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Profile: Christoph Jäger (University of Innsbruck)
  1. Christoph Jäger & Eva Bänninger-Huber (forthcoming). Looking Into Meta-Emotions. Synthese:1-25.
    There are many psychic mechanisms by which people engage with their selves. We argue that an important yet hitherto neglected one is self-appraisal via meta-emotions. We discuss the intentional structure of meta-emotions and explore the phenomenology of a variety of examples. We then present a pilot study providing preliminary evidence that some facial displays may indicate the presence of meta-emotions. We conclude by arguing that meta-emotions have an important role to play in higher-order theories of psychic harmony and that Frankfurt-style (...)
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  2. Christoph Jäger (2013). Das Konsequenzargument. In Rolf W. Puster (ed.), Klassische Argumentationen der Philosophie. 275-296.
  3. Wayne Davis & Christoph Jäger (2012). Reliabilism and the Extra Value of Knowledge. Philosophical Studies 157 (1):93-105.
    Goldman and Olsson ( 2009 ) have responded to the common charge that reliabilist theories of knowledge are incapable of accounting for the value knowledge has beyond mere true belief. We examine their “conditional probability solution” in detail, and show that it does not succeed. The conditional probability relation is too weak to support instrumental value, and the specific relation they describe is inessential to the value of knowledge. At best, they have described conditions in which knowledge indicates that additional (...)
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  4. Christoph Jäger (2012). Contextualism and the Knowledge Norm of Assertion. Analysis 72 (3):491-498.
    Keith DeRose has argued that ‘the knowledge account of assertion – according to which what one is in a position to assert is what one knows – ... provides a ... powerful positive argument in favor of contextualism’ (2009: 80). The truth is that it yields a powerful argument against contextualism, at least against its most popular, anti-sceptical versions. The following argument shows that, if we conjoin (such versions of) epistemic contextualism with an appropriate meta-linguistic formulation of the knowledge account (...)
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  5. Christoph Jäger (2011). Molina on Foreknowledge and Transfer of Necessities. In Christian Tapp and Edmund Runggaldier (ed.), God, eternity, and time. Ashgate. 81-96.
  6. Christoph Jäger (2011). Process Reliabilism and the Value Problem. Theoria 77 (3):201-213.
    Alvin Goldman and Erik Olsson have recently proposed a novel solution to the value problem in epistemology, i.e., to the question of how to account for the apparent surplus value of knowledge over mere true belief. Their “conditional probability solution” maintains that even simple process reliabilism can account for the added value of knowledge, since forming true beliefs in a reliable way raises the objective probability that the subject will have more true belief of a similar kind in the future. (...)
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  7. Christoph Jäger (2011). Reliability and Future True Belief: Reply to Olsson and Jönsson. Theoria 77 (3):223-237.
    In “Process Reliabilism and the Value Problem” I argue that Erik Olsson and Alvin Goldman's conditional probability solution to the value problem in epistemology is unsuccessful and that it makes significant internalist concessions. In “Kinds of Learning and the Likelihood of Future True Beliefs” Olsson and Martin Jönsson try to show that my argument does “not in the end reduce the plausibility” of Olsson and Goldman's account. Here I argue that, while Olsson and Jönsson clarify and amend the conditional probability (...)
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  8. Christoph Jäger & Winfried Löffler (eds.) (2011). Epistemology: Contexts, Values, Disagreement, Papers of the 34. International Wittgenstein Symposium. Austrian Ludwig Wittgenstein Society.
  9. Christoph Jäger (2009). Affective Ignorance. Erkenntnis 71 (1):123 - 139.
    According to one of the most influential views in the philosophy of self-knowledge each person enjoys some special cognitive access to his or her own current mental states and episodes. This view faces two fundamental tasks. First, it must elucidate the general conceptual structure of apparent asymmetries between beliefs about one’s own mind and beliefs about other minds. Second, it must demarcate the mental territory for which first-person-special-access claims can plausibly be maintained. Traditional candidates include sensations, experiences (of various kinds), (...)
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  10. Christoph Jäger (2009). Determinismus und Verantwortung: Was kann das Konsequenzargument? Deutsche Zeitschrift für Philosophie 57 (1):119-131.
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  11. Christoph Jäger (2009). Why to Believe Weakly in Weak Knowledge: Goldman on Knowledge as Mere True Belief. Grazer Philosophische Studien 79 (1):19-40.
