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Barbara Montero [26]Barbara Gail Montero [7]
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Profile: Barbara Gail Montero (City University of New York)
  1. Barbara Gail Montero (forthcoming). Is Monitoring One’s Actions Causally Relevant to Choking Under Pressure? Phenomenology and the Cognitive Sciences:1-17.
    I have a painfully vivid memory of performing the Venezuelan choreographer Vincente Nebrada’s ballet Pentimento.After graduating from high school at age 15 and before entering college, I spent a number of years working as a professional ballet dancer with North Carolina Dance Theatre , among other companies. I was a new member of North Carolina Dance Theatre, and although the company had presented the piece on a number of occasions, this was the first time the director was watching from the (...)
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  2. John Toner, Barbara Gail Montero & Aidan Moran (forthcoming). Considering the Role of Cognitive Control in Expert Performance. Phenomenology and the Cognitive Sciences:1-18.
    Dreyfus and Dreyfus’ influential phenomenological analysis of skill acquisition proposes that expert performance is guided by non-cognitive responses which are fast, effortless and apparently intuitive in nature. Although this model has been criticised for over-emphasising the role that intuition plays in facilitating skilled performance, it does recognise that on occasions a form of ‘detached deliberative rationality’ may be used by experts to improve their performance. However, Dreyfus and Dreyfus see no role for calculative problem solving or deliberation when performance is (...)
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  3. Barbara Gail Montero (2013). Must Physicalism Imply the Supervenience of the Mental on the Physical? Journal of Philosophy 110 (2):93-110.
  4. Barbara Gail Montero (2013). The Artist as Critic: Dance Training, Neuroscience, and Aesthetic Evaluation. Journal of Aesthetics and Art Criticism 71 (2):169-175.
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  5. Barbara Montero (2012). Practice Makes Perfect: The Effect of Dance Training on the Aesthetic Judge. [REVIEW] Phenomenology and the Cognitive Sciences 11 (1):59-68.
    According to Hume, experience in observing art is one of the prerequisites for being an ideal art critic. But although Hume extols the value of observing art for the art critic, he says little about the value, for the art critic, of executing art. That is, he does not discuss whether ideal aesthetic judges should have practiced creating the form of art they are judging. In this paper, I address this issue. Contrary to some contemporary philosophers who claim that experience (...)
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  6. Barbara Gail Montero (2012). Irreverent Physicalism. Philosophical Topics 40 (2):91-102.
    Imagine that our world were such that the entities, properties, laws, and relations of fundamental physics did not determine what goes on at the mental level; imagine that duplicating our fundamental physics would fail to duplicate the pleasures, feelings of joy, and experiences of wonder that we know and love; in other words, imagine that the mental realm did not supervene on the physical realm. Would our world, then, be a world in which physicalism is false? A good number of (...)
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  7. Barbara Gail Montero (2011). Effortless Bodily Movement. Philosophical Topics 39 (1):67-79.
    What is it for a bodily movement to be effortless? What are we appreciating when we admire a dancer’s effortless leaps, a basketball player’s effortless shot, or even a seagull’s effortless soar? I propose to explore the notion of effortlessness by distinguishing various kinds of effortless bodily movements, examining the idea that effortless movements are smooth, predictable ones, discussing the relations between effortlessness and difficulty and effortlessness and actual ease, and speculating briefly about how we perceive and why we take (...)
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  8. Barbara Montero & C. Evans (2011). Intuitions Without Concepts Lose the Game: Mindedness in the Art of Chess. [REVIEW] Phenomenology and the Cognitive Sciences 10 (2):175-194.
    To gain insight into human nature philosophers often discuss the inferior performance that results from deficits such as blindsight or amnesia. Less often do they look at superior abilities. A notable exception is Herbert Dreyfus who has developed a theory of expertise according to which expert action generally proceeds automatically and unreflectively. We address one of Dreyfus’s primary examples of expertise: chess. At first glance, chess would seem an obvious counterexample to Dreyfus’s view since, clearly, chess experts are engaged in (...)
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  9. Barbara Montero (2010). A Russellian Response to the Structural Argument Against Physicalism. Journal of Consciousness Studies 17 (3-4):3-4.
