that perpetual divine creation (creatio continuans') is required in each of these two theorized worlds. Furthermore, I challenged the perennial theological doctrine (...)
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  20. A. Grunbaum (2000). A New Critique of Theological Interpretations of Physical Cosmology. British Journal for the Philosophy of Science 51 (1):1-43.
    This paper is a sequel to my 'Theological Misinterpretations of Current Physical Cosmology' (Foundations of Physics [1996], 26 (4); revised in Philo [1998], 1 (1)). There I argued that the Big Bang models of (classical) general relativity theory, as well as the original 1948 versions of the steady state cosmology, are each logically incompatible with the time-honored theological doctrine that perpetual divine creation ('creatio continuans') is required in each of these two theorized worlds. Furthermore, I challenged the perennial theological doctrine (...)
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  21. Adolf Grünbaum (1999). My Exodus to Secular Humanism. Free Inquiry 19.
  22. Adolf Grünbaum (1998). Theological Misinterpretations of Current Physical Cosmology. Philo 1 (1):15-34.
    In earlier writings, I argued that neither of the two major physical cosmologies of the twentieth century support divine creation, so that atheism has nothing to fear from the explanations required by these cosmologies. Yet theists ranging from Augustine, Aquinas, Descartes, and Leibniz to Richard Swinburne and Philip Quinn have maintained that, at every instant anew, the existence of the world requires divine creation ex nihilo as its cause. Indeed, according to some such theists, for any given moment t, God’s (...)
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  23. Adolf Grünbaum (1997). Robert E. Butts: In Memoriam. [REVIEW] Erkenntnis 47 (1):1-2.
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  24. Adolf Grunbaum (1996). Empirical Evaluations of Theoretical Explanations of Psychotherapeutic Efficacy: A Reply to John D. Greenwood. Philosophy of Science 63 (4):622-641.
    Using Grunbaum 1984 and 1993 as a springboard, Greenwood (this issue) claims to have offered several methodologically salubrious and exegetically illuminating theses on empirical evaluations of theoretical explanations of psychotherapeutic efficacy. According to his exegesis of Grunbaum's construction (1984, Ch. 2, Section C; 1993, 184-204) of Freud's "Tally Argument," that argument bespeaks a rife neglect of the epistemologically-significant distinction between empirical evaluations of the efficacy of psychotherapy and evaluations of theoretical explanations of that efficacy. Greenwood presents a defense of a (...)
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  25. Adolf Grunbaum (1996). Is Psychoanalysis Viable? In William T. O'Donohue & Richard F. Kitchener (eds.), The Philosophy of Psychology. Sage Publications. 281.
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  26. Adolf Grunbaum (1994). Some Comments on William Craig's" Creation and Big Bang Cosmology". Philosophia Naturalis 31 (2):225-236.
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  27. Adolf GrÜnbaum & Hans-Peter Krüger (1994). Atheismus, Induktivismus und Freud oder: die Vertreibung eines Kölschen Jungen. Deutsche Zeitschrift für Philosophie 42 (3):473-497.
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  28. Adolf Grünbaum (1993). A New Critique Of Freud’s Theory Of Dreams. Vienna Circle Institute Yearbook 1:169-191.
    Vienna was the birthplace of the world-renowned Circle that bears its name as well as of Sigmund Freud’s psychoanalytic theories. For that reason alone, it is of interest to inquire into the philosophical relations between logical empiricism and Freudian psychoanalysis as construed by their advocates. Relatedly, it is of sociocultural significance to understand the intellectual and personal interactions between the representatives of these two highly influential systems of ideas.
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  29. Adolf Grünbaum (1993). Validation in the Clinical Theory of Psychoanalysis a Study in the Philosophy of Psychoanalysis.
     
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  30. Adolf Grunbaum (1993). Narlikar's "Creation" of the Big Bang Universe Was a Mere Origination. Philosophy of Science 60 (4):638-646.
    In Grunbaum (1989, 374, 390), I objected to Narlikar's (1977, 136-137) designation "event of 'creation'" for a supposed first cosmic instant t = 0, which he imports into the big bang cosmology of the general theory of relativity (GTR). Narlikar (1992, 361-362) does reject a theological construal of the "creation". But, endeavoring to justify his secular creationism, he now points out that, in the GTR, the usual derivation of matter-energy conservation from Hilbert's stationary action principle cannot be extended to include (...)
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  31. Adolf Grunbaum (1993). Validation in the Clinical Theory of Psychoanalysis. International Universities Press.
  32. Isabelle Stengers & Adolf Grünbaum (1993). La volonté de faire science, à propos de la psychanalyse, coll. « Les empêcheurs de penser en rond ». Revue Philosophique de la France Et de l'Etranger 183 (4):761-765.
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  33. Adolf Grunbaum (1992). In Defense of Secular Humanism. Free Inquiry 12 (4):30-39.
     
