Search results for 'Emily Robbins' (try it on Scholar)

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  1. Alexander Friedman, Emily Robbins & David Wendler (2012). Which Benefits of Research Participation Count as 'Direct'? Bioethics 26 (2):60-67.score: 240.0
    It is widely held that individuals who are unable to provide informed consent should be enrolled in clinical research only when the risks are low, or the research offers them the prospect of direct benefit. There is now a rich literature on when the risks of clinical research are low enough to enroll individuals who cannot consent. Much less attention has focused on which benefits of research participation count as ‘direct’, and the few existing accounts disagree over how this crucial (...)
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  2. S. Killcross, T. W. Robbins & B. J. Everitt (1997). Response From Killcross, Robbins and Everitt. Trends in Cognitive Sciences 1 (7):244-246.score: 180.0
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  3. Philip Robbins (2008). Teaching & Learning Guide For: The Ins and Outs of Introspection. Philosophy Compass 3 (5):1100-1102.score: 60.0
    Philosophical interest in introspection has a long and storied history, but only recently – with the 'scientific turn' in philosophy of mind – have philosophers sought to ground their accounts of introspection in psychological data. In particular, there is growing awareness of how evidence from clinical and developmental psychology might be brought to bear on long-standing debates about the architecture of introspection, especially in the form of apparent dissociations between introspection and third-person mental-state attribution. It is less often noticed that (...)
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  4. Joshua Knobe, Wesley Buckwalter, Philip Robbins, Hagop Sarkissian, Tamler Sommers & Shaun Nichols (2012). Experimental Philosophy. Annual Review of Psychology 63 (50):72-73.score: 30.0
    Experimental philosophy is a new interdisciplinary field that uses methods normally associated with psychology to investigate questions normally associated with philosophy. The present review focuses on research in experimental philosophy on four central questions. First, why is it that people's moral judgments appear to influence their intuitions about seemingly nonmoral questions? Second, do people think that moral questions have objective answers, or do they see morality as fundamentally relative? Third, do people believe in free will, and do they see free (...)
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  5. Paul Robbins (2004). Political Ecology: A Critical Introduction. Blackwell Pub..score: 30.0
    The hatchet and the seed -- A tree with deep roots -- The critical tools -- A field crystallizes -- Destruction of nature -- Construction of nature -- Degradation and marginalization -- Conservation and control -- Environmental conflict -- Environmental identity and social movement -- Where to now?
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  6. Philip Robbins & Anthony I. Jack (2006). The Phenomenal Stance. Philosophical Studies 127 (1):59-85.score: 30.0
    Cognitive science is shamelessly materialistic. It maintains that human beings are nothing more than complex physical systems, ultimately and completely explicable in mechanistic terms. But this conception of humanity does not ?t well with common sense. To think of the creatures we spend much of our day loving, hating, admiring, resenting, comparing ourselves to, trying to understand, blaming, and thanking -- to think of them as mere mechanisms seems at best counterintuitive and unhelpful. More often it may strike us as (...)
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  7. J. Wesley Robbins (1997). Broken-Backed Naturalism. Zygon 32 (4):585-592.score: 30.0
    While reading, and thinking about how to respond to, Willem Drees’s Religion, Science and Naturalism, I was reminded of an earlier dispute between George Santayana and John Dewey about, among other things, how to incorporate religion into a naturalistic world view. Dewey described Santayana’s naturalism as "broken backed" because of his dualistic distinction between the mechanism of nature and the life of the mind and his relegation of religion to the latter, epiphenomenal realm.
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  8. Wesley Buckwalter, Joshua Knobe, Shaun Nichols, N. Ángel Pinillos, Philip Robbins, Hagop Sarkissian, Chris Weigel & Jonathan M. Weinberg (2012). Experimental Philosophy. Oxford Bibliographies Online (1):81-92.score: 30.0
    Bibliography of works in experimental philosophy.
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  9. J. Wesley Robbins (1999). Pragmatism, Critical Realism, and the Cognitive Value of Religion and Science. Zygon 34 (4):655-666.score: 30.0
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  10. Murat Aydede & P. Robbins (2001). Are Frege Cases Exceptions to Intentional Generalizations? Canadian Journal of Philosophy 31 (1):1-22.score: 30.0
    This piece criticizes Fodor's argument (in The Elm and the Expert, 1994) for the claim that Frege cases should be treated as exceptions to (broad) psychological generalizations rather than as counterexamples.