    According to David Chalmers , 'we have good reason to suppose that consciousness has a fundamental place in nature' . This, he thinks is because the world as revealed to us by fundamental physics is entirely structural -- it is a world not of things, but of relations -- yet relations can only account for more relations, and consciousness is not merely a relation . Call this the 'structural argument against physicalism.' I shall argue that there is a view about (...)
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  10. Barbara Montero (2010). Does Bodily Awareness Interfere with Highly Skilled Movement? Inquiry 53 (2):105 – 122.
    It is widely thought that focusing on highly skilled movements while performing them hinders their execution. Once you have developed the ability to tee off in golf, play an arpeggio on the piano, or perform a pirouette in ballet, attention to what your body is doing is thought to lead to inaccuracies, blunders, and sometimes even utter paralysis. Here I re-examine this view and argue that it lacks support when taken as a general thesis. Although bodily awareness may often interfere (...)
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  11. Jonathan Cole & Barbara Montero (2007). Affective Proprioception. Janus Head 9 (2):299-317.
    Proprioception has been considered, within neuroscience, in the context of the control of movement. Here we discuss a possible second role for this ‘sixth sense’, pleasure in and of movement, homologous with the recently described affective touch. We speculate on its evolution and place in human society and suggest that pleasure in movement may depend not on feedback but also on harmony between intention and action. Examples come from expert movers, dancers and sportsmen, and from those without proprioception due to (...)
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  12. Barbara Montero (2007). Physicalism Could Be True Even If Mary Learns Something New. Philosophical Quarterly 57 (227):176-189.
    Mary knows all there is to know about physics, chemistry and neurophysiology, yet has never experienced colour. Most philosophers think that if Mary learns something genuinely new upon seeing colour for the first time, then physicalism is false. I argue, however, that physicalism is consistent with Mary's acquisition of new information. Indeed, even if she has perfect powers of deduction, and higher-level physical facts are a priori deducible from lower-level ones, Mary may still lack concepts which are required in order (...)
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  13. Barbara Montero (2006). Proprioception as an Aesthetic Sense. Journal of Aesthetics and Art Criticism 64 (2):231-242.
  14. Barbara Montero (2006). Physicalism in an Infinitely Decomposable World. Erkentnis 64 (2):177-191.
    Might the world be structured, as Leibniz thought, so that every part of matter is divided ad infinitum? The Physicist David Bohm accepted infinitely decomposable matter, and even Steven Weinberg, a staunch supporter of the idea that science is converging on a final theory, admits the possibility of an endless chain of ever more fundamental theories. However, if there is no fundamental level, physicalism, thought of as the view that everything is determined by fundamental phenomena and that all fundamental phenomena (...)
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  15. Barbara Montero (2006). Proprioceiving Someone Else's Movement. Philosophical Explorations 9 (2):149 – 161.
    Proprioception - the sense by which we come to know the positions and movements of our bodies - is thought to be necessarily confined to the body of the perceiver. That is, it is thought that while proprioception can inform you as to whether your left knee is bent or straight, it cannot inform you as to whether someone else's knee is bent or straight. But while proprioception certainly provides us with information about the positions and movements of our own (...)
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  16. Barbara Montero (2006). Rethinking the Mind-Body Problem. In Maureen Eckert (ed.), Theories of Mind: An Introductory Reader. Rowman and Littlefield. 250.
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  17. Barbara Montero (2006). What Does the Conservation of Energy Have to Do with Physicalism? Dialectica 60 (4):383-396.
    The conservation of energy law, a law of physics that states that the total energy of any closed system is always conserved, is a bedrock principle that has achieved both broad theoretical and experimental support. Yet if interactive dualism is correct, it is thought that the mind can affect physical objects in violation of the conservation of energy. Thus, some claim, the conservation of energy grounds an argument for physicalism. Although critics of the argument focus on the implausibility of causation (...)
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  18. Barbara Montero (2005). What is the Physical? In Ansgar Beckermann & Brian P. McLaughlin (eds.), The Oxford Handbook of Philosophy of Mind. Oxford University Press.
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  19. Barbara Montero & David Papineau (2005). A Defense of the Via Negativa Argument for Physicalism. Analysis 65 (287):233-237.
