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Profile: David Henderson (University of Nebraska, Lincoln)
Profile: David Henderson (University of Nebraska, Lincoln)
Profile: David Henderson (Middlesex University)
  1. David Konstan Henderson, Ralph Rosen, Jeffrey Rusten & W. Niall (unknown). The Birth of Comedy. The Classical Review 62 (2).
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  2. David Henderson, Comments Are Welcome.
    Contemporary accounts of what it is for an agent to be justified in holding a given belief commonly carry substantive commitments concerning what cognitive processes can and should be like. In this paper, we argue that concern for the plausiblity of such psychological commitments leads to significant epistemological results. In particular, it leads to a multi-faceted epistemology in which elements of traditionally conflicting epistemologies are vindicated within a single epistemological account. We suggest thinking of the epistemologically relevant cognitive processes in (...)
     
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  3. David Henderson, I. My Concerns.
    Actions are done for reasons. The reasons are beliefs and desires, which are physical states that causally interact in a rather special way. Their interaction exhibits a characteristic pattern: it is rational, at least in certain important respects.
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  4. David Henderson, Rethinking the Connection Between Truth-Conducivity and Justification.
    Contents/Links I. The Referentialist's Objection and the Issues it Raises II. From Uses of Descriptions to Aspects of Concepts III. A Straightforward Understanding IV. A More Sophisticated Understanding V. What is Attributively Associated with "Justification"?
     
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  5. John Greco & David Henderson (eds.) (Forthcoming). Epistemic Evaluation: Point and Purpose in Epistemology. Oxford University Press.
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  6. David Henderson & John Greco (eds.) (forthcoming). Epistemic Evaluation: Point and Purpose in Epistemology. Oxford University Press.
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  7. David Henderson, American Wilderness Philosophy. Internet Encyclopedia of Philosophy.
    American Wilderness Philosophy Wilderness has been defined in diverse ways, but most famously in the Wilderness Act of 1964, which describes it “in contrast with those areas where man and his own works dominate the landscape … as an area where the earth and its community of life are untrammeled by man, where man himself is […].
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  8. David Henderson & Terence Horgan (2014). Relies to Our Critics. Philosophical Studies 169 (3):549-564.
    We respond to the central concerns raised by our commentators to our book, The Epistemological Spectrum. Casullo believes that our account of what we term “low-grade a priori” justification provides important clarification of a kind of philosophical reflection. However he objects to calling such reflection a priori. We explain what we think is at stake. Along the way, we comment on his idea of that there may be an epistemic payoff to making a distinction between assumptions and presumptions. In the (...)
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  9. David Henderson (2013). Entitlement in Gutting's Epistemology of Philosophy: Comments on What Philosophers Know. Southern Journal of Philosophy 51 (1):121-132.
    In What Philosophers Know, Gary Gutting provides an epistemology of philosophical reflection. This paper focuses on the roles that various intuitive inputs are said to play in philosophical thought. Gutting argues that philosophers are defeasibly entitled to believe some of these, prior to the outcome of the philosophical reflection, and that they then rightly serve as significant (again defeasible) anchors on reflection. This paper develops a view of epistemic entitlement and applies it to argue that many prephilosophical convictions of the (...)
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  10. David Graham Henderson (2013). Bugbee's Wilderness: Metaphysical and Montanan. The Pluralist 8 (3):46-54.
    Our true home is wilderness, even the world of everyday.—Henry G. Bugbee, Jr.Henry Bugbee was Born in New York City in 1915. This may not seem the most fortuitous birthplace for an interpreter of the wild rivers of Montana, but we might also remember that John Muir, interpreter of the High Sierras, was born in Scotland. Perhaps the movement west is an important prelude for such a vocation. Bugbee studied philosophy at Princeton and then at Berkeley, but before he could (...)
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  11. David Graham Henderson (2013). Ila and John Mellow Prize: Bugbee's Wilderness: Metaphysical and Montanan. The Pluralist 8 (3):46-54.
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  12. David Henderson & Terry Horgan (2013). Conceptually Grounded Necessary Truths. In Albert Casullo & Joshua C. Thurow (eds.), The a Priori in Philosophy. Oup Oxford. 111.
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  13. David Henderson & Terry Horgan (2013). Risk Sensitive Animal Knowledge. Philosophical Studies 166 (3):599-608.
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  14. Charlene Haddock Seigfried, Marilyn Fischer, V. Denise James, David Graham Henderson, Robert W. King, Joshua August Skorburg, Saskia Sassen, Sharon M. Meagher, Larry A. Hickman & Eduardo Mendieta (2013). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 8 (3).
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  15. David Henderson (2012). Norms. In Harold Kincaid (ed.), The Oxford Handbook of Philosophy of Social Science. Oxford University Press.
