Search results for 'Dogma' (try it on Scholar)

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  1. Thomas M. Besch (2012). Political Liberalism, the Internal Conception, and the Problem of Public Dogma. Philosophy and Public Issues 2 (1):153-177.score: 24.0
    According to the “internal” conception (Quong), political liberalism aims to be publicly justifiable only to people who are reasonable in a special sense specified and advocated by political liberalism itself. One advantage of the internal conception allegedly is that it enables liberalism to avoid perfectionism. The paper takes issue with this view. It argues that once the internal conception is duly pitched at its fundamental, metatheoretical level and placed in its proper discursive context, it emerges that it comes at the (...)
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  2. Dr Pedro Iwashita Cssp (2011). A relação entre experiência E dogma Mariano – sensus fidelium E psicologia da profundidade. Revista de Teologia (Reveleteo). Issn 2177-952x 5 (8):04-16.score: 24.0
    A pesquisa sobre o dogma mariano mostra que, no seu desenvolvimento, a experiência, mas, sobretudo, a fé vivida, precedeu as proclamações dogmáticas oficiais, de modo que é importante que o dogma mantenha contato com a fé viva da Igreja, pois é nesse contato, que aquilo que está ainda implícito se torne sempre mais explícito sem que haja mudança no seu conteúdo formal, porque não se trata de adição de verdades, e sim de clarificação da verdade. Esse estudo mostra (...)
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  3. Maurice Blondel (1964/1994). The Letter on Apologetics, and, History and Dogma. W.B. Eerdmans Pub. Co..score: 21.0
    'The Letter on Apologetics' is a key statement on the possibility and meaning of Christian philosophy.
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  4. Christopher Hoyt (2007). Wittgenstein and Religious Dogma. International Journal for Philosophy of Religion 61 (1):39 - 49.score: 21.0
    It is well understood that Wittgenstein defends religious faith against positivistic criticisms on the grounds of its logical independence. But exactly how are we to understand the nature of that independence? Most scholars take Wittgenstein to equate language-games with belief-systems, and thus to assert that religions are logical schemes founded on their own basic beliefs and principles of inference. By contrast, I argue that on Wittgenstein’s view, to have religious faith is to hold fast to a certain picture of the (...)
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  5. Víctor de Lorenzo (2014). From Theselfish Genetoselfish Metabolism: Revisiting the Central Dogma. Bioessays 36 (3):226-235.score: 21.0
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  6. Fraser MacBride (2005). The Particular–Universal Distinction: A Dogma of Metaphysics? Mind 114 (455):565-614.score: 18.0
    Is the assumption of a fundamental distinction between particulars and universals another unsupported dogma of metaphysics? F. P. Ramsey famously rejected the particular–universal distinction but neglected to consider the many different conceptions of the distinction that have been advanced. As a contribution to the (inevitably) piecemeal investigation of this issue three interrelated conceptions of the particular–universal distinction are examined: (i) universals, by contrast to particulars, are unigrade; (ii) particulars are related to universals by an asymmetric tie of exemplification; (iii) (...)
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  7. Richard Creath (1991). Every Dogma has its Day. Erkenntnis 35 (1-3):347 - 389.score: 18.0
    This paper is a reexamination of Two Dogmas in the light of Quine's ongoing debate with Carnap over analyticity. It shows, first, that analytic is a technical term within Carnap's epistemology. As such it is intelligible, and Carnap's position can meet Quine's objections. Second, it shows that the core of Quine's objection is that he (Quine) has an alternative epistemology to advance, one which appears to make no room for analyticity. Finally, the paper shows that Quine's alternative epistemology is (...)
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  8. Ofra Magidor (2009). The Last Dogma of Type Confusions. Proceedings of the Aristotelian Society 109 (1pt1):1-29.score: 18.0
    In this paper I discuss a certain kind of 'type confusion' which involves use of expressions of the wrong grammatical category, as in the string 'runs eats'. It is (nearly) universally accepted that such strings are meaningless. My purpose in this paper is to question this widespread assumption (or as I call it, 'the last dogma'). I discuss a range of putative reasons for accepting the last dogma: in §II, semantic and metaphysical reasons; in §III, logical reasons; and (...)
