Search results for 'Antony Browne' (try it on Scholar)

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  1.  16
    Antony Browne & Ron Sun, Abrowne@Lgu.Ac.Uk.
    Variable binding has long been a challenge to connectionists. Attempts to perform variable binding using localist and distributed connectionist representations are discussed, and problems inherent in each type of representation are outlined.
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  2.  91
    Louise M. Antony (1997). Meaning and Semantic Knowledge: Louise M. Antony. Aristotelian Society Supplementary Volume 71 (1):177–207.
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  3.  4
    C. Browne (2014). 'Experience is a Mixture of Violence and Justification': Luc Boltanski in Conversation with Craig Browne. Thesis Eleven 124 (1):7-19.
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  4. Louise M. Antony (1997). I–Louise M. Antony. Aristotelian Society Supplementary Volume 71 (1):177-208.
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  5. Thomas Browne, Samuel Johnson & S. C. Roberts (1927). Sir Thomas Browne's Christian Morals with the Life of the Author. Cambridge University Press.
     
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  6. Gregory M. Browne (2000). Necessary Factual Truth. Upa.
    In this book Gregory Browne rejects the views of David Hume and the Logical Positivists, and argues that there are necessary factual truths, which include a wide range of truths from many fields of knowledge. Browne argues for the necessity of Newton's Laws and truths about natural kinds, and for the factuality of definitional truths and truths of logic and mathematics. Browne synthesizes the work of Kripke, Putnam, Quine and others, but goes beyond the usual discussions of (...)
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  7. Edward Granville Browne (2013). The Bábí Religion. Cambridge University Press.
    Edward Granville Browne was a British orientalist renowned for his work on Persia. In this book, which was first published in 1918, Browne provided readers with access to previously unpublished material on the Bábí religious movement, which came to prominence in Persia between 1844 and 1852, before continuing in exile in the Ottoman Empire. This material was gathered by the author as a result of the development of personal relationships with key figures in the movement, such as Subh-i-Azal (...)
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  8. Louise Antony (2012). Different Voices or Perfect Storm: Why Are There So Few Women in Philosophy? Journal of Social Philosophy 43 (3):227-255.
  9. Louise Antony (2011). The Openness of Illusions. Philosophical Issues 21 (1):25-44.
    Illusions are thought to make trouble for the intuition that perceptual experience is "open" to the world. Some have suggested, in response to the this trouble, that illusions differ from veridical experience in the degree to which their character is determined by their engagement with the world. An understanding of the psychology of perception reveals that this is not the case: veridical and falsidical perceptions engage the world in the same way and to the same extent. While some contemporary vision (...)
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  10. Michael V. Antony (2002). Concepts of Consciousness, Kinds of Consciousness, Meanings of 'Consciousness'. Philosophical Studies 109 (1):1-16.
    The use of expressions like ‘concepts of consciousness’, ‘kinds of consciousness’, and ‘meanings of ‘consciousness’’ interchangeably is ubiquitous within the consciousness literature. It is argued that this practice can be made sense of in only two ways. The first involves interpreting ‘concepts of consciousness’ and ‘kinds of consciousness’ metalinguistically to mean concepts expressed by ‘consciousness’ and kinds expressed by ‘consciousness’; and the second involves certain literal, though semantically deviant, interpretations of those expressions. The trouble is that researchers typically use the (...)
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  11. Jocelyn Pixley & Craig Browne (2010). Festschrift for Maria Markus. Thesis Eleven 101 (1):3-5.
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  12. Louise M. Antony & Charlotte Witt (eds.) (2002). A Mind of One's Own: Feminist Essays on Reason and Objectivity. Westview Press.
    A book of tremendous influence when it first appeared, A Mind of One's Own reminded readers that the tradition of Western philosophy-- in particular, the ideals of reason and objectivity-- has come down to us from white males, nearly all of whom are demonstrably sexist, even misogynist. In this second edition, the original authors continue to ask, What are the implications of this fact for contemporary feminists working within this tradition? The second edition pursues this question about the value of (...)