     
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  16. David Henderson (2012). Neuraths Boat Will Take You Where You Want to Go: On Naturalized Epistemology and Historicism. Journal of the Philosophy of History 6 (3):389-414.
    Naturalized epistemology is not a recent invention, nor is it a philosophical invention. Rather, it is a cognitive phenomena that is pervasive and desirable in the way of human epistemic engagement with their world. It is a matter of the way that one’s cognitive processes can be modulated by information gotten from those same or wider cognitive processes. Such modulational control enhances the reliability of one’s cognitive processes in many ways ‐ and judgments about objective epistemic justification consistently evince a (...)
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  17. David Henderson (2011). Beyond Naturalness. Environmental Ethics 33 (3):335-336.
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  18. David Henderson (2011). Gate-Keeping Contextualism. Episteme 8 (1):83-98.
    This paper explores a position that combines contextualism regarding knowledge with the idea that the central point or purpose of the concept of knowledge is to feature in attributions that keep epistemic gate for contextually salient communities. After highlighting the main outlines and virtues of the suggested gate-keeping contextualism, two issues are pursued. First, the motivation for the view is clarified in a discussion of the relation between evaluative concepts and the purposes they serve. This clarifies why one's sense for (...)
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  19. David Henderson (2011). Lets Be Flexible: Our Interpretive/Explanatory Toolbox, or In Praise of Using a Range of Tools. Journal of the Philosophy of History 5 (2):261-299.
    This paper explores the role and limits of cognitive simulation in understanding or explaining others. In simulation, one puts one's own cognitive processes to work on pretend input similar to that one supposes that the other plausibly had. Such a process is highly useful. However, it is also limited in important ways. Several limitations fall out from the various forms of cognitive diversity. Some of this diversity results from cultural differences, or from differences in individuals' cognitive biographies. Such diversity is (...)
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  20. David K. Henderson & Terence Horgan (2011). The Epistemological Spectrum: At the Interface of Cognitive Science and Conceptual Analysis. OUP Oxford.
    David Henderson and Terence Horgan set out a broad new approach to epistemology, which they see as a mixed discipline, having both a priori and empirical elements. They defend the roles of a priori reflection and conceptual analysis in philosophy, but their revisionary account of these philosophical methods allows them a subtle but essential empirical dimension. They espouse a dual-perspective position which they call iceberg epistemology, respecting the important differences between epistemic processes that are consciously accessible and those that are (...)
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  21. David Henderson (2010). Explanation and Rationality Naturalized. Philosophy of the Social Sciences 40 (1):30-58.
    Familiar accounts have it that one explains thoughts or actions by showing them to be rational. It is common to find that the standards of rationality presupposed in these accounts are drawn from what would be thought to be aprioristic sources. I advance an argument to show this must be mistaken. But, recent work in epistemology and on rationality takes a less aprioristic approach to such standards. Does the new (psychological or cognitive scientific) realism in accounts of rationality itself significantly (...)
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  22. David Henderson (2010). Valuing the Stars. Environmental Philosophy 7 (1):17-26.
    The night sky has been radically altered by light pollution, artificially produced light that obscures the stars. The effects and costs of this are diverse and poorly appreciated. A survey of the economically quantifiable aspects of this problem demonstrates that the value of the starry sky is immense, and yet it remains stubbornly beyond the ken of the market. The attempts to quantify this value and the ultimate impossibility of the task give lie to the economic pretense that the dollar (...)
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  23. David Henderson (2009). Motivated Contextualism. Philosophical Studies 142 (1):119 - 131.
    The concept of knowledge is used to certify epistemic agents as good sources (on a certain point or subject matter) for an understood audience. Attributions of knowledge and denials of knowledge are used in a kind of epistemic gate keeping for (epistemic or practical) communities with which the attributor and interlocutors are associated. When combined with reflection on kinds of practical and epistemic communities, and their situated epistemic needs for gate keeping, this simple observation regarding the point and purpose of (...)
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  24. David Graham Henderson (2009). The Possibility of Managing for Wilderness. Environmental Ethics 31 (4):413-429.
    Wilderness is often understood as land untouched by people. On this reading, wilderness management seems to be a simple contradiction, but it is in fact a thriving and functional practice. Wilderness is not simply an absence of human influence, but the presence of something else. Wilderness is land characterized by the flourishing of natural purpose. When this is understood, wilderness management becomes intelligible and several recent criticisms of wilderness preservation are defused.
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  25. David Henderson (2008). Testimonial Beliefs and Epistemic Competence. Noûs 42 (2):190–221.
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  26. Pam McGrath & David Henderson (2008). “Oh, That's a Really Hard Question”: Australian Findings on Ethical Reflection in an Accident and Emergency Ward. [REVIEW] HEC Forum 20 (4):357-373.
