Search results for 'Caleb Everett' (try it on Scholar)

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  1.  40
    Caleb Everett & Keren Madora (2012). Quantity Recognition Among Speakers of an Anumeric Language. Cognitive Science 36 (1):130-141.
    Recent research has suggested that the Pirahã, an Amazonian tribe with a number-less language, are able to match quantities > 3 if the matching task does not require recall or spatial transposition. This finding contravenes previous work among the Pirahã. In this study, we re-tested the Pirahãs’ performance in the crucial one-to-one matching task utilized in the two previous studies on their numerical cognition, as well as in control tasks requiring recall and mental transposition. We also conducted a (...)
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  2.  16
    Anthony Everett (2013). The Nonexistent. OUP Oxford.
    Anthony Everett gives a philosophical defence of the common-sense view that there are no such things as fictional people, places, and things. He argues that our talk and thought about such fictional objects takes place within the scope of a pretense, and that we gain little but lose much by accepting fictional realism.
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  3. Michael C. Frank, Daniel L. Everett, Evelina Fedorenko & Edward Gibson (2008). Number as a Cognitive Technology: Evidence From Pirahã Language and Cognition. Cognition 108 (3):819-824.
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  4.  73
    Ted Everett (2014/2015). Other Minds and the Origins of Consciousness. Anthropology and Philosophy 11.
    Why are we conscious? What does consciousness enable us to do that cannot be done by zombies in the dark? This paper argues that introspective consciousness probably co-evolved as a "spandrel" along with our more useful ability to represent the mental states of other people. The first part of the paper defines and motivates a conception of consciousness as a kind of "double vision" – the perception of how things seem to us as well as what they are – along (...)
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  5. Anthony Everett (2003). Empty Names and `Gappy' Propositions. Philosophical Studies 116 (1):1-36.
    In recent years a number of authors sympathetic to Referentialistaccounts of proper names have argued that utterances containingempty names express `gappy,' or incomplete, propositions. In this paper I want to take issue with this suggestion.In particular, I argue versions of this approach developedby David Braun, Nathan Salmon, Ken Taylor, and by Fred Adams,Gary Fuller, and Robert Stecker.
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  6. Anthony Everett (2005). Against Fictional Realism. Journal of Philosophy 102 (12):624 - 649.
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  7. T. Hofweber & A. Everett (eds.) (2000). Empty Names, Fiction, and the Puzzles of Non-Existence. CSLI Publications.
    Philosophers and theorists have long been puzzled by humans' ability to talk about things that do not exist, or to talk about things that they think exist but, in fact, do not. _Empty Names, Fiction, and the Puzzles of Non-Existence_ is a collection of 13 new works concerning the semantic and metaphysical issues arising from empty names, non-existence, and the nature of fiction. The contributors include some of the most important researchers working in these fields. Some of the papers develop (...)
     
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  8.  23
    Jeff Everett, Dean Neu & Abu Shiraz Rahaman (2006). The Global Fight Against Corruption: A Foucaultian, Virtues-Ethics Framing. [REVIEW] Journal of Business Ethics 65 (1):1 - 12.
    This paper extends the discussion of business ethics by examining the issue of corruption, its definition, the solutions being proposed for dealing with it, and the ethical perspectives underpinning these proposals. The paper’s findings are based on a review of association, think-tank, and academic reports, books, and papers dealing with the topic of corruption, as well as the pronouncements, websites, and position papers of a number of important global organizations active in the fight. These organizations include the World Bank, the (...)
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  9. Anthony Everett (2007). Pretense, Existence, and Fictional Objects. Philosophy and Phenomenological Research 74 (1):56–80.
    There has recently been considerable interest in accounts of fiction which treat fictional characters as abstract objects. In this paper I argue against this view. More precisely I argue that such accounts are unable to accommodate our intuitions that fictional negative existentials such as “Raskolnikov doesn’t exist” are true. I offer a general argument to this effect and then consider, but reject, some of the accounts of fictional negative existentials offered by abstract object theorists. I then note that some of (...)
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  10.  81
    Theodore J. Everett (2014). Peer Disagreement and Two Principles of Rational Belief. Australasian Journal of Philosophy 93 (2):273-286.
    This paper presents a new solution to the problem of peer disagreement that distinguishes two principles of rational belief, here called probability and autonomy. When we discover that we disagree with peers, there is one sense in which we rationally ought to suspend belief, and another in which we rationally ought to retain our original belief. In the first sense, we aim to believe what is most probably true according to our total evidence, including testimony from peers and authorities. In (...)
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  11.  17
    Jeff S. Everett, Dean Neu & Daniel Martinez (2008). Multi-Stakeholder Labour Monitoring Organizations: Egoists, Instrumentalists, or Moralists? [REVIEW] Journal of Business Ethics 81 (1):117 - 142.