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  11. Philip Robbins (2008). Consciousness and the Social Mind. Cognitive Systems Research 9 (1-2):15-23.score: 30.0
  12. J. Wesley Robbins (1993). A Neopragmatist Perspective on Religion and Science. Zygon 28 (3):337-349.score: 30.0
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  13. J. Wesley Robbins (1988). Seriously, but Not Literally: Pragmatism and Realism in Religion and Science. Zygon 23 (3):229-245.score: 30.0
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  14. Stephen E. Robbins (2006). Bergson and the Holographic Theory of Mind. Phenomenology and the Cognitive Sciences 5 (3-4):365-394.score: 30.0
    Bergson’s model of time (1889) is perhaps the proto-phenomenological theory. It is part of a larger model of mind (1896) which can be seen in modern light as describing the brain as supporting a modulated wave within a holographic field, specifying the external image of the world, and wherein subject and object are differentiated not in terms of space, but of time. Bergson’s very concrete model is developed and deepened with Gibson’s ecological model of perception. It is applied to the (...)
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  15. Philip Robbins (2004). Knowing Me, Knowing You: Theory of Mind and the Machinery of Introspection. In Anthony I. Jack & Andreas Roepstorff (eds.), Trusting the Subject? The Use of Introspective Evidence in Cognitive Science Volume 2. Thorverton Uk: Imprint Academic. 129-143.score: 30.0
  16. Philip Robbins (2004). To Structure, or Not to Structure? Synthese 139 (1):55-80.score: 30.0
    Some accounts of mental content represent the objects of belief as structured, using entities that formally resemble the sentences used to express and report attitudes in natural language; others adopt a relatively unstructured approach, typically using sets or functions. Currently popular variants of the latter include classical and neo-classical propositionalism, which represent belief contents as sets of possible worlds and sets of centered possible worlds, respectively; and property self-ascriptionism, which employs sets of possible individuals. I argue against their contemporary proponents (...)
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  17. J. Wesley Robbins (1983). Is Belief in God Properly Basic? International Journal for Philosophy of Religion 14 (4):241 - 248.score: 30.0
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  18. Philip Robbins, Modularity of Mind. Stanford Encyclopedia of Philosophy.score: 30.0
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  19. Philip Robbins & Anthony I. Jack (2006). An Unconstrained Mind: Explaining Belief in the Afterlife. Behavioral and Brain Sciences 29 (5):484-484.score: 30.0
    Bering contends that belief in the afterlife is explained by the simulation constraint hypothesis: the claim that we cannot imagine what it is like to be dead. This explanation suffers from some difficulties. First, it implies the existence of a corresponding belief in the “beforelife.” Second, a simpler explanation will suffice. Rather than appeal to constraints on our thoughts about death, we suggest that belief in the afterlife can be better explained by the lack of such constraints.
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  20. P. Robbins (2003). The Paradox of Self-Consciousness Revisited. Pacific Philosophical Quarterly 84 (4):424-443.score: 30.0
  21. Philip Robbins (2002). How to Blunt the Sword of Compositionality. Noûs 36 (2):313-334.score: 30.0
  22. Philip Robbins (2005). The Myth of Reverse Compositionality. Philosophical Studies 125 (2):251 - 275.score: 30.0
    In the context of debates about what form a theory of meaning should take, it is sometimes claimed that one cannot understand an intersective modifier-head construction (e.g., ‘pet fish’) without understanding its lexical parts. Neo-Russellians like Fodor and Lepore contend that non-denotationalist theories of meaning, such as prototype theory and theory theory, cannot explain why this is so, because they cannot provide for the ‘reverse compositional’ character of meaning. I argue that reverse compositionality is a red herring in these debates. (...)
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  23. J. Wesley Robbins (1998). Murphy on Postmodernity, Science, and Religion. Zygon 33 (3):463-466.score: 30.0
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  24. Philip Robbins (2006). The Ins and Outs of Introspection. Philosophy Compass 1 (6):617–630.score: 30.0
  25. Stephen E. Robbins (2004). Virtual Action: O'Regan & Noë Meet Bergson. Behavioral and Brain Sciences 27 (6):906-907.score: 30.0
    Bergson, writing in 1896, anticipated “sensorimotor contingencies” under the concept that perception is “virtual action.” But to explain the external image, he embedded this concept in a holographic framework where time-motion is an indivisible and the relation of subject/object is in terms of time. The target article's account of qualitative visual experience falls short for lack of this larger framework. [Objects] send back, then, to my body, as would a mirror, their eventual influence; they take rank in an order corresponding (...)
