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Profile: Douglas C. Long (University of North Carolina, Chapel Hill)
  1. Douglas C. Long (1969). Descartes' Argument for Mind-Body Dualism. Philosophical Forum 1 (3):259-273.
    After claiming on the basis of the Cogito argument that he can assert with certainty that he exists, Descartes turns to an examination of his nature. He concludes that he is a nonmaterial, nonextended entity whose essence is to be conscious. Critics have insisted that this con¬clusion is not justified by the arguments he offers in its support. They object in particular to his attempt to justify the claim that he is a nonmaterial entity merely on the grounds that he (...)
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  2.  79
    Dorit Bar-On & Douglas C. Long (2001). Avowals and First-Person Privilege. Philosophy and Phenomenological Research 52 (2):311-35.
    When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called “first-person privilege.” If I now said: “I have a headache,” or “I’m thinking about Venice,” I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio-linguistic convention governing avowals. We (...)
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  3.  46
    Douglas C. Long (1987). Review of Consciousness and Causality. [REVIEW] Teaching Philosophy 10 (1):83-86.
    A debate between D. M. Armstrong and Norman Malcolm on the Mind-Body Problem. Physicalism vs. Wittgenstein.
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  4.  54
    Douglas C. Long (1961). Second Thoughts: A Reply to Mr. Ginnane. Mind 70 (279):405-411.
    In his article "Thoughts" (MIND, July 1960) William Ginnane argues that "thought is pure intentionality," and that our thoughts are not embodied essentially in the mental imagery and other elements of phenomenology that cross our minds along with the thoughts. Such images merely illustrate out thoughts. In my discussion I resist this claim pointing out that our thoughts are often embodied in events that can be described in pheno¬menological terms, especially when our reports of our thinking are introduced by the (...)
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  5.  46
    Douglas C. Long (2010). Why Life is Necessary for Mind: The Significance of Animate Behavior. In James O'Shea Eric Rubenstein (ed.), Self, Language, and World:Problems from Kant, Sellars, and Rosenberg. Ridgeview Publishing Co 61-88.
    I defend the thesis that psychological states can be literally ascribed only to living creatures and not to nonliving machines, such as sophisticated robots. Defenders of machine consciousness do not sufficiently appreciate the importance of the biological nature of a subject for the psychological significance of its behavior. Simulations of a computer-controlled, nonliving autonomous robot cannot carry the same psychological meaning as animate behavior. Being a living creature is an essential link between genuinely expressive behavior and justified psychological ascriptions.
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  6. Douglas C. Long (1977). Disembodied Existence, Physicalism, and the Mind-Body Problem. Philosophical Studies 31 (May):307-316.
    The idea that we may continue to exist in a bodiless condition after our death has long played an important role in beliefs about immortality, ultimate rewards and punishments, the transmigration of souls, and the like. There has also been long and heated disagreement about whether the idea of disembodied existence even makes sense, let alone whether anybody can or does survive dissolution of his material form. It may seem doubtful that anything new could be added to the debate at (...)
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  7.  80
    Douglas C. Long (1968). Particulars and Their Qualities. Philosophical Quarterly 18 (72):193-206.
    Berkeley, Hume, and Russell rejected the traditional analysis of substances in terms of qualities which are supported by an "unknowable substratum." To them the proper alternative seemed obvious. Eliminate the substratum in which qualities are alleged to inhere, leaving a bundle of coexisting qualities--a view that we may call the Bundle Theory or BT. But by rejecting only part of the traditional substratum theory instead of replacing it entirely, Bundle Theories perpetuate certain confusions which are found in the Substratum Doctrine. (...)
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  8. Douglas C. Long (1964). The Philosophical Concept of a Human Body. Philosophical Review 73 (July):321-337.
    I argue in this paper that philosophers have not clearly introduced the concept of a body in terms of which the problem of other minds and its solutions have been traditionally stated; that one can raise fatal objections to attempts to introduce this concept; and that the particular form of the problem of other minds which is stated in terms of the concept is confused and requires no solution. The concept of a "body" which may or may not be the (...)
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  9.  28
    Douglas C. Long (1992). The Self-Defeating Character of Skepticism. Philosophy and Phenomenological Research 52 (1):67-84.
    An important source of doubt about our knowledge of the "external world" is the thought that all of our sensory experience could be delusive without our realizing it. Such wholesale questioning of the deliverances of all forms of perception seems to leave no resources for successfully justifying our belief in the existence of an objective world beyond our subjective experiences. I argue that there is there is a fatal flaw in the very expression of philosophical doubt about the "external world." (...)
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  10.  58
    Douglas C. Long (1974). The Bodies of Persons. Journal of Philosophy 71 (10):291-301.
    Much mischief concerning the concept of a human body is generated by the failure of philosophers to distinguish various important senses of the term 'body.' I discuss three of those senses and illustrate the issues they can generate by discussing the concept of a Lockean exchange of bodies as well as the brain-body switch.
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  11. Dorit Bar-On & Douglas C. Long (2003). Expressing Truths and Knowing Truths. In Brie Gertler (ed.), Privileged Access: Philosophical Accounts of Self-Knowledge. Ashgate
  12.  81
    Douglas C. Long (1994). Why Machines Can Neither Think nor Feel. In Dale W. Jamieson (ed.), Language, Mind and Art. Kluwer
    Over three decades ago, in a brief but provocative essay, Paul Ziff argued for the thesis that robots cannot have feelings because they are "mechanisms, not organisms, not living creatures. There could be a broken-down robot but not a dead one. Only living creatures can literally have feelings."[i] Since machines are not living things they cannot have feelings.
