Search results for 'Demon World' (try it on Scholar)

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  1. Thomas D. Senor, Why There is No Justified Belief at Demon Worlds.score: 160.0
    The New Demon World Objection claims that reliabilist accounts of justification are mistaken because there are justified empirical beliefs at demon worlds—worlds at which the subjects are systematically deceived by a Cartesian demon. In this paper, I defend strongly verific (but not necessarily reliabilist) accounts of justification by claiming that there are two ways to construct a theory of justification: by analyzing our ordinary concept of justification or by taking justification to be a theoretic term defined (...)
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  2. M. C. Young (2012). Identifying the Intellectual Virtues in a Demon World. Open Journal of Philosophy 2 (4):244-250.score: 150.0
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  3. Ian Tipton (1992). Descartes' Demon and Berkeley's World. Philosophical Investigations 15 (2):111-130.score: 120.0
  4. Mylan Engel (2005). The Equivocal or Question-Begging Nature of Evil Demon Arguments for External World Skepticism. Southwest Philosophy Review 21 (1):163-178.score: 120.0
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  5. Richard Green (1995). The Thwarting of Laplace's Demon: Arguments Against the Mechanistic World-View. St. Martin's Press.score: 120.0
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  6. Thomas D. Senor (2013). Justified Belief and Demon Worlds. Res Philosophica 90 (2):203-214.score: 100.0
    The New Demon World Objection claims that reliabilist accounts of justification are mistaken because there are justified empirical beliefs at demon worlds—worlds at which the subjects are systematically deceived by a Cartesian demon. In this paper, I defend strongly verific (but not necessarily reliabilist) accounts of justification by claiming that there are two ways to construct a theory of justification: by analyzing our ordinary concept of justification or by taking justification to be a theoretic term defined (...)
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  7. David William Harker (2013). Discussion Note: McCain on Weak Predictivism and External World Scepticism. Philosophia 41 (1):195-202.score: 84.0
    In a recent paper McCain (2012) argues that weak predictivism creates an important challenge for external world scepticism. McCain regards weak predictivism as uncontroversial and assumes the thesis within his argument. There is a sense in which the predictivist literature supports his conviction that weak predictivism is uncontroversial. This absence of controversy, however, is a product of significant plasticity within the thesis, which renders McCain’s argument worryingly vague. For McCain’s argument to work he either needs a stronger version of (...)
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  8. Jack Lyons (2013). Should Reliabilists Be Worried About Demon Worlds? Philosophy and Phenomenological Research 86 (1):1-40.score: 72.0
    The New Evil Demon Problem is supposed to show that straightforward versions of reliabilism are false: reliability is not necessary for justification after all. I argue that it does no such thing. The reliabilist can count a number of beliefs as justified even in demon worlds, others as unjustified but having positive epistemic status nonetheless. The remaining beliefs---primarily perceptual beliefs---are not, on further reflection, intuitively justified after all. The reliabilist is right to count these beliefs as unjustified in (...)
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  9. Anthony Brueckner (2009). Internalism and Evidence of Reliability. Philosophia 37 (1):47-54.score: 60.0
    This paper concerns various competing views on the nature of perceptual justification. Various thought experiments that motivate various views are discussed. Once reliabilism is rejected and some form of internalism is instead embraced, the following issue arises: must an internalist nevertheless require that perceptual justification involve the possession of evidence for the reliability of our perceptual processes? Matthias Steup answers in the affirmative, espousing what he calls internalist reliabilism. Some problems are raised for this form of internalism.
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  10. Jonathan Schaffer (2010). The Debasing Demon. Analysis 70 (2):228 - 237.score: 54.0
    What knowledge is imperilled by sceptical doubt? That is, what range of beliefs may be called into doubt by sceptical nightmares like the Cartesian demon hypothesis? It is generally thought that demons have limited powers, perhaps only threatening a posteriori knowledge of the external world, but at any rate not threatening principles like the cogito. I will argue that there is a demon – the debasing demon – with unlimited powers, which threatens universal doubt. Rather than (...)
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  11. Chozan Niwa (2006). The Demon's Sermon on the Martial Arts and Other Tales. Kodansha International.score: 54.0
    The Demon said to the swordsman, "Fundamentally, man's mind is not without good. It is simply that from the moment he has life, he is always being brought up with perversity. Thus, having no idea that he has gotten used to being soaked in it, he harms his self-nature and falls into evil. Human desire is the root of this perversity." Woven deeply into the martial traditions and folklore of Japan, the fearsome Tengu dwell in the country's mountain forest. (...)
