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John Bigelow [69]John C. Bigelow [16]Julian Bigelow [2]
  1. John Bigelow, Intelligent.
    Few people can have had many thrills quite like the one Hiram Bingham had when he discovered ruins of what had once been an Incan city, unexpectedly and precariously perched on the knife-edge of a ridge joining two peaks, Machu Picchu and Huayna Picchu (Big Peak and Little Peak), high in the Andes Mountain Range in Peru. He was excited, but also mystified. Was it an abandoned Incan city – or a monastery? or a fortress? or a “University of (...)
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  2. John Bigelow, Secrets Plato Nearly Kept.
    So Emma thought, at least. Could a linguist, could a grammarian, could even a mathematician have seen what she did, have witnessed their appearance together, have heard their history of it, without feeling that circumstances had been at work to make them particularly interesting to each other? — How much more must an imaginist, like herself, be on fire with speculation and foresight!
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  3. John Bigelow, Simpson's Paradox, Stupidity and the Selfish Species.
    Here is a simplified fiction which is based on a real case at a Californian University. The Faculty of Humanities decided to try to increase the number of women on their staff. There were 13 women and 13 men who applied for positions in the Faculty. All the positions were directed towards the study of either time or space, in the departments of History or Geography. There were 13 applicants for the positions in History and 13 applicants for the positions (...)
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  4. John Bigelow, The Truth in Antirealism.
    Throughout his career, Barry Taylor argued for several key theses in semantics and in epistemology. He calls these theses “Antirealism”. I will suggest, however, that a “Realist” could, and perhaps should, accept these semantic and epistemic theses. Doing so would not, I argue, conflict with the core this of philosophical Realism, properly so-called, since this thesis is not semantic or epistemological, but “ontological”. A Realist about (say) badgers is just someone who believes that there are badgers. And Taylor’s semantic and (...)
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  5. John Bigelow, The Emergence of a New Family of Theories of Time.
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  6. Monima Chadha, Purushottama Bilimoria & John Bigelow (2013). J. J. C Smart (1920-2012): Remembering Jack. [REVIEW] Sophia 52 (1):1-5.
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  7. Charles Pigden, Stephen Law, Julian Baggini & John Bigelow (2013). Obituaries. The Philosophers' Magazine 60 (60):9-12.
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  8. Neil McKinnon & John Bigelow (2012). Presentism, and Speaking of the Dead. Philosophical Studies 160 (2):253-263.
    Presentists standardly conform to the eternalist’s paradigm of treating all cases of property-exemplification as involving a single relation of instantiation. This, we argue, results in a much less parsimonious and philosophically explanatory picture than is possible if other alternatives are considered. We argue that by committing to primitive past and future tensed instantiation ties, presentists can make gains in both economy and explanatory power. We show how this metaphysical picture plays out in cases where an individual exists to partake in (...)
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  9. John Bigelow, Raymond D. Bradley, Andrew Brennan, Tony Coady, Peter Forrest, James Franklin, Karen Green, Russell Grigg, Matthew Sharpe, Jeanette Kennett, Neil Levy, Catriona Mackenzie, Gary Malinas, Chris Mortensen, Robert Nola, Paul Patton, Charles R. Pidgen, Val Plumwood, Graham Priest, Greg Restall, Jack Reynolds, Paul Thom & Michelle Boulous Walker (2011). The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books.
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  10. St Augustine, John Bigelow, Craig Bourne, William Lane Craig, Thomas Crisp, Matthew Davidson, Rafael De Clercq, M. Oreste Fiocco, Mark Hinchliff, Simon Keller, Ernâni Magalhães, J. M. E. McTaggart, Trenton Merricks, Ulrich Meyer, L. Nathan Oaklander, Arthur Prior, Hilary Putnam & Dean Zimmerman (2010). Presentism: Essential Readings. Lexington Books.
     
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  11. John Bigelow (2010). Barry Taylor. Australasian Journal of Philosophy 88 (2):379-380.
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  12. John Bigelow (2010). Quine, Mereology, and Inference to the Best Explanation. Logique Et Analyse 53 (212):465.
    Given Quine's views on philosophical methodology, he should not have taken the axioms of classical mereology to be "self-evident", or "analytic"; but rather, he should have set out to justify them by what might be broadly called an "inference to the best explanation". He does very little to this end. In particular, he does little to examine alternative theories, to see if there might be anything they could explain better than classical mereology can. I argue that there is something important (...)
