114 found
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  1.  52
    Douglas Odegard (1976). On A Priori Contingency. Analysis 36 (4):201 - 203.
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  2.  27
    Douglas Odegard (1975). Locke's Unnatural Kinds. Analysis 35 (6):208 -.
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  3.  54
    Douglas Odegard (1966). Ayer Versus Non-Starters. Analysis 26 (5):172 - 176.
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  4.  46
    Douglas Odegard (1963). Unique Reference and Entailment. Analysis 23 (4):73 - 79.
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  5.  36
    Douglas Odegard (1979). Alston and Self-Warrant. Analysis 39 (1):42 - 44.
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  6.  17
    Catherine M. Canary & Douglas Odegard (1989). Deductive Justification. Dialogue 28 (02):305-.
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  7.  33
    Douglas Odegard (1982). Miracles and Good Evidence. Religious Studies 18 (1):37-46.
    EVEN IF ’MIRACLE’ MEANS A VIOLATION OF A LAW OF NATURE, A CASE CAN BE MADE FOR THINKING THAT MIRACLES ARE POSSIBLE, DETECTABLE, AND COMPATIBLE WITH SCIENCE. THE CASE WORKS BY DEFINING A LAW-VIOLATION AS AN EVENT OF A KIND THAT IS EPISTEMICALLY IMPOSSIBLE UNLESS THERE IS GOOD EVIDENCE OF A GOD’S PRODUCING AN INSTANCE. HUMAN AND NON-HUMAN OBJECTIONS ARE CONSIDERED AND ANSWERED.
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  8.  46
    Douglas Odegard (1964). The Correct Use of a Sentence. Analysis 24 (3):63 - 67.
  9.  18
    Douglas Odegard (1964). On Closing the Truth-Value Gap. Analysis 25 (1):10 - 12.
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  10. Douglas Odegard (1978). Phenomenal Time. Ratio 20 (December):116-122.
     
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  11.  13
    Douglas Odegard (1993). Resolving Epistemic Dilemmas. Australasian Journal of Philosophy 71 (2):161 – 168.
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  12.  6
    Douglas Odegard (1987). Deep Moral Dilemmas. Theoria 53 (2-3):73-86.
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  13.  21
    Douglas Odegard (1971). The Body Identical With the Human Mind. The Monist 55 (4):579-601.
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  14.  20
    Douglas Odegard (1984). Escaping the Cartesian Circle. American Philosophical Quarterly 21 (2):167 - 173.
    Descartes' attempt to avoid the charge of circularity is unconvincing, And more recent efforts by scholars such as frankfurt and kenny to defend him on this point have not been entirely successful. The only way to remove the circle is to replace the search for perfect knowledge by a search for knowledge that is less than perfect, Yet not obviously attainable. Philosophers can then defend knowledge claims against metaphysical doubts without fear of having to beg the question, Indeed can even (...)
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  15.  19
    Douglas Odegard (1981). Berkeleian Idealism and the Dream Argument. Idealistic Studies 11 (2):93-99.
  16. Douglas Odegard (1984). John J. Jenkins, Understanding Locke Reviewed By. Philosophy in Review 4 (4):152-153.
     
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  17.  12
    Douglas Odegard (1965). Excluding the Middle From Loose Concepts. Theoria 31 (2):138-144.
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  18.  25
    Douglas Odegard (1995). Descartes and the Dream Argument. History of Philosophy Quarterly 12 (2):155 - 164.
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  19.  27
    Douglas Odegard (1972). Anscombe, Sensation and Intentional Objects. Dialogue 11 (March):69-77.
  20.  5
    Douglas Odegard (1992). Inner States. Personalist Forum 8 (Supplement):265-73.
  21. Douglas Odegard (1986). John Yolton, John Locke: An Introduction Reviewed By. Philosophy in Review 6 (2):91-92.
     
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  22.  5
    Douglas Odegard (1981). On Two Arguments Against Moral Certainty. Mind 90 (357):79-90.
    Some moral philosophers, Such as ross and moore, Think that, Whereas we can be sure of limited judgments concerning "prima facie" duties and intrinsic values, We cannot be sure of judgments of rightness or wrongness. Two arguments for this type of scepticism are examined. The first works only if we assume, With ross, That '"prima facie" duty' is a moral notion, Not an epistemic notion. The second works only if we assume that there is no difference between uncertainty about a (...)
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  23.  22
    Douglas Odegard (1970). Locke and Mind-Body Dualism. Philosophy 45 (172):87 - 105.
    The word ‘dualism’ can be used to pick out at least four different theories concerning the relationship between mind and body. A mind and a body are two different entities and each is “had” by a man. A man is thus a composite being with two components, one “inner”, the other “outer”. You, for example, are a man and your mind is “inner” in the sense that you alone can reflectively experience yourself thinking, or feeling pain, or seeing colours . (...)
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  24.  12
    Douglas Odegard (1976). Conclusive Reasons and Knowledge. Mind 85 (338):239-241.
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  25.  9
    Douglas Odegard (1964). Indiscernibles. Philosophical Quarterly 14 (56):204-213.
  26.  8
    Douglas Odegard (1966). Absurdity and Types. Mind 75 (297):97-113.
  27.  2
    Douglas Odegard (1992). Warrant and Responsibility. American Philosophical Quarterly 29 (3):253 - 265.
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  28.  18
    Douglas Odegard (1971). Locke, Geach, and Individual Essences. Philosophical Studies 22 (5-6):70 - 73.
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  29.  13
    Douglas Odegard (1976). Can a Justified Belief Be False? Canadian Journal of Philosophy 6 (3):561 - 568.
    Robert richman tries to defend a justified-True-Belief analysis of knowledge by attacking the assumption that a justified belief can be false. But, Although 'p is justified but false' is incoherent if asserted about the way things actually are, It is not incoherent if asserted about a supposed situation. And critics of a justified-True-Belief analysis need only do the latter.
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  30.  24
    Douglas Odegard (1978). The Indiscernibility of Identicals and the Relativity of Identity. Philosophical Studies 33 (3):313 - 317.
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  31. Douglas Odegard (1982). Knowledge and Scepticism. Rowman and Littlefield.
     