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  12. Zdzisława Piątek (1999). Czy koty wymagają naturalizacji? Kilka uwag polemicznych na marginesie eseju T. Skalskiego „Koty, demon, zaklęcia i naturalizacja”. Filozofia Nauki 1.score: 42.0
    The reason for my disagreement with Tadeusz Skalski is my objection to his attempts at demonizing the problems connected with the functioning of mind as presented in his essay. In my opinion, the inclination of the author towards demonization stems from the fact that he accepts an extremely limited „natural picture of the world”, a picture which is both reductionistic and mechanistic. It is no wonder then that neither intentionality nor the usage of language fits into this picture and (...)
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  13. E. Dench (1999). Review. The Rotting Goddess: The Origin of the Witch in Classical Antiquity's Demonization of Fertility Religion. J Rabinowitz\Magic in the Ancient World. F Graf. [REVIEW] The Classical Review 49 (2):443-445.score: 40.0
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  14. N. H. Taylor (2008). Plagues, Priests, and Demons: Sacred Narratives and the Rise of Christianity in the Old World and the New. By Daniel T. Reff. Heythrop Journal 49 (6):1045-1046.score: 40.0
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  15. Alkis Kontos (1994). The World Disenchanted, and the Return of Gods and Demons. In Asher Horowitz & Terry Maley (eds.), The Barbarism of Reason: Max Weber and the Twilight of Enlightenment. University of Toronto Press. 223--247.score: 40.0
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  16. Niall Shanks (2004). Review of “Demons of the Modern World”. [REVIEW] Essays in Philosophy 5 (1):38.score: 40.0
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  17. Jon Altschul (2011). Reliabilism and Brains in Vats. Acta Analytica 26 (3):257-272.score: 36.0
    According to epistemic internalism, the only facts that determine the justificational status of a belief are facts about the subject’s own mental states, like beliefs and experiences. Externalists instead hold that certain external facts, such as facts about the world or the reliability of a belief-producing mechanism, affect a belief’s justificational status. Some internalists argue that considerations about evil demon victims and brains in vats provide excellent reason to reject externalism: because these subjects are placed in epistemically unfavorable (...)
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  18. Lawrence Hass (1993). Merleau-Ponty and Cartesian Skepticism: Exorcising the Demon. [REVIEW] Man and World 26 (2):131-145.score: 36.0
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  19. Gérard Battail (2009). Living Versus Inanimate: The Information Border. [REVIEW] Biosemiotics 2 (3):321-341.score: 36.0
    The traditional divide between nature and culture restricts to the latter the use of information. Biosemiotics claims instead that the divide between nature and culture is a mere subdivision within the living world but that semiosis is the specific feature which distinguishes the living from the inanimate. The present paper is intended to reformulate this basic tenet in information-theoretic terms, to support it using information-theoretic arguments, and to show that its consequences match reality. It first proposes a ‘receiver-oriented’ interpretation (...)
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  20. Roger Vasquez (2008). Epistemology and External World Skepticism. Questions 8:1-1.score: 36.0
    Pedagogical description and reflection upon an activity focusing on the use of a questioning game to display epistemological uncertainty and the impact of a possible Cartesian evil demon on the game’s players’ ability to come to have knowledge.
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  21. Mark Colyvan (2005). Myths and Mathematics in Our Vision of the World. Australian Review of Public Affairs.score: 30.0
    There was a time when science, myth, and religion were one. Our best theories of the world were a strange mixture of demons, gods, magic, and mathematics. The Babylonians believed in gods and a universe consisting of six disks. Early Christians believed that a single god created the universe in seven days. And Plato believed that the world we see is an imperfect shadow of the real world of forms and numbers.
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  22. E. van der Zweerde (2009). The Place of Russian Philosophy in World Philosophical History -- A Perspective. Diogenes 56 (2-3):170-186.score: 30.0
    This paper sketches the ambitious outlines of an assessment of the place of Russian philosophy in philosophical history ‘at large’, i.e. on a global and world-historical scale. At the same time, it indicates, rather modestly, a number of elements and aspects of such a project. A retrospective reflection and reconstruction is not only a recurrent phenomenon in philosophical culture (which, the author assumes, has become global), it also is, by virtue of its being a philosophical reflection, one among many (...)
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  23. Alexander M. Schlutz (2009). Mind's World: Imagination and Subjectivity From Descartes to Romanticism. University of Washington Press.score: 30.0
    Introduction -- Epistemology, metaphysics, and rhetoric : contexts of imagination -- Aristotle, Phantasia, and the problem of epistemology -- Plato, the neoplatonists, and the vagaries of the sublunar world -- Phantasia and ecstatic knowledge -- A more skillful artist than imitation -- Dreams, doubts, and evil demons : Descartes and imagination -- Mediatio prima : certainty, the cogito, and imagination -- Imagination in the rules -- Meditatio secunda : the world of the cogito -- Descartes, Montaigne, and Pascal (...)
