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  1. Amir Horowitz, (Supervisor: Marcelo Dascal).
    This work discusses a number of issues concerning mental contents. Its main purpose is to account for our thinking about extra-mental reality. I wish, in other words, to answer the question what makes it the case that mental states have the specific contents that they do. I try to present a theory that answers this question without using any semantic/intentional terms. Yet, the theory is neutral regarding the ontological status of the intentional and of the mental generally.
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  2. Eddy M. Zemach & Amir Horowitz (forthcoming). Intentionality, Thought and Language: A Correspondence. Philosophia:1-18.
    IntroductionEddy M. Zemach was born in Jerusalem in 1935. His mother, Helena, was a dentist as well as a poet, and his father, Shimon, was a dentist as well as a political figure. Eddy completed B.A. and M.A. degrees in both Hebrew literature and philosophy at the Hebrew university of Jerusalem. He studied for a doctoral degree in philosophy at Yale University. In 1965 he completed his dissertation on the boundaries of the aesthetic, supervised by Paul Weiss. Another of his (...)
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  3. Asher Horowitz (2012). All That Is Holy Is Profaned" : Levinas and Marx on the Social Relation. In Scott Davidson & Diane Perpich (eds.), Totality and Infinity at 50. Duquesne University Press.
     
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  4. Amir Horowitz (2011). Davidson's Argument for Anomalous Monism. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  5. Amir Horowitz (2011). Jackson's Knowledge Argument. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  6. Amir Horowitz (2011). Putnam's Multiple Realization Argument Against Type-Physicalism. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  7. Amir Horowitz (2011). Plantinga on Materialism and Intentionality. Analysis and Metaphysics 10:113-120.
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  8. Amir Horowitz (2011). The Argument From Mental Causation for Physicalism. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  9. Amir Horowitz & Hiilla Jacobson (2010). Externalism and the Resolution of Selfknowledge. Acta Philosophica 19 (2):339-348.
    This paper suggests a new way for defending semantic externalism from what we take to be the most serious attack against it in the context of the discussion of the a priori nature of self-knowledge. We shall argue that the resolution of our a priori knowledge of our beliefs on the assumption that their contents are externally determined is identical to the resolution that it makes sense to attribute to our knowledge of our beliefs independently of any assumption about content-determination. (...)
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  10. Amir Horowitz (2009). Individualism and Narrow Content. Linguistic and Philosophical Investigations 8:139-153.
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  11. Amir Horowitz (2009). Turning the Zombie on its Head. Synthese 170 (1):191 - 210.
    This paper suggests a critique of the zombie argument that bypasses the need to decide on the truth of its main premises, and specifically, avoids the need to enter the battlefield of whether conceivability entails metaphysical possibility. It is argued that if we accept, as the zombie argument’s supporters would urge us, the assumption that an ideal reasoner can conceive of a complete physical description of the world without conceiving of qualia, the general principle that conceivability entails metaphysical possibility, and (...)
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  12. Hilla Jacobson-Horowitz & Amir Horowitz (2008). Conceivability, Higher Order Patterns, and Physicalism. Acta Analytica 23 (4):349-366.
  13. A. Horowitz (2007). Anthropomorphism. In M. Bekoff (ed.), Encyclopedia of Human-Animal Relationships. Greenwood Press. 60--66.
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  14. Amir Horowitz (2007). Computation, External Factors, and Cognitive Explanations. Philosophical Psychology 20 (1):65-80.
    Computational properties, it is standardly assumed, are to be sharply distinguished from semantic properties. Specifically, while it is standardly assumed that the semantic properties of a cognitive system are externally or non-individualistically individuated, computational properties are supposed to be individualistic and internal. Yet some philosophers (e.g., Tyler Burge) argue that content impacts computation, and further, that environmental factors impact computation. Oron Shagrir has recently argued for these theses in a novel way, and gave them novel interpretations. In this paper I (...)
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  15. Asher Horowitz (2006). How Levinas Taught Me to Read Benjamin. Phaenex 1 (1):140-174.
    Benjamin's "Theses on the Philosophy of History" have been interpreted almost exclusively in relation to Marxist historical materialism and, in that context, inevitably found wanting, misunderstood as the unwelcome intrusion of mystical and voluntarist notions into a rational method of historical explanation. Levinas, although he never mentions Benjamin, nonetheless affords a better clue as to what Benjamin might have been trying to accomplish. The major distinction animating and structuring Levinas's work is that between ethics, or the ethical relation, and ontology, (...)
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  16. Amir Horowitz (2005). Externalism, the Environment, and Thought-Tokens. Erkenntnis 63 (1):133-138.
    In "Contents just are in the head" (Erkenntnis 54, pp. 321-4.) I have presented two arguments against the thesis of semantic externalism. In "Contents just aren't in the head" Anthony Brueckner has argued that my arguments are unsuccessful, since they rest upon some misconceptions regarding the nature of this thesis. (Erkenntnis 58, pp. 1-6.) In the present paper I will attempt to clarify and strengthen the case against semantic externalism, and show that Brueckner misses the point of my arguments.
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  17. Amir Horowitz (2005). How Not to Argue for a Module of Language. Logique Et Analyse 48 (192):223-230.
     
