Search results for 'Corey McGrath' (try it on Scholar)

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  1.  55
    Corey McGrath (2011). Can Substitution Inferences Explain the Knobe Effect? Review of Philosophy and Psychology 2 (4):667-679.
    The Knobe effect is the phenomenon demonstrated in the course of repeated studies showing that moral valence affects the way in which we apply concepts. Knobe explains the effect by appealing to the nature of the concepts themselves: whether they actually apply in some situation depends upon the moral valence of some element of that situation. In this paper, a different picture of the effect is presented and given motivation. It is suggested that subjects apply concepts on the basis of (...)
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  2. Patrick Mcgrath (1982). Hominis Est Errare — A Reply to ‘In Defence of Infallibility’: PATRICK McGRATH. Religious Studies 18 (1):87-91.
    The title of A. P. Martinich's article is a misnomer. What he is defending is not the doctrine of infallibility as defined by the First Vatican Council and as understood by Roman Catholic theologians, but his own highly personal and, to my mind, entirely mistaken interpretation of the doctrine. This interpretation derives from the fact that some purportedly infallible utterances contain the expression ‘we declare that…’. This leads Martinich to believe that such utterances are declarations rather than statements and since (...)
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  3. Matthew McGrath (1998). Matthew McGrath. Philosophy 74:587-610.
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  4. Patrick Mcgrath (1980). Statements, Declarations and Infallible Utterances: A Reply to Professor Martinich: PATRICK McGRATH. Religious Studies 16 (4):469-479.
    In his article ‘Infallibility’ A. P. Martinich has argued that the logical character of infallible utterances has been generally misunderstood. Opponents and supporters of the doctrine of papal infallibility have both assumed, he claims, that infallible utterances are statements; but this is incorrect, for such utterances are not statements, but declarations. Consideration of this point, he believes, would enable us to see that the doctrine of papal infallibility is both coherent and correct.
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  5.  8
    James F. McGrath, Monotheism.
    James McGrath's contribution to the forthcoming edition, Vocabulary for the Study of Religion.
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  6. Elizabeth Campbell Corey (2006). Michael Oakeshott on Religion, Aesthetics, and Politics. University of Missouri.
    For much of his career, British political philosopher Michael Oakeshott was identified with Margaret Thatcher’s conservative policies. He has been called by some a guru to the Tories, while others have considered him one of the last proponents of British Idealism. Best known for such books as _Experience and Its Modes_ and _Rationalism in Politics_, Oakeshott has been the subject of numerous studies, but always with an emphasis on his political thought. Elizabeth Campbell Corey now makes the case that (...)
     
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  7. Jeremy Fantl & Matthew McGrath (2009). Knowledge in an Uncertain World. Oxford University Press.
    Knowledge in an Uncertain World is an exploration of the relation between knowledge, reasons, and justification. According to the primary argument of the book, you can rely on what you know in action and belief, because what you know can be a reason you have and you can rely on the reasons you have. If knowledge doesn't allow for a chance of error, then this result is unsurprising. But if knowledge does allow for a chance of error--as seems required if (...)
     
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  8. Jeremy Fantl & Matthew McGrath (2011). Knowledge in an Uncertain World. Oxford University Press Uk.
    Knowledge in an Uncertain World is an exploration of the relation between knowledge, reasons, and justification. According to the primary argument of the book, you can rely on what you know in action and belief, because what you know can be a reason you have and you can rely on the reasons you have. If knowledge doesn't allow for a chance of error, then this result is unsurprising. But if knowledge does allow for a chance of error - as seems (...)
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  9.  69
    Sarah McGrath (2011). Reply to King. Journal of Philosophical Research 36:235-241.
    In “Moral Disagreement and Moral Expertise” (2007), I offer an argument for the conclusion that our controversial moral beliefs do not amount to knowledge. In this paper, I defend that argument against the criticisms put forth by Nathan King in his “McGrath on Moral Knowledge.”.
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  10.  19
    John McGrath (2012). Befriending Context and Tradition: Evangelisation and Catholic Schools. The Australasian Catholic Record 89 (3):283.
    McGrath, John The Church 'exists to evangelise'. It is its essential mission. Catholic schooling in Australia professes its enthusiasm for being 'part of the evangelising mission of the Church'. It always has. However, the call to renewed ways of evangelisation in new and diverse circumstances gives rise to a number of questions: How should schools respond to new contexts? What principles should underpin their evangelising efforts? What are some of the renewed ways by which school systems strive to (...)