     
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  24. Robert L. Klitzman, Kelly Kleinert, Hoda Rifai-Bashjawish & L. E. U. Shiung (2011). The Reporting of Irb Review in Journal Articles Presenting Hiv Research Conducted in the Developing World. Developing World Bioethics 11 (3):161-169.score: 27.0
    Objectives: We investigated how often journal articles reporting on human HIV research in four developing world countries mention any institutional review boards (IRBs) or research ethics committees (RECs), and what factors are involved.Methods: We examined all such articles published in 2007 from India, Nigeria, Thailand and Uganda, and coded these for several ethical and other characteristics.Results: Of 221 articles meeting inclusion criteria, 32.1% did not mention IRB approval. Mention of IRB approval was associated with: biomedical (versus psychosocial) research (P (...)
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  25. Robert L. Klitzman (2012). Us Irbs Confronting Research in the Developing World. Developing World Bioethics 12 (2):63-73.score: 27.0
    Increasingly, US-sponsored research is carried out in developing countries, but how US Institutional Review Boards (IRBs) approach the challenges they then face is unclear.METHODS: I conducted in-depth interviews of about 2 hours each, with 46 IRB chairs, directors, administrators and members. I contacted the leadership of 60 IRBs in the United States (US) (every fourth one in the list of the top 240 institutions by National Institutes of Health (NIH) funding), and interviewed IRB leaders from 34 (55%).RESULTS: US IRBs face (...)
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  26. Chhanda Chakraborti (2014). Systemic Negligence: Why It Is Morally Important for Developing World Bioethics. Developing World Bioethics 14 (2).score: 27.0
    In the context of clinical and non-clinical biomedical practices, negligence is usually understood as a lapse of a specific professional duty by a healthcare worker or by a medical facility. This paper tries to delineate systemic negligence as another kind of negligence in the context of health systems, particularly in developing countries, that needs to be recognized and addressed. Systemic negligence is not just a mere collection of stray incidences of medical errors and system failures in a health system, but (...)
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  27. Thomas Pogge (2005). Real World Justice. Journal of Ethics 9 (1-2):29 - 53.score: 24.0
    Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. We citizens of the rich countries are conditioned to think of this problem as an occasion for assistance. Thanks in part to the rationalizations dispensed by our economists, most of us do not realize how deeply we are implicated, through the new global economic (...)
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  28. Nicholas Maxwell (2011). Creating a Better World: Towards the University of Wisdom. In Ronald Barnett (ed.), The Future University: Ideas and Possibilities. Routledge.score: 24.0
    Universities need to change dramatically in order to help humanity make progress towards as good a world as possible.
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  29. Luca Moretti (2014). Global Scepticism, Underdetermination and Metaphysical Possibility. Erkenntnis 79 (2):381-403.score: 24.0
    I focus on a key argument for global external world scepticism resting on the underdetermination thesis: the argument according to which we cannot know any proposition about our physical environment because sense evidence for it equally justifies some sceptical alternative (e.g. the Cartesian demon conjecture). I contend that the underdetermination argument can go through only if the controversial thesis that conceivability is per se a source of evidence for metaphysical possibility is true. I also suggest a reason to (...)
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  30. Mathew Abbott (2010). The Poetic Experience of the World. International Journal of Philosophical Studies 18 (4):493-516.score: 24.0
    In this article I develop Heidegger's phenomenology of poetry, showing that it may provide grounds for rejecting claims that he lapses into linguistic idealism. Proceeding via an analysis of the three concepts of language operative in the philosopher's work, I demonstrate how poetic language challenges language's designative and world-disclosive functions. The experience with poetic language, which disrupts Dasein's absorption by emerging out of equipmentality in the mode of the broken tool, brings Dasein to wonder at the world's existence (...)
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  31. Corinna Mieth (2008). World Poverty as a Problem of Justice? A Critical Comparison of Three Approaches. Ethical Theory and Moral Practice 11 (1):15 - 36.score: 24.0
    With regard to the problem of world poverty, libertarian theories of corrective justice emphasize negative duties and the idea of responsibility whereas utilitarian theories of help concentrate on positive duties based on the capacity of the helper. Thomas Pogge has developed a revised model of compensation that entails positive obligations that are generated by negative duties. He intends to show that the affluent are violating their negative duties to ensure that their conduct will not harm others: They are contributing (...)
