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Profile: David Cockburn (University of Wales Lampeter)
  1. David Cockburn (2014). Trust in Conversation. Nordic Wittgenstein Review 3 (1):47-68.
    We may think of the notion of “trust” primarily in epistemological terms or, alternatively, primarily in ethical terms. These different ways of thinking of trust are linked with different ways of picturing language, and my relation to the words of another. While an analogy with an individual continuing an arithmetical series has had a central place in discussions of language originating from Wittgenstein, Rush Rhees suggests that conversation provides a better model for thinking about language. Linking this with Knud Løgstrup’s (...)
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  2. David Cockburn (2013). In the Beginning Was the Deed. Philosophical Investigations 36 (4):303-319.
    Winch's readings of Wittgenstein and Weil call for a significant rethinking of the relation between “metaphysics” and “ethics.” But there are confusions, perhaps to be found in all three of these writers, that we may slip into here. These are linked with the tendency to see idealist tendencies in Wittgenstein, and with his remark that giving grounds comes to an end, not in a kind of seeing on our part, but in our acting. The sense that we think we see (...)
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  3. David Cockburn (2010). Time in Consciousness, Consciousness in Time. Royal Institute of Philosophy Supplement 85 (67):183-201.
    The paper is a criticism of the idea that a notion of has a significant role to play in the attempt to understand how the experience of change is possible. Discussion of such experience must give a significant place to its public and private manifestations. How should we picture the relationship between the experience of change and its manifestations? While we cannot identify these, we need not conclude that is something distinct from any of its public or private manifestations. With (...)
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  4. David Cockburn (2009). Emotion, Expression and Conversation. In Ylva Gustafsson, Camilla Kronqvist & Michael McEachrane (eds.), Emotions and Understanding: Wittgensteinian Perspectives. Palgrave Macmillan. 126.
  5. Thomas Baldwin, William Bechtel, Adele Abrahamsen, Richard Boothby, Thomas C. Brickhouse, Nicholas D. Smith, Mario Bunge, Steven M. Cahn, Peter Markie & David Cockburn (2002). Books for Review and for Listing Here Should Be Addressed to Emily Zakin, Review Editor, Department of Philosophy, Miami University, Oxford, OH 45056. Teaching Philosophy 25 (1):107.
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  6. David Cockburn (2002). Rush Rhees, Wittgenstein and the Possibility of Discourse. Philosophical Investigations 25 (1):79–93.
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  7. David Cockburn (2001). An Introduction to the Philosophy of Mind. Palgrave.
    This book differs from others by rejecting the dualist approach associated in particular with Descartes. It also casts serious doubt on the forms of materialism that now dominate English language philosophy. Drawing in particular on the work of Wittgenstein, a central place is given to the importance of the notion of a human being in our thought about ourselves and others.
     
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  8. David Cockburn (2001). Language, Belief and Human Beings. In Anthony O'Hear (ed.), Minds and Persons. Cambridge University Press. 141-157.
    We may think of the core of Cartesian dualism as being the thesis that each of us is essentially a non-material mind or soul: ‘non-material’ in the sense that it has no weight, cannot be seen or touched, and could in principle continue to exist independently of the existence of any material thing. That idea was, of course, of enormous importance to Descartes himself, and we may feel that having rejected it, as most philosophers now have, we have rejected what (...)
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  9. David Cockburn (2001). Memories, Traces and the Significance of the Past. In Christoph Hoerl & Teresa McCormark (eds.), Time and Memory. Oxford University Press.
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  10. David Cockburn (1998). Tense and Emotion. In Robin Le Poidevin (ed.), Questions of Time and Tense. Oxford University Press. 77--91.
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  11. David Cockburn (1997). Other Times: Philosophical Perspectives on Past, Present, and Future. Cambridge University Press.
    We view things from a certain position in time: in our language, thought, feelings and actions, we draw distinctions between what has happened, is happening, and will happen. Current approaches to this feature of our lives - those seen in disputes between tensed and tenseless theories, between realist and anti-realist treatments of past and future, and in accounts of historical knowledge - embody serious misunderstandings of the character of the issues; they misconstrue the relation between metaphysics and ethics, and the (...)
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  12. David Cockburn (1996). Timely Topics. Philosophical Books 37 (4):268-269.
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  13. David Cockburn & Nick R. Jennings (1996). ARCHON: A Distributed Artificial Intelligence System for Industrial Applications. In N. Jennings & G. O'Hare (eds.), Foundations of Distributed Artificial Intelligence. Wiley. 319--344.
  14. David Cockburn (1995). Responsibility and Necessity. Philosophy 70 (273):409 - 427.
    It is widely assumed that there is some form of logical tension between the idea that everything that happens happens of necessity and the idea that people are sometimes responsible for what they do. If there is such a tension it ought to be possible to characterize the notions of necessity and responsibility in a way such that the incompatibility is transparent.
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  15. David Cockburn & Howard Sankey (1995). Depression and Science. Cogito 9 (1):67-72.
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  16. David Cockburn (1994). Braine On The Mind. Religious Studies 30 (3):343.
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  17. David Cockburn (1994). Human Beings and Giant Squids (on Ascribing Human Sensations and Emotions to Non-Human Creatures). Philosophy 69 (268):135-50.
