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Search results for 'Church-Fitch argument' (try it on Scholar)

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  1. Alonzo Church (1950). Review: Frederic B. Fitch, The Problem of the Morning Star and the Evening Star. [REVIEW] Journal of Symbolic Logic 15 (1):63-63.score: 240.0
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  2. Alonzo Church (1948). Review: Frederic B. Fitch, Charles A. Baylis, On God and Immortality. [REVIEW] Journal of Symbolic Logic 13 (3):148-148.score: 240.0
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  3. Alonzo Church (2009). Referee Reports on Fitch's "Definition of Value". In Joe Salerno (ed.), New Essays on the Knowability Paradox. Oxford University Press. 13--20.score: 240.0
     
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  4. Christopher Gregory Weaver (2013). A Church-Fitch Proof for the Universality of Causation. Synthese 190 (14):2749-2772.score: 213.0
    In an attempt to improve upon Alexander Pruss’s work (The principle of sufficient reason: A reassessment, pp. 240–248, 2006), I (Weaver, Synthese 184(3):299–317, 2012) have argued that if all purely contingent events could be caused and something like a Lewisian analysis of causation is true (per, Lewis’s, Causation as influence, reprinted in: Collins, Hall and paul. Causation and counterfactuals, 2004), then all purely contingent events have causes. I dubbed the derivation of the universality of causation the “Lewisian argument”. The (...)
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  5. Sergei Artemov & Tudor Protopopescu (2013). Discovering Knowability: A Semantic Analysis. Synthese 190 (16):3349-3376.score: 174.0
    In this paper, we provide a semantic analysis of the well-known knowability paradox stemming from the Church–Fitch observation that the meaningful knowability principle /all truths are knowable/, when expressed as a bi-modal principle F --> K♢F, yields an unacceptable omniscience property /all truths are known/. We offer an alternative semantic proof of this fact independent of the Church–Fitch argument. This shows that the knowability paradox is not intrinsically related to the Church–Fitch proof, nor to the Moore sentence upon which (...)
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  6. Paolo Maffezioli, Alberto Naibo & Sara Negri (2013). The Church–Fitch Knowability Paradox in the Light of Structural Proof Theory. Synthese 190 (14):2677-2716.score: 168.0
    Anti-realist epistemic conceptions of truth imply what is called the knowability principle: All truths are possibly known. The principle can be formalized in a bimodal propositional logic, with an alethic modality ${\diamondsuit}$ and an epistemic modality ${\mathcal{K}}$ , by the axiom scheme ${A \supset \diamondsuit \mathcal{K} A}$ (KP). The use of classical logic and minimal assumptions about the two modalities lead to the paradoxical conclusion that all truths are known, ${A \supset \mathcal{K} A}$ (OP). A Gentzen-style reconstruction of the Church–Fitch (...)
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  7. Alonzo Church, C. Anthony Anderson & Michael Zelëny (eds.) (2001). Logic, Meaning, and Computation: Essays in Memory of Alonzo Church. Kluwer Academic Publishers.score: 150.0
    This volume began as a remembrance of Alonzo Church while he was still with us and is now finally complete. It contains papers by many well-known scholars, most of whom have been directly influenced by Church's own work. Often the emphasis is on foundational issues in logic, mathematics, computation, and philosophy - as was the case with Church's contributions, now universally recognized as having been of profound fundamental significance in those areas. The volume will be of interest to logicians, computer (...)
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  8. Diederik Olders & Peter Sas (2001). Lifting the Church-Ban on Quotational Analysis: The Translation Argument and the Use-Mention Distinction. [REVIEW] Journal for General Philosophy of Science 32 (2):257-270.score: 144.0
    According to quotational theory, indirect ascriptions of propositional attitudes should be analyzed as direct ascriptions of attitudes towards natural-language sentences specified by quotations. A famous objection to this theory is Church's translation argument. In the literature several objections to the translation argument have been raised, which in this paper are shown to be unsuccessful. This paper offers a new objection. We argue against Church's presupposition that quoted expressions, since they are mentioned, cannot be translated. In many contexts quoted (...)