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  32. Sean D. Kelly (2007). What Do We See (When We Do)? In Thomas Baldwin (ed.), Reading Merleau-Ponty: On Phenomenology of Perception. Routledge. 107-128.score: 24.0
    1. The philosophical problem of what we see My topic revolves around what is apparently a very basic question. Stripped of all additions and in its leanest, most economical form, this is the question: "What do we see?" But in this most basic form the question admits of at least three different interpretations. In the first place, one might understand it to be an epistemological question, perhaps one with skeptical overtones. "What do we see?", on this reading, is short for (...)
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  33. Gila Sher (2011). Is Logic in the Mind or in the World? Synthese 181 (2):353 - 365.score: 24.0
    The paper presents an outline of a unified answer to five questions concerning logic: (1) Is logic in the mind or in the world? (2) Does logic need a foundation? What is the main obstacle to a foundation for logic? Can it be overcome? (3) How does logic work? What does logical form represent? Are logical constants referential? (4) Is there a criterion of logicality? (5) What is the relation between logic and mathematics?
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  34. Christopher Menzel (1990). Actualism, Ontological Commitment, and Possible World Semantics. Synthese 85 (3):355 - 389.score: 24.0
    Actualism is the doctrine that the only things there are, that have being in any sense, are the things that actually exist. In particular, actualism eschews possibilism, the doctrine that there are merely possible objects. It is widely held that one cannot both be an actualist and at the same time take possible world semantics seriously — that is, take it as the basis for a genuine theory of truth for modal languages, or look to it for insight into (...)
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  35. Robert Stalnaker (2001). On Considering a Possible World as Actual. Aristotelian Society Supplementary Volume 75 (75):141-156.score: 24.0
    [Robert Stalnaker] Saul Kripke made a convincing case that there are necessary truths that are knowable only a posteriori as well as contingent truths that are knowable a priori. A number of philosophers have used a two-dimensional model semantic apparatus to represent and clarify the phenomena that Kripke pointed to. According to this analysis, statements have truth-conditions in two different ways depending on whether one considers a possible world 'as actual' or 'as counterfactual' in determining the truth-value of the (...)
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  36. Mark W. Brown (2010). The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues. Bulletin d'Analyse Phénoménologique 6 (3):1-25.score: 24.0
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  37. Pauline Kleingeld (2012). Kant and Cosmopolitanism: The Philosophical Ideal of World Citizenship. Cambridge University Press.score: 24.0
    This is the first comprehensive account of Kant’s cosmopolitanism, highlighting its moral, political, legal, economic, cultural, and psychological aspects. Contrasting Kant’s views with those of his German contemporaries, and relating them to current debates, Pauline Kleingeld sheds new light on texts that have been hitherto neglected or underestimated. In clear and carefully argued discussions, she shows that Kant’s philosophical cosmopolitanism underwent a radical transformation in the mid 1790s and that the resulting theory is philosophically stronger than is usually thought. Using (...)
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  38. Rick Grush (2000). Self, World and Space: The Meaning and Mechanisms of Ego- and Allocentric Spatial Representation. [REVIEW] Brain and Mind 1 (1):59-92.score: 24.0
    b>: The problem of how physical systems, such as brains, come to represent themselves as subjects in an objective world is addressed. I develop an account of the requirements for this ability that draws on and refines work in a philosophical tradition that runs from Kant through Peter Strawson to Gareth Evans. The basic idea is that the ability to represent oneself as a subject in a world whose existence is independent of oneself involves the ability to represent (...)
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  39. Craig Callender, There is No Puzzle About the Low Entropy Past.score: 24.0
    Suppose that God or a demon informs you of the following future fact: despite recent cosmological evidence, the universe is indeed closed and it will have a ‘final’ instant of time; moreover, at that final moment, all 49 of the world’s Imperial Faberge eggs will be in your bedroom bureau’s sock drawer. You’re absolutely certain that this information is true. All of your other dealings with supernatural powers have demonstrated that they are a trustworthy lot.
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  40. Alex Byrne (1996). Spin Control: Comment on McDowell's Mind and World. Philosophical Issues 7:261-73.score: 24.0
    We have justified beliefs about the external world, and some of these are formed directly on the basis of perception. I may justifiably believe that a certain dog is in certain manger, and I may have this belief because I can see that the dog is in the manger. So far, so good.
