69 found
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  1. Colin Radford (1966). Knowledge---By Examples. Analysis 27 (1):1--11.
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  2. Colin Radford & Michael Weston (1975). How Can We Be Moved by the Fate of Anna Karenina? Aristotelian Society Supplementary Volume 49:67 - 93.
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  3. Colin Radford (1974). On Subject Terms. Mind 83 (330):161-179.
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  4.  72
    Colin Radford (1985). The Umpire's Dilemma. Analysis 45 (2):109 - 111.
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  5.  83
    Colin Radford (1972). On Sticking to What I Don't Believe to Be the Case. Analysis 32 (5):170 - 173.
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  6.  69
    Colin Radford (1970). Does Unwitting Knowledge Entail Unconscious Belief? Analysis 30 (3):103 - 107.
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  7.  84
    Colin Radford (1990). Belief, Acceptance, and Knowledge. Mind 99 (396):609-617.
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  8. Colin Radford (1989). Emotions and Music: A Reply to the Cognitivists. Journal of Aesthetics and Art Criticism 47 (1):69-76.
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  9.  40
    Colin Radford (1971). Characterizing-Judgments and Their Causal Counterparts. Analysis 31 (3):65 - 75.
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  10.  83
    Colin Radford (1995). Fiction, Pity, Fear, and Jealousy. Journal of Aesthetics and Art Criticism 53 (1):71-75.
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  11.  65
    Colin Radford (1978). Fakes. Mind 87 (345):66-76.
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  12.  78
    Colin Radford (1982). Philosophers and Their Monstrous Thoughts. British Journal of Aesthetics 22 (3):261-263.
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  13.  10
    Colin Radford (1990). The Incoherence and Irrationality of Philosophers. Philosophy 65 (253):349 - 354.
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  14.  18
    Colin Radford (1988). Radford Revisiting. Philosophical Quarterly 38 (153):496-499.
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  15.  37
    Colin Radford (1977). Tears and Fiction. Philosophy 52 (200):208 - 213.
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  16.  53
    Colin Radford (1967). Knowing but Not Believing. Analysis 27 (4):139 - 140.
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  17.  59
    Colin Radford (1985). Charlton's Feelings About the Fictitious: A Reply. British Journal of Aesthetics 25 (4):380-383.
  18.  68
    Colin Radford (1963). The Insolubility of the Red-Green Problem. Analysis 23 (3):68-71.
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  19.  34
    Colin Radford (1991). Muddy Waters. Journal of Aesthetics and Art Criticism 49 (3):247-252.
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  20.  6
    Colin Radford (1990). On Agreement. Grazer Philosophische Studien 38:47-64.
    Examining the nuances of verbalised agreements reveals that though not always about judgements, even the simplest involves participants in making judgements about why speakers say what they say, what in so saying they are doing, what this implies or leaves open etc. So conversations involve thinking, reasoning, and although the languages in which they are couched are culturally relative, the reasoning, propositions, logic involved are not. This illuminates why philosophers have been preoccupied with propositions and why they have been inclined (...)
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  21.  16
    Colin Radford (1969). Knowing and Telling. Philosophical Review 78 (3):326-336.
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  22.  13
    Colin Radford (1982). Stuffed Tigers: A Reply to H. O. Mounce. Philosophy 57 (222):529 - 532.
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  23.  41
    Colin Radford (2000). Neuroscience and Anna; a Reply to Glenn Hartz. Philosophy 75 (3):437-440.
    Glen Hartz argues, that neuroscience reveals that persons moved or frightened by fictional characters believe that they are real, so such behaviour is not irrational. But these beliefs, if they exist, are not rational and, in any case inconsistent with our conscious rational beliefs that fictional characters are not real. So his argument fails to establish that we are not irrational or incoherent when moved or frightened by such characters. It powerfully reinforces the contrary view.
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  24.  2
    Colin Radford (1988). Utilitarianism and the Noble Art. Philosophy 63 (243):63 - 81.
    Utilitarianism tells us that actions are morally right and good if and to the extent that they add to human happiness or diminish human unhappiness. And—or, perhaps, therefore—it also tells us that the best action a person can perform is that which of all the possible actions open to him is the one which makes the greatest positive difference to human happiness. Moreover, as everyone will also remember, utilitarianism further tries to tell us, perhaps intending it as a corollary of (...)
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  25.  24
    Colin Radford (1970). Analysing" `Know(s) That. Philosophical Quarterly 20 (80):222-229.
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  26.  3
    Colin Radford (1995). Book Reviews. [REVIEW] Mind 104 (413):154-162.
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  27.  5
    Colin Radford (1998). Book Reviews. [REVIEW] British Journal of Aesthetics 38 (2):154-162.
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  28.  11
    Colin Radford (1983). Report on Analysis 'Problem' No. 19. Analysis 43 (3):113 - 115.