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  32.  6
    Douglas Odegard (1978). Perception. Dialogue 17 (1):72-91.
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  33.  6
    Douglas Odegard (1986). Foundations for Claiming Knowledge. Canadian Journal of Philosophy 16 (4):613 - 633.
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  34.  22
    Douglas Odegard (1997). Neorationalist Epistemology. Philosophy and Phenomenological Research 57 (3):567-584.
    Whether any beliefs are justified nonempirically is important in a debate with sceptics who deny empirical justification, if the parties involved in the debate claim that their position is justified. Sceptics must assume that their premises are justified nonempirically, to avoid begging the question. The main problem with advocating nonempirical justification is that accounts tend to be either too niggardly or too generous, implying either that nonempirical justification is impossible or that peer adversaries must be equally justified. The way to (...)
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  35.  3
    Douglas Odegard (1970). Qualities and Owners. Philosophical Quarterly 20 (80):248-252.
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  36.  6
    Douglas Odegard (1989). The Body in the Mind. Canadian Journal of Philosophy 19 (2):299-308.
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  37.  3
    Douglas Odegard (1988). Volition and Action. American Philosophical Quarterly 25 (2):141 - 151.
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  38.  20
    Douglas Odegard (1970). Disembodied Existence and Central State Materialism. Australasian Journal of Philosophy 48 (August):256-60.
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  39.  8
    Douglas Odegard (1967). Arthur Pap and the Paradox of Analysis. Theoria 33 (3):230-245.
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  40.  12
    Douglas Odegard (1986). A Study of Spinoza's Ethics. Canadian Journal of Philosophy 16 (3):545-557.
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  41.  13
    Douglas Odegard (1972). Identity Through Time. American Philosophical Quarterly 9 (1):29 - 38.
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  42.  14
    Douglas Odegard (1996). Locke as a Fallibilist. Dialogue 35 (03):473-.
    Could John Locke defend his view that the knowledge we acquire in intuition and demonstration is infallible, and should he try to defend it? Peter Schouls thinks the project is unviable, and I think Schouls is right. But I also think Locke should not even bother trying. I shall elaborate on the argument that he could not defend the view, indicate why I think he should abandon infallibility, given his other views, and then investigate what he might usefully say about (...)
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  43.  12
    Douglas Odegard (1969). Locke and the Unreality of Relations. Theoria 35 (2):147-152.
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  44.  5
    Jonathan Harrison, Jennifer Trusted, Alan White, Douglas Odegard, Peter Klein, Robert Shope & Marshall Swain (1985). Recent Work in EpistemologyAn Introduction to the Philosophy of Knowledge.The Nature of Knowledge.Knowledge and Scepticism.Certainty: A Refutation of Scepticism.The Analysis of Knowing. A Decade of Research.Reason and Knowledge. [REVIEW] Philosophical Quarterly 35 (138):95.
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  45.  2
    Douglas Odegard (1969). Locke, Leibniz and Identical Propositions. Studia Leibnitiana 1 (4):241 - 253.
  46.  2
    Douglas Odegard (1976). Parasitical Reference and Paradox. American Philosophical Quarterly 13 (4):295 - 301.
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  47.  18
    Douglas Odegard (1970). On an Argument Against Mind-Body Monism. Philosophical Studies 21 (January-February):1-3.
  48.  13
    Douglas Odegard (1982). Knowledge and the Flow of Information Fred I. Dretske Cambridge, MA: MIT Press, 1981. Pp. Xiv, 273. $18.50. Dialogue 21 (4):778-779.
  49.  16
    Douglas Odegard (1971). The Sense of Mental Events-Corporeal Events. Synthese 22 (May):360-368.
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  50.  13
    Douglas Odegard (1987). Complete Justification and Truth Value. Philosophia 17 (3):311-318.
    Almeder effectively defends his view that justification entails truth against some earlier objections and offers new arguments for the entailment. Although the arguments make clear that truth claims depend on justification claims, They still fail to establish an entailment.
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