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.
    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.  1
    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.
    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.  8
    Víctor de Lorenzo (2014). From Theselfish Genetoselfish Metabolism: Revisiting the Central Dogma. Bioessays 36 (3):226-235.
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  4.  29
    Christopher Hoyt (2007). Wittgenstein and Religious Dogma. International Journal for Philosophy of Religion 61 (1):39 - 49.
    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. Maurice Blondel, Alexander Dru & Illtyd Trethowan (1995). The Letter on Apologetics ; &, History and Dogma. Monograph Collection (Matt - Pseudo).
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  6.  33
    Maurice Blondel (1964). The Letter on Apologetics, and, History and Dogma. W.B. Eerdmans Pub. Co..
    'The Letter on Apologetics' is a key statement on the possibility and meaning of Christian philosophy.
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  7. Fraser MacBride (2005). The Particular–Universal Distinction: A Dogma of Metaphysics? Mind 114 (455):565-614.
    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 piecemeal investigation of this issue three interrelated conceptions of the particular – universal distinction are examined: universals, by contrast to particulars, are unigrade; particulars are related to universals by an asymmetric tie of exemplification; (...)
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  8.  48
    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.
    (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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  9.  10
    John S. Mattick (2003). Challenging the Dogma: The Hidden Layer of Non-Protein-Coding RNAs in Complex Organisms. Bioessays 25 (10):930-939.
    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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  10.  16
    Matthew Noah Smith (2016). One Dogma of Philosophy of Action. Philosophical Studies 173 (8):2249-2266.
    An oft-rehearsed objection to the claim that an intention can give one reasons is that if an intention could give us reasons that would allow an agent to bootstrap herself into having a reason where she previously lacked one. Such bootstrapping is utterly implausible. So, intentions to φ cannot be reasons to φ. Call this the bootstrapping objection against intentions being reasons. This essay considers four separate interpretations of this argument and finds they all fail to establish that non-akratic, nonevil, (...)
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  11. Marcel Weber (2006). The Central Dogma as a Thesis of Causal Specificity. History and Philosophy of the Life Sciences 28 (4):595-610.
    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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  12.  14
    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.
    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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  13.  16
    James Owen Weatherall (2014). Against Dogma: On Superluminal Propagation in Classical Electromagnetism. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 48:109-123.
    It is deeply entrenched dogma that relativity theory prohibits superluminal propagation. It is also experimentally well-established that under some circumstances, classical electromagnetic fields propagate through a dielectric medium with superluminal group velocities and superluminal phase velocities. But it is usually claimed that these superluminal velocities do not violate the relativistic prohibition. Here I analyze electromagnetic fields in a dielectric medium within a framework for understanding superluminal propagation recently developed by Geroch and elaborated by Earman. I will argue that for (...)
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  14.  98
    Richard Creath (1991). Every Dogma has its Day. Erkenntnis 35 (1-3):347-389.
    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 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 itself open (...)
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  15.  68
    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.
    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'. It is argued that talk of information in the 'central dogma' can be reduced to causal claims. In that respect, the primary (...)
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  16.  79
    David Leech Anderson (1995). A Dogma of Metaphysical Realism. American Philosophical Quarterly 32 (1):1-11.
    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 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 semantically (...)
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  17.  74
    Ofra Magidor (2009). The Last Dogma of Type Confusions. Proceedings of the Aristotelian Society 109 (1pt1):1-29.
    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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  18.  47
    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.
    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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  19.  2
    Martha E. Keyes (1999). The Prion Challenge to the `Central Dogma' of Molecular Biology, 1965–1991. Studies in History and Philosophy of Science Part C 30 (2):181-218.
    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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  20.  39
    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.
    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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  21.  2
    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.
    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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  22.  11
    Martha E. Keyes (1999). The Prion Challenge to the `Central Dogma' of Molecular Biology, 1965–1991. Studies in History and Philosophy of Science Part C 30 (2):181-218.
    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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  23.  47
    Michael McFall (2011). Living Dogma and Marriage. Philosophia 39 (4):657-672.