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  9. Marcel Weber (2006). The Central Dogma as a Thesis of Causal Specificity. History and Philosophy of the Life Sciences 28 (4):595-610.score: 18.0
    I present a reconstruction of F.H.C. Crick's two 1957 hypotheses "Sequence Hypothesis" and "Central Dogma" in terms of a contemporary philosophical theory of causation. Analyzing in particular the experimental evidence that Crick cited, I argue that these hypotheses can be understood as claims about the actual difference-making cause in protein synthesis. As these hypotheses are only true if restricted to certain nucleic acids in certain organisms, I then examine the concept of causal specificity and its potential to counter claims (...)
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  10. Michael McFall (2011). Living Dogma and Marriage. Philosophia 39 (4):657-672.score: 18.0
    The decision to get married, as well as choosing whom to marry, is of the utmost importance to most people. This decision consists of many amoral considerations, but an ethical relationship arises when a promise is made, especially a vow that binds for a lifetime and affects oneself, one’s spouse, one’s children, and society. This essay provides an account of ideal romantic marriage, arguing that John Stuart Mill’s On Liberty provides an excellent foundation for constructing such an account. Neither dead (...)
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  11. Irene Appelbaum (1999). The Dogma of Isomorphism: A Case Study From Speech Perception. Philosophy of Science 66 (3):S250-S259.score: 18.0
    In this paper I provide a metatheoretical analysis of speech perception research. I argue that the central turning point in the history of speech perception research has not been well understood. While it is widely thought to mark a decisive break with what I call "the alphabetic conception of speech," I argue that it instead marks the entrenchment of this conception of speech. In addition, I argue that the alphabetic conception of speech continues to underwrite speech perception research today and (...)
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  12. E. M. (1999). The Prion Challenge to the `Central Dogma' of Molecular Biology, 1965-1991 - Part I: Prelude to Prions. Studies in History and Philosophy of Science Part C 30 (1):1-19.score: 18.0
    Since the 1930s, scientists studying the neurological disease scrapie had assumed that the infectious agent was a virus. By the mid 1960s, however, several unconventional properties had arisen that were difficult to reconcile with the standard viral model. Evidence for nucleic acid within the pathogen was lacking, and some researchers considered the possibility that the infectious agent consisted solely of protein. In 1982, Stanley Prusiner coined the term `prion' to emphasize the agent's proteinaceous nature. This infectious protein hypothesis was denounced (...)
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  13. Paul Forster (2008). Neither Dogma nor Common Sense: Moore's Confidence in His 'Proof of an External World'. British Journal for the History of Philosophy 16 (1):163 – 195.score: 18.0
    (2008). Neither Dogma nor Common sense: Moore's confidence in his ‘proof of an external world’1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 163-195.
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  14. Predrag Sustar (2007). Crick's Notion of Genetic Information and the ‘Central Dogma’ of Molecular Biology. British Journal for the Philosophy of Science 58 (1):13-24.score: 18.0
    An assessment is offered of the recent debate on information in the philosophy of biology, and an analysis is provided of the notion of information as applied in scientific practice in molecular genetics. In particular, this paper deals with the dependence of basic generalizations of molecular biology, above all the ‘central dogma’, on the so-called ‘informational talk’ (Maynard Smith [2000a]). It is argued that talk of information in the ‘central dogma’ can be reduced to causal claims. In that (...)
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  15. George A. Reisch (2001). Against a Third Dogma of Logical Empiricism: Otto Neurath and "Unpredictability in Principle". International Studies in the Philosophy of Science 15 (2):199 – 209.score: 18.0
    (2001). Against a third dogma of logical empiricism: Otto Neurath and 'unpredictability in principle' International Studies in the Philosophy of Science: Vol. 15, No. 2, pp. 199-209. doi: 10.1080/02698590120059068.
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  16. John H. Zammito (2012). The Last Dogma of Positivism: Historicist Naturalism and the Fact/Value Dichotomy. Journal of the Philosophy of History 6 (3):305-338.score: 18.0
    Has the emergence of post-positivism in philosophy of science changed the terms of the “is/ought” dichotomy? If it has demonstrated convincingly that there are no “facts” apart from the theoretical frames and evaluative standards constructing them, can such a cordon sanitaire really be upheld between “facts” and values? The point I wish to stress is that philosophy of science has had a central role in constituting and imposing the fact/value dichotomy and a revolution in the philosophy of science should not (...)
