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Eddy M. Zemach [71]Eddy Zemach [14]Eddy Mordekai Zemach [1]
  1. Eddy M. Zemach (1976). Putnam's Theory on the Reference of Substance Terms. Journal of Philosophy 73 (March):116-27.
  2. Eddy Zemach (1987). Aesthetic Properties, Aesthetic Laws, and Aesthetic Principles. Journal of Aesthetics and Art Criticism 46 (1):67-73.
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  3.  42
    Eddy M. Zemach (1991). Vague Objects. Noûs 25 (3):323-340.
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  4.  97
    Eddy M. Zemach (1979). Time and Self. Analysis 39 (3):143 - 147.
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  5.  50
    Eddy M. Zemach (1995). Meaning, the Experience of Meaning and the Meaning-Blind in Wittgenstein's Late Philosophy. The Monist 78 (4):480-495.
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  6.  61
    Eddy M. Zemach (1991). Real Beauty. Midwest Studies in Philosophy 16 (1):249-265.
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  7.  31
    Eddy M. Zemach (1992). Types: Essays in Metaphysics. E.J. Brill.
    This book is based on two new nominalistic theses: first, that material things (houses, cats, people, symphonies, and also hair, milk, red, and love) are ...
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  8.  64
    Eddy M. Zemach (1969). Reference and Belief. Analysis 30 (1):11 - 15.
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  9.  34
    Eddy M. Zemach (1985). De Se and Descartes: A New Semantics for Indexicals. Noûs 19 (2):181-204.
  10.  36
    Eddy M. Zemach (1983). Memory: What It is, and What It Cannot Possibly Be. Philosophy and Phenomenological Research 44 (September):31-44.
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  11.  73
    Eddy M. Zemach (1986). No Identification Without Evaluation. British Journal of Aesthetics 26 (3):239-251.
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  12.  53
    Eddy M. Zemach (1974). In Defence of Relative Identity. Philosophical Studies 26 (3-4):207 - 218.
    I defend a slightly modified version of geach's rule r, I.E., That although both a and b are g, It is possible for a to be the same f as b and a different h than b, Provided that the question whether a and b are the same g is undecidable. Answering those who object to relative identity I claim that they tacitly adhere to a false fregean view, I.E., That one cannot use a singular term to denote an entity (...)
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  13.  57
    Eddy M. Zemach (1970). Four Ontologies. Journal of Philosophy 67 (8):231-247.
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  14.  29
    Eddy M. Zemach (1990). Nesting. The Monist 73 (2):296-311.
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  15.  21
    Eddy M. Zemach (1997). Practical Reasons for Belief? Noûs 31 (4):525-527.
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  16.  33
    Eddy M. Zemach (2002). The Role of Meaning in Music. British Journal of Aesthetics 42 (2):169-178.
    It has been persuasively argued that music refers. For example, a passage that resembles the demeanour of people under the sway of emotion E is seen as itself being E and, thus, as referring to E. Yet what is the purpose of such reference? Serious music, I say, works as a proof. A passage that refers to E is cast as a well-formed formula in a calculus. That formula is then creatively developed in accordance with the rules of that calculus (...)
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  17.  60
    Eddy M. Zemach (1989). How Paintings Are. British Journal of Aesthetics 29 (1):65-71.
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  18.  45
    Eddy Zemach (1964). Wittgenstein's Philosophy of the Mystical. Review of Metaphysics 18 (1):38 - 57.
    The author argues that what wittgenstein says in the "tractatus" about "the mystical" depends heavily upon what he says about facts, Objects, Logic, And language, And that any interpretation which introduces alien mystical doctrines to clarify his intentions misses the mark. To establish his thesis, He first examines wittgenstein's concepts of the world and the I as godheads. Within this metaphysical framework, He then discusses wittgenstein's ethical theory, Centering on his notions of happiness and the will, And considers the identity (...)
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  19.  28
    Eddy M. Zemach (1971). Thirteen Ways of Looking at the Ethics-Aesthetics Parallelism. Journal of Aesthetics and Art Criticism 29 (3):391-398.
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  20.  56
    Eddy Zemach (1998). Tom Sawyer and the Beige Unicorn. British Journal of Aesthetics 38 (2):167-179.
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  21.  15
    Eddy M. Zemach (2001). What Is Emotion? American Philosophical Quarterly 38 (2):197 - 207.
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  22.  40
    Eddy M. Zemach (1970). 'Time and Time' Again. Analysis 31 (2):62 - 64.
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  23.  38
    Eddy M. Zemach (1987). Looking Out for Number One. Philosophy and Phenomenological Research 48 (December):209-233.
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  24.  43
    Eddy M. Zemach (1969). Personal Identity Without Criteria. Australasian Journal of Philosophy 47 (December):344-353.
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  25.  12
    Eddy M. Zemach (1986). Singular Terms and Metaphysical Realism. American Philosophical Quarterly 23 (3):299 - 306.
    Like frege, I claim that any singular term (a name, A definite description, Or an indexical) has a sense, And it refers to what satisfies that sense. Unlike frege, I say that this referent is the real world entity that satisfies the said sense in some belief world, Usually, The utterer's. Reference is a function from senses to transworld heirlines. Thus, My token of 'plato' may have a different sense than your token of 'plato', Yet both may refer to plato. (...)
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  26.  15
    Eddy Zemach (1986). Unconscious Mind or Conscious Minds? Midwest Studies in Philosophy 10 (1):121-149.