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  13. Lucy Allais, Louise Antony, Elizabeth Barnes, John Bigelow, Alexander Bird, Ross P. Cameron, John Campbell & Roberto Casati (2009). Notes on The. In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.
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  14. John Bigelow (2009). Truth-Makers and Truth-Bearers. In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.
     
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  15. John Bigelow & Laura Schroeter, Jackson's Classical Theory of Meaning.
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  16. Laura Schroeter & John Bigelow (2009). Jackson’s Classical Model of Meaning. In Ian Ravenscroft (ed.), Minds, Ethics, and Conditionals: Themes from the Philosophy of Frank Jackson. Oxford University Press.
    Frank Jackson often writes as if his descriptivist account of public language meanings were just plain common sense. How else are we to explain how different speakers manage to communicate using a public language? And how else can we explain how individuals arrive at confident judgments about the reference of their words in hypothetical scenarios? Our aim in this paper is to show just how controversial the psychological assumptions behind in Jackson’s semantic theory really are. First, we explain how Jackson’s (...)
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  17. John Bigelow & Robert Pargetter (2007). Integrity and Autonomy. American Philosophical Quarterly 44 (1):39-49.
  18. John Bigelow (2006). Gettier's Theorem. In Stephen Cade Hetherington (ed.), Aspects of Knowing: Epistemological Essays. Elsevier. 203--218.
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  19. John C. Bigelow (2006). Universais. Critica.
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  20. John C. Bigelow & Robert Pargetter (2006). Re-Acquaintance with Qualia. Australasian Journal of Philosophy 84 (3):353 – 378.
    Frank Jackson argued, in an astronomically frequently cited paper on 'Epiphenomenal qualia'[Jackson 1982 that materialism must be mistaken. His argument is called the knowledge argument. Over the years since he published that paper, he gradually came to the conviction that the conclusion of the knowledge argument must be mistaken. Yet he long remained totally unconvinced by any of the very numerous published attempts to explain where his knowledge argument had gone astray. Eventually, Jackson did publish a diagnosis of the (...)
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  21. John Bigelow & Robert Pargetter (2006). Real Work for Aggregates. Dialectica 60 (4):485–503.
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  22. John Bigelow (2005). Omnificence. Analysis 65 (287):187–196.
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  23. John Bigelow, Les Identites Primitives.
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  24. John Bigelow, The Passage of Time.
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  25. John Bigelow & Robert Pargetter (2004). The Knowledge Argument Can Be Introduced Through a Variety of Differ-Ent Illustrations. Here Are Three.(I) Consider a Complete Physical Theory of the Light Spectrum, Including the Effects Different Wavelengths of Light Have on the Neural Systems of Humans. There Are Also the Phenomenal Properties We Experience When We. [REVIEW] In Yujin Nagasawa, Peter Ludlow & Daniel Stoljar (eds.), There's Something About Mary. The Mit Press. 179.
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  26. Walter Brinke, David Squire & John Bigelow, Similarity: Measurement, Ordering and Betweenness.
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  27. John Bigelow (2001). Time Travel Fiction. In Gerhard Preyer & Frank Siebelt (eds.), Reality and Humean Supervenience: Essays on the Philosophy of David Lewis. Rowman & Littlefield. 57--91.
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  28. Gary Malinas & John Bigelow (2001). Simpson's Paradox: A Logically Benign, Empirically Treacherous Hydra. The Monist 84 (2):265 - 283.
    An association between a pair of variables can consistently be inverted in each subpopulation of a population when the population is partitioned. E.g., a medical treatment can be associated with a higher recovery rate for treated patients compared with the recovery rate for untreated patients; yet, treated male patients and treated female patients can each have lower recovery rates when compared with untreated male patients and untreated female patients. Conversely, higher recovery rates for treated patients in each subpopulation are consistent (...)
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  29. Neil McKinnon & John C. Bigelow (2001). Parfit, Causation, and Survival. Philosophia 28 (1-4):467-476.
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  30. John Bigelow (1999). Scientific Ellisianism. In Howard Sankey (ed.), Causation and Laws of Nature. Kluwer. 45--59.
  31. John Bigelow & Robert Pargetter (1999). Critical Notice of Tim Crane, Ed. Dispositions: A Debate by D.M. Armstrong, C.B. Martin and U.T. Place. Canadian Journal of Philosophy 29 (4):619-633.
