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  1. Barrie Falk (1996). Feeling and Cognition. In Anthony O'Hear (ed.), Verstehen and Humane Understanding. Cambridge University Press. 211-222.
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  2. Barrie Falk (1994). Doing What One Meant to Do. Synthese 98 (3):379 - 399.
    When I engage in some routine activity, it will usually be the case that I mean or intend the present move to be followed by others. What does meaning the later moves consist in? How do I know, when I come to perform them, that they were what I meant? Problems familiar from Wittgenstein's and Kripke's discussions of linguistic meaning arise here. Normally, I will not think of the later moves. But, even if I do, there are reasons to deny (...)
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  3. Barrie Falk (1993). Consciousness, Cognition, and the Phenomenal. Proceedings of the Aristotelian Society 67 (67):55-73.
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  4. Barrie Falk (1992). Wittgenstein on What One Meant and What One Would Have Said. Inquiry 35 (1):21 – 36.
    In a well?known passage, Wittgenstein suggests that claims about what I would have said if asked, offered as an elucidation of what I meant, are hypotheses. Some have argued that Wittgenstein commits himself here to the view that claims about what I meant are hypotheses. I argue that this is to misinterpret the relevant passages and is at odds with central themes in Wittgenstein's philosophy, particularly what he has to say about the first?person relation to meaning. This is not of (...)
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  5. Barrie Falk (1991). Wittgenstein's Philosophy of Psychology. Philosophical Books 32 (3):156-158.
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  6. Barrie Falk (1990). Having What We Want. Proceedings of the Aristotelian Society 91:171 - 186.
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  7. Barrie Falk (1986). Beauty Restored. Philosophical Books 27 (1):2-12.
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  8. Barrie Falk (1982). What Are We Frightened Of? Inquiry 25 (2):165 – 198.
    I am concerned to understand that relation to a situation which we call fearing it. Some say this cannot be done: it is a brute fact about us that we fear certain things and we understand another's fear when we see that he confronts a situation of this sort (a basic fear object) or one which he understandably associates with this sort. In Section I, I argue that being associated with a basic fear object will not usefully explain a current (...)
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