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  13. Louise M. Antony & Joseph Levine (1997). Reduction with Autonomy. Philosophical Perspectives 11 (s11):83-105.
  14. Michael V. Antony (2008). Are Our Concepts Conscious State and Conscious Creature Vague? Erkenntnis 68 (2):239-263.
    Intuitively it has seemed to many that our concepts "conscious state" and "conscious creature" are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that "conscious state" and "conscious creature" are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing that some (...)
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  15.  33
    Annette J. Browne, Colleen Varcoe, Victoria Smye, Sheryl Reimer-Kirkham, M. Judith Lynam & Sabrina Wong (2009). Cultural Safety and the Challenges of Translating Critically Oriented Knowledge in Practice. Nursing Philosophy 10 (3):167-179.
    Cultural safety is a relatively new concept that has emerged in the New Zealand nursing context and is being taken up in various ways in Canadian health care discourses. Our research team has been exploring the relevance of cultural safety in the Canadian context, most recently in relation to a knowledge-translation study conducted with nurses practising in a large tertiary hospital. We were drawn to using cultural safety because we conceptualized it as being compatible with critical theoretical perspectives that foster (...)
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  16. Louise M. Antony (2003). Who's Afraid of Disjunctive Properties? Philosophical Issues 13 (1):1-21.
  17. Louise M. Antony, What Are You Thinking? Character and Content in the Language of Thought.
  18. Michael V. Antony (2001). Is 'Consciousness' Ambiguous? Journal of Consciousness Studies 8 (2):19-44.
    It is widely assumed that ‘ consciousness ’ is multiply ambiguous within the consciousness literature. Some alleged senses of the term are access consciousness, phenomenal consciousness, state consciousness, creature consciousness, introspective consciousness, self consciousness, to name a few. In the paper I argue for two points. First, there are few if any good reasons for thinking that such alleged senses are genuine: ‘ consciousness ’ is best viewed as univocal within the literature. The second point is that researchers would do (...)
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  19. Craig Browne (2013). Book Review: Meaning, Subjectivity, Society–Making Sense of Modernity. [REVIEW] Thesis Eleven 116 (1):108-111.
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  20. Louise M. Antony (1989). Anomalous Monism and the Problem of Explanatory Force. Philosophical Review 98 (April):153-87.
    Concern about two problems runs through the work of davidson: the problem of accounting for the "explanatory force" of rational explanations, and the problem posed for materialism by the apparent anomalousness of psychological events. davidson believes that his view of mental causation, imbedded in his theory of "anomalous monism," can provide satisfactory answers to both questions. however, it is argued in this paper that davidson's program contains a fundamental inconsistency; that his metaphysics, while grounding the doctrine of anomalous monism, makes (...)
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  21.  68
    Louise Antony (ed.) (2007). Philosophers Without Gods: Meditations on Atheism and the Secular. OUP.
    In this revealing volume, 19 leading philosophers open a window on the inner life of atheism, shattering common stereotypes as they reveal how they came to turn ...
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  22. Louise Antony (2004). A Naturalized Approach to the a Priori. Philosophical Issues 14 (1):1–17.
  23. Derek Browne (2004). Do Dolphins Know Their Own Minds? Biology and Philosophy 19 (4):633-53.
    Knowledge of one's own states of mind is one of the varieties of self-knowledge. Do any nonhuman animals have the capacity for this variety of self-knowledge? The question is open to empirical inquiry, which is most often conducted with primate subjects. Research with a bottlenose dolphin gives some evidence for the capacity in a nonprimate taxon. I describe the research and evaluate the metacognitive interpretation of the dolphin's behaviour. The research exhibits some of the difficulties attached to the task of (...)
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  24. Michael V. Antony (1993). Social Relations and the Individuation of Thought. Mind 102 (406):247-61.
    Tyler Burge has argued that a necessary condition for individual's having many of the thoughts he has is that he bear certain relations to other language users. Burge's conclusion is based on a thought experiment in which an individual's social relations are imagined, counterfactually, to differ from how they are actually. The result is that it seems, counterfactually, the individual cannot be attributed many of the thoughts he can be actually. In the article, an alternative interpretation of Burge's thought experiment (...)