    This article examines four leading multi-stakeholder labour monitoring organizations. All operating in the maquiladora industry, these organizations are viewed in light of the growing global trend toward industry self-regulation, or what has been referred to as the 'global out-sourcing of regulation'. Their Board compositions, codes of conduct and monitoring and enforcement strategies are all examined as a means of tentatively positioning these organizations along an 'egoist-instrumentalist-moralist' ethical culture continuum. Such a framing provides insights into the perceived salience of these organizations' (...)
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  12. Anthony Everett (2005). Recent Defenses of Descriptivism. Mind and Language 20 (1):103–139.
    David Sosa, Michael Nelson, and Jason Stanley have recently offered a series of interesting and provocative challenges to Kripke's modal arguments against Descriptivism. In this paper I explore these challenges and some of the issues to which they give rise. I argue that, in the end, all three challenges fail.
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  13.  16
    Guy Kahane, Jim A. C. Everett, Brian D. Earp, Miguel Farias & Julian Savulescu (2015). ‘Utilitarian’ Judgments in Sacrificial Moral Dilemmas Do Not Reflect Impartial Concern for the Greater Good. Cognition 134:193-209.
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  14. Anthony Everett (2009). Intrinsic Finks, Masks, and Mimics. Erkenntnis 71 (2):191 - 203.
    I argue for the existence of intrinsic Finks, Masks, and Mimics, and argue that these undermine certain recent attempts to revive simple conditional analyses of dispositions. I present some examples of intrinsic Finks, Masks, and Mimics, and argue that the example of an intrinsic fink I present has certain advantages over the examples of intrinsic finks recently suggested by Randolph Clarke. I conclude that the existence of such Finks, Masks, and Mimics, undermine a recent attempt by Sungho Choi to distinguish (...)
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  15.  83
    T. J. Everett & B. M. Everett (2015). Justice and Gini Coefficients. Politics, Philosophy and Economics 14 (2):187-208.
    Gini coefficients, which measure gross inequalities rather than their unfair components, are often used as proxy measures of absolute or relative distributive injustice in Western societies. This presupposes that the fair inequalities in these societies are small and stable enough to be ignored. This article presents a model for a series of ideal, perfectly just societies, where comfortable lives are equally available to everyone, and calculates the Gini coefficients for each. According to this model, inequalities produced by age and other (...)
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  16. Mitchell Aboulafia, Guido Baggio, Joseph Betz, Kelvin J. Booth, Nuria Sara Miras Boronat, James Campbell, Gary A. Cook, Stephen Everett, Alicia Garcia Ruiz, Judith M. Green, Jacquelyn Ann K. Kegley, Erkki Kilpinen, Roman Madzia, John Ryder, Matteo Santarelli & David W. Woods (2013). George Herbert Mead in the Twenty-First Century. Lexington Books.
    While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context in which that work was carried out, the papers in this volume have brought Mead’s work to bear on contemporary issues in metaphysics, epistemology, cognitive science, and social and political philosophy.
     
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  17.  23
    John R. Everett (1948). The Protestant Era. [REVIEW] Journal of Philosophy 45 (22):610-613.
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  18. Alain Morin & James Everett (1990). Inner Speech as a Mediator of Self-Awareness, Self-Consciousness, and Self-Knowledge: An Hypothesis. New Ideas in Psychology 8 (3):337-56.
  19.  5
    Haina Zhang, Malcolm H. Cone, André M. Everett & Graham Elkin (2011). Aesthetic Leadership in Chinese Business: A Philosophical Perspective. [REVIEW] Journal of Business Ethics 101 (3):475-491.
    Confucian ethics play a pivotal role in guiding Chinese thinking and behaviour. Aesthetic leadership is emerging as a promising paradigm in leadership studies. This study investigates the practice of aesthetic leadership in Chinese organizations on the basis of Chinese philosophical foundations. We adopt a process perspective to access the aesthetic constellation of meanings present in the Chinese understanding of leadership, linking normative Confucian values to a pragmatic value rational world view, that rests on an ontology of vaguely defined norms that (...)
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  20.  19
    Theodore J. Everett (2005). Are There Non-Existent Entities? In Larry Lee Blackman (ed.), The Philosophy of Panayot Butchvarov: a collegial evaluation. Edwin Mellen Press 3-19.
    There are things of which it is true to say that there are no such things. How can we resolve this paradox? Panayot Butchvarov argues that there are objects of reference that are not also entities, where the former must merely be thinkable but the latter must be indefinitely re-identifiable. This paper argues that fictional and many other unreal objects are indeed indefinitely re-identifiable, so they must be counted as existing things on Butchvarov's theory. The paradox is best resolved by (...)
