8 found
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David DeMoss [6]David J. DeMoss [2]David Jay Demoss [1]
  1.  21
    David DeMoss (2011). Empty and Extended Craving: An Application of the Extended Mind Thesis to the Four Noble Truths. Contemporary Buddhism 12 (2):309-325.score: 1.10658
    According to Buddhism's four noble truths, (1) we find our lives filled with anguished suffering because (2) we habitually crave for life to be other than it is; and (3) this habit of craving will cease (4) only if we cultivate in our lives the Buddha's path of mental discipline, wisdom, and moral conduct. The aim of Buddhist practice is to cure craving. There is a model of the self that can be derived from the recent work of some philosophers (...)
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  2.  8
    David DeMoss (2004). Hunting Fat Gnu: How to Identify a Proxytype. Essays in Philosophy 5 (1):1-10.score: 1.10223
  3.  18
    David J. DeMoss (1990). Acquiring Ethical Ends. Ancient Philosophy 10 (1):63-79.score: 1.10192
  4.  29
    Daniel Devereux & David Demoss (1988). Essence, Existence, and Nominal Definition in Aristotle's Posterior Analytics II 8-10. Phronesis 33 (1):133-154.score: 1.10129
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  5.  12
    David DeMoss (2003). Connectionist Agency. Philosophy in the Contemporary World 10 (2):9-15.score: 1.10125
    Any mind-brain theory eventually will have to deal with agency. I do not claim that no other theory could do this successfully. I do claim that connectionism is able to handle some key features of agency. First, I will offer a brief account of connectionism and the advantages of using it to account for human agency, comparing and contrasting connectionism with two other mind-brain accounts in cognitive science, symbolicism and dynamicism. Then, since a connectionist account of agency depends on a (...)
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  6.  13
    David DeMoss (2007). The Connectionist Self in Action. Mind and Society 6 (1):19-33.score: 1.10058
    ObjectiveTo demonstrate that the human brain, as a connectionist system, has the capacity to become a free, rational, moral, agent—that is, the capacity to become a self—and that the brain becomes a self by engaging second-order reflection in the hermeneutical task of constructing narratives that rationalise action. StructureSection 2 explains the connectionist brain and its relevant capacities: to categorise, to develop goal-directed dispositions, to problem-solve what it should do, and to second-order reflect. Section 3 argues that the connectionist brain constitutes (...)
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  7.  7
    David DeMoss (2009). South Park and Philosophy. Teaching Philosophy 32 (2):207-209.score: 1.1004
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  8.  1
    David J. Demoss (1988). A New Aristotle Reader. Philosophical Books 29 (3):130-130.score: 1.10019
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