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  26. Pascal Boyer, Philip Robbins & Anthony I. Jack (2005). Varieties of Self-Systems Worth Having. Consciousness and Cognition 14 (4):647-660.score: 30.0
  27. Anthony I. Jack & Philip Robbins (2012). The Phenomenal Stance Revisited. Review of Philosophy and Psychology 3 (3):383-403.score: 30.0
    In this article, we present evidence of a bidirectional coupling between moral concern and the attribution of properties and states that are associated with experience (e.g., conscious awareness, feelings). This coupling is also shown to be stronger with experience than for the attribution of properties and states more closely associated with agency (e.g., free will, thoughts). We report the results of four studies. In the first two studies, we vary the description of the mental capacities of a creature, and assess (...)
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  28. J. Wesley Robbins (1994). Is Naturalism Irrational? Faith and Philosophy 11 (2):255-259.score: 30.0
    Alvin Plantinga titles the closing chapter of his book Warrant and Proper Function "Is Naturalism Irrational?" He answers that it is. More precisely, he claims that anyone who is aware of the epistemological argument that he presents in this chapter has an unavoidable reason to doubt the combination of naturalism (according to which there is no God as conceived of in traditional theism) and evolutionary theory (according to which our cognitive capabilities are the products of blind processes operating on genetic (...)
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  29. J. Wesley Robbins (1974). John Hick on Religious Experience and Perception. International Journal for Philosophy of Religion 5 (2):108 - 118.score: 30.0
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  30. Jeffrey W. Robbins (2002). The Problem of Ontotheology: Complicating the Divide Between Philosophy and Theology. Heythrop Journal 43 (2):139–151.score: 30.0
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  31. Anthony I. Jack & Philip Robbins (2004). The Illusory Triumph of Machine Over Mind: Wegner's Eliminativism and the Real Promise of Psychology. Behavioral and Brain Sciences 27 (5):665-666.score: 30.0
    Wegner's thesis that the experience of will is an illusion is not just wrong, it is an impediment to progress in psychology. We discuss two readings of Wegner's thesis and find that neither can motivate his larger conclusion. Wegner thinks science requires us to dismiss our experiences. Its real promise is to help us to make better sense of them.
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  32. S. E. Robbins (2004). On Time, Memory and Dynamic Form. Consciousness and Cognition 13 (4):762-788.score: 30.0
  33. Philip Robbins (2009). Guilt by Dissociation: Why Mindreading May Not Be Prior to Metacognition After All. Behavioral and Brain Sciences 32 (2):159-160.score: 30.0
    Carruthers argues that there is no developmental or clinical evidence that metacognition is dissociable from mindreading, and hence there is no reason to think that metacognition is prior to mindreading. A closer look at the evidence, however, reveals that these conclusions are premature at best.
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  34. J. Wesley Robbins (1987). Science and Religion: Critical Realism or Pragmatism? [REVIEW] International Journal for Philosophy of Religion 21 (2):83 - 94.score: 30.0
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  35. Philip Robbins (2001). What Compositionality Still Can Do. Philosophical Quarterly 51 (204):328-336.score: 30.0
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  36. Jeffrey W. Robbins (2010). Review of Cross and Khôra: Deconstruction and Christianity in the Work of John D. Caputo, Edited by Marko Zlomislic and Neal DeRoo. [REVIEW] Sophia 49 (2):325-327.score: 30.0
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  37. Stephen E. Robbins (2009). The Cost of Explicit Memory. Phenomenology and the Cognitive Sciences 8 (1):33-66.score: 30.0
    Within Piaget there is an implicit theory of the development of explicit memory. It rests in the dynamical trajectory underlying the development of causality, object, space and time – a complex (COST) supporting a symbolic relationship integral to the explicit. Cassirer noted the same dependency in the phenomena of aphasias, insisting that a symbolic function is being undermined in these deficits. This is particularly critical given the reassessment of Piaget’s stages as the natural bifurcations of a self-organizing dynamic system. The (...)