    A television nature programme a year or two ago contained a striking sequence in which a giant squid was under threat from some other creature . The squid responded in a way which struck me immediately and powerfully as one of fear. Part of what was striking in this sequence was the way in which it was possible to see in the behaviour of a creature physically so very different from human beings an emotion which was so unambiguously and specifically (...)
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  18. David Cockburn (1994). Review: Braine on the Mind. [REVIEW] Religious Studies 30 (3):343 - 351.
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  19. David Cockburn (1994). Counterfactuals and the Self. Philosophical Investigations 17 (2):380-387.
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  20. David Cockburn (1992). GILBERT, PAUL Human Relationships. [REVIEW] Philosophy 67:262.
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  21. David Cockburn (1992). The Supernatural. Religious Studies 28 (3):285 - 301.
    The final chapter of Peter Winch's book on Simone Weil discusses Weil's idea of supernatural virtue. Weil uses this language in connection with certain exceptional actions: actions of a kind which are for most of us, most of the time, simply impossible. She is particularly struck by cases in which someone refrains from exercising a power which they have over another: in which, for example, someone refrains from killing or enslaving an enemy who has grievously harmed him and who is (...)
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  22. David Cockburn (1992). Human Relationships By Paul Gilbert Oxford: Basil Blackwell, 1991, 164 Pp., £35.00, £10.95 Paper. [REVIEW] Philosophy 67 (260):262-.
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  23. David Cockburn, Richard Double & Susan Wolf (1992). The Non-Reality of Free Will.Freedom Within Reason. Philosophical Quarterly 42 (168):383.
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  24. David Cockburn & Howard Sankey (1992). A Dialogue on Scientific Realism. Cogito 6 (3):163-169.
  25. David Cockburn (ed.) (1991). Human Beings. Cambridge University Press.
    The contributors to this collection have radically different approaches, some accepting and others denying its validity for a proper understanding of what a...
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  26. David Cockburn (1991). Introduction. Royal Institute of Philosophy Supplement 29:1-9.
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  27. David Cockburn (1991). The Evidence for Reincarnation. Religious Studies 27 (2):199 - 207.
    There are significant numbers of well-documented cases of the following general kind. At the age of 3 or 4 a child starts to make claims about his past which clearly do not correspond to anything that has happened in his present life. He claims to remember living in a certain place, doing certain things, being with certain people, and so on. It is then found that these memory claims fit the life of a person who died shortly before the child (...)
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  28. David Cockburn (1991). Value and Understanding: Essays for Peter Winch. Philosophical Books 32 (4):227-229.
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  29. David Cockburn (1991). Capital Punishment and Realism. Philosophy 66 (256):177 - 190.
    In its treatment of capital punishment Amnesty International gives a central place to the suffering of the prisoner. Two quite distinct forms of suffering are relevant here. There is the psychological anguish of the person awaiting execution; and there is the physical suffering which may be involved in the execution itself. It is suggested that if we reflect clearly on this suffering we will conclude that the death penalty involves cruelty of a kind which makes it quite unacceptable. It is (...)
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  30. David Cockburn (1990). Freedom and Science. Cogito 4 (2):96-100.
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  31. David Cockburn (1990). Other Human Beings. St. Martin's Press.
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  32. David Cockburn (1990). Wittgenstein and Kierkegaard: Religion, Individuality and Philosophical Method. Philosophical Books 31 (2):82-83.
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  33. David Cockburn (1989). O'HEAR, ANTHONY The Elements of Fire: Science, Art and the Human World. [REVIEW] Philosophy 64:272.
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  34. David Cockburn (1989). Two Views of the Soul. Cogito 3 (1):26-30.
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  35. David Cockburn (1989). The Element of Fire: Science, Art and the Human World By Anthony O'Hear London: Routledge, 1988, 178 Pp., £19.95. [REVIEW] Philosophy 64 (248):272-.
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  36. David Cockburn (1988). The Idea of a Person as He is in Himself. Philosophical Investigations 11 (1):13-27.
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  37. David Cockburn (1987). Ashok Vohra, Wittgenstein's Philosophy of Mind. [REVIEW] Philosophy in Review 7:39-41.
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  38. David Cockburn (1987). Pride, Shame and Guilt: Emotions of Self‐Assessment. Philosophical Books 28 (1):40-41.
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  39. David Cockburn (1987). The Problem of the Past. Philosophical Quarterly 37 (146):54-77.
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  40. David Cockburn (1987). Reason and Persons. Philosophical Investigations 10 (1):54-72.
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  41. David Cockburn (1985). Empiricism and the Theory of Meaning. Philosophical Investigations 8 (1):17-50.
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  42. David Cockburn (1985). The Mind, the Brain and the Face. Philosophy 60 (234):477-493.
    ‘Only of a living human being and what resembles a living human being can one say: it has sensations; it sees; is blind; hears, is deaf; is conscious or unconscious’. 1 ‘The human body is the best picture of the human soul’. Anyone who believes that Wittgenstein's remarks here embody important truths has quite a bit of explaining to do. What needs to be explained is why it is that enormous numbers of people, people who have never had the chance (...)
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  43. David Cockburn & Geoffrey Bourne (1983). Hume Reason and Experience.
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  44. David Cockburn (1982). Ethics and the Human Agent.
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  45. David Cockburn & Ilham Dilman (1976). Matter and Mind. Philosophical Quarterly 26 (105):374.
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