    If I am looking at myself in a mirror I am directly facing, do I see myself looking at myself? If so, do I also see myself looking at myself looking at myself – and so on?
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  29.  8
    Colin Radford (1985). Can We Be Moved by Hanfling's Feelings About Grammar? Philosophy 60 (234):532-538.
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  30.  24
    Colin Radford (1989). Replies to Three Critics. Philosophy 64 (247):93 - 97.
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  31.  13
    Colin Radford (1978). It's on the Tip of My Tongue. Philosophical Investigations 1 (2):70-79.
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  32.  20
    Colin Radford (1979). The Essential Anna. Philosophy 54 (209):390 - 394.
    Having distinguished essentially fictional characters from inessentially fictional ones and having identified Anna Karenina as an inessentially fictional character, Barrie Paskins solves the problem I posed in ‘How Can We Be Moved by the Fate of Anna Karenina?’ thus: ‘our pity towards the inessentially fictional is, or can without forcing be construed as, pity for those people if any who are in the same bind as the character in the fiction’. Making a similar point in a footnote, ‘our emotions towards (...)
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  33.  21
    Colin Radford (1985). Must Knowledge—or 'Knowledge'—Be Socially Constructed? Philosophy of the Social Sciences 15 (1):15-33.
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  34.  5
    Colin Radford (1995). An Essay On Belief And Acceptance-Cohen, Lj. Mind 104 (413):154-162.
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  35.  8
    Colin Radford (1989). Wittgenstein on Ethics. Grazer Philosophische Studien 33:85-114.
    According to Wittgenstein's mature philosophy, no 'language game' or 'form of life' is inherently philosophically problematic. However real, practical moral problems undermine the objectivity of morality, which as moral beings we cannot abandon. This problem is both philosophical and 'real'. Morality therefore undermines the later Wittgenstein's whole account of philosophy, i.e. its nature, how such problems are resolved, and its relation with the rest of our lives. Perhaps that is why he virtually never mentions Ethics in his writings after 1932-3.
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  36.  9
    Colin Radford (1965). Reply to Mr. Kenner. Analysis 25 (6):207 - 208.
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  37.  15
    Colin Radford (1995). MacColl, Russell, the Existential Import of Propositions, and the Null- Class. Philosophical Quarterly 45 (180):316-331.
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  38.  14
    Colin Radford (2001). Begging Principles: The Big Issue. Journal of Applied Philosophy 18 (3):287–296.
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  39. Colin Radford (1982). Stuffed Tigers: A Reply to H. O. Mounce: Discussion. Philosophy 57 (222):529-532.
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  40. Colin Radford (1981). Life, Flesh, and Animate Behavior: A Reappraisal of the Argument From Analogy. Philosophical Investigations 4 (4):56-64.
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  41.  8
    Colin Radford (2001). Wittgenstein, Empiricism, and Language. International Philosophical Quarterly 41 (4):495-496.
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  42.  13
    Colin Radford (1964). Ostensive Definitions, Coordinative Definitions, and Necessary Empirical Statements: A Reply to Arthur Pap. Mind 73 (290):270-272.
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  43.  12
    Colin Radford (1984). I Will, If You Will. Mind 93 (372):577-583.
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  44.  9
    Colin Radford (1970). Hoping, Wishing, and Dogs. Inquiry 13 (1-4):100 – 103.
    Although dogs are almost totally incapable of symbolic behaviour, they can hope, for a dog's behaviour can manifest not only a desire for something but varying degrees of expectation that it will get what it desires; but since they are almost totally incapable of symbolic behaviour, nothing they do can indicate that they both desire something and yet are certain that they will not get it. So the suggestion that dogs entertain idle wishes is, apparently, vacuous, i.e. untestable, or nonsensical. (...)
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  45.  3
    Colin Radford (1992). The Examined Life Re-Examined. Royal Institute of Philosophy Supplement 33:1-23.
    In Part One of The Examined Life I recalled certain episodes from my childhood and youth in which, as I came to realize later, I had been exercised by a philosophical problem. By so doing I hoped not only to convey to non-professionals what philosophy is—or is like—but to show them that they too were philosophers, i.e., had been exercised by philosophical questions. In Part Two I gave some examples of how such problems may be treated by a professional, in (...)
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  46.  5
    Colin Radford (1976). A Causal Judgment in Criticism. Mind 85 (338):209-224.
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  47.  6
    Colin Radford (1989). Morality and Humour. Cogito 3 (2):132-136.
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  48. Colin Radford (1969). Book Reviews. [REVIEW] British Journal of Aesthetics 9 (4):154-162.
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  49.  2
    Colin Radford (1991). Knowledge and Evidence. Philosophical Books 32 (1):33-37.
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  50.  6
    Colin Radford (1991). How Can Music Be Moral? Midwest Studies in Philosophy 16 (1):421-438.
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