    In a series of influential papers and in his groundbreaking book Knowledge in a Social World Alvin Goldman argues that sometimes “know” just means “believe truly” (Goldman 1999; 2001; 2002b; Goldman & Olsson 2009). I argue that Goldman's (and Olsson's) case for “weak knowledge”, as well as a similar argument put forth by John Hawthorne, are unsuccessful. However, I also believe that Goldman does put his finger on an interesting and important phenomenon. He alerts us to the fact that sometimes (...)
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  12. Christoph Jäger & Anne Bartsch (2009). Prolegomena zu einer philosophischen Theorie der Meta-Emotionen. In Barbara Merker (ed.), Leben mit Gefühlen. mentis. 113-137.
  13. Christoph Jäger (2007). Is Coherentism Coherent? Analysis 67 (4):341 - 344.
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  14. Christoph Jäger (2006). Drei Konsequenzargumente für eine inkompatibilistische Theorie moralischer Verantwortung. Zeitschrift für Philosophische Forschung 60 (4):504-527.
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  15. Christoph Jäger & Anne Bartsch (2006). Meta-Emotions. Grazer Philosophische Studien 73 (1):179-204.
    This paper explores the phenomenon of meta-emotions. Meta-emotions are emotions people have about their own emotions. We analyze the intentional structure of meta-emotions and show how psychological findings support our account. Acknowledgement of meta-emotions can elucidate a number of important issues in the philosophy of mind and, more specifically, the philosophy and psychology of emotions. Among them are (allegedly) ambivalent or paradoxical emotions, emotional communication, emotional self-regulation, privileged access failure for repressed emotions, and survivor guilt.
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  16. Christoph Jäger (2005). Religiöse Erfahrung und epistemische Zirkularität. Deutsche Zeitschrift für Philosophie 53 (2).
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  17. Christoph Jäger (2005). Warrant, Defeaters, and the Epistemic Basis of Religious Belief. In Michael G. Parker and Thomas M. Schmidt (ed.), Scientific explanation and religious belief. Mohr Siebeck. 81-98.
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  18. Hans Julius Schneider, Christoph JÄGER, Matthias Jung & John V. Canfield (2005). Die Verankerung der Religion. Deutsche Zeitschrift für Philosophie 53 (2).
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  19. Elke Brendel & Christoph Jäger (2004). Contextualist Approaches to Epistemology: Problems and Prospects. Erkenntnis 61 (2-3):143 - 172.
    In this paper we survey some main arguments for and against epistemological contextualism. We distinguish and discuss various kinds of contextualism, such as attributer contextualism (the most influential version of which is semantic, conversational, or radical contextualism); indexicalism; proto-contextualism; Wittgensteinian contextualism; subject, inferential, or issue contextualism; epistemic contextualism; and virtue contextualism. Starting with a sketch of Dretskes Relevant Alternatives Theory and Nozicks Tracking Account of Knowledge, we reconstruct the history of various forms of contextualism and the ways contextualists try to (...)
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  20. Elke Brendel & Christoph Jäger (eds.) (2004). Contextualisms in Epistemology.
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  21. Christoph Jäger (2004). Epistemic Deontology, Doxastic Voluntarism, and the Principle of Alternate Possibilities. In Winfried Löffler and Paul Weingartner (ed.), Knowledge and Belief. ÖBV. 217-227.
  22. Christoph Jäger (2004). Skepticism, Information, and Closure: Dretske's Theory of Knowledge. Erkenntnis 61 (2-3):187 - 201.
    According to Fred Dretskes externalist theory of knowledge a subject knows that p if and only if she believes that p and this belief is caused or causally sustained by the information that p. Another famous feature of Dretskes epistemology is his denial that knowledge is closed under known logical entailment. I argue that, given Dretskes construal of information, he is in fact committed to the view that both information and knowledge are closed under known entailment. This has far-reaching consequences. (...)
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  23. Christoph Jäger (2003). Wittgenstein Über Gewissheit Und Religiösen Glauben. In Florian Uhl and Artur R. Boelderl (ed.), Die Sprachen der Religion. 221-256.
  24. Christoph Jäger (2002). Religious Experience and Epistemic Justification: Alston on the Reliability of Mystical Perception. In Carlos Ulises Moulines and Karl-Georg Niebergall (ed.), Argument und Analyse. mentis. 403-423.
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  25. Christoph Jäger (2001). Reformierte Erkenntnistheorie. Zeitschrift für Philosophische Forschung 55 (4):491 - 515.
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  26. Christoph Jäger (ed.) (1998). Analytische Religionsphilosophie. UTB.