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  18. Amir Horowitz & Hilla Jacobson-Horowitz (2005). The Knowledge Argument and Higher-Order Properties. Ratio 18 (1):48-64.
    The paper argues that Jackson's knowledge argument fails to undermine physicalist ontology. First, it is argued that, as this argument stands, it begs the question. Second, it is suggested that by supplementing the argument (and taking one of its premises for granted), this flaw can be remedied insofar as the argument is taken to be an argument against type-physicalism; however, this flaw cannot be remedied insofar as the argument is taken to be an argument against token-physicalism. The argument cannot be (...)
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  19. A. Horowitz (2002). 'By a Hair's Breadth': Critique, Transcendence and the Ethical in Adorno and Levinas. Philosophy and Social Criticism 28 (2):213-248.
    The article stages the beginning of a virtual conversation between Levinas’s ‘ethics as first philosophy’ and Adorno’s negative dialectic. Part I frames the problem: for both thinkers the task of critique depends on some access to a ‘fixed point’ for transcendence (Levinas) or a ‘standpoint removed’ from the domain of existence (Adorno). Part II traces the deep, even essential, connection both perceive between knowledge and violence, a link which brings the possibility of critique even more stringently into question. A standpoint (...)
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  20. Amir Horowitz (2001). Contents Just Are in the Head. Erkenntnis 54 (3):321-344.
    The purpose of the paper is to show that semanticexternalism – the thesis that contents are notdetermined by ``individualistic'' features of mentalstates – is mistaken. Externalist thinking, it isargued, rests on two mistaken assumptions: theassumption that if there is an externalist wayof describing a situation the situation exemplifiesexternalism, and the assumption that cases in which adifference in the environment of an intentional stateentails a difference in the state's intentional objectare cases in which environmental factors determine thestate's content. Exposing these mistakes (...)
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  21. Amir Horowitz (2000). Legal Interpretation, Morality, and Semantic Fetishism. American Philosophical Quarterly 37 (4):335 - 357.
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  22. Asher Horowitz (2000). How Can Anyone Be Called Guilty? Philosophy Today 44 (3):295-317.
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  23. Amir Horowitz (1999). Is There a Problem in Physicalist Epiphenomenalism? Philosophy and Phenomenological Research 59 (2):421-34.
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  24. Alexander Bochman & Amir Horowitz (1998). Book Reviews. [REVIEW] Philosophia 26 (1-2):237-269.
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  25. Asher Horowitz (1998). 'Like a Tangled Mobile': Reason and Reification in the Quasi-Dialectical Theory of Jürgen Habermas. Philosophy and Social Criticism 24 (1):1-23.
    Habermas' claim to provide a critique of reification by means other than marxian ones requires him to transpose not only meaningful freedom, but also a dialectical view of social becoming, into terms com patible with linguistically mediated intersubjectivity. In order to remain critical of reification as colonization, he thus finds himself committed to the view that colonization is the outcome of the development of two perma nent and competing principles of sociation. Compelled to draw upon the resources both of the (...)
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  26. V. Lipner Nelson, S. Giordano, A. Horowitz & M. D'Amore (1997). Economic Impacts of Pesticide Use. In Kristin Shrader-Frechette & Laura Westra (eds.), Technology and Values. Rowman & Littlefield.
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  27. Marcelo Dascal, Jens Allwood, Benny Shanon, Stephen Stich, Yorick Wilks, Itiel Dror, Edson Françozo & Amir Horowitz (1996). Pragmatics & Cognition. Cognition 7:1.
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  28. Amir Horowitz (1995). Putnam, Searle, and Externalism. Philosophical Studies 81 (1):27-69.
    To sum up, then, both kinds of Putnam's arguments established externalism, though they suffer from several defects. Yet, I think Searle's discussion of these arguments contributes to our understanding of what makes externalism true, and forces us to accept a moderate version of externalism. Searle's own account of the TE story shows us, within a solipsistic outline, how two identical mental states can be directed towards different objects, and further, that the content-determination of indexical thoughts does not necessarily involve external (...)
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  29. Amir Horowitz (1994). A Note on the Intentionality of Fear. Philosophica 53:73-79.
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  30. Amir Horowitz (1994). Searle's Mind: Physical, Irreducible, Subjective, and Non-Computational. Pragmatics and Cognition 2 (1):207-220.
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  31. Asher Horowitz (1994). The Comedy of Enlightenment: Weber, Habermas, and the Critique of Reification. In Asher Horowitz & Terry Maley (eds.), The Barbarism of Reason: Max Weber and the Twilight of Enlightenment. University of Toronto Press. 195--222.
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  32. Asher Horowitz & Terry Maley (eds.) (1994). The Barbarism of Reason: Max Weber and the Twilight of Enlightenment. University of Toronto Press.
     
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  33. Marcelo Dascal & Amir Horowitz (1992). Semantics and the Psyche. Philosophy and Phenomenological Research 52 (2):395-399.
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  34. Amir Horowitz (1992). Functional Role and Intentionality. Theoria 58 (2-3):197-218.
  35. Amir Horowitz (1990). Dretske on Perception. Ratio 3 (2):136-141.
  36. Amir Horowitz (1990). Intentional and Physical Relations. Manuscrito 13 (1):55-67.
     
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  37. Abraham D. Horowitz (1977). A Test of the Core, Bargaining Set, Kernel and Shapley Models in N-Person Quota Games with One Weak Player. Theory and Decision 8 (1):49-65.
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