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  1.  10
    Martin Lenz & Anik Waldow (eds.) (2013). Contemporary Perspectives on Early Modern Philosophy: Nature and Norms in Thought. Springer Science & Business Media.
    perspectives. But what then can be said about the historical dimension of the question regarding the compatibility of the natural and the normative? Generally speaking, the first thing to note is that early modern works often conjoin what has  ...
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  2.  3
    Anik Waldow (forthcoming). Ideas, Evidence, and Method: Hume's Skepticism and Naturalism Concerning Knowledge and Causation, by Graciela De Pierris. Australasian Journal of Philosophy:1-4.
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  3.  25
    Anik Waldow (2009). David Hume and the Problem of Other Minds. Continuum.
    Other minds and their place in the Hume-literature -- A modern approach -- Scepticism versus naturalism -- The vulgar and the philosopher -- Relative ideas -- Concepts of the real -- Intuition and common sense -- Epistemic responsibility -- Degeneration of reason -- Just philosophy -- Conceiving minds -- Abstraction -- Argument from analogy -- Sympathy -- Limitations -- Generality -- Hume's concept of mind -- The world and the other -- Habit and intersubjective responsiveness -- Belief and education -- (...)
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  4. Anik Waldow (forthcoming). The Pretense of Skepticism and its Nonepistemological Relevance in Early Modern Philosophy. History of Philosophy Quarterly.
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  5.  82
    Annette C. Baier & Anik Waldow (2008). A Conversation Between Annette Baier and Anik Waldow About Hume's Account of Sympathy. Hume Studies 34 (1):61-87.
    We discuss the variety of sorts of sympathy Hume recognizes, the extent to which he thinks our sympathy with others’ feelings depends on inferences from the other’s expression, and from her perceived situation, and consider also whether he later changed his views about the nature and role of sympathy, in particular its role in morals.
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  6.  5
    Anik Waldow (2015). Activating the Mind: Descartes' Dreams and the Awakening of the Human Animal Machine. Philosophy and Phenomenological Research 93 (2).
    In this essay I argue that one of the things that matters most to Descartes' account of mind is that we use our minds actively. This is because for him only an active mind is able to re-organize its passionate experiences in such a way that a genuinely human, self-governed life of virtue and true contentment becomes possible. To bring out this connection, I will read the Meditations against the backdrop of Descartes' correspondence with Elisabeth. This will reveal that in (...)
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  7.  17
    Anik Waldow (2014). Sympathy and the Mechanics of Character Change. Hume Studies 38 (2):221-242.
    Hume holds that sympathy is both crucial for making moral judgments and a distorting influence that prevents us from assessing the virtue of characters impartially. He writes, When any quality, or character, has a tendency to the good of mankind, we are pleas’d with it, and approve of it; because it presents the lively idea of pleasure; which idea affects us by sympathy, and is itself a kind of pleasure. But as this sympathy is very variable, it may be thought, (...)
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  8.  11
    Anik Waldow (2010). Empiricism and Its Roots in the Ancient Medical Tradition. In Charles T. Wolfe & Ofer Gal (eds.), The Body as Object and Instrument of Knowledge. Springer 287--308.
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  9.  15
    Anik Waldow (2013). Mirroring Minds: Hume on Sympathy. The European Legacy 18 (5):540-551.
    Hume?s account of sympathy has often been taken to describe what the discovery of so-called mirror neurons has suggested, namely, that we are able to understand one another?s emotions and beliefs through experiences that require no mediating thoughts and exactly resemble the experiences of the observed person. I will oppose this interpretation by arguing that, on Hume?s standard account, sympathy is a mechanism that produces ideas and beliefs prior to the emergence of shared feelings. To stress this aspect of Humean (...)
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  10.  6
    Anik Waldow (2009). Wie privat sind Ideen? Zur Funktion von Sprache, Gewohnheit und Erziehung in Humes Theorie der Assoziation. Zeitschrift für Philosophische Forschung 63 (2):235-259.
    Philosophen der Frühen Neuzeit werden gemeinhin als Ideen-Theoretiker verstanden, wobei Ideen als eine Barriere zwischen dem denkenden Subjekt und der Welt begriffen werden. In dem vorliegenden Artikel geht es mir darum, eine kritische Überprüfung des überholten Begriffsschemas anhand einer Auseinandersetzung mit Humes Theorie der Assoziation anzuregen. Es wird gezeigt, dass Ideen in der Interaktion zwischen dem Subjekt und seiner sozialen und natürlichen Umwelt entstehen. So ist es nicht die innere Privatheit des Bewusstseins, die für die Herausbildung von Ideen maßgeblich ist, (...)
