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Ermanno Bencivenga [101]Ermanno Angelo Bencivenga [1]
  1. Ermanno Bencivenga (2006). The Causes of War and Peace. Philosophy and Literature 30 (2):484-495.
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  2. Ermanno Bencivenga (1987). Economy of Expression and Aesthetic Pleasure. Philosophy and Phenomenological Research 47 (4):615-630.
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  3.  10
    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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  4. Ermanno Bencivenga (1995). Giocare Per Forza Critica Della Società Del Divertimento.
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  5.  19
    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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  6.  74
    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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  7.  4
    Ermanno Bencivenga (2015). Play and Games. Common Knowledge 21 (3):379-389.
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  8.  53
    Ermanno Bencivenga (1976). Set Theory and Free Logic. Journal of Philosophical Logic 5 (1):1 - 15.
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  9.  33
    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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  10.  13
    Ermanno Bencivenga (1987). Theories and Practices. The Monist 70 (2):212-222.
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  11. 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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  12.  46
    Ermanno Bencivenga (1978). Free Semantics for Indefinite Descriptions. Journal of Philosophical Logic 7 (1):389 - 405.
  13.  32
    Ermanno Bencivenga (1990). Free From What? Erkenntnis 33 (1):9 - 21.
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  14.  17
    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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  15.  42
    Ermanno Bencivenga (1983). An Epistemic Theory of Reference. Journal of Philosophy 80 (12):785-805.
    THIS ARTICLE PRESENTS A THEORY OF REFERENCE AS AN INTENTIONAL ACT, INDEPENDENT OF THE METAPHYSICAL ASSUMPTION OF THE EXISTENCE OF A REAL (AND COMMON) WORLD. ACCORDING TO THE THEORY, SPEAKERS REFER TO ENTITIES IN THEIR COGNITIVE SPACES. DIFFERENT SPEAKERS HAVE DIFFERENT SPACES, WHICH AT ANY GIVEN TIME MIRROR THEIR BELIEF-SYSTEMS AT THAT TIME. OBJECTS IN COGNITIVE SPACES ARE DISTINGUISHED FROM IDEAS, "SINNE", AND MEINONGIAN NON-EXISTENTS, AND SEVERAL DIFFICULTIES OF THE THEORY ARE DISCUSSED: AMONG THEM, HOW TO HANDLE COMMUNICATION AND TRUTH.
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  16.  44
    Ermanno Bencivenga (1980). Truth, Correspondence, and Non-Denoting Singular Terms. Philosophia 9 (2):219-229.
    The correspondence theory of truth provides standard semantics with a simple scheme for evaluating sentences. This scheme however depends on the existence of basic correspondences between singular terms and objects, And thus breaks down in the case of non-Denoting singular terms. An alternative to the correspondence theory is thus called for in dealing with such terms. The author criticizes various positions discussed in the literature in this regard, And then presents a solution of his own.
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  17.  12
    Ermanno Bencivenga (2014). Realizing Reason: A Narrative of Truth and Knowing, by Danielle Macbeth. Australasian Journal of Philosophy 93 (2):397-400.
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  18.  34
    Ermanno Bencivenga & Peter W. Woodruff (1981). A New Modal Language with the Λ Operator. Studia Logica 40 (4):383 - 389.
    A system of modal logic with the operator is proposed, and proved complete. In contrast with a previous one by Stalnaker and Thomason, this system does not require two categories of singular terms.
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  19.  1
    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. He finds that this phenomenon is like the disciplined movement of the dancer through space. Bencivenga explores the structure of this ontological betweenness in its various levels of complexity from the most intimately personal to the communal and the political.
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  20.  12
    Ermanno Bencivenga (1987). Kant's Copernican Revolution. Oxford University Press.
  21.  11
    Ermanno Bencivenga (2008). The Primacy of Ethics. Epistemologia 31 (2):299-306.
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  22.  10
    Ermanno Bencivenga (1984). Supervaluations and Theories. Grazer Philosophische Studien 21:89-98.
    When applying supervaluations to the analysis of a theory, one may encounter the following problem: in supervaluational semantics, contingent statements often have existential presuppositions, and these presuppositions may either contradict the theory or make the application of supervaluations pointless. The most natural way of handling this problem consists in revising the semantics each time a specific theory is considered, and in making the status of the axioms of the theory technically indistinguishable from that of logical truths. Philosophically, this position has (...)
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  23. Ermanno Bencivenga, Karel Lambert & Bas C. Van Fraassen (1986). Logic Bivalence and Denotation. Monograph Collection (Matt - Pseudo).
     
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  24. Ermanno Bencivenga (2007). Consciousness and Intentionality: A Kantian Perspective. Epistemologia 30 (2):197-210.