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  17. David Leech Anderson (1995). A Dogma of Metaphysical Realism. American Philosophical Quarterly 32 (1):1 - 11.score: 18.0
    There is a dogma about metaphysical realism that is well nigh universal: "If one is a metaphysical realist about the external world, then one ought to be a semantic realist about (all) external- world statements". I argue that this dogma should be rejected. It is possible for a metaphysical realist to be a "semantic dualist", holding that some middle- sized object statements receive a realist interpretation, but that most such statements require an antirealist interpretation. To show that a (...)
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  18. R. S. Howe (2013). Infant Circumcision: The Last Stand for the Dead Dogma of Parental (Sovereignal) Rights. Journal of Medical Ethics 39 (7):475-481.score: 18.0
    J S Mill used the term ‘dead dogma’ to describe a belief that has gone unquestioned for so long and to such a degree that people have little idea why they accept it or why they continue to believe it. When wives and children were considered chattel, it made sense for the head of a household to have a ‘sovereignal right’ to do as he wished with his property. Now that women and children are considered to have the full (...)
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  19. Predrag Šustar (2007). Crick's Notion of Genetic Information and the 'Central Dogma' of Molecular Biology. British Journal for the Philosophy of Science 58 (1):13 - 24.score: 18.0
    An assessment is offered of the recent debate on information in the philosophy of biology, and an analysis is provided of the notion of information as applied in scientific practice in molecular genetics. In particular, this paper deals with the dependence of basic generalizations of molecular biology, above all the 'central dogma', on the socalled 'informational talk' (Maynard Smith [2000a]). It is argued that talk of information in the 'central dogma' can be reduced to causal claims. In that (...)
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  20. Alex Rosenberg (2006). Is Epigenetic Inheritance a Counterexample to the Central Dogma? History and Philosophy of the Life Sciences 28 (4):549 - 565.score: 18.0
    This paper argues that nothing that has been discovered in the increasingly complex delails of gene regulation has provided any grounds to retract or qualify Crick's version of the central dogma. In particular it defends the role of the genes as the sole bearers of information, and argues that the mechanism of epigenetic modification of the DNA is but another vindication of Crick's version of the central dogma. The paper shows that arguments of C.K. Waters for the distinctive (...)
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  21. Karola Stotz (2006). Molecular Epigenesis: Distributed Specificity as a Break in the Central Dogma. History and Philosophy of the Life Sciences 28 (4):533 - 548.score: 18.0
    The paper argues against the central dogma and its interpretation by C. Kenneth Waters and Alex Rosenberg. I argue that certain phenomena in the regulation of gene expression provide a break with the central dogma, according to which sequence specificity for a gene product must be template derived. My thesis of 'molecular epigenesis' with its three classes of phenomena, sequence 'activation', 'selection', and 'creation', is exemplified by processes such as transcriptional activation, alternative cis- and trans-splicing, and RNA editing. (...)
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  22. John S. Mattick (2003). Challenging the Dogma: The Hidden Layer of Non-Protein-Coding RNAs in Complex Organisms. Bioessays 25 (10):930-939.score: 18.0
    The central dogma of biology holds that genetic information normally flows from DNA to RNA to protein. As a consequence it has been generally assumed that genes generally code for proteins, and that proteins fulfil not only most structural and catalytic but also most regulatory functions, in all cells, from microbes to mammals. However, the latter may not be the case in complex organisms. A number of startling observations about the extent of non-protein-coding RNA (ncRNA) transcription in the higher (...)
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  23. Jawid Mojaddedi (2012). Beyond Dogma: Rumi's Teachings on Friendship with God and Early Sufi Theories. Oup Usa.score: 18.0
    Beyond Dogma examines Rumi's central teaching about friendship with God (walaya) in light of earlier Sufi discourse on this topic and its reception by Muslim theologians and jurists. It provides a nuanced and historically contextualized appreciation of Rumi's place in Islam.
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  24. James Marcum (2002). From Heresy to Dogma in Accounts of Opposition to Howard Temin's DNA Provirus Hypothesis. History and Philosophy of the Life Sciences 24 (2):165 - 192.score: 18.0
    In 1964 the Wisconsin virologist Howard Temin proposed the DNA provirus hypothesis to explain the mechanism by which a cancer-producing virus containing only RNA infects and transforms cells. His hypothesis reversed the flow of genetic information, as ordained by the central dogma of molecular biology. Although there was initial opposition to his hypothesis it was widely accepted, after the discovery of reverse transcriptase in 1970. Most accounts of Temin's hypothesis after the discovery portray the hypothesis as heretical, because it (...)
