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  1. Ermanno Bencivenga (forthcoming). An Infinite Given Magnitude. History of Philosophy Quarterly.
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  2. Ermanno Bencivenga (forthcoming). Jaśkowski's Universally Free Logic. Studia Logica:1-8.
    A universally free logic is a system of quantification theory, with or without identity, whose theses remain logically true if (a) the domain of quantification is empty and (b) some of the singular terms present in the language do not denote existing objects. In the West, (inclusive) logics satisfying (a) and (free) ones satisfying (b) were developed starting in the 1950s. But Stanisław Jaśkowski preceded all this work by some twenty years: his paper “On the Rules of Supposition in Formal (...)
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  3. Ermanno Bencivenga (2013). Filosofia in Gioco. Laterza.
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  4. Ermanno Bencivenga (2013). Return From Exile: A Theory of Possibility. Lexington Books.
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  5. Ermanno Bencivenga (2012). Fuzzy Reasoning. Common Knowledge 18 (2):229-238.
    A logic is a doctrine of the logos, that is, of meaningful discourse; hence the first thing we expect from it is an account of what makes the logos meaningful — of what a meaning is. There is no single such doctrine or account: it is part of the immense richness of meaningful discourse that we can shift back and forth between several logics — several organized ways of reasoning, of providing reasons or grounds for our claims. Building on previous (...)
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  6. Martin Jay, Ermanno Bencivenga, Peter Burke, Christopher P. Jones, Ardis Butterfield, Mercedes García-Arenal, Avinoam Rosenak & Francis X. Clooney (2012). Introduction: Genres of Blur. Common Knowledge 18 (2):220-228.
    Ever since Clifford Geertz urged the “blurring of genres” in the social sciences, many scholars have considered the crossing of disciplinary boundaries a healthy alternative to rigidly maintaining them. But what precisely does the metaphor of “blurring” imply? By unpacking the varieties of visual experiences that are normally grouped under this rubric, this essay seeks to provide some precision to our understanding of the implications of fuzziness. It extrapolates from the blurring caused by differential focal distances, velocities of objects in (...)
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  7. Ermanno Bencivenga (2010). La Filosofia Come Strumento di Liberazione. R. Cortina.
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  8. Ermanno Bencivenga (2009). La Dimostrazione di Dio: Come la Filosofia Ha Cercato di Capire la Fede. Mondadori.
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  9. Ermanno Bencivenga (2008). The Primacy of Ethics. Epistemologia 31:299-306.
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  10. Ermanno Bencivenga (2008). The Trouble with Cephalopoda. Common Knowledge 14 (3):365-373.
    No other natural kind receives as much abuse in the Aristotelian corpus as the octopus, and an instructive itinerary through that corpus can be constructed by following the manifestations of such abuse. Specifically, the octopus is judged “stupid” and endowed with poor, rudimentary structure; together with fellow cephalopoda and mollusks, it is even regarded as behaving “contrary to nature.” The moral that emerges from following this path is that Aristotle may be expressing here a deep conflict between two different models (...)
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  11. Ermanno Bencivenga (2007). A Note on Gaunilo's Lost Island. Dialogue 46 (3):583-587.
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  12. Ermanno Bencivenga (2007). Consciousness and Intentionality: A Kantian Perspective. Epistemologia 30 (2):197-210.
  13. Ermanno Bencivenga (2007). Ethics Vindicated: Kant's Transcendental Legitimation of Moral Discourse. Oxford University Press.
    Can we regard ourselves as having free will? What is the place of values in a world of facts? What grounds the authority of moral injunctions, and why should we care about them? Unless we provide satisfactory answers to these questions, ethics has no credible status and is likely to be subsumed by psychology, history, or rational decision theory. According to Ermanno Bencivenga, this outcome is both common and regrettable. Bencivenga points to Immanuel Kant for the solution. Kant's philosophy is (...)
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  14. Ermanno Bencivenga (2006). Justice and Violence. Philosophical Forum 37 (3):233–242.
  15. Ermanno Bencivenga (2006). Mathematics and Poetry. Inquiry 49 (2):158 – 169.
    Since Descartes, mathematics has been dominated by a reductionist tendency, whose success would seem to promise greater certainty: the fewer basic objects mathematics can be understood as dealing with, and the fewer principles one is forced to assume about these objects, the easier it will be to establish a secure foundation for it. But this tendency has had the effect of sharply limiting the expressive power of mathematics, in a way that is made especially apparent by its disappointing applications to (...)
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  16. Ermanno Bencivenga (2006). The Causes of War and Peace. Philosophy and Literature 30 (2):484-495.
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  17. Ermanno Bencivenga (2005). The Politics of Meaning. Philosophical Forum 36 (2):149–159.
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  18. Ermanno Bencivenga (2004). Parole Che Contano: Da Amicizia a Volontà, Piccolo Dizionario Politico-Filosofico. Mondadori.
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  19. Ermanno Bencivenga (2002). Dancing Souls. Lexington Books.
    In Dancing Souls Bencivenga addresses the crucial question of how the subject can be one and multiple at the same time.
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  20. Ermanno Bencivenga (2002). Free Logics. In D. M. Gabbay & F. Guenthner (eds.), Handbook of Philosophical Logic, 2nd Edition. Kluwer. 147--196.
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  21. Ermanno Bencivenga (2002). In Calvino's Tales. In Jorge J. E. Gracia, Carolyn Korsmeyer & Rodolphe Gasché (eds.), Literary Philosophers?: Borges, Calvino, Eco. Routledge. 205.
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  22. Ermanno Bencivenga (2002). The Philosopher's Apprentice Shop. Teaching Philosophy 25 (2):145-150.
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  23. Ermanno Bencivenga (2000). Hegel's Dialectical Logic. Oxford University Press.
    This clear, accessible account of Hegelian logic makes a case for its enormous seductiveness, its surprising presence in the collective consciousness, and the dangers associated therewith. Offering comprehensive coverage of Hegel's important works, Bencivenga avoids getting bogged down in short-lived scholarly debates to provide a work of permanent significance and usefulness.
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  24. Ermanno Bencivenga (1999). A Note on Descartes and Eternal Truths. Grazer Philosophische Studien 57:1-5.
    The famous passage from Descartes' Sixth Meditation (54), proving that I am distinct from my body, is analysed in a way that it presupposes the following argument: (1) God can make X and Y distinct. (2) I f God can make X and Y distinct, then X and Y are distinct. (3) Therefore, X and Y are distinct. (2) is shown up as the crucial premise, several objections to it and possible ways out are discussed with the result that Descartes (...)
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  25. Ermanno Bencivenga (1999). Knowledge Vs. Belief. Philosophical Forum 30 (1):3–11.
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  26. Ermanno Bencivenga (1999). Realism, Idealism, and General Terms. In. In Maria Luisa Dalla Chiara (ed.), Language, Quantum, Music. 1--5.
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  27. Ermanno Bencivenga (1998). Discriminating From Within. Journal for the Theory of Social Behaviour 28 (3):217–221.
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  28. Ermanno Bencivenga (1996). Kant's Sadism. Philosophy and Literature 20 (1):39-46.
  29. Ermanno Bencivenga (1993). A Specious Puzzle. Erkenntnis 38 (1):131 - 133.
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  30. Ermanno Bencivenga (1993). Rorty and I. Philosophical Forum 24:307-307.
     