    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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  24. Robert S. Van Howe (2013). Infant Circumcision: The Last Stand for the Dead Dogma of Parental (Sovereignal) Rights. Journal of Medical Ethics 39 (7):475-481.
    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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  25.  16
    Alex Rosenberg (2006). Is Epigenetic Inheritance a Counterexample to the Central Dogma? History and Philosophy of the Life Sciences 28 (4):549 - 565.
    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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  26.  48
    Irene Appelbaum (1999). The Dogma of Isomorphism: A Case Study From Speech Perception. Philosophy of Science 66 (3):S250-S259.
    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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  27. 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.
    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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  28.  13
    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.
    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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  29.  4
    Michel Morange (2006). The Protein Side of the Central Dogma: Permanence and Change. History and Philosophy of the Life Sciences 28 (4):513 - 524.
    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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  30.  20
    Rem B. Edwards (1978). The Pagan Dogma of the Absolute Unchangeableness of God. Religious Studies 14 (3):305 - 313.
    In his Edifying Discourses , Soren Kierkegaard published a sermon entitled ‘The Unchangeableness of God’ in which he reiterated the dogma which dominated Catholic, Protestant and even Jewish expressions of classical supernaturalist theology from the first century A.D. until the advent of process theology in the twentieth century. The dogma that as a perfect being, God must be totally unchanging in every conceivable respect was expressed by Kierkegaard in such ways as: He changes all, Himself unchanged. When everything (...)
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  31.  22
    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.
    (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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  32.  5
    Dirk Greimann (2000). "No Entity Without Identity":: A Reductionist Dogma? Grazer Philosophische Studien 60:13-29.
    Quine has persuasively shown that the empiricist "dogma of reductionism", which is the belief that each meaningfiil statement of science can be reduced to statements about immediate sense experience, must be abandoned. However, Quine's methodology of ontology seems to incorporate an analogous physicalistic dogma according to which the identity conditions of each scientifically respectable sort of abstract objects can be reduced to the identity conditions of physical objects. This paper aims to show that the latter dogma must (...)
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  33.  3
    Rodrigo González (2007). El Test de Turing: Dos Mitos, Un Dogma. Revista de filosofía (Chile) 63:37-53.
    Este artículo analiza el Test de Turing, uno de los métodos más famosos y controvertidos para evaluar la existencia de vida mental en la Filosofía de la Mente, revelando dos mitos filosóficos comúnmente aceptados y criticando su dogma. En primer lugar, se muestra por qué Turing nunca propuso una definición de inteligencia. En segundo lugar, se refuta que el Test de Turing involucre condiciones necesarias o suficientes para la inteligencia. En tercer lugar, teniendo presente el objetivo y el tipo (...)
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  34.  5
    Robert H. Thouless (1930). The Psychology of Religious Dogma. Philosophy 5 (20):568-.
    The psychologist finds himself in disagreement with a method of treating religious dogma current amongst many philosophers and theologians who regard it as a purely intellectual matter with an entirely intellectual history. This tradition belongs not only to philosophers and theologians; students of comparative religions have, in the past, erred in the same way. Tylor, for example, lays it down as the first condition for research into primitive religions that “the religious doctrines and practices examined … are treated as (...)
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  35.  2
    W. T. Stace (1949). The Parmenidean Dogma. Philosophy 24 (90):195 - 204.
    By the Parmenidean dogma I mean the proposition that “something cannot come put of nothing.” If you like to add the other half of the common statement it is that “something cannot become nothing.” But in this paper I shall be thinking mainly of the first proposition. I call it the Parmenidean dogma because, although it may have been implicit in much human thought before Parmenides, it was he, so far as I know, who first made it explicit (...)
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  36. Peter C. Hodgson (ed.) (2014). History of Christian Dogma. Oxford University Press Uk.
    This volume a translation of a mid-nineteenth century work on the history of Christian dogma by Ferdinand Christian Baur, who brilliantly applied Hegelian categories to his historical studies in New Testament, church history, and history of Christian dogma. "Dogma" for him is the rational articulation of the Christian "idea" or principle-the idea that God and humanity are united in Christ and reconciled through the faith of the spiritual community. Baur offers a unique perspective on the whole of (...)