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  41. Panayot K. Butchvarov (1998). Skepticism About the External World. New York: Oxford University Press.score: 24.0
    One of the most important and perennially debated philosophical questions is whether we can have knowledge of the external world. Butchvarov here considers whether and how skepticism with regard to such knowledge can be refuted or at least answered. He argues that only a direct realist view of perception has any hope of providing a compelling response to the skeptic and introduces the radical innovation that the direct object of perceptual, and even dreaming and hallucinatory, experience is always a (...)
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  42. Adam Leite (2010). How to Take Skepticism Seriously. Philosophical Studies 148 (1):39 - 60.score: 24.0
    Modern-day heirs of the Cartesian revolution have been fascinated by the thought that one could utilize certain hypotheses – that one is dreaming, deceived by an evil demon, or a brain in a vat – to argue at one fell swoop that one does not know, is not justified in believing, or ought not believe most if not all of what one currently believes about the world. A good part of the interest and mystique of these discussions arises (...)
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  43. T. H. Ho (2014). Naturalism and the Space of Reasons in Mind and World. International Journal of Philosophical Studies 22 (1):49-62.score: 24.0
    This paper aims to show that many criticisms of McDowell’s naturalism of second nature are based on what I call ‘the orthodox interpretation’ of McDowell’s naturalism. The orthodox interpretation is, however, a misinterpretation, which results from the fact that the phrase ‘the space of reasons’ is used equivocally by McDowell in Mind and World. Failing to distinguish two senses of ‘the space of reasons’, I argue that the orthodox interpretation renders McDowell’s naturalism inconsistent with McDowell’s Hegelian thesis that the (...)
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  44. Nicholas Maxwell (2014). How Can Our Human World Exist and Best Flourish Embedded in the Physical Universe? A Letter to an Applicant to a New Liberal Studies Course. On the Horizon 22 (1).score: 24.0
    In this paper I sketch a liberal studies course designed to explore our fundamental problem of thought and life: How can our human world exist and best flourish embedded as it is in the physical universe? The fundamental character of this problem provides one with the opportunity to explore a wide range of issues. What does physics tell us about the universe and ourselves? How do we account for everything physics leaves out? How can living brains be conscious? If (...)
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  45. Quassim Cassam (1997). Self and World. Oxford University Press.score: 24.0
    Self and World is an exploration of the nature of self-awareness. Cassam rejects the widespread view that the self eludes introspection, and argues that consciousness of our thoughts and experiences involves a sense of our thinking, experiencing selves as shaped, solid, and located physical objects in a world of such objects. This clear, original, and challenging treatment of one of the deepest of intellectual problems will demand the attention of all philosophers and cognitive scientists who are concerned with (...)
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  46. Diederik Aerts, Jan Broekaert & Sonja Smets (1998). Inconsistencies in Constituent Theories of World Views: Quantum Mechanical Examples. [REVIEW] Foundations of Science 3 (2):313-340.score: 24.0
    We put forward the hypothesis that there exist three basic attitudes towards inconsistencies within world views: (1) The inconsistency is tolerated temporarily and is viewed as an expression of a temporary lack of knowledge due to an incomplete or wrong theory. The resolution of the inconsistency is believed to be inherent to the improvement of the theory. This improvement ultimately resolves the contradiction and therefore we call this attitude the ‘regularising’ attitude; (2) The inconsistency is tolerated and both contradicting (...)
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  47. Nicholas Maxwell (2001). The Human World in the Physical Universe: Consciousness, Free Will and Evolution. Lanham: Rowman &Amp; Littlefield.score: 24.0
    This book tackles the problem of how we can understand our human world embedded in the physical universe in such a way that justice is done both to the richness...
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  48. John T. Roberts (2008). The Law-Governed Universe. Oxford University Press.score: 24.0
    The law-governed world-picture -- A remarkable idea about the way the universe is cosmos and compulsion -- The laws as the cosmic order : the best-system approach -- The three ways : no-laws, non-governing-laws, governing-laws -- Work that laws do in science -- An important difference between the laws of nature and the cosmic order -- The picture in four theses -- The strategy of this book -- The meta-theoretic conception of laws -- The measurability approach to laws -- (...)
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  49. Zenon W. Pylyshyn (2001). Connecting Vision with the World: Tracking the Missing Link. In Joao Branquinho (ed.), The Foundations of Cognitive Science. Oxford: Clarendon Press. 183.score: 24.0
    You might reasonably surmise from the title of this paper that I will be discussing a theory of vision. After all, what is a theory of vision but a theory of how the world is connected to our visual representations? Theories of visual perception universally attempt to give an account of how a proximal stimulus (presumably a pattern impinging on the retina) can lead to a rich representation of a three dimensional world and thence to either the recognition (...)
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