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  27. David Henderson & Terry Horgan (2007). Some Ins and Outs of Transglobal Reliabilism. In Sanford Goldberg (ed.), Internalism and Externalism in Semantics and Epistemology. Oxford University Press. 100.
     
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  28. David Henderson, Terry Horgan & Matjaž Potrč (2007). Transglobal Evidentialism-Reliabilism. Acta Analytica 22 (4):281-300.
    We propose an approach to epistemic justification that incorporates elements of both reliabilism and evidentialism, while also transforming these elements in significant ways. After briefly describing and motivating the non-standard version of reliabilism that Henderson and Horgan call “transglobal” reliabilism, we harness some of Henderson and Horgan’s conceptual machinery to provide a non-reliabilist account of propositional justification (i.e., evidential support). We then invoke this account, together with the notion of a transglobally reliable belief-forming process, to give an account of doxastic (...)
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  29. Mark Brady, Williamson M. Evers, David Henderson & John Majewski Be (2006). The Politically Incorrect Guide to American History. By Thomas E. Woods, Jr. Washington: Regnery, 2004. Journal of Libertarian Studies 20 (2):65-86.
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  30. Sanford Goldberg & David Henderson (2006). Monitoring and Anti-Reductionism in the Epistemology of Testimony. Philosophy and Phenomenological Research 72 (3):600 - 617.
    One of the central points of contention in the epistemology of testimony concerns the uniqueness (or not) of the justification of beliefs formed through testimony--whether such justification can be accounted for in terms of, or 'reduced to,' other familiar sort of justification, e.g. without relying on any epistemic principles unique to testimony. One influential argument for the reductionist position, found in the work of Elizabeth Fricker, argues by appeal to the need for the hearer to monitor the testimony for credibility. (...)
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  31. David Henderson & Terence Edward Horgan (2006). Transglobal Reliabilism. Croatian Journal of Philosophy 17:171-195.
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  32. David Henderson & Terry Horgan (2006). Transglobal Reliabilism. Croatian Journal of Philosophy 6 (2):171-195.
    We here propose an account of what it is for an agent to be objectively justified in holding some belief. We present in outline this approach, which we call transglobal reliabilism, and we discuss how it is motivated by various thought experiments. While transglobal reliabilism is an externalist epistemology, we think that it accommodates traditional internalist concerns and objections in a uniquely natural and respectful way.
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  33. David Henderson & Deborah Tollefsen (2006). Editors' Introduction. Southern Journal of Philosophy 44 (S1):15-15.
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  34. Pam McGrath, David Henderson & Hamish Holewa (2006). Patient-Centred Care: Qualitative Findings on Health Professionals' Understanding of Ethics in Acute Medicine. [REVIEW] Journal of Bioethical Inquiry 3 (3):149-160.
    In recent years the literature on bioethics has begun to pose the sociological challenge of how to explore organisational processes that facilitate a systemic response to ethical concerns. The present discussion seeks to make a contribution to this important new direction in ethical research by presenting findings from an Australian pilot study. The research was initiated by the Clinical Ethics Committee of Redland Hospital at Bayside Health Service District in Queensland, Australia, and explores health professionals’ understanding of the nature of (...)
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  35. David Henderson (2005). Norms, Invariance, and Explanatory Relevance. Philosophy of the Social Sciences 35 (3):324-338.
    Descriptions of social norms can be explanatory. The erotetic approach to explanation provides a useful framework. I describe one very broad kind of explanation-seeking why-question, a genus that is common to the special sciences, and argue that descriptions of norms can serve as an answer to such why-questions. I draw upon Woodward’s recent discussion of the explanatory role of generalizations with a significant degree of invariance. Descriptions of norms provide what is, in effect, a generalization regarding the kind of historically (...)
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  36. Terence E. Horgan & David K. Henderson (2005). What Does It Take to Be a True Believer? Against the Opulent Ideology of Eliminative Materialism. In Mind as a Scientific Object. Oxford University Press.
               Eliminative materialism, as William Lycan (this volume) tells us, is materialism plus the claim that no creature has ever had a belief, desire, intention, hope, wish, or other “folk-psychological†state. Some contemporary philosophers claim that eliminative materialism is very likely true. They sketch certain potential scenarios, for the way theory might develop in cognitive science and neuroscience, that they claim are fairly likely; and they maintain that if such scenarios (...)
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  37. David Henderson & Terry Horgan (2004). What Does It Take to Be a True Believer? In Christina E. Erneling & David Martel Johnson (eds.), Mind As a Scientific Object: Between Brain and Culture. Oxford University Press. 211.
    Eliminative materialism, as William Lycan (this volume) tells us, is materialism plus the claim that no creature has ever had a belief, desire, intention, hope, wish, or other “folk-psychological” state. Some contemporary philosophers claim that eliminative materialism is very likely true. They sketch certain potential scenarios, for the way theory might develop in cognitive science and neuroscience, that they claim are fairly likely; and they maintain that if such.