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  27.  17
    Eddy M. Zemach (1987). Truth and Some Relativists. Grazer Philosophische Studien 29:1-11.
    Relativists try to reduce the realistic notion of truth or make do without it. Rorty, e.g., regards 'true' as an indexical, or as a commendatory term; both construals result in contradictions. Dummett replaces truth by assertability, but that results in a vicious regress, making it impossible, first, to state the theory, and second, that nonomniscients know anything. Quine, rejecting meaning and reference altogether, ends with a picture of language that is a mere pattern of (e.g., vocal) interactions; by its own (...)
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  28.  49
    Eddy M. Zemach (1975). Strawson's Transcendental Deduction. Philosophical Quarterly 25 (April):114-125.
    In both "individuals" and "the bounds of sense" p f strawson has argued that the no-Ownership theory of mental states is incoherent. He has argued for example, That the no-Ownership theorist must use, In stating his theory, A concept the validity of which the theory attempts to deny (i.E., That experiences are necessarily owned). I show that this argument is based on a confusion of modalities, Mistaking "de dicto" for "de re" necessity. I further show that the very claim that (...)
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  29.  35
    Eddy Zemach (2001). A Modal Theory of Metaphor. Theoria 67 (1):60-74.
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  30.  42
    Eddy M. Zemach (1996). Emotion and Fictional Beings. Journal of Aesthetics and Art Criticism 54 (1):41-48.
  31.  12
    Eddy M. Zemach & Amir Horowitz (2014). Intentionality, Thought and Language: A Correspondence. Philosophia 42 (4):871-888.
    IntroductionEddy M. Zemach was born in Jerusalem in 1935. His mother, Helena, was a dentist as well as a poet, and his father, Shimon, was a dentist as well as a political figure. Eddy completed B.A. and M.A. degrees in both Hebrew literature and philosophy at the Hebrew university of Jerusalem. He studied for a doctoral degree in philosophy at Yale University. In 1965 he completed his dissertation on the boundaries of the aesthetic, supervised by Paul Weiss. Another of his (...)
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  32.  25
    Eddy M. Zemach (1999). The World Is Too Much. Synthese 120 (3):411 - 418.
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  33.  19
    Eddy M. Zemach (1969). Seeing, Seeing, and Feeling. Review of Metaphysics 23 (September):3-24.
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  34.  17
    Eddy Zemach (1989). Wittgenstein on Meaning. Grazer Philosophische Studien 33:415-435.
    Wittgenstein is usually taken to have held that the use of a term is not mentally constrained. That is utterly wrong. A use of language unconstrained by meaning is attributed by him to "meaning-blind" or "aspect-blind" creatures, not to us. We observe meaning when an aspect dawns on us; meaning is the impression {Eindruck) of a term as fitting something; hence, unhke pain, it cannot stand alone. That is a mentalistic theory of meaning: use is determined by images {Vorstellungen) that (...)
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  35.  12
    Eddy M. Zemach (1987). The Makings of Mind. Southern Journal of Philosophy 25 (2):255-279.
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  36.  32
    Eddy M. Zemach (1990). Human Understanding. Synthese 83 (1):31 - 48.
    Contemporary thinkers either hold that meanings cannot be mental states, or that they are patterns of brain functions. But patterns of social, or brain, interactions cannot be that which we understand. Wittgenstein had another answer (not the one attributed to him by writers who ignore his work in psychology): understanding, he said, is seeing an item as embodying a type Q, thus constraining what items will be seen as the same. Those who cannot see things under an aspect are meaning-blind.That (...)
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  37.  17
    Eddy M. Zemach (1994). Katz and Wittgenstein. [REVIEW] Philosophy and Phenomenological Research 54 (1):151-155.
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  38.  28
    Eddy M. Zemach (1990). Churchland, Introspection, and Dualism. Philosophia 20 (December):3-13.
  39.  10
    Eddy M. Zemach (1993). No Trouble in the Tractatus. Grazer Philosophische Studien 45:203-210.
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  40.  19
    Eddy M. Zemach (1973). The Right to Quit. Philosophical Quarterly 23 (93):346-349.
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  41.  17
    Eddy M. Zemach (1966). Sensations, Raw Feels, and Other Minds. Review of Metaphysics 20 (December):317-40.
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  42.  22
    Eddy M. Zemach (1966). The Ontological Status of Art Objects. Journal of Aesthetics and Art Criticism 25 (2):145-153.
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  43.  20
    Eddy M. Zemach (1983). Identity and Open Texture. Philosophia 13 (3-4):255-262.
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  44.  19
    Eddy M. Zemach (1981). Names and Predicates. Philosophia 10 (3-4):217-223.
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  45.  19
    Eddy M. Zemach (1972). The Reference of 'I'. Philosophical Studies 23 (1-2):68 - 75.
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  46.  17
    Eddy M. Zemach (1994). Identity and Epistemic Counterparts. Philosophia 23 (1-4):265-270.
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  47.  12
    Eddy M. Zemach (1966). Three Modes of Being. Philosophical Studies 15:226-255.
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  48.  15
    Eddy M. Zemach (1978). Love Thy Neighbor as Thyself or Egoism and Altruism. Midwest Studies in Philosophy 3 (1):148-158.
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  49.  17
    Eddy M. Zemach (1991). Art and Identity. British Journal of Aesthetics 31 (4):363-368.
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  50.  15
    Eddy M. Zemach (1988). Out of the Belief Trap. Erkenntnis 28 (1):55 - 63.
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