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  32. John Bigelow & Robert Pargetter (1998). No Logic of Cogency: Reply to Oakley. Australasian Journal of Philosophy 76 (3):464 – 472.
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  33. Karen Green & John Bigelow (1998). Does Science Persecute Women? The Case of the 16th–17th Century Witch-Hunts. Philosophy 73 (2):195-217.
    I. Logic, rationality and ideology Herbert Marcuse once claimed that the ‘“rational” is a mode of thought and action which is geared to reduce ignorance, destruction, brutality, and oppression.’ He echoed a widespread folk belief that a world in which people were rational would be a better world. This could be taken as an optimistic empirical conjecture: if people were more rational then probably the world would be a better place (a trust that ‘virtue will be rewarded’, so to speak). (...)
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  34. John Bigelow (1997). Devitt S Double Standard. In Dunja Jutronic (ed.), The Maribor Papers in Naturalized Semantics. Maribor. 15.
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  35. John Bigelow & Robert Pargetter (1997). The Validation of Induction. Australasian Journal of Philosophy 75 (1):62 – 76.
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  36. John Bigelow & Michael Smith (1997). How Not to Be Muddled by a Meddlesome Muggletonian. Australasian Journal of Philosophy 75 (4):511 – 527.
    Holton, we acknowledge, has given a good counter-example to a theory, and that theory is interesting and worth refuting. The theory we have in mind is like Smith's, but is more reductionist in spirit. It is a theory that ties value to Reason and to processes of reasoning, or inference - not to the recognition of reasons and acting on reasons. Such a theory overestimates the importance of logic, truth, inference, and thinking things through for yourself independently of any ideas (...)
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  37. John Bigelow (1996). Critical Notice. Australasian Journal of Philosophy 74 (1):190 – 202.
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  38. John Bigelow (1996). God and the New Math. Philosophical Studies 84 (2-3):127 - 154.
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  39. John Bigelow (1996). Language in the World: A Philosophical Enquiry. Australasian Journal of Philosophy 74 (1).
    What makes the words we speak mean what they do? Possible-worlds semantics articulates the view that the meanings of words contribute to determining, for each sentence, which possible worlds would make the sentence true, and which would make it false. M. J. Cresswell argues that the non-semantic facts on which such semantic facts supervene are facts about the causal interactions between the linguistic behaviour of speakers and the facts in the world that they are speaking about, and that the kind (...)
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  40. John Bigelow (1996). Presentism and Properties. Philosophical Perspectives 10 (Metaphysics):35-52.
  41. John Bigelow (1994). Skeptical Realism. The Monist 77 (1):3-26.
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  42. John Bigelow (1994). Van Inwagen's New Clothes. Dialogue 33 (02):297-.
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  43. John Bigelow, John Collins & Robert Pargetter (1993). The Big Bad Bug: What Are the Humean's Chances? British Journal for the Philosophy of Science 44 (3):443-462.
    Humean supervenience is the doctrine that there are no necessary connections in the world. David Lewis identifies one big bad bug to the programme of providing Humean analyses for apparently non-Humean features of the world. The bug is chance. We put the bug under the microscope, and conclude that chance is no special problem for the Humean.
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  44. John Bigelow (1992). The Doubtful A Priori. Canadian Journal of Philosophy 22 (sup1):151-166.
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  45. John Bigelow, Brian Ellis & Caroline Lierse (1992). The World as One of a Kind: Natural Necessity and Laws of Nature. British Journal for the Philosophy of Science 43 (3):371-388.
  46. Peter Achinstein, Brian Barry, Clarendon Press Oxford, John Bigelow, Robert Pargetter, Cambridge Uni Cambridge, H. James Birx, Richard J. Blackwell, Univer Indiana & C. Blok (1991). L22000. 00. Mind 100:399.
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  47. John Bigelow (1991). Worlds Enough for Time. Noûs 25 (1):1-19.
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  48. John Bigelow (1990). The World Essence. Dialogue 29 (02):205-.
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  49. John C. Bigelow & Robert Pargetter (1990). Acquaintance with Qualia. Theoria 61 (3):129-147.
  50. John Bigelow, John Campbell & Robert Pargetter (1990). Death and Well-Being. Pacific Philosophical Quarterly 71 (2):119-40.
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