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  25. Michael V. Antony (2006). Vagueness and the Metaphysics of Consciousness. Philosophical Studies 128 (3):515-538.
    An argument is offered for this conditional: If our current concept conscious state is sharp rather than vague, and also correct , then common versions of familiar metaphysical theories of consciousness are false--?namely versions of the identity theory, functionalism, and dualism that appeal to complex physical or functional properties in identification, realization, or correlation. Reasons are also given for taking seriously the claim that our current concept conscious state is sharp. The paper ends by surveying the theoretical options left open (...)
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  26. Louise M. Antony (2000). Natures and Norms. Ethics 111 (1):8-36.
  27. Louise M. Antony (1997). Feeling Fine About the Mind. Philosophy and Phenomenological Research 57 (2):381-87.
    The article presents a critique of John Searle's attack on computationalist theories of mind in his recent book, The Rediscovery of the Mind. Searle is guilty of caricaturing his opponents, and of ignoring their arguments. Moreover, his own positive theory of mind, which he claims "takes account of" subjectivity, turns out to offer no discernible advantages over the views he rejects.
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  28.  43
    Louise M. Antony (1999). Multiple Realizability, Projectibility, and the Reality of Mental Properties. Philosophical Topics 26 (1/2):1-24.
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  29. Michael V. Antony (2010). Where's the Evidence? Philosophy Now 78:18-21.
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  30. S. S. S. Browne (1946). How Can Ethical Principles Be Known? Ethics 56 (3):186-192.
  31. L. Antony (ed.) (1993). A Mind of One's Own. Westview.
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  32. Jennifer Hornsby, Louise Antony, Jennifer Saul, Natalie Stoljar, Nellie Wieland & Rae Langton (2011). Subordination, Silencing, and Two Ideas of Illocution. Jurisprudence 2 (2):379-440.
    This section gathers together five reviews of Rae Langton?s book Sexual Solipsism: Philosophical Essays on Pornography and Objectification followed by a response from the author.
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  33.  65
    Craig Browne (1993). Review Articles : Central Dilemmas in Giddens's Theory of Structuration. Thesis Eleven 36 (1):138-150.
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  34. Michael V. Antony (1994). Against Functionalist Theories of Consciousness. Mind and Language 9 (2):105-23.
    The paper contains an argument against functionalist theories of consciousness. The argument exploits an intuition to the effect that parts of an individual's brain that are not in use at a time t, can have no bearing on whether that individual is conscious at t. After presenting the argument, I defend it against two possible objections, and then distinguish it from two arguments to which it appears, on the surface to be similar.
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  35.  62
    Craig Browne (2006). A Moral Order of Mutual Benefit. Thesis Eleven 86 (1):114-125.
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  36.  54
    Louise Antony (2008). Meta-Linguistics: Methodology and Ontology in Devitt's Ignorance of Language. Australasian Journal of Philosophy 86 (4):643 – 656.
    (2008). Meta-Linguistics: Methodology and Ontology in Devitt's Ignorance of Language. Australasian Journal of Philosophy: Vol. 86, No. 4, pp. 643-656.
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  37.  89
    Louise Antony (1995). Sisters, Please, I'd Rather Do It Myself. Philosophical Topics 23 (2):59-94.
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  38. Brynmor Browne (1992). A Solution to the Problem of Moral Luck. Philosophical Quarterly 42 (168):345-356.
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  39. Louise M. Antony (2007). Everybody has Got It: A Defense of Non-Reductive Materialism. In Brian P. McLaughlin & Jonathan D. Cohen (eds.), Contemporary Debates in Philosophy of Mind. Blackwell
     
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  40.  54
    Louise Antony (2000). Naturalized Epistemology, Morality, and the Real World. Canadian Journal of Philosophy 30 (Supplement):103-137.