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  25. Michel Morange (2006). The Protein Side of the Central Dogma: Permanence and Change. History and Philosophy of the Life Sciences 28 (4):513 - 524.score: 18.0
    There are two facets to the central dogma proposed by Francis Crick in 1957. One concerns the relation between the sequence of nucleotides and the sequence of amino acids, the second is devoted to the relation between the sequence of amino acids and the native three-dimensional structure of proteins. 'Folding is simply a function of the order of the amino acids,' i.e. no information is required for the proper folding of a protein other than the information contained in its (...)
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  26. H. P. Grice & P. F. Strawson (1956). In Defense of a Dogma. Philosophical Review 65 (2):141-158.score: 15.0
  27. Jonathan Ichikawa, Ishani Maitra & Brian Weatherson (2012). In Defense of a Kripkean Dogma. Philosophy and Phenomenological Research 85 (1):56-68.score: 15.0
  28. Saul Kripke (2014). Yet Another Dogma of Empiricism. Philosophy and Phenomenological Research 88 (1).score: 15.0
  29. Sonia Sedivy (2004). Wittgenstein's Diagnosis of Empiricism's Third Dogma: Why Perception is Not an Amalgam of Sensation and Conceptualization. Philosophical Investigations 27 (1):1-33.score: 15.0
  30. H. Paul Grice & P. F. Strawson (2010). In Defense of a Dogma. In Darragh Byrne & Max Kölbel (eds.), Arguing About Language. Routledge. 141 - 158.score: 15.0
  31. Petri Ylikoski (2005). The Third Dogma Revisited. Foundations of Science 10 (4):395–419.score: 15.0
    This paper is an attempt to further our understanding of mechanisms conceived of as ontologically separable from laws. What opportunities are there for a mechanistic perspective to be independent of, or even more fundamental than, a law perspective? Advocates of the mechanistic view often play with the possibility of internal and external reliability, or with the paralleling possibilities of enforcing, counteracting, redirecting, etc., the mechanisms’ power to produce To further this discussion I adopt a trope ontology. It is independent of (...)
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  32. Ishani Maitra, Brian Weatherson & Jonathan Ichikawa (2012). In Defense of a Kripkean Dogma. Philosophy and Phenomenological Research 85 (1):56-68.score: 15.0
    In “Against Arguments from Reference” (Mallon et al., 2009), Ron Mallon, Edouard Machery, Shaun Nichols, and Stephen Stich (hereafter, MMNS) argue that recent experiments concerning reference undermine various philosophical arguments that presuppose the correctness of the causal-historical theory of reference. We will argue three things in reply. First, the experiments in question—concerning Kripke’s Gödel/Schmidt example—don’t really speak to the dispute between descriptivism and the causal-historical theory; though the two theories are empirically testable, we need to look at quite different data (...)
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  33. Mark Phelan (2010). The Inadequacy of Paraphrase is the Dogma of Metaphor. Pacific Philosophical Quarterly 91 (4):481-506.score: 15.0
    Philosophers have alleged that paraphrases of metaphors are inadequate. They have presented this inadequacy as a datum predicted by, and thus a reason to accept, particular accounts of ‘metaphorical meanings.’ But to what, specifically, does this inadequacy claim amount? I argue that, if this assumption is to have any bearing on the metaphor debate, it must be construed as the comparative claim that paraphrases of metaphors are inadequate compared to paraphrases of literal utterances. But the evidence philosophers have offered does (...)
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  34. Derek Ball & Bryan Pickel (2013). One Dogma of Millianism. Philosophy and Phenomenological Research 86 (1):70-92.score: 15.0
    Millians about proper names typically claim that it is knowable apriori that Hesperus is Phosphorus. We argue that they should claim instead that it is knowable only aposteriori that Hesperus is Hesperus, since the Kripke-Putnam epistemic arguments against descriptivism are special cases of Quinean arguments that nothing is knowable apriori, and Millians have no resources to resist the more general Quinean arguments.