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  13.  16
    Douglas C. Long (2001). Avowals and First-Person Privilege. Philosophy and Phenomenological Research 62 (2):311 - 335.
    When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called “first-person privilege.” If I now said: “I have a headache,” or “I’m thinking about Venice,” I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio-linguistic convention governing avowals. We (...)
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  14.  14
    Douglas C. Long (1991). Review of The Metaphysics of Mind, by Michael Tye. [REVIEW] Philosophy and Phenomenological Research 51 (4):959-961.
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  15.  10
    Douglas C. Long (1961). Second Thoughts: A Reply to Mr Ginnane's Thoughts. Mind 70 (July):405-411.
  16.  32
    Douglas C. Long (1979). Agents, Mechanisms, and Other Minds. In Donald F. Gustafson & Bangs L. Tapscott (eds.), Body, Mind And Method. Dordrecht: Reidel 129--148.
    One of the goals of physiologists who study the detailed physical, chemical,and neurological mechanisms operating within the human body is to understand the intricate causal processes which underlie human abilities and activities. It is doubtless premature to predict that they will eventually be able to explain the behaviour of a particular human being as we might now explain the behaviour of a pendulum clock or even the invisible changes occurring within the hardware of a modern electronic computer. Nonetheless, it seems (...)
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  17.  17
    Douglas C. Long (1996). Causality, Interpretation, and the Mind. [REVIEW] Review of Metaphysics 49 (3):641-642.
  18.  9
    Douglas C. Long (1983). Review of Philosophical Problems and Arguments. [REVIEW] Teaching Philosophy 6 (1):82-84.
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  19.  15
    Douglas C. Long (1975). Other Minds. Teaching Philosophy 1 (2):179-181.
    D. C. Long’s review of a monograph Godfrey Vesey prepared on the problem of our knowledge of other minds for the Open University series on problems of philosophy. Vesey discusses philosophers’ disenchantment with the traditional argument from analogy as a solution to the problem. This has been fostered by Wittgensteinian objections to the idea that psychological words get their meaning by reference to our own “private” experiences. Vesey similarly argues for the thesis that a person cannot be said to understand (...)
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  20.  25
    Douglas C. Long (1994). One More Foiled Defense of Skepticism. Philosophy and Phenomenological Research 54 (2):373-375.
    This paper is a response to Anthony Brueckner's critique of my essay "The Self-Defeating Character of Skepticism," which appeared in Philosophy and Phenomenological Research in 1992. In this reply I contend that the three main avenues by which one might plausibly account for one's self-awareness are unavailable to an individual who is restricted to the skeptic's epistemic ground rules. First, all-encompassing doubt about the world cancels our "external" epistemic access via perception to ourselves as material individuals in the world. Second, (...)
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  21.  8
    Douglas C. Long (1992). Review of Virgil Aldrich's The Body of a Person. [REVIEW] International Studies in Philosophy 24 (3):113-113.
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  22.  12
    Douglas C. Long (1977). Review of Matter and Mind by I. Dilman. [REVIEW] International Studies in Philosophy 9:168-170.
    Half of Dilman's book deal with skepticism about the physical world and the other half with skepticism about other minds. His main thesis in each case is that the very general doubts that have traditionally troubled philosophers must not be answered on their own terms but by showing that they are confused. Exposing this confusion helps us to understand better the "logic" of our ordinary talk about things and persons. He draws illuminating parallels between problems about knowledge of the external (...)
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  23.  11
    Douglas C. Long (1984). Review of The Character of Mind. Teaching Philosophy 7 (4):347-349.
    This is a review of The Character of Mind by Colin McGinn.
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  24.  1
    Douglas C. Long (2004). E. Maynard Adams, 1919-2003. Proceedings and Addresses of the American Philosophical Association 77 (5):159 - 160.
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  25. Douglas C. Long (1979). Body, Mind And Method. Dordrecht: Reidel.
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  26. Douglas C. Long (1975). Other Minds (Film). [REVIEW] Teaching Philosophy 1 (2):179-181.
    D. C. Long's review of a color film of a lively discussion of the problem of other minds featuring A. J. Ayer and G. N. A. Vesey. Ayer invokes the traditional argument from analogy to explain our knowledge of other minds. Vesey attempts to rebut Ayer's argument along Wittgensteinian lines, appealing to the essential role that the natural expression of psychological states plays in our learning of psychological words referring to those states. Filmed in Ayer's lodgings. His dog has a (...)
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  27. Douglas C. Long (1979). Particulars and Their Qualities. In Michael Loux (ed.), Universals and Particulars: Readings in Ontology. Doubleday 264-84.
    See Abstract under this title of the journal article below.
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  28. Douglas C. Long (1983). Review of Descartes: Critical and Interpretive Essays. [REVIEW] Noûs 17 (March):99-104.
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  29. Douglas C. Long (1994). Review of Ethics of an Artificial Person: Lost Responsibility in Professions and Organizations. [REVIEW] Philosophical Review 103 (2):385-87.
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  30. Douglas C. Long (1982). Review of Hume by Barry Stroud. [REVIEW] Noûs (Sept).
  31. Douglas C. Long (1984). Review of Moral Scepticism and Moral Knowledge. [REVIEW] Noûs 18 (1):132-136.
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