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  9. Alexander Paseau (2008). Fitch's Argument and Typing Knowledge. Notre Dame Journal of Formal Logic 49 (2):153-176.score: 108.0
    Fitch's argument purports to show that if all truths are knowable then all truths are known. The argument exploits the fact that the knowledge predicate or operator is untyped and may thus apply to sentences containing itself. This article outlines a response to Fitch's argument based on the idea that knowledge is typed. The first part of the article outlines the philosophical motivation for the view, comparing it to the motivation behind typing truth. The second, formal part (...)
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  10. Ghislain Guigon (2009). Bringing About and Conjunction: A Reply to Bigelow on Omnificence. Analysis 69 (3):452-458.score: 99.0
    Church and Fitch have argued that from the verificationationist thesis “for every proposition, if this proposition is true, then it is possible to know it” we can derive that for every truth there is someone who knows that truth. Moreover, Humberstone has shown that from the latter proposition we can derive that someone knows every truth, hence that there is an omniscient being. In his article “Omnificence”, John Bigelow adapted these arguments in order to argue that from the assumption "every (...)
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  11. Salvatore Florio & Julien Murzi (2009). The Paradox of Idealization. Analysis 69 (3):461-469.score: 99.0
    A well-known proof by Alonzo Church, first published in 1963 by Frederic Fitch, purports to show that all truths are knowable only if all truths are known. This is the Paradox of Knowability. If we take it, quite plausibly, that we are not omniscient, the proof appears to undermine metaphysical doctrines committed to the knowability of truth, such as semantic anti-realism. Since its rediscovery by Hart and McGinn ( 1976), many solutions to the paradox have been offered. In this article, (...)
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  12. Manuel Garcia-Carpintero & Manuel Pérez Otero (1998). Davidson, Correspondence Truth and the Frege-Gödel—Church Argument. History and Philosophy of Logic 19 (2):63-81.score: 96.0
    This paper argues for a conditional claim concerning a famous argument?developed by Church in elucidation of some remarks by Frege to the effect that the bedeutung of a sentence is the sentence?s truth-value?the Frege?Gödel?Church argument, or FGC for short. The point we make is this :if, and just to the extent that, Arthur Smullyan?s argument against Quine's use of FGC is sound, then essentially the same rejoinder disposes also of Davidson's use of FGC against ?correspondence? theories of (...)
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  13. Jennifer Church (1999). Does Explicitness Help? Behavioral and Brain Sciences 22 (1):149-150.score: 80.0
    The notion of an explicit representation plays a crucial role in O'Brien & Opie's arguments. Clarifying what explicit representation involves proves difficult, however, as various explications of this key notion fail to make sense of the overall argument. In particular, neither the notion of encoding in discrete objects nor the notion of active versus potentially active representation seems to help in specifying what is distinctive of conscious representation.
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  14. Jon Cogburn & Jason Megill (2010). Are Turing Machines Platonists? Inferentialism and the Computational Theory of Mind. Minds and Machines 20 (3):423-439.score: 72.0
    We first discuss Michael Dummett’s philosophy of mathematics and Robert Brandom’s philosophy of language to demonstrate that inferentialism entails the falsity of Church’s Thesis and, as a consequence, the Computational Theory of Mind. This amounts to an entirely novel critique of mechanism in the philosophy of mind, one we show to have tremendous advantages over the traditional Lucas-Penrose argument.