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  11.  1
    James F. McGrath, Conflicting Visions of the Real: Christianity, Buddhism & Baudrillard in The Matrix Films and Popular Culture.
    James McGrath's contribution to the proceedings of the first global conference of the Cyberworlds, Virtual Reality project, which took place from Monday 11 August - Wednesday 13 August 2003, in Prague, as part of the At the Interface conference series.
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  12.  27
    Matthew McGrath (2000). Between Deflationism & Correspondence Theory. Garland Pub..
    McGrath argues for an original theory truth that combines elements of two well-known philosophical theories--deflationism and correspondence.
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  13. Matthew McGrath (2013). Between Deflationism and Correspondence Theory. Routledge.
    McGrath argues for an original truth theory that combines elements of two well-known philosophical theories--deflationism and correspondence.
     
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  14. Matthew McGrath (2015). Between Deflationism and Correspondence Theory. Routledge.
    McGrath argues for an original truth theory that combines elements of two well-known philosophical theories--deflationism and correspondence.
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  15. Matthew McGrath (2014). Between Deflationism and Correspondence Theory. Routledge.
    McGrath argues for an original truth theory that combines elements of two well-known philosophical theories--deflationism and correspondence.
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  16. Jeremy Fantl & Matthew McGrath (2002). Evidence, Pragmatics, and Justification. Philosophical Review 111 (1):67-94.
  17. Jeremy Fantl & Matthew Mcgrath (2007). On Pragmatic Encroachment in Epistemology. Philosophy and Phenomenological Research 75 (3):558–589.
    We argue, contrary to epistemological orthodoxy, that knowledge is not purely epistemic -- that knowledge is not simply a matter of truth-related factors (evidence, reliability, etc.). We do this by arguing for a pragmatic condition on knowledge, KA: if a subject knows that p, then she is rational to act as if p. KA, together with fallibilism, entails that knowledge is not purely epistemic. We support KA by appealing tothe role of knowledge-citations in defending and criticizing actions, and by giving (...)
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  18.  49
    Juan Comesana & Matthew McGrath (forthcoming). Perceptual Reasons. Philosophical Studies:1-16.
    The two main theories of perceptual reasons in contemporary epistemology can be called Phenomenalism and Factualism. According to Phenomenalism, perceptual reasons are facts about experiences conceived of as phenomenal states, i.e., states individuated by phenomenal character, by what it’s like to be in them. According to Factualism, perceptual reasons are instead facts about the external objects perceived. The main problem with Factualism is that it struggles with bad cases: cases where perceived objects are not what they appear or where there (...)
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  19. Sarah McGrath (2011). Skepticism About Moral Expertise as a Puzzle for Moral Realism. Journal of Philosophy 108 (3):111-137.
    In this paper, I develop a neglected puzzle for the moral realist. I then canvass some potential responses. Although I endorse one response as the most promising of those I survey, my primary goal is to make vivid how formidable the puzzle is, as opposed to offering a definitive solution.
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  20.  27
    Matthew McGrath (forthcoming). Schellenberg on the Epistemic Force of Experience. Philosophical Studies:1-9.
    According to Schellenberg, our perceptual experiences have the epistemic force they do because they are exercises of certain sorts of capacity, namely capacities to discriminate particulars—objects, property-instances and events—in a sensory mode. She calls her account the “capacity view.” In this paper, I will raise three concerns about Schellenberg’s capacity view. The first is whether we might do better to leave capacities out of our epistemology and take content properties as the fundamental epistemically relevant features of experiences. I argue (...)
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  21.  50
    Matthew McGrath (2013). Phenomenal Conservatism and Cognitive Penetration: The Bad Basis Counterexamples. In Chris Tucker (ed.), Seemings and Justification.
  22. Sarah McGrath (2005). Causation by Omission: A Dilemma. [REVIEW] Philosophical Studies 123 (1-2):125--48.
    Some omissions seem to be causes. For example, suppose Barry promises to water Alice’s plant, doesn’t water it, and that the plant then dries up and dies. Barry’s not watering the plant – his omitting to water the plant – caused its death. But there is reason to believe that if omissions are ever causes, then there is far more causation by omission than we ordinarily think. In other words, there is reason to think the following thesis true.