  20. Barbara Montero (2004). Consciousness is Puzzling but Not Paradoxical. [REVIEW] Philosophy and Phenomenological Research 59 (1):213-226.
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  21. Barbara Montero (2004). Consciousness Is Puzzling, but Not Paradoxical. [REVIEW] Philosophy and Phenomenological Research 69 (1):213-226.
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  22. Barbara Montero (2004). Review: Consciousness Is Puzzling, but Not Paradoxical. [REVIEW] Philosophy and Phenomenological Research 69 (1):213 - 226.
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  23. Barbara Montero (2004). Really Taking Metaphysics Seriously. Behavioral and Brain Sciences 27 (5):632-633.
    Ross & Spurrett (R&S) fail to take metaphysics seriously because they do not make a clear enough distinction between how we understand the world and what the world is really like. Although they show that the behavioral and cognitive sciences are genuinely explanatory, it is not clear that they have shown that these special sciences identify properties that are genuinely causal.
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  24. Barbara Montero (2003). The Epistemic/Ontic Divide. Philosophy and Phenomenological Research 66 (2):404-418.
    A number of philosophers think that, while we cannot explain how the mind is physical, we can know that it is physical, nonetheless. That is, they accept both the explanatory gap between the mental and the physical and ontological physicalism. I argue that this position is unstable. Among other things, I argue that once one accepts the explanatory gap, the main argument for ontological physicalism, the argument from causation, looses its force. For if one takes physical/nonphysical causation and ontological physicalism (...)
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  25. Barbara Montero (2003). Varieties of Causal Closure. In Sven Walter & Heinz-Dieter Heckmann (eds.), Physicalism and Mental Causation. Imprint Academic. 173-187.
  26. Eric Barnes, Neither Truth Nor Empirical Adequacy Explain, Matti Eklund, Deep Inconsistency, Barbara Montero, Harold Langsam, Self-Knowledge Externalism, Christine McKinnon Desire-Frustration, Moral Sympathy & Josh Parsons (2002). INDEX for Volume 80, 2002. Australasian Journal of Philosophy 80 (4):545-548.
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  27. Donniell Fishkind, Joel David Hamkins & Barbara Montero (2002). New Inconsistencies in Infinite Utilitarianism: Is Every World Good, Bad or Neutral? Australasian Journal of Philosophy 80 (2):178 – 190.
    In the context of worlds with infinitely many bearers of utility, we argue that several collections of natural Utilitarian principles--principles which are certainly true in the classical finite Utilitarian context and which any Utilitarian would find appealing--are inconsistent.
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  28. Barbara Montero (2001). Post-Physicalism. Journal of Consciousness Studies 8 (2):61-80.
    I am going to argue that it is time to come to terms with the difficulty of understanding what it means to be physical and start thinking about the mind-body problem from a new perspective. Instead of construing it as the problem of finding a place for mentality in a fundamentally physical world, we should think of it as the problem of finding a place for mentality in a fundamentally nonmental world, a world that is at its most fundamental level (...)
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  29. Joel David Hamkins & Barbara Montero (2000). With Infinite Utility, More Needn't Be Better. Australasian Journal of Philosophy 78 (2):231 – 240.
  30. Joel David Hamkins & Barbara Montero (2000). Utilitarianism in Infinite Worlds. Utilitas 12 (01):91-.
    Recently in the philosophical literature there has been some effort made to understand the proper application of the theory of utilitarianism to worlds in which there are infinitely many bearers of utility. Here, we point out that one of the best, most inclusive principles proposed to date contradicts fundamental utilitarian ideas, such as the idea that adding more utility makes a better world.
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  31. Barbara Gail Montero (2000). The Body Problem and Other Foundational Issues in the Metaphysics of Mind. Dissertation, The University of Chicago
    My dissertation focuses on the foundations of the mind-body problem: how we should think about the physical world, what the role of science is in arriving at a solution to the problem, and whether it is possible to answer metaphysical questions about the mind while admitting epistemic defeat. ;Many philosophers argue that the mind is physical, but few spend much time explaining what counts as being physical. This, I argue, is a mistake: if the mind-body problem is the problem of (...)
     
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  32. Barbara Montero (1999). The Body Problem. Noûs 33 (2):183-200.
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