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  15. Stephen Leeds (1979). Church's Translation Argument. Canadian Journal of Philosophy 9 (1):43 - 51.score: 72.0
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  16. G. Lee Bowie (1973). An Argument Against Church's Thesis. Journal of Philosophy 70 (3):66-76.score: 72.0
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  17. Reinaldo Elugardo (1989). Representationalism and Church's Translation Argument. Philosophical Studies 56 (2):107 - 125.score: 72.0
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  18. Calvin B. Kendall (1994). The Plan of St. Gall: An Argument for a 320-Foot Church Prototype. Mediaeval Studies 56 (1):279-297.score: 72.0
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  19. Pierdaniele Giaretta (2009). The Paradox of Knowability From a Russellian Perspective. Prolegomena 8 (2):141-158.score: 62.0
    The paradox of knowability and the debate about it are shortly presented. Some assumptions which appear more or less tacitly involved in its discussion are made explicit. They are embedded and integrated in a Russellian framework, where a formal paradox, very similar to the Russell-Myhill paradox, is derived. Its solution is provided within a Russellian formal logic introduced by A. Church. It follows that knowledge should be typed. Some relevant aspects of the typing of knowledge are pointed out.
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  20. Saul A. Kripke (2013). The Church-Turing ‘Thesis’ as a Special Corollary of Gödel’s Completeness Theorem. In B. J. Copeland, C. Posy & O. Shagrir (eds.), Computability: Turing, Gödel, Church, and Beyond. MIT Press.score: 60.0
    Traditionally, many writers, following Kleene (1952), thought of the Church-Turing thesis as unprovable by its nature but having various strong arguments in its favor, including Turing’s analysis of human computation. More recently, the beauty, power, and obvious fundamental importance of this analysis, what Turing (1936) calls “argument I,” has led some writers to give an almost exclusive emphasis on this argument as the unique justification for the Church-Turing thesis. In this chapter I advocate an alternative justification, essentially presupposed (...)
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  21. J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.score: 60.0
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to illustrate the relationship of Catholic social (...)
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  22. Larry Hauser (1997). Searle's Chinese Box: Debunking the Chinese Room Argument. [REVIEW] Minds and Machines 7 (2):199-226.score: 54.0
    John Searle's Chinese room argument is perhaps the most influential andwidely cited argument against artificial intelligence (AI). Understood astargeting AI proper – claims that computers can think or do think– Searle's argument, despite its rhetorical flash, is logically andscientifically a dud. Advertised as effective against AI proper, theargument, in its main outlines, is an ignoratio elenchi. It musterspersuasive force fallaciously by indirection fostered by equivocaldeployment of the phrase "strong AI" and reinforced by equivocation on thephrase "causal powers" (...)
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  23. Yaroslav Shramko & Heinrich Wansing (2009). The Slingshot Argument and Sentential Identity. Studia Logica 91 (3):429 - 455.score: 54.0
    The famous “slingshot argument” developed by Church, Gödel, Quine and Davidson is often considered to be a formally strict proof of the Fregean conception that all true sentences, as well as all false ones, have one and the same denotation, namely their corresponding truth value: the true or the false . In this paper we examine the analysis of the slingshot argument by means of a non-Fregean logic undertaken recently by A.Wóitowicz and put to the test her claim (...)
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  24. B. Jack Copeland (2002). Accelerating Turing Machines. Minds and Machines 12 (2):281-300.score: 54.0
    Accelerating Turing machines are Turing machines of a sort able to perform tasks that are commonly regarded as impossible for Turing machines. For example, they can determine whether or not the decimal representation of contains n consecutive 7s, for any n; solve the Turing-machine halting problem; and decide the predicate calculus. Are accelerating Turing machines, then, logically impossible devices? I argue that they are not. There are implications concerning the nature of effective procedures and the theoretical limits of computability. Contrary (...)
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  25. Zbigniew Tworak (2006). Analogy and Diagonal Argument. Logic and Logical Philosophy 15 (1):39-66.score: 54.0
    In this paper, I try to accomplish two goals. The first is to provide a general characterization of a method of proofs called — in mathematics — the diagonal argument. The second is to establish that analogical thinking plays an important role also in mathematical creativity. Namely, mathematical research make use of analogies regarding general strategies of proof. Some of mathematicians, for example George Polya, argued that deductions is impotent without analogy. What I want to show is that there (...)