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  23.  11
    Matthew McGrath (forthcoming). Hill on Epistemology. Philosophical Studies:1-9.
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  24. A. McGrath (2002). Scientific Theology, Volume 1: Nature. Ars Disputandi 2.
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  25. Matthew McGrath (2013). Dogmatism, Underminers and Skepticism. Philosophy and Phenomenological Research 86 (3):533-562.
  26.  83
    Sarah McGrath (2009). The Puzzle of Pure Moral Deference1. Philosophical Perspectives 23 (1):321-344.
    Case B. You tell me that eating meat is immoral. Although I believe that, left to my own devices, I would not think this, no matter how long I reflected, I adopt your attitude as my own. It is not that I believe that you are better informed about potentially relevant non-moral facts (e.g., about the conditions under which livestock is kept, or about the typical effects of eliminating meat from one’s diet). On the contrary, I know that I have (...)
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  27. Sarah McGrath (2004). Moral Knowledge by Perception. Philosophical Perspectives 18 (1):209–228.
    On the face of it, some of our knowledge is of moral facts (for example, that this promise should not be broken in these circumstances), and some of it is of non-moral facts (for example, that the kettle has just boiled). But, some argue, there is reason to believe that we do not, after all, know any moral facts. For example, according to J. L. Mackie, if we had moral knowledge (‘‘if we were aware of [objective values]’’), ‘‘it would have (...)
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  28.  80
    Matthew McGrath (2013). Siegel and the Impact for Epistemological Internalism. Philosophical Studies 162 (3):723-732.
  29. J. Fantl & M. McGrath (2012). Arguing for Shifty Epistemology. In Jessica Brown & Mikkel Gerken (eds.), Knowledge Ascriptions. Oxford University Press 55--74.
     
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  30.  34
    Sarah McGrath & Thomas Kelly (2015). Soames and Moore on Method in Ethics and Epistemology. Philosophical Studies 172 (6):1661-1670.
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  31. Thomas Kelly & Sarah McGrath (2010). Is Reflective Equilibrium Enough? Philosophical Perspectives 24 (1):325-359.
    Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective equilibrium methodology. Here, for (...)
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  32.  73
    Jeremy Fantl & Matthew Mcgrath (2012). Contextualism and Subject-Sensitivity. [REVIEW] Philosophy and Phenomenological Research 84 (3):693-702.
    Contribution to a symposium on Keith DeRose's book, The Case for Contextualism: Knowledge, Skepticism, and Context.
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  33. Sarah McGrath (2007). Moral Disagreement and Moral Expertise. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics Vol. 4. Oxford University Press 87-108.
    The phenomenon of persistent ethical disagreement is often cited in connection with the question of whether there is any ‘‘absolute’’ morality, or whether, instead, morality is in some sense merely ‘‘a matter of personal opinion’’. Citing disagreement, many people who hold strong views about controversial issues such as the permissibility of abortion, eating meat, or the death penalty deny that these views are anything more than ‘‘personal beliefs’’. But while there might be inconsistencies lurking in this position, it is not (...)
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  34. Matthew McGrath (2007). Memory and Epistemic Conservatism. Synthese 157 (1):1 - 24.
    Much of the plausibility of epistemic conservatism derives from its prospects of explaining our rationality in holding memory beliefs. In the first two parts of this paper, I argue for the inadequacy of the two standard approaches to the epistemology of memory beliefs, preservationism and evidentialism. In the third, I point out the advantages of the conservative approach and consider how well conservatism survives three of the strongest objections against it. Conservatism does survive, I claim, but only if qualified in (...)
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  35. Matthew McGrath (1997). Weak Deflationism. Mind 106 (421):69-98.
    Is truth a substantial feature of truth-bearers? Correspondence theorists answer in the affirmative, deflationists in the negative. Correspondence theorists cite in their defense the dependence of truth on meaning or representational content. Deflationists in turn cite the conceptual centrality of simple equivalences such as ''Snow is white' is true iff snow is white'' and 'It is true that snow is white iff snow is white'. The apparent facts to which these theorists appeal correspond to some of our firmest and most (...)
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  36.  84
    M. McGrath (1997). Discussion. Reply to Kovach. Mind 106 (423):581-586.
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  37.  50
    Matthew McGrath (2010). Contextualism and Intellectualism. Philosophical Perspectives 24 (1):383-405.
  38. S. J. McGrath & Andrzej Wierciński (eds.) (2010). A Companion to Heidegger's Phenomenology of Religious Life. Rodopi.