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  11.  17
    Anik Waldow (2012). Locke on the Irrelevance of the Soul. Philosophy 87 (03):353-373.
    Commentators usually agree that Locke's discussion of thinking matter is intended to undermine the plausibility of the belief in the existence of the soul. In this paper I argue that, instead of trying to reveal the implausibility of this belief, Locke seeks to rid the concept of the soul of its traditional cognitive and moral functions in order to render references to the soul redundant in philosophical explanations of the nature of human beings and their place in the world. On (...)
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  12.  9
    Anik Waldow (2015). The Artifice of Human Nature: Rousseau and Herder. Intellectual History Review 25 (3):343-356.
  13.  23
    Anik Waldow (2010). Identity of Persons and Objects: Why Hume Considered Both as Two Sides of the Same Coin. Journal of Scottish Philosophy 8 (2):147-167.
    By investigating one of the major inconsistencies that Hume's parallel treatment of the identity of persons and objects issues, this essay offers an unconventional account of what it needs to avoid a dualist picture of mind and world. It will be argued that much hinges on the question of whether or not one is willing to allow the principally unperceivable to enter into one's concept of reality. Hume, as will be shown, rejects this approach: he denies that we have reason (...)
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  14.  28
    Anik Waldow (2009). Hume's Belief in Other Minds. British Journal for the History of Philosophy 17 (1):119 – 132.
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  15.  14
    Anik Waldow (2005). Personale Identität und Perzeption. David Humes Scheitern als Konsequenz seiner Wahrnehmungstheorie. Zeitschrift für Philosophische Forschung 59 (3):382 - 403.
    David Hume gibt mit seiner Theorie personaler Identität Rätsel auf. Rätselhaft ist sie vor allem deshalb, weil er sich selbst in einem Appendix der Inkonsistenz bezichtigt, jedoch weder einen konkreten Grund dafür angibt, noch eine angemessen Lösung anbietet. Im Folgenden wird dargelegt, daß Humes Theorie personaler Identität für sich betrachtet keinen Grund für derlei Selbstbezichtigungen liefert. Tatsächliche Schwierigkeiten ergeben sich hingegen unter Berücksichtigung von Humes Wahrnehmungstheorie, in deren Zentrum der Begriff der Perzeption steht. Sowohl unseren Glauben an die eigene Identität (...)
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  16.  16
    Anik Waldow (2010). Thomas Reid's Theory of Perception – Ryan Nichols. Philosophical Quarterly 60 (240):643-645.
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  17. Anik Waldow (2015). Activating the Mind: Descartes' Dreams and the Awakening of the Human Animal Machine. Philosophy and Phenomenological Research 93 (2).
    In this essay I argue that one of the things that matters most to Descartes' account of mind is that we use our minds actively. This is because for him only an active mind is able to re-organize its passionate experiences in such a way that a genuinely human, self-governed life of virtue and true contentment becomes possible. To bring out this connection, I will read the Meditations against the backdrop of Descartes' correspondence with Elisabeth. This will reveal that in (...)
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  18. Anik Waldow (2015). Introduction. Intellectual History Review 25 (3):255-256.
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  19. Anik Waldow (2008). Projection and Realism in Hume’s Philosophy. [REVIEW] Zeitschrift für Philosophische Forschung 62 (3).
  20. Anik Waldow (ed.) (2016). Sensibility in the Early Modern Era: From Living Machines to Affective Morality. Routledge.
    _Sensibility in the Early Modern Era_ investigates how the early modern characterisation of sensibility as a natural property of the body could give way to complex considerations about the importance of affect in morality. What underlies this understanding of sensibility is the attempt to fuse Lockean sensationism with Scottish sentimentalism – being able to have experiences of objects in the world is here seen as being grounded in the same principle that also enables us to feel moral sentiments. Moral and (...)
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  21. Anik Waldow (2010). Triggers of Thought: Impressions Within Hume’s Theory of Mind. Logical Analysis and History of Philosophy 13.
    This essay argues that Humean impressions are triggers of associative processes, which enable us to form stable patterns of thought that co-vary with our experiences of the world. It will thus challenge the importance of the Copy Principle by claiming that it is the regularity with which certain kinds of sensory inputs motivate certain sets of complex ideas that matters for the discrimination of ideas. This reading is conducive to Hume’s account of perception, because it avoids the impoverishment of conceptual (...)
     
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