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Profile: Adrian Bardon (Wake Forest University)
  1. Adrian Bardon & Heather Dyke (eds.) (forthcoming). Blackwell Companion to Philosophy of Time. Wiley-Blackwell.
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  2. Adrian Bardon & Heather Dyke (eds.) (forthcoming). The Blackwell Companion to the Philosophy of Time. Wiley-Blackwell.
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  3. Adrian Bardon (2013). A Brief History of the Philosophy of Time. Oup Usa.
    A Brief History of the Philosophy of Time is a concise and accessible survey of the history of philosophical and scientific developments in understanding time and our experience of time. It discusses prominent ideas about the nature of time, plus many subsidiary puzzles about time, from the classical period through the present.
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  4. Adrian Bardon & Heather Dyke (eds.) (2013). A Companion to the Philosophy of Time. Wiley-Blackwell.
     
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  5. Heather Dyke & Adrian Bardon (eds.) (2013). A Companion to the Philosophy of Time. J. Wiley.
  6. Adrian Bardon (2011). Kant and the Conventionality of Simultaneity. British Journal for the History of Philosophy 18 (5):845-856.
    Kant’s three Analogies of Experience, in his Critique of Pure Reason, represent a highly condensed attempt to establish the metaphysical foundations of Newtonian physics. His strategy is to show that the organization of experience in terms of a world of enduring substances undergoing mutual causal interaction is a necessary condition of the temporal ordering even of one’s own subjective states, and thus of coherent experience itself. In his Third Analogy—an examination of the necessary conditions of judgments of simultaneous existence—he argues (...)
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  7. Adrian Bardon (2011). Kant's Refutation of Idealism. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell.
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  8. Adrian Bardon (2011). Parmenides' Refutation of Change. 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. Adrian Bardon (ed.) (2011). The Future of the Philosophy of Time. Routledge.

    The last century has seen enormous progress in our understanding of time. This volume features original essays by the foremost philosophers of time discussing the goals and methodology of the philosophy of time, and examining the best way to move forward with regard to the field's core issues.

    The collection is unique in combining cutting edge work on time with a focus on the big picture of time studies as a discipline. The major questions asked include:

    • What are (...)
    • Is the passage of time real, or just a subjective phenomenon?
    • Are the past and future real, or is the present all that exists?
    • If the future is real and unchanging (as contemporary physics seems to suggest), how is free will possible?
    • Since only the present moment is perceived, how does the experience as we know it come about? How does experience take on its character of a continuous flow of moments or events?
    • What explains the apparent one-way direction of time?
    • Is time travel a logical/metaphysical possibility?
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  10. Adrian Bardon (2010). Time-Awareness and Projection in Mellor and Kant. Kant-Studien 101 (1):59-74.
    The theorist who denies the objective reality of non-relational temporal properties, or ‘A-series’ determinations, must explain our experience of the passage of time. D.H. Mellor, a prominent denier of the objective reality of temporal passage, draws, in part, on Kant in offering a theory according to which the experience of temporal passage is the result of the projection of change in belief. But Mellor has missed some important points Kant has to make about time-awareness. It turns out that Kant's theory (...)
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  11. Adrian Bardon (2007). Empiricism, Time-Awareness, and Hume's Manners of Disposition. Journal of Scottish Philosophy 5 (1):47-63.
    The issue of time-awareness presents a critical challenge for empiricism: if temporal properties are not directly perceived, how do we become aware of them? A unique empiricist account of time-awareness suggested by Hume's comments on time in the Treatise avoids the problems characteristic of other empiricist accounts. Hume's theory, however, has some counter-intuitive consequences. The failure of empiricists to come up with a defensible theory of time-awareness lends prima facie support to a non-empiricist theory of ideas.
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  12. Adrian Bardon (2007). Reliabilism, Proper Function, and Serendipitous Malfunction. Philosophical Investigations 30 (1):45–64.
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  13. Adrian Bardon (2006). Introduction. Synthese 152 (3):299-300.
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  14. Adrian Bardon, Transcendental Arguments. Internet Encyclopedia of Philosophy.
  15. Adrian Bardon (2006). The Aristotelian Prescription: Skepticism, Retortion, and Transcendental Arguments. International Philosophical Quarterly 46 (3):263-276.
    From a number of quarters have come attempts to answer some form of skepticism—about knowledge of the external world, freedom of the will, or moral reasons—by showing it to be performatively self-defeating. Examples of this strategy are subject to a number of criticisms, in particular the criticism that they fail to shift the burden of proof from the anti-skeptical position, and so fail to establish the epistemic entitlement they seek. To these approaches I contrast one way of understanding Kant’s core (...)
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  16. Adrian Bardon (2005). Performative Transcendental Arguments. Philosophia 33 (1-4):69-95.
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative transcendental arguments directly confront the (...)
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  17. Adrian Bardon (2004). Ethics Education and Value Prioritization Among Members of U.S. Hospital Ethics Committees. Kennedy Institute of Ethics Journal 14 (4):395-406.
    : Calls for ethics education for members of hospital ethics committees presume that the effects and benefits of such education are well-established. This is not the case. A review of the literature reveals that studies consistently have failed to uncover any significant effect of ethics education on the moral reasoning, moral competency, and/or moral development of medical professionals. The present paper discusses this negative result and describes the author's national study of the value priorities of members of hospital ethics committees. (...)
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  18. Adrian Bardon (2004). Kant's Empiricism in His Refutation of Idealism. Kantian Review 8 (1):62-88.
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  19. Adrian Bardon (2002). Temporal Passage and Kant's Second Analogy. Ratio 15 (2):134–153.
  20. Adrian Bardon (2001). Leibniz on the Epistemic Status of the Mysteries. Philosophy and Theology 13 (1):143-158.
    In this paper, I examine Leibniz’s account of the epistemic status of the Christian Mysteries in his “Preliminary Dissertation on the Conformity of Faith with Reason.” In it, the Mysteries are held to be true, yet also to be beyond human comprehension. This conjunction gives rise to a dilemma: how can the Mysteries bemeaningfully asserted if they are unintelligible? To answer this, Leibniz compares them to natural truths, which are demonstrable by God alone. To complicate matters, however, he suggests that (...)
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  21. Adrian Bardon (2000). From Nozick to Welfare Rights: Self‐Ownership, Property, and Moral Desert. Critical Review 14 (4):481-501.
    Abstract The Kantian moral foundations of Nozickian libertarianism suggest that the claim that self?ownership grounds only negative rights to property should be rejected. The moral foundations of Nozick's libertarianism better support basing property rights on moral desert. It is neither incoherent nor implausible to say that need can be a basis for desert. By implication, the libertarian contention that persons ought to be respected as persons living self?shaping lives is inconsistent with the libertarian refusal to accept that claims of need (...)
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  22. Adrian Bardon (1999). Two Problems for the Proper Functionalist Analysis of Epistemic Warrant. Southwest Philosophy Review 15 (2):97-107.
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  23. Adrian Bardon (1998). Abortion, Property Rights, and the Welfare State. Public Affairs Quarterly 12 (4):369-381.
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  24. Adrian Bardon (1998). Descartes, Unknown Faculties, and Incurable Doubt. Idealistic Studies 28 (1/2):83-100.
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