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  26. Helge Rückert (2004). A SOLUTION TO FITCH'S PARADOX OF KNOWABILITY. In S. Rahman J. Symons (ed.), Logic, Epistemology, and the Unity of Science. Kluwer Academic Publisher. 351--380.score: 54.0
    There is an argument (first presented by Fitch), which tries to show by formal means that the anti-realistic thesis that every truth might possibly be known, is equivalent to the unacceptable thesis that every truth is actually known (at some time in the past, present or future). First, the argument is presented and some proposals for the solution of Fitch's Paradox are briefly discussed. Then, by using Wehmeier's modal logic with subjunctive marks (S5*), it is shown how the (...)
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  27. Jose Luis Bermudez (2009). Truth, Indefinite Extensibility, and Fitch's Paradox. In Joe Salerno (ed.), New Essays on the Knowability Paradox. Oxford University Press.score: 54.0
    A number of authors have noted that the key steps in Fitch’s argument are not intuitionistically valid, and some have proposed this as a reason for an anti-realist to accept intuitionistic logic (e.g. Williamson 1982, 1988). This line of reasoning rests upon two assumptions. The first is that the premises of Fitch’s argument make sense from an anti-realist point of view – and in particular, that an anti-realist can and should maintain the principle that all truths are knowable. (...)
     
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  28. Christoph Kelp & Duncan Pritchard (2009). Two Deflationary Approaches to Fitch-Style Reasoning. In Joe Salerno (ed.), New Essays on the Knowability Paradox. Oxford University Press. 324--338.score: 46.0
    This paper considers two deflationary responses to the Fitch argument on behalf of the semantic anti-realistthat is, two responses which aim to evade the conclusion of that argument by, on a principled basis, weakening one of the principles essentially employed. The first deflationary approach that is consideredwhich proceeds by weakening the factivity principle for knowledgeis shown to be ultimately unpromising, but a second approachwhich proceeds by weakening the knowability principle that is at the heart of semantic anti-realismis shown (...)
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  29. Stephen R. Palmquist (2009). Kant's Religious Argument for the Existence of God. Faith and Philosophy 26 (1):3-22.score: 42.0
    After reviewing Kant’s well-known criticisms of the traditional proofs of God’s existence and his preferred moral argument, this paper presents a detailed analysis of a densely-packed theistic argument in Religion within the Bounds of Bare Reason. Humanity’s ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community (or “church”) can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing (...)
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  30. Selmer Bringsjord, In Defense of the Unprovability of the Church-Turing Thesis.score: 42.0
    One of us has previously argued that the Church-Turing Thesis (CTT), contra Elliot Mendelson, is not provable, and is — light of the mind’s capacity for effortless hypercomputation — moreover false (e.g., [13]). But a new, more serious challenge has appeared on the scene: an attempt by Smith [28] to prove CTT. His case is a clever “squeezing argument” that makes crucial use of Kolmogorov-Uspenskii (KU) machines. The plan for the present paper is as follows. After covering some necessary (...)
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  31. R. Urbaniak (2011). How Not To Use the Church-Turing Thesis Against Platonism. Philosophia Mathematica 19 (1):74-89.score: 42.0
    Olszewski claims that the Church-Turing thesis can be used in an argument against platonism in philosophy of mathematics. The key step of his argument employs an example of a supposedly effectively computable but not Turing-computable function. I argue that the process he describes is not an effective computation, and that the argument relies on the illegitimate conflation of effective computability with there being a way to find out . ‘Ah, but,’ you say, ‘what’s the use of its (...)