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  38. David Henderson (2003). Review of Martin Kusch, Knowledge by Agreement: The Programme of Communitarian Epistemology. [REVIEW] Notre Dame Philosophical Reviews 2003 (1).
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  39. David Henderson (2002). Norms, Normative Principles, and Explanation: On Not Getting is From Ought. Philosophy of the Social Sciences 32 (3):329-364.
    It seems that hope springs eternal for the cherished idea that norms (or normativeprinciples) explain actions or regularities in actions. But it also seems thatthere are many ways of going wrong when taking norms and normative principlesas explanatory. The author argues that neither norms nor normative principles—insofar as they are the sort of things with normative force—is explanatoryof what is done. He considers the matter using both erotetic and ontic models ofexplanation. He further considers various understandings of norms. Key Words: (...)
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  40. David Henderson & Terence E. Horgan (2001). Practicing Safe Epistemology. Philosophical Studies 102 (3):227 - 258.
    Reliablists have argued that the important evaluative epistemic concept of being justified in holding a belief, at least to the extent that that concept is associated with knowledge, is best understood as concerned with the objective appropriateness of the processes by which a given belief is generated and sustained. In particular, they hold that a belief is justified only when it is fostered by processes that are reliable (at least minimally so) in the believer’s actual world.[1] Of course, reliablists typically (...)
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  41. David Henderson & Terry Horgan (2001). The A Priori Isn’T All That It Is Cracked Up to Be, But It Is Something. Philosophical Topics 29 (1/2):219-250.
    Alvin Goldman’s contributions to contemporary epistemology are impressive—few epistemologists have provided others so many occasions for reflecting on the fundamental character of their discipline and its concepts. His work has informed the way epistemological questions have changed (and remained consistent) over the last two decades. We (the authors of this paper) can perhaps best suggest our indebtedness by noting that there is probably no paper on epistemology that either of us individually or jointly have produced that does not in its (...)
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  42. David Henderson (2000). What Is a Priori and What Is It Good For? Southern Journal of Philosophy 38 (S1):51-86.
    The doctrine is familiar. In a sentence, a priori truths are those that are knowable on the basis of reflection alone (independent of experience) by anyone who has acquired the relevant concepts. This expresses the classical conception of the a priori. Of course, there are those who despair of finding any truths that fully meet these demands. Some of the doubters are convinced, however, that the demands, are somewhat inflated by an epistemological tradition that was nevertheless on to something of (...)
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  43. David K. Henderson & Terence E. Horgan (2000). Simulation and Epistemic Competence. In H. Kobler & K. Steuber (eds.), Empathy and Agency: The Problem of Understanding in the Social Sciences. Westview.
    Epistemology has recently come to more and more take the articulate form of an investigation into how we do, and perhaps might better, manage the cognitive chores of producing, modifying, and generally maintaining belief-sets with a view to having a true and systematic understanding of the world. While this approach has continuities with earlier philosophy, it admittedly makes a departure from the tradition of epistemology as first philosophy.
     
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  44. David Henderson & Terence Horgan (2000). Iceberg Epistemology. Philosophy and Phenomenological Research 61 (3):497-535.
    Accounts of what it is for an agent to be justified in holding a belief commonly carry commitments concerning what cognitive processes can and should be like. A concern for the plausibility of such commitments leads to a multi-faceted epistemology in which elements of traditionally conflicting epistemologies are vindicated within a single epistemological account. The accessible and articulable states that have been the exclusive focus of much epistemology must constitute only a proper subset of epistemologically relevant processing. The interaction of (...)
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  45. David Henderson & Terry Horgan (2000). Editors' Introduction. Southern Journal of Philosophy 38 (Supplement):15-15.
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  46. David R. Henderson (1999). How (Some) Socialists Become Capitalists: The Cases of Three Prominent Intellectuals. Critical Review 13 (3-4):229-237.
    Abstract Three prominent economists born early in the twentieth century?James Buchanan, Jack Hirshleifer, and Simon Rottenberg?switched from a belief in socialism in their twenties or thirties to strong support for free markets. Interviews show that for all three, and especially for Buchanan and Rottenberg, what changed them is what they learned in their economics classes. For Hirshleifer, another major influence was the pact between Hitler and Stalin, which caused him to be more skeptical about leftist ideas and made him more (...)
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  47. David K. Henderson (1996). Comments on Rosenberg's Paper. Southern Journal of Philosophy 34 (S1):205-216.
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  48. David K. Henderson (1996). Simulation Theory Versus Theory Theory: A Difference Without a Difference in Explanations. Southern Journal of Philosophy 34 (S1):65-93.
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