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  34. Adolf Grunbaum (1992). Motivation and Explanation: An Essay on Freud's Philosophy of Science by Nigel Mackay. [REVIEW] Isis 83:175-176.
     
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  35. Adolf Grünbaum (1991). Creation as a Pseudo-Explanation in Current Physical Cosmology. Erkenntnis 35 (1-3):233 - 254.
  36. Adolf Grünbaum (1991). Etiology and Theory in Psychoanalytic Theory. Behavioral and Brain Sciences 14 (4):729-732.
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  37. Ned Block, Richard Boyd, Robert Butts, Ronald Giere, Clark Glymour, Adolf Grunbaum, Erwin Hiebert, Colin Howson, David Hull & Paul Humphreys (1990). Consensus Institute Staff. In C. Wade Savage (ed.), Scientific Theories. University of Minnesota Press. 417.
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  38. A. Grünbaum (1990). Creation in Physical Cosmology. Pseudo-Problem or Superior Truth? Nuova Civiltà Delle Macchine 8 (4):114-123.
     
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  39. Adolf Grünbaum (1990). La creazione nella cosmologia fisica: uno pseudo-problema o una verità superiore? Nuova Civiltà Delle Macchine 8 (4):13-23.
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  40. Adolf Grünbaum (1990). Why Thematic Kinships Between Events Do Not Attest Their Causal Linkage. Epistemologia 13 (2):187.
     
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  41. A. Grunbaum (1989). The Degeneration of Popper's Theory of Demarcation in Freedom and Rationality. Essays in Honor of John Watkins. Boston Studies in the Philosophy of Science 117:141-161.
     
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  42. A. Grunbaum (1989). Why Thematic Kinships Between Events Do Not Attest Their Causal Linkage in An Intimate Relation. Studies in the History and Philosophy of Science. Boston Studies in the Philosophy of Science 116:477-494.
     
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  43. Adolf Grunbaum (1989). The Pseudo-Problem of Creation in Physical Cosmology. Philosophy of Science 56 (3):373 - 394.
    According to some cosmologists, the big bang cosmogony and even the (now largely defunct) steady-state theory pose a scientifically insoluble problem of matter-energy creation. But I argue that the genuine problem of the origin of matter-energy or of the universe has been fallaciously transmuted into the pseudo-problem of creation by an external cause. A fortiori, it emerges that the initial "true" and "false" vacuum states of quantum cosmology do not vindicate biblical divine creation ex nihilo at all.
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  44. Adolf Grünbaum (1989). The Degeneration of Popper's Theory of Demarcation. In Fred D'Agostino & I. C. Jarvie (eds.), Epistemologia. Reidel. 141--161.
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  45. Adolf Grünbaum (1989). The Pseudo-Problem of Creation in Physical Cosmology. Philosophy of Science 56 (3):373-394.
    According to some cosmologists, the big bang cosmogony and even the (now largely defunct) steady-state theory pose a scientifically insoluble problem of matter-energy creation. But I argue that the genuine problem of the origin of matter-energy or of the universe has been fallaciously transmuted into the pseudo-problem of creation by an external cause. A fortiori, it emerges that the initial "true" and "false" vacuum states of quantum cosmology do not vindicate biblical divine creation ex nihilo at all.
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  46. David Sachs & Adolf Grünbaum (1989). In Fairness to Freud: A Critical Notice of the Foundations of Psychoanalysis. Philosophical Review 98 (3):349-378.
  47. A. Grünbaum & W. Salmon (eds.) (1988). The Limits of Deductivism. University of California Press, Berkeley, Ca.
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  48. Adolf Grünbaum (1988). The Role of the Case Study Method in the Foundations of Psychoanalysis. Canadian Journal of Philosophy 18 (4):623 - 658.
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  49. Adolf Grunbaum (1988). The Role Of The Case Study Method In The Foundations Of Psychoanalysis. Canadian Journal of Philosophy 18 (December):623-658.
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  50. Adolf Grünbaum & Wesley C. Salmon (1988). The Limitations of Deductivism. Monograph Collection (Matt - Pseudo).
     
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