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  21.  83
    Anthony Everett (1994). Absorbing Dialetheia? Mind 103 (412):413-420.
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  22.  44
    Jennifer Everett (2001). Environmental Ethics, Animal Welfarism, and the Problem of Predation: A Bambi Lover's Respect for Nature. Ethics and the Environment 6 (1):42-67.
    : Many environmentalists criticize as unecological the emphasis that animal liberationists and animal rights theorists place on preventing animal suffering. The strong form of their objection holds that both theories ab-surdly entail a duty to intervene in wild predation. The weak form holds that animal welfarists must at least regard predation as bad, and that this stance reflects an arrogance toward nature that true environmentalists should reject. This paper disputes both versions of the predation critique. Animal welfarists are not committed (...)
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  23. Theodore J. Everett (2001). The Rationality of Science and the Rationality of Faith. Journal of Philosophy 98 (1):19-42.
    Why is science so rare and faith so common in human history? Traditional cultures persist because it is subjectively rational for each maturing child to defer to the unanimous beliefs of his elders, regardless of any personal doubts. Science is possible only when individuals promote new theories (which will probably be proven false) and forgo the epistemic advantages of accepting established views (which are more likely to be true). Hence, progressive science progress must rely upon the epistemic altruism of (...)
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  24.  13
    John R. Everett (1953). The Great Philosophers: The Eastern World. [REVIEW] Journal of Philosophy 50 (2):52-54.
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  25.  12
    John R. Everett (1948). Eclipse of Reason. [REVIEW] Journal of Philosophy 45 (22):603-605.
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  26.  11
    Walter G. Everett (1931). Five Types of Ethical Theory. [REVIEW] Journal of Philosophy 28 (11):298-301.
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  27. Anthony Everett (1996). Qualia and Vagueness. Synthese 106 (2):205-226.
    In this paper I present two arguments against the thesis that we experience qualia. I argue that if we experienced qualia then these qualia would have to be essentially vague entities. And I then offer two arguments, one a reworking of Gareth Evans' argument against the possibility of vague objects, the other a reworking of the Sorites argument, to show that no such essentially vague entities can exist. I consider various objections but argue that ultimately they all fail. In particular (...)
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  28.  6
    Jeff S. Everett (2007). Ethics Education and the Role of the Symbolic Market. Journal of Business Ethics 76 (3):253 - 267.
    This study responds to suggestions that business-school faculty are promoting distorted views of human nature and out-dated notions of ethics. Specifically, the paper examines in-depth interviews with a sample of 15 faculty centrally-positioned within the field’s symbolic market, namely, academics who completed their Ph.D. programs in the same institutional space as the editors of five top accounting journals. The paper finds that ethics are for the most part important to these individuals, but that the field’s general adherence to the neoclassical (...)
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  29.  9
    Jonathan Everett (2015). The Constitutive a Priori and the Distinction Between Mathematical and Physical Possibility. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 52:139-152.
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  30.  43
    Anthony Everett (2014). Sainsbury on Thinking About Fictional Things. Acta Analytica 29 (2):181-194.
    In a number of places Mark Sainsbury has recently developed an attractive irrealist account of fiction and intentionality, on which there are no fictional objects or exotic intentional entities. A central component of his account is an ambitious argument, which aims to establish that the truth of intensional transitives such as “I think about Holmes” and “Alexander feared Zeus” does not require the existence of fictional or intentional objects. It would be good news indeed for the irrealist if Sainsbury’s argument (...)
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  31.  4
    A. Everett (2002). Predelli on Procrastination. Analysis 62 (2):160-166.
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  32.  18
    Linda Everett, Debbie Thorne & Carol Danehower (1996). Cognitive Moral Development and Attitudes Toward Women Executives. Journal of Business Ethics 15 (11):1227 - 1235.
    Research has shown that men and women are similar in their capabilities and management competence; however, there appears to be a glass ceiling which poses invisible barriers to their promotion to management positions. One explanation for the existence of these barriers lies in stereotyped, biased attitudes toward women in executive positions. This study supports earlier findings that attitudes of men toward women in executive positions are generally negative, while the attitudes of women are generally positive. Additionally, we found that an (...)
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  33.  4
    Jo P. Everett, Clifford A. Walters, Debra L. Stottlemyer, Curtis A. Knight, Andrew A. Oppenberg & Robert D. Orr (2011). To Lie or Not to Lie: Resident Physician Attitudes About the Use of Deception in Clinical Practice. Journal of Medical Ethics 37 (6):333-338.