    In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of now (...)
     
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  39.  88
    Jeremy Fantl & Matthew McGrath (2009). Advice for Fallibilists: Put Knowledge to Work. Philosophical Studies 142 (1):55 - 66.
    We begin by asking what fallibilism about knowledge is, distinguishing several conceptions of fallibilism and giving reason to accept what we call strong epistemic fallibilism, the view that one can know that something is the case even if there remains an epistemic chance, for one, that it is not the case. The task of the paper, then, concerns how best to defend this sort of fallibilism from the objection that it is “mad,” that it licenses absurd claims such as “I (...)
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  40.  46
    Matthew McGrath, Propositions. Stanford Encyclopedia of Philosophy.
  41. Elizabeth McGrath (1977). Rubens's Infant-Cornucopia. Journal of the Warburg and Courtauld Institutes 40:315-318.
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  42. J. Fantl & M. McGrath (2002). ``Evidence, Pragmatics, and Justifcation&Quot. Philosophical Review 111:67--94.
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  43.  63
    Matthew McGrath (2003). What the Deflationist May Say About Truthmaking. Philosophy and Phenomenological Research 66 (3):666–688.
    The correspondence theory of truth is often thought to be supported by the intuition that if a proposition (sentence, belief) is true, then something makes it true. I argue that this appearance is illusory and is sustained only by a conflation of two distinct notions of truthmaking, existential and non-existential. Once the conflation is exposed, I maintain, deflationism is seen to be adequate for accommodating truthmaking intuitions.
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  44.  65
    Matthew McGrath (2007). Temporal Parts. Philosophy Compass 2 (5):730–748.
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  45.  3
    Pam McGrath, Nicole Rawson & Leonora Adidi (2015). Diagnosis and Treatment for Vulvar Cancer for Indigenous Women From East Arnhem Land, Northern Territory: Bioethical Reflections. Journal of Bioethical Inquiry 12 (2):343-352.
    This paper explores the bioethical issues associated with the diagnosis and treatment of vulvar cancer for Indigenous women in East Arnhem Land, Northern Territory, Australia. Based on a qualitative study of a vulvar cancer cluster of Indigenous women, the article highlights four main topics of bioethical concern drawn from the findings: informed consent, removal of body parts, pain management, and issues at the interface of Indigenous and Western health care. The article seeks to make a contribution towards Indigenous health and (...)
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  46.  23
    Matthew McGrath (2007). Four-Dimensionalism and the Puzzles of Coincidence. Oxford Studies in Metaphysics 3:143-76.
  47.  75
    Matthew McGrath (2005). No Objects, No Problem? Australasian Journal of Philosophy 83 (4):457 – 486.
    One familiar form of argument for rejecting entities of a certain kind is that, by rejecting them, we avoid certain difficult problems associated with them. Such problem-avoidance arguments backfire if the problems cited survive the elimination of the rejected entities. In particular, we examine one way problems can survive: a question for the realist about which of a set of inconsistent statements is false may give way to an equally difficult question for the eliminativist about which of a set of (...)
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  48.  45
    Alister E. McGrath (2006). Darwinism. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 681-696.
    Accession Number: ATLA0001712268; Hosting Book Page Citation: p 681-696.; Language(s): English; General Note: Bibliography: p 694-696.; Issued by ATLA: 20130825; Publication Type: Essay.
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  49.  15
    Paula Fitzgerald Bone & Robert J. Corey (2000). Packaging Ethics: Perceptual Differences Among Packaging Professionals, Brand Managers and Ethically-Interested Consumers. [REVIEW] Journal of Business Ethics 24 (3):199 - 213.
    In this article, we explore ethical perceptions of three product packaging issues as viewed by packaging professionals, brand managers, and ethically-interested consumers. We examine, differences between business practitioners and consumers with respect to ethical sensitivity, perceived consequences of business practices, and perceived industry norms. Additionally, we explore the prevalence of two types of values, pragmatic and moral, to determine if the use of these value-types differs among the three groups. We find that business practitioners exhibit less ethical sensitivity. Businesspeople also (...)
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  50. Jeremy Fantl & Matthew McGrath (2009). Critical Study of John Hawthorne's Knowledge and Lotteries and Jason Stanley's Knowledge and Practical Interests. [REVIEW] Noûs 43 (1):178-192.
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