  25.  43
    Ermanno Bencivenga (1983). Descartes, Dreaming, and Professor Wilson. Journal of the History of Philosophy 21 (1):75-85.
    In her book "descartes", Margaret wilson proposes a new interpretation of the dreaming argument. According to this interpretation, Descartes does not reach his conclusion via a subconclusion that I cannot be certain that I am not dreaming (as was claimed by more traditional authors such as moore, Malcolm, Frankfurt, And walsh), But rather directly, By pointing out that I cannot be certain that waking experience is veridical. The present article examines the arguments supporting wilson's interpretation, And finds them to be (...)
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  26.  33
    Ermanno Bencivenga (2007). A Note on Gaunilo's Lost Island. Dialogue 46 (3):583-587.
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  27.  36
    Robert K. Meyer, Ermanno Bencivenga & Karel Lambert (1982). The Ineliminability of E! In Free Quantification Theory Without Identity. Journal of Philosophical Logic 11 (2):229 - 231.
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  28.  2
    Ermanno Bencivenga (2016). The Aesthetic of Play. Common Knowledge 22 (1):132-133.
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  29.  34
    Ermanno Bencivenga (1993). A Specious Puzzle. Erkenntnis 38 (1):131 - 133.
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  30.  25
    Ermanno Bencivenga (1979). On Good and Bad Arguments. Journal of Philosophical Logic 8 (1):247 - 259.
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  31.  4
    Ermanno Bencivenga (1985). Strong Completeness of a Pure Free Logic. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 31 (1-6):35-38.
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  32.  4
    Ermanno Bencivenga (1981). Semantic Tableaux for A Logic With Identity. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 27 (16-17):241-247.
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  33.  17
    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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  34.  28
    Ermanno Bencivenga (1986). Analyticity and Analytical Truth. Notre Dame Journal of Formal Logic 27 (1):14-19.
  35.  23
    Ermanno Bencivenga (1977). Are Arithmetical Truths Analytic? New Results in Free Set Theory. Journal of Philosophical Logic 6 (1):319 - 330.
  36.  20
    Ermanno Bencivenga (1984). Grundfragen der Erkenntnistheorie. Review of Metaphysics 38 (2):395-396.
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  37.  29
    Ermanno Bencivenga (1980). Again on Existence as a Predicate. Philosophical Studies 37 (2):125-138.
  38. Ermanno Bencivenga (1993). Logic and Other Nonsense the Case of Anselm and His God. Monograph Collection (Matt - Pseudo).
     
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  39.  28
    Ermanno Bencivenga (1996). Kant's Sadism. Philosophy and Literature 20 (1):39-46.
  40.  5
    Ermanno Bencivenga (1984). A Possibility-Free Logic of Descriptions. Archive for Mathematical Logic 24 (1):159-165.
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  41.  12
    Ermanno Bencivenga (1984). Identity, Appearances, and Things in Themselves. Dialogue 23 (3):421-437.
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  42.  4
    Ermanno Bencivenga (1986). Il Primo Libro di Logica. Introduzione Ai Metodi Della Logica Contemporanea. Journal of Symbolic Logic 51 (3):827-827.
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  43.  27
    Ermanno Bencivenga (1988). Obituary. Topoi 7 (3):187-187.
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  44.  4
    Ermanno Bencivenga (1998). Discriminating From Within. Journal for the Theory of Social Behaviour 28 (3):217–221.
    A classic experiment by Henri Tajfel provides evidence for the conclusion that the division of a group into subgroups is enough to trigger discriminatory behavior, even if there is no reason for such behavior in terms of the individual’s own interest. I don’t challenge that conclusion; but I question an implicit assumption which is suggested by the experimental setup and by the language used by Tajfel in describing the experiment. The assumption is that an initially coherent group will typically experience (...)
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  45.  3
    Ermanno Bencivenga (2015). On the Very Possibility of a Formal Logic and Why Dialectical Logic Cannot Be One. Philosophical Forum 46 (3):275-286.
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  46.  25
    Ermanno Bencivenga (1990). Why Three Dimensions? Philosophical Studies 59 (1):113 - 114.
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  47.  25
    Ermanno Bencivenga (2006). Justice and Violence. Philosophical Forum 37 (3):233–242.
  48.  10
    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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  49.  12
    Ermanno Bencivenga (1991). The Metaphysical Structure of Kant's Moral Philosophy. Philosophical Topics 19 (1):17-29.
  50.  6
    Ermanno Bencivenga (1999). Realism, Idealism, and General Terms. In Maria Luisa Dalla Chiara (ed.), Language, Quantum, Music. 1--5.
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