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  38. Guy Cook, Peter T. Robbins & Elisa Pieri, Words of Mass Destruction: British Newpaper Coverage of the Genetically Modified Food Debate, Expert and Non-Expert Reactions.score: 30.0
    This article reports the findings of a one-year project examining British press coverage of the genetically modified (GM) food debate during the first half of 2003, and both expert and non-expert reactions to that coverage. Two pro-GM newspapers and two anti-GM newspapers were selected for analysis, and all articles mentioning GM during the period in question were stored in a machine readable database. This was then analyzed using corpus linguistic and discourse analytic techniques to reveal recurrent wording, themes and content. (...)
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  39. Jeffrey W. Robbins (2014). Alain Badiou and the Secular Reactivation of Theology. Heythrop Journal 55 (4):612-619.score: 30.0
  40. Philip H. Ashby, Jerry K. Robbins, Massimo Rubboli & Ronald S. Laura (1980). Books in Review. International Journal for Philosophy of Religion 11 (1):59-69.score: 30.0
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  41. Dorothy Robbins (2003). Vygotsky's Non-Classical Dialectical Metapsychology. Journal for the Theory of Social Behaviour 33 (3):303–312.score: 30.0
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  42. Dennis A. Robbins (1978). Waiting and Unemployment. Human Studies 1 (1):83 - 91.score: 30.0
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  43. Brent Dean Robbins & Jessie Goicoechea (2005). The Psychogenesis of the Self and the Emergence of Ethical Relatedness: Klein in Light of Merleau-Ponty. Journal of Theoretical and Philosophical Psychology 25 (2):191-223.score: 30.0
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  44. Stephen E. Robbins (2008). Semantic Redintegration: Ecological Invariance. Behavioral and Brain Sciences 31 (6):726-727.score: 30.0
    In proposing that their model can operate in the concrete, perceptual world, Rogers & McClelland (R&M) have not done justice to the complexities of the ecological sphere and its invariance laws. The structure of concrete events forces a different framework, both for retrieval of events and concepts defined across events, than that upon which the proposed model, rooted in essence in the verbal learning tradition, implicitly rests.
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  45. Guy Cook, Elisa Pieri & Peter T. Robbins, The Scientists Think and the Public Feels : Expert Perceptions of the Discourse of GM Food.score: 30.0
    Debates about new technologies, such as crop and food genetic modification (GM), raise pressing questions about the ways ‘experts’ and ‘ nonexperts’ communicate. These debates are dynamic, characterized by many voices contesting numerous storylines. The discoursal features, including language choices and communication strategies, of the GM debate are in some ways taken for granted and in others actively manipulated by participants. Although there are many voices, some have more influence than others. This study makes use of 50 hours of in-depth (...)
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  46. David O. Robbins (1942). The Aesthetics of Thomas Reid. Journal of Aesthetics and Art Criticism 2 (5):30-41.score: 30.0
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  47. Jeffrey W. Robbins (2007). The Gift of Unbelief. Angelaki 12 (1):11 – 17.score: 30.0
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  48. Bruce Robbins, Anatomy of a Hoax.score: 30.0
    But which weaknesses? Even people who followed the story with some interest and amusement may still be wondering what, exactly, the hoax proved. As one of the editors of Social Text, I freely confess what I think it proved about us: that some scientific ignorance and some absentmindedness could combine with much enthusiasm for a supposed political ally to produce a case of temporary blindness. It remains to be seen, however, whether our editorial failure is really symptomatic of a larger (...)
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  49. J. Wesley Robbins (1995). If Our Genes Are for Us, Who Can Be Against Us? Thoughts of a Pragmatist on Science and Morality. Zygon 30 (3):357-367.score: 30.0
    The philosopher Michael Ruse accounts for the difference between hypothetical and categorical imperatives, and thus the origin of distinctively moral obligations like that of altruism, in genetic terms. This is part of an attempt to develop a philosophy that takes Darwin seriously by substituting respectable scientific entities, specifically those of evolutionary biology, for suspect theological or philosophical ones, like God or the transcendental ego, as a basis for addressing philosophical questions. Pragmatists take Darwin seriously, but in a very different way (...)
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  50. Rossell Hope Robbins (1977). Occultism, Witchcraft, and Cultural Fashions. Thought 52 (2):205-206.score: 30.0
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