    Background Physicians face competing values of truth-telling and beneficence when deception may be employed in patient care. The purposes of this study were to assess resident physicians' attitudes towards lying, explore lie types and reported reasons for lying. Method After obtaining institutional review board review (OSR# 58013) and receiving exempt status, posts written by Loma Linda University resident physicians in response to forum questions in required online courses were collected from 2002 to 2007. Responses were blinded and manually coded by (...)
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  34.  10
    Walter Goodnow Everett (1932). Belief Unbound. A Promethean Religion for the Modern World. [REVIEW] Journal of Philosophy 29 (14):381-386.
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  35.  9
    Charles Everett (1954). Bentham and the Ethics of Today. [REVIEW] Journal of Philosophy 51 (21):637-639.
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  36.  9
    John R. Everett (1946). Empirical Philosophies of Religion. [REVIEW] Journal of Philosophy 43 (23):638-638.
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  37.  68
    A. Everett (2007). Review: The Architecture of the Imagination: New Essays on Pretence, Possibility, and Fiction. [REVIEW] Mind 116 (464):1151-1154.
  38. Jeff Everett, Dean Neu & Abu Shiraz Rahaman (2006). The Global Fight Against Corruption: A Foucaultian, Virtues-Ethics Framing. Journal of Business Ethics 65 (1):1-12.
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  39.  94
    Theodore J. Everett (2000). A Simple Logic for Comparisons and Vagueness. Synthese 123 (2):263-278.
  40.  59
    A. Everett (2011). Fiction and Fictionalism * BY RICHARD M. SAINSBURY. Analysis 71 (4):779-780.
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  41.  10
    Susan Everett (1992). Ethics at the Bedside, Charles M. Culver, Ed., University Pre~ S of New England, Hanover And. HEC Forum 4 (3):227-229.
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  42.  74
    Anthony Everett (2002). Predelli on Procrastination. Analysis 62 (2):160–166.
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  43.  37
    Anthony Everett (2013). Disquotationalism, Reference, and Object Dependence. Philosophical Studies 165 (3):939-955.
    In this paper I consider whether disquotationalist accounts of reference can accommodate our intuitions concerning reference. I argue that, if our intuitions are to be satisfactorily accommodated, the disquotationalist must regard the semantic content of a referring singular term as depending upon the object which is the intuitive referent of that singular term. Granted this, however, the way then looks open for the inflationist about reference to simply identify the object dependence relation with the reference relation. I consider how damaging (...)
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  44.  70
    Theodore J. Everett (2002). Analyticity Without Synonymy in Simple Comparative Logic. Synthese 130 (2):303 - 315.
    In this paper I provide some formal schemas for the analysis of vague predicates in terms of a set of semantic relations other than classical synonymy, including weak synonymy (as between "large" and "huge"), antonymy (as between "large" and "small"), relativity (as between "large" and "large for a dog"), and a kind of supervenience (as between "large" and "wide" or "long"). All of these relations are representable in the simple comparative logic CL, in accordance with the basic formula: the more (...)
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  45.  48
    Anthony Everett (2011). Review of Scott Soames, What is Meaning?. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
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  46.  5
    Anthony Everett (2015). The Objects of Thought, by Tim Crane. Mind 124 (496):1272-1278.
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  47.  65
    Theodore J. Everett (2000). Other Voices, Other Minds. Australasian Journal of Philosophy 78 (2):213-222.
    Solipsism can be refuted along fairly traditional, internalist lines, by means of a second-order induction. We are justified in believing in other minds, because other people tell us that they have minds, and we have good inductive reason to believe that whatever certain others say is likely to be true. This simple argument is sound, the author argues, even though we are in no prior position to believe that other thinking people exist as such, or that the sounds they make (...)
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  48.  4
    Jeremy Bentham & Charles Warren Everett (1945). The Limits of Jurisprudence Defined. Being Part Two of an Introduction to the Principles of Morals and Legislation. Journal of Philosophy 42 (22):607-615.
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  49. Anthony Everett (2000). Referentialism and Empty Names. In T. Hofweber & A. Everett (eds.), Empty Names, Fiction, and the Puzzles of Non-Existence. Csli Publications 37--60.
     
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  50. Bethan Everett (2008). Supporting Sexual Activity in Long-Term Care. Nursing Ethics 15 (1):87-96.
    Although nurses in almost every long-term care facility face daily challenges involving issues related to residents' sexual lives, guidelines for ethically supporting sexual activity are rare and inadequate. A decision-making framework was developed to guide care providers in responding to the sexual expression of residents in long-term care. The framework recommends that nurses should weigh the documented substantial benefits of having a sexual life against harm to the resident and others, and against offence to others. This article illustrates the use (...)
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