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  32. Luc Bovens (2009). Can the Catholic Church Agree to Condom Use by HIV-Discordant Couples? Journal of Medical Ethics 35 (12):743-746.score: 42.0
    Does the position of the Roman Catholic Church on contraception also imply that the usage of condoms by HIV-discordant couples is illicit? A standard argument is to appeal to the doctrine of double effect to condone such usage, but this meets with the objection that there exists an alternative action that brings about the good effect—namely, abstinence. I argue against this objection, because an HIV-discordant couple does not bring about any bad outcome through condom usage—there is no disrespect displayed (...)
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  33. Genoveva Martí (1997). Rethinking Quine's Argument on the Collapse of Modal Distinctions. Notre Dame Journal of Formal Logic 38 (2):276-294.score: 42.0
    This paper examines and discusses an argument for the collapse of modal distincions offered by Quine in "Reference and Modality" and in Word and Object that relies exclusively on a version of the Principle of Substitution. It is argued that the argument does not affect its historical targets: Carnap's treatment of modality, presented in Meaning and Necessity, and Church's Logic of Sense and Denotation, developed by Kaplan; nor does it affect a treatment of modality inspired in Frege's treatment (...)
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  34. Martin E. Marty (1992). Religion, Theology, Church, and Bioethics. Journal of Medicine and Philosophy 17 (3):273-289.score: 42.0
    Modern medical ethics developed in America after mid-century chiefly at theological schools, but discourse on bioethics soon moved to the pluralist-secular settings of the academy and the clinic, where it acquired a philosophical and intentionally non-religious cast. An effort was made, on the grounds of ‘liberal culture’ and ‘late Enlightenment rationality’ to find a framework for inquiry which aspired to the universal. Today, while that language persists, it coexists with, challenges, and is challenged by forms of ethical analysis and advocacy (...)
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  35. E. Sayan (1988). A Closer Look at the Chinese Nation Argument. Philosophy Research Archives 13:129-36.score: 42.0
    Ned Block’s Chinese Nation Argument is offered as a counterexample to Turing-machine functionalism. According to that argument, one billion Chinese could be organized to instantiate Turing-machine descriptions of mental states. Since we wouldn’t want to impute qualia to such an organized population, functionalism cannot account for the qualitative character of mental states like pain. Paul Churchland and Patricia Churchland have challenged that argument by trying to show that an adequate representation of the complexity of mind requires at (...)
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  36. Clayton Peterson & François Lepage (2012). Cleland on Church's Thesis and the Limits of Computation. Philosophia Scientiæ. Travaux d'Histoire Et de Philosophie des Sciences 16 (16-3):69-85.score: 42.0
    Cet article se veut une critique de la thèse défendue par [Cleland 1993], laquelle soutient que la thèse de Church doit être rejetée puisque les limites du calcul dépendent de la structure physique du monde. Dans un premier temps, nous offrons un (très) bref aperçu de la thèse de Church puis nous présentons l argument de Cleland. Par la suite, nous proposons une analyse critique de son argument, ce qui nous amènera à faire quelques distinctions conceptuelles par rapport (...)
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  37. Thorsten Sander (2006). Fitch's Paradox and the Problem of Shared Content. Abstracta 3 (1):74-86.score: 42.0
    According to the “paradox of knowability”, the moderate thesis that (necessarily) all truths are knowable – ‘∀p (p ⊃ ◊Kp) ’ – implies the seemingly preposterous claim that all truths are actually known – ‘∀p (p ⊃ Kp) ’ –, i.e. that we are omniscient. If Fitch’s argument were successful, it would amount to a knockdown rebuttal of anti-realism by reductio. In the paper I defend the nowadays rather neglected strategy of intuitionistic revisionism. Employing only intuitionistically acceptable rules of (...)
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  38. André Fuhrmann (2014). Knowability as Potential Knowledge. Synthese 191 (7):1627-1648.score: 40.0
    The thesis that every truth is knowable is usually glossed by decomposing knowability into possibility and knowledge. Under elementary assumptions about possibility and knowledge, considered as modal operators, the thesis collapses the distinction between truth and knowledge (as shown by the so-called Fitch-argument). We show that there is a more plausible interpretation of knowability—one that does not decompose the notion in the usual way—to which the Fitch-argument does not apply. We call this the potential knowledge-interpretation of knowability. We (...)