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  35. Peter Baumann (2012). No Luck With Knowledge? On a Dogma of Epistemology. Philosophy and Phenomenological Research.score: 15.0
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  36. Jerry A. Fodor (1991). The Dogma That Didn't Bark (a Fragment of a Naturalized Epistemology). Mind 100 (2):201-220.score: 15.0
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  37. R. A. Goodrich (1996). Analyticity, Meaning, and Education: A Critique of a Quinean Dogma. Educational Philosophy and Theory 28 (2):27–41.score: 15.0
  38. Robert Sinclair (2007). Quine's Naturalized Epistemology and the Third Dogma of Empiricism. Southern Journal of Philosophy 45 (3):455-472.score: 15.0
    This essay reconsiders Davidson’s critical attribution of the scheme–content distinction to Quine’s naturalized epistemology. It focuses on Davidson’s complaint that the presence of this distinction leads Quine to mistakenly construe neural input as evidence. While committed to this distinction, Quine’s epistemology does not attempt to locate a justificatory foundation in sensory experience and does not then equate neural intake with evidence. Quine’s central epistemological task is an explanatory one that attempts to scientifically clarify the route from stimulus to science. Davidson’s (...)
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  39. Alan Strudler & David Wasserman (1995). The First Dogma of Deontology: The Doctrine of Doing and Allowing and the Notion of a Say. Philosophical Studies 80 (1):51 - 67.score: 15.0
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  40. Brandon Del Pozo (2005). One Dogma of Police Ethics: Gratuities and the “Democratic Ethos” of Policing. Criminal Justice Ethics 24 (2):25-46.score: 15.0
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  41. Steven Gross (2005). The Biconditional Doctrine: Contra Kölbel on a “Dogma” of Davidsonian Semantics. [REVIEW] Erkenntnis 62 (2):189 - 210.score: 15.0
    Should a theory of meaning state what sentences mean, and can a Davidsonian theory of meaning in particular do so? Max Kölbel answers both questions affirmatively. I argue, however, that the phenomena of non-homophony, non-truth-conditional aspects of meaning, semantic mood, and context-sensitivity provide prima facie obstacles for extending Davidsonian truth-theories to yield meaning-stating theorems. Assessing some natural moves in reply requires a more fully developed conception of the task of such theories than Kölbel provides. A more developed conception is also (...)
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  42. Marie McGinn (1981). The Third Dogma of Empiricism. Proceedings of the Aristotelian Society 82:89 - 101.score: 15.0
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  43. Lawrence B. Solum (1987). On the Indeterminacy Crisis: Critiquing Critical Dogma. University of Chicago Law Review 54:462.score: 15.0
    This essay investigates the indeterminacy thesis - roughly the claim that the content of authoritative legal materials (such as the texts of constitutions, statutes, cases, rules, and regulations) does not determine the outcome of particular legal disputes. The indeterminacy thesis can be formulated as either "strong" or weak." The strong version of the indeterminacy thesis is demonstrably false, but several weak versions of the thesis are true but lack the radical implications of strong indeterminacy.The strong indeterminacy thesis is the claim (...)
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  44. Scott F. Aikin (2008). The Dogma of Environmental Revelation. Ethics and the Environment 13 (2):pp. 23-34.score: 15.0
    Environmental revelationism is the view that there are preferred means of knowing the value and structure of nature, and these means are characterized by experiences of awe or ceremonial feelings of reverence. This paper outlines the dogmatic consequences of this view.
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  45. Kathrin Hönig (2006). Feministische Wissenschaftskritik und das dritte Dogma des Empirismus. Deutsche Zeitschrift für Philosophie 54 (6):964-966.score: 15.0
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  46. Hugh G. Petrie (1971). A Dogma of Operationalism in the Social Sciences. Philosophy of the Social Sciences 1 (1):145-160.score: 15.0
  47. Griffin Trotter (2010). Abortion, Secular Dogma, and the Sacrament of Sex: Another Failed Attempt to Impose Moral Idiosyncrasies Through the Ruse of Argument. American Journal of Bioethics 10 (12):51-52.score: 15.0
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  48. Wilfried Sieg, Church Without Dogma: Axioms for Computability.score: 15.0
    Church's and Turing's theses dogmatically assert that an informal notion of effective calculability is adequately captured by a particular mathematical concept of computability. I present an analysis of calculability that is embedded in a rich historical and philosophical context, leads to precise concepts, but dispenses with theses. To investigate effective calculability is to analyze symbolic processes that can in principle be carried out by calculators. This is a philosophical lesson we owe to Turing. Drawing on that lesson and recasting work (...)
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  49. Lutz Danneberg & Hans-Harald Müller (1983). Der 'Intentionale Fehlschluß' — Ein Dogma? Journal for General Philosophy of Science 14 (1):103-137.score: 15.0
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