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  37. John L. Martinez (2015). Dogma’s Primrose Path. Hamilton Books.
    Dogma’s Primrose Path addresses how the perpetual presence of ignorance, poverty, and war is accepted by most people as an inevitable consequence of human life. The author argues that this almost universal acceptance is a dogmatically learned and programmed condition that needs to be overcome through reason and fact.
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  38.  6
    Jawid Mojaddedi (2012). Beyond Dogma: Rumi's Teachings on Friendship with God and Early Sufi Theories. OUP Usa.
    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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  39. Peter Spyns, Yan Tang & Robert Meersman (2008). An Ontology Engineering Methodology for DOGMA. Applied Ontology 3 (1):13-39.
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  40. Sheila Colman (2003). "What's in the Box Then, Mum?"--Death, Disability and Dogma. Philosophy, Psychiatry, and Psychology 10 (1):81-85.
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  41. Thomas Raleigh (forthcoming). Against an Inferentialist Dogma. Synthese:1-25.
    I consider the ‘inferentialist’ thesis that whenever a mental state rationally justifies a belief it is in virtue of inferential relations holding between the contents of the two states. I suggest that no good argument has yet been given for the thesis. I focus in particular on Williamson (2000) and Ginsborg (2011) and show that neither provides us with a reason to deny the plausible idea that experience can provide non-inferential justification for belief. I finish by pointing out some theoretical (...)
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  42. Peter Baumann (2014). No Luck With Knowledge? On a Dogma of Epistemology. Philosophy and Phenomenological Research 89 (3):523-551.
    Current epistemological orthodoxy has it that knowledge is incompatible with luck. More precisely: Knowledge is incompatible with epistemic luck . This is often treated as a truism which is not even in need of argumentative support. In this paper, I argue that there is lucky knowledge. In the first part, I use an intuitive and not very developed notion of luck to show that there are cases of knowledge which are “lucky” in that sense. In the second part, I look (...)
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  43. H. P. Grice & P. F. Strawson (1956). In Defense of a Dogma. Philosophical Review 65 (2):141-158.
  44. Ishani Maitra, Brian Weatherson & Jonathan Ichikawa (2012). In Defense of a Kripkean Dogma. Philosophy and Phenomenological Research 85 (1):56-68.
    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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  45. Guglielmo Feis & Umberto Sconfienza (2012). Challenging the Constitutive Rules Inviolability Dogma. Phenomenology and Mind 3:127-138.
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  46. Stephen J. Barker & Mihaela Popa-Wyatt (2015). Irony and the Dogma of Force and Sense. Analysis 75 (1):9-16.
    Frege’s distinction between force and sense is a central pillar of modern thinking about meaning. This is the idea that a self-standing utterance of a sentence S can be divided into two components. One is the proposition P that S’s linguistic meaning and context associates with it. The other is S’s illocutionary force. The force/sense distinction is associated with another thesis, the embedding principle, that implies that the only content that embeds in compound sentences is propositional content. We argue that (...)
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  47. H. Paul Grice & P. F. Strawson (2010). In Defense of a Dogma. In Darragh Byrne & Max Kölbel (eds.), Philosophical Review. Routledge 141 - 158.
  48. Saul Kripke (2014). Yet Another Dogma of Empiricism. Philosophy and Phenomenological Research 88 (1):381-385.
  49. J. Ellis McTaggart (1895). The Necessity of Dogma. International Journal of Ethics 5 (2):147-162.
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  50. Erik Baldwin (2012). Religious Dogma Without Religious Fundamentalism. Journal of Social Science 8 (1):85-90.
    New Atheists and Anti-Theists (such as Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hutchins) affirm that there is a strong connection between being a traditional theist and being a religious fundamentalist who advocates violence, terrorism, and war. They are especially critical of Islam. On the contrary, I argue that, when correctly understood, religious dogmatic belief, present in Judaism, Christianity, and Islam, is progressive and open to internal and external criticism and revision. Moreover, acknowledging that human knowledge is finite and that (...)
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