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  39. Dorothy Edgington (2010). Possible Knowledge of Unknown Truth. Synthese 173 (1):41 - 52.score: 36.0
    Fitch’s argument purports to show that for any unknown truth, p , there is an unknowable truth, namely, that p is true and unknown; for a contradiction follows from the assumption that it is possible to know that p is true and unknown. In earlier work I argued that there is a sense in which it is possible to know that p is true and unknown, from a counterfactual perspective; that is, there can be possible, non-actual knowledge, of the (...)
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  40. Roger Wertheimer (2008). The Paradox of Translation. In B. . Lewandowska-Tomaszczyk & M. Thelen (eds.), Translation and Meaning. Hogeschool Zuyd.score: 36.0
    Critique of Alonzo Church's Translation Test. Church's test is based on a common misconception of the grammar of (so-called) quotations. His conclusion (that metalogical truths are actually contingent empirical truths) is a reductio of that conception. Chruch's argument begs the question by assuming that translation must preserve reference despite altering logical form of statements whose truth is explained by their form.
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  41. Darren Abramson (2011). Philosophy of Mind Is (in Part) Philosophy of Computer Science. Minds and Machines 21 (2):203-219.score: 36.0
    In this paper I argue that whether or not a computer can be built that passes the Turing test is a central question in the philosophy of mind. Then I show that the possibility of building such a computer depends on open questions in the philosophy of computer science: the physical Church-Turing thesis and the extended Church-Turing thesis. I use the link between the issues identified in philosophy of mind and philosophy of computer science to respond to a prominent (...) against the possibility of building a machine that passes the Turing test. Finally, I respond to objections against the proposed link between questions in the philosophy of mind and philosophy of computer science. (shrink)
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  42. Richard Routley (2010). Necessary Limits to Knowledge: Unknowable Truths. Synthese 173 (1):107 - 122.score: 36.0
    The paper seeks a perfectly general argument regarding the non-contingent limits to any (human or non-human) knowledge. After expressing disappointment with the history of philosophy on this score, an argument is grounded in Fitch’s proof, which demonstrates the unknowability of some truths. The necessity of this unknowability is then defended by arguing for the necessity of Fitch’s premise—viz., there this is in fact some ignorance.
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  43. John Perry (2010). Gentiles and Homosexuals: A Brief History of an Analogy. Journal of Religious Ethics 38 (2):321-347.score: 36.0
    This paper examines the argument that moral approval of homosexuality is analogous to the early church's inclusion of gentiles. The analogy has a long but often overlooked history, dating back to the start of the modern gay-rights movement. It has recently gained greater prominence because of its importance to the Episcopal Church's debate with the wider Anglican Communion. Beginning with the Episcopal Church argument, we see that there are five specific areas most in need of further clarification. In (...)
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  44. Fredrik Stjernberg (2009). Restricting Factiveness. Philosophical Studies 146 (1):29 - 48.score: 36.0
    In discussions of Fitch’s paradox, it is usually assumed without further argument that knowledge is factive, that if a subject knows that p, then p is true. It is argued that this common assumption is not as well-founded as it should be, and that there in fact are certain reasons to be suspicious of the unrestricted version of the factiveness claim. There are two kinds of reason for this suspicion. One is that unrestricted factiveness leads to paradoxes and unexpected (...)
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  45. Kc Klement (2010). The Senses of Functions in the Logic of Sense and Denotation. Bulletin of Symbolic Logic 16 (2):153-188.score: 36.0
    This paper discusses certain problems arising within the treatment of the senses of functions in Alonzo Church's Logic of Sense and Denotation. Church understands such senses themselves to be "sense-functions," functions from sense to sense. However, the conditions he lays out under which a sense-function is to be regarded as a sense presenting another function as denotation allow for certain undesirable results given certain unusual or "deviant" sense-functions. Certain absurdities result, e.g., an argument can be found for equating any (...)