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  31. Ermanno Bencivenga (1993). The Irony of It. Philosophical Forum 25 (2):125-133.
     
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  32. Ermanno Bencivenga (1991). Empirical Private Languages and the Perfect Simulator. Grazer Philosophische Studien 41:99-104.
    In an attempt at fleshing out the thesis that religious (and other similar) experiences cannot be attributed to an individual on the basis of outer behaviour alone, the hypothesis is entertained of somebody who decides, at a certain point in his life, to fool everybody into beUeving that he is a reUgious beUever. This person, it is claimed, lacks the inner conviction that is crucial to religious experiences. Does this claim fall prey to Wittgenstein-like objections to the possibility of a (...)
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  33. Ermanno Bencivenga (1991). The Metaphysical Structure of Kant's Moral Philosophy. Philosophical Topics 19 (1):17-29.
  34. Ermanno Bencivenga (1990). Free From What? Erkenntnis 33 (1):9 - 21.
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  35. Ermanno Bencivenga (1990). Why Three Dimensions? Philosophical Studies 59 (1):113 - 114.
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  36. Ermanno Bencivenga (1990). Metaphors and the Transcendental. Metaphilosophy 21 (3):189-203.
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  37. Ermanno Bencivenga (1988). Obituary. Topoi 7 (3):187-187.
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  38. Ermanno Bencivenga (1988). That Obscure Object of Desire. Philosophy and Phenomenological Research 48 (3):533-544.
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  39. Ermanno Bencivenga (1987). A New Paradigm of Meaning. Synthese 73 (3):599 - 621.
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  40. Ermanno Bencivenga (1987). Economy of Expression and Aesthetic Pleasure. Philosophy and Phenomenological Research 47 (4):615-630.
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  41. Ermanno Bencivenga (1987). Kant's Copernican Revolution. Oxford University Press.
    This is a highly original, wide-ranging, and unorthodox discourse on the idea of philosophy contained in Kant's major work, the Critique of Pure Reason. Bencivenga proposes a novel explanation of the Critique's celebrated "obscurity." This great obstacle to reading Kant, Bencivenga argues, has nothing to do with Kant's being a bad writer or with his having anything very complicated to say; rather, it is the natural result of the kind of operation Kant was performing: a universal conceptual revolution. Bencivenga contends (...)
     
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  42. Ermanno Bencivenga (1987). Philosophy One and Two. Noûs 21 (2):161-178.
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  43. Ermanno Bencivenga (1987). Theories and Practices. The Monist 70 (2):212-222.
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  44. Ermanno Bencivenga (1986). Meinong: A Critique From the Left. Grazer Philosophische Studien 25:461-483.
    Meinong justifies the need of his Gegenstandstheorie by presenting it as a generalization of (existing) metaphysics, in that the former deals with both existent and non-existent objects, whereas the latter used to deal with existent objects only. But this justification is disingenuous, since the notion of a non-existent object is virtually a contradiction in terms for the traditional paradigm. What Meinong is really proposing is a conceptual revolution of a Kantian variety, and we need to get clearer about the full (...)
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  45. Ermanno Bencivenga (1986). Understanding and Reason in the First Critique. History of Philosophy Quarterly 3 (2):195 - 205.
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  46. Ermanno Bencivenga (1986). Analyticity and Analytical Truth. Notre Dame Journal of Formal Logic 27 (1):14-19.
  47. Karel Lambert & Ermanno Bencivenga (1986). A Free Logic with Simple and Complex Predicates. Notre Dame Journal of Formal Logic 27 (2):247-256.
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  48. Ermanno Bencivenga (1985). Knowledge as a Relation and Knowledge as an Experience in the Critique of Pure Reason. Canadian Journal of Philosophy 15 (4):593 - 615.
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  49. Ermanno Bencivenga (1985). Review: Hugues LeBlanc, Existence, Truth and Provability. [REVIEW] Journal of Symbolic Logic 50 (1):227-231.
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  50. Ermanno Bencivenga (1985). Strong Completeness of a Pure Free Logic. Mathematical Logic Quarterly 31 (1‐6):35-38.
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