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Profile: Douglas C. Long (University of North Carolina, Chapel Hill)
  1. 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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  2. 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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  3. Dorit Bar-On & Douglas C. Long (2003). Expressing Truths and Knowing Truths. In Brie Gertler (ed.), Privileged Access: Philosophical Accounts of Self-Knowledge. Ashgate.
     
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  4. Dorit Bar-On & Douglas C. Long (2001). Avowals and First-Person Privilege. Philosophy and Phenomenological Research 52 (2):311-35.
  5. Douglas C. Long (2001). Avowals and First-Person Privilege. Philosophy and Phenomenological Research 62 (2):311 - 335.
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  6. Douglas C. Long (1996). Causality, Interpretation, and the Mind. Review of Metaphysics 49 (3):641-642.
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  7. Douglas C. Long (1994). One More Foiled Defense of Skepticism. Philosophy and Phenomenological Research 54 (2):373-375.
    In my essay 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, one does not have direct cpistemic access to one's substantial self through introspection, since the self as such is not a proper object of inner awareness. (...)
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  8. 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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  9. Douglas C. Long (1992). The Body of a Person. International Studies in Philosophy 24 (3):113-113.
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  10. Douglas C. Long (1992). The Self-Defeating Character of Skepticism. Philosophy and Phenomenological Research 52 (1):67-84.
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  11. Douglas C. Long (1991). The Metaphysics of Mind, by Michael Tye. Philosophy and Phenomenological Research 51 (4):959-961.
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  12. Douglas C. Long (1987). Consciousness and Causality. Teaching Philosophy 10 (1):83-86.
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  13. Douglas C. Long (1984). The Character of Mind. Teaching Philosophy 7 (4):347-349.
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  14. Douglas C. Long (1983). Philosophical Problems and Arguments. Teaching Philosophy 6 (1):82-84.
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  15. 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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  16. Douglas C. Long (1979). Body, Mind And Method. Dordrecht: Reidel.
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  17. 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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  18. Douglas C. Long (1977). Matter and Mind. International Studies in Philosophy 9:168-170.
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  19. Douglas C. Long (1975). Other Minds. Teaching Philosophy 1 (2):179-181.
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  20. Douglas C. Long (1974). The Bodies of Persons. Journal of Philosophy 71 (10):291-301.
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  21. Douglas C. Long (1969). Descartes' Argument for Mind-Body Dualism. Philosophical Forum 1:259-273.
    [p. 259] After establishing his own existence by the Cogito argument, Descartes inquires into the nature of the self that he claims to know with certainty to exist. He concludes that he is a res cogitans, an unextended entity whose essence is to be conscious. Although a considerable amount of critical effort has been expended in attempts to show how he thought he could move to this important conclusion, his reasoning has remained quite unconvincing. In particular, his critics have insisted, (...)
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  22. Douglas C. Long (1968). Particulars and Their Qualities. Philosophical Quarterly 18 (72):193-206.
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  23. Douglas C. Long (1964). The Philosophical Concept of a Human Body. Philosophical Review 73 (July):321-337.
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  24. Douglas C. Long (1961). Second Thoughts: A Reply to Mr Ginnane's Thoughts. Mind 70 (July):405-411.
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  25. Douglas C. Long (1961). Second Thoughts: A Reply to Mr. Ginnane. Mind 70 (279):405-411.
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