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  46. Oron Shagrir (2002). Effective Computation by Humans and Machines. Minds and Machines 12 (2):221-240.score: 36.0
    There is an intensive discussion nowadays about the meaning of effective computability, with implications to the status and provability of the Church–Turing Thesis (CTT). I begin by reviewing what has become the dominant account of the way Turing and Church viewed, in 1936, effective computability. According to this account, to which I refer as the Gandy–Sieg account, Turing and Church aimed to characterize the functions that can be computed by a human computer. In addition, Turing provided a highly convincing (...) for CTT by analyzing the processes carried out by a human computer. I then contend that if the Gandy–Sieg account is correct, then the notion of effective computability has changed after 1936. Today computer scientists view effective computability in terms of finite machine computation. My contention is supported by the current formulations of CTT, which always refer to machine computation, and by the current argumentation for CTT, which is different from the main arguments advanced by Turing and Church. I finally turn to discuss Robin Gandy's characterization of machine computation. I suggest that there is an ambiguity regarding the types of machines Gandy was postulating. I offer three interpretations, which differ in their scope and limitations, and conclude that none provides the basis for claiming that Gandy characterized finite machine computation. (shrink)
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  47. Bogdan Mihai Radu (2010). Young Believers or Secular Citizens? An Exploratory Study of the Influence of Religion on Political Attitudes and Participation in Romanian High-School Students. Journal for the Study of Religions and Ideologies 9 (25):155-179.score: 36.0
    In this paper, I explore the effects of religious denomination and patterns of church-going on the construction of political values for high-school students. I argue that religion plays a role in the formation of political attitudes among teenagers and it influences their political participation. I examine whether this relationship is constructed along denominational lines. From a theoretical perspective, previous research heralded the compatibility between Western Christianity and the democratic form of government. Samuel Huntington, in his famous Clash of Civilization, argued (...)
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  48. M. Dusche (1995). Interpreted Logical Forms as Objects of the Attitudes. Journal of Logic, Language and Information 4 (4):301-315.score: 36.0
    Two arguments favoring propositionalist accounts of attitude sentences are being revisited: the Church-Langford translation argument and Thomason's argument against quotational theories of indirect discourse. None of them proves to be decisive, thus leaving the option of searching for a developed quotational alternative. Such an alternative is found in an interpreted logical form theory of attitude ascription. The theory differentiates elegantly among different attitudes but it fails to account for logical dependencies among them. It is argued, however, that the (...)
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  49. Ipojucan Dias Campos (2012). Matrimônio, família e lutas religiosas cotidianas na Gaudium et Spes (Marriage, family and daily religious conflicts in Gaudium et Spes) - DOI: 10.5752/P.2175-5841.2011v9n24p1072. [REVIEW] Horizonte 9 (24):1072-1089.score: 36.0
    A proposta deste artigo é a de buscar entender as formas de como a Igreja Católica procurou adentrar nas bases psicológicas dos cristãos por meio da Constituição Pastoral Gaudium et Spes em seu Capítulo I intitulado “A promoção da dignidade do matrimônio e da família”. A Instituição insistiu no argumento segundo o qual a união entre homem e mulher constitui um sacramento essencial à família, à sociedade, à moralidade, à boa conduta, à ética e, por fim, à salvação da alma. (...)
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  50. Radu Carp (2011). Religion in the Public Sphere: Is There a Common European Model? Journal for the Study of Religions and Ideologies 10 (28):84-107.score: 36.0
    Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In order to see whether there is a common European model that gives a place to religion in the public sphere two issues have to be taken into account: first, if there is a theory of secularization that accurately describes the current situation of European societies and second (...)
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