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  41.  21
    J. Kevin Quinn, J. David Reed, M. Neil Browne & Wesley J. Hiers (1997). Honesty, Individualism, and Pragmatic Business Ethics: Implications for Corporate Hierarchy. [REVIEW] Journal of Business Ethics 16 (12-13):1419-1430.
    The boundaries of honesty are the focal point of this exploration of the individualistic origins of modernist ethics and the consequent need for a more pragmatic approach to business ethics. The tendency of modernist ethics to see honesty as an individual responsibility is described as a contextually naive approach, one that fails to account for the interactive effects between individual choices and corporate norms. By reviewing the empirical accounts of managerial struggles with ethical dilemmas, the article arrives at the contextual (...)
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  42. Michael V. Antony (2001). Conceiving Simple Experiences. Journal of Mind and Behavior 22 (3):263-86.
    That consciousness is composed of simple or basic elements that combine to form complex experiences is an idea with a long history. This idea is approached through an examination of our “picture” or conception of consciousness . It is argued that CC commits us to a certain abstract notion of simple experiential events, or simples, and that traditional critiques of simple elements of experience do not threaten simples. To the extent that CC is taken to conform to how consciousness really (...)
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  43. Michael V. Antony (2006). Papineau on the Vagueness of Phenomenal Concepts. Dialectica 60 (4):475-483.
    Papineau’s argument in "Thinking About Consciousness" for the vagueness or indeterminacy of phenomenal concepts is discussed. Several problems with his argument are brought out, and it is concluded that his argument fails to establish his desired conclusion.
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  44. Louise M. Antony (1999). Making Room for the Mental. Philosophical Studies 95 (1-2):37-44.
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  45. Michael V. Antony (2003). Davidson's Argument for Monism. Synthese 135 (1):1-12.
    Two criticisms of Davidson's argument for monism are presented. The first is that there is no obvious way for the anomalism of the mental to do any work in his argument. Certain implicit premises, on the other hand, entail monism independently of the anomalism of the mental, but they are question-begging. The second criticism is that even if Davidson's argument is sound, the variety of monism that emerges is extremely weak at best. I show that by constructing ontologically ``hybrid'' events (...)
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  46. Michael V. Antony (forthcoming). Can We Acquire Knowledge of Ultimate Reality? In Jeanine Diller & Asa Kasher (eds.), Models of God and Other Ultimate Realities. Springer
    Can humans acquire knowledge of ultimate reality, even significant or comprehensive knowledge? I argue that for all we know we can, and that is so whether ultimate reality is divine or non-divine. My strategy involves arguing that we are ignorant, in the sense of lacking public or shared knowledge, about which possibilities, if any, obtain for humans to acquire knowledge of ultimate reality. This follows from a deep feature of our epistemic situation—that our current psychology strongly constrains what we can (...)
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  47.  60
    Michael V. Antony (2008). Are Our Concepts Conscious State and Conscious Creature Vague? Erkenntnis 68 (2):239 - 263.
    are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that conscious state and conscious creature are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing that some of those conditions cannot be met with conscious state. I conclude that conscious state (...)
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  48.  81
    Michael V. Antony (2006). Vagueness and the Metaphysics of Consciousness. Philosophical Studies 128 (3):515-538.
    An argument is offered for this conditional: If our current concept conscious state is sharp rather than vague, and also correct , then common versions of familiar metaphysical theories of consciousness are false.
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  49.  35
    Louise Antony & Ann E. Cudd (2012). The Mentoring Project. Hypatia 27 (2):461-468.
  50.  16
    Alister Browne (2010). Mental Health Acts in Canada. Cambridge Quarterly of Healthcare Ethics 19 (3):290-298.
    There are 12 different Mental Health Acts in Canada, all of which provide for the involuntary confinement of the mentally disordered to protect both them from themselves and others from them. The Acts differ in many ways, but three issues stand out above all: involuntary admission criteria, the right to refuse treatment, and who has the authority to authorize treatment. I first describe how the MHAs differ on these issues. I then take up the methodological question of how to select (...)
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