Search results for 'Etienne Brun-Rovet' (try it on Scholar)

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  1.  51
    Etienne Brun-Rovet (2002). Reid, Kant and the Philosophy of Mind. Philosophical Quarterly 52 (209):495-510.
    I suggest a possible rehabilitation of Reid's philosophy of mind by a constructive use of Kant's criticisms of the common sense tradition. Kant offers two criticisms, explicitly claiming that common sense philosophy is ill directed methodologically, and implicitly rejecting Reid's view that there is direct epistemological access by introspection to the ontology of mind. Putting the two views together reveals a tension between epistemology and ontology, but the problem which Kant finds in Reid also infects his own system, as his (...)
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  2.  11
    Georg Brun (2012). Adequate Formalization and de Morgan's Argument. Grazer Philosophische Studien 85 (1):325-335.
    Lampert and Baumgartner (2010) critically discuss accounts of adequate formalization focusing on my analysis in (Brun 2004). There, I investigated three types of criteria of adequacy (matching truth conditions or inferential role, corresponding syntactical surface and systematicity) and argued that they ultimately call for a procedure of formalization. Although Lampert and Baumgartner have a point about matching truth conditions, their arguments target a truncated version of my account. They ignore all aspects of systematicity which make their counter-example unconvincing.
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  3.  11
    Georg Brun, Ulvi Dogluoglu & Dominique Kuenzle (eds.) (2008). Epistemology and Emotions. Ashgate Publishing Company.
    This volume is the first collection focusing on the claim that we cannot but account for emotions if we are to understand the processes and evaluations related to empirical knowledge.
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  4.  2
    Arnaud D'Argembeau, Martial Van der Linden, Christine Comblain & Anne-Marie Etienne (2003). The Effects of Happy and Angry Expressions on Identity and Expression Memory for Unfamiliar Faces. Cognition and Emotion 17 (4):609-622.
  5.  26
    Georg Brun (2014). Reconstructing Arguments: Formalization and Reflective Equilibrium. Logical Analysis and History of Philosophy 17:94-129.
    Traditional logical reconstruction of arguments aims at assessing the validity of ordinary language arguments. It involves several tasks: extracting argumentations from texts, breaking up complex argumentations into individual arguments, framing arguments in standard form, as well as formalizing arguments and showing their validity with the help of a logical formalism. These tasks are guided by a multitude of partly antagonistic goals, they interact in various feedback loops, and they are intertwined with the development of theories of valid inference and adequate (...)
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  6.  35
    Georg Brun & Dominique Kuenzle (2008). A New Role for Emotions in Epistemology. In Georg Brun, Ulvi Dogluoglu & Dominique Kuenzle (eds.), Epistemology and Emotions. Ashgate Publishing Company 1--31.
    This chapter provides an overview of the issues involved in recent debates about the epistemological relevance of emotions. We first survey some key issues in epistemology and the theory of emotions that inform various assessments of emotions’ potential significance in epistemology. We then distinguish five epistemic functions that have been claimed for emotions: motivational force, salience and relevance, access to facts and beliefs, non-propositional contributions to knowledge and understanding, and epistemic efficiency. We identify two core issues in the discussions about (...)
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  7.  44
    Georg Brun (2008). Formalization and the Objects of Logic. Erkenntnis 69 (1):1 - 30.
    There is a long-standing debate whether propositions, sentences, statements or utterances provide an answer to the question of what objects logical formulas stand for. Based on the traditional understanding of logic as a science of valid arguments, this question is firstly framed more exactly, making explicit that it calls not only for identifying some class of objects, but also for explaining their relationship to ordinary language utterances. It is then argued that there are strong arguments against the proposals commonly put (...)
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  8.  12
    Christoph Baumberger & Georg Brun (2013). Identität, Charakter und Stil von Bauwerken. In Architekturphilosophie. Grundlagentexte. Mentis 141-166.
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  9.  55
    Georg Brun (2014). Reflective Equilibrium Without Intuitions? Ethical Theory and Moral Practice 17 (2):237-252.
    In moral epistemology, the method of reflective equilibrium is often characterized in terms of intuitions or understood as a method for justifying intuitions. An analysis of reflective equilibrium and current theories of moral intuitions reveals that this picture is problematic. Reflective equilibrium cannot be adequately characterized in terms of intuitions. Although the method presupposes that we have initially credible commitments, it does not presuppose that they are intuitions. Nonetheless, intuitions can enter the process of developing a reflective equilibrium and, if (...)
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  10.  38
    Todd A. Brun & Mark M. Wilde (2012). Perfect State Distinguishability and Computational Speedups with Postselected Closed Timelike Curves. Foundations of Physics 42 (3):341-361.
    Bennett and Schumacher’s postselected quantum teleportation is a model of closed timelike curves (CTCs) that leads to results physically different from Deutsch’s model. We show that even a single qubit passing through a postselected CTC (P-CTC) is sufficient to do any postselected quantum measurement with certainty, and we discuss an important difference between “Deutschian” CTCs (D-CTCs) and P-CTCs in which the future existence of a P-CTC might affect the present outcome of an experiment. Then, based on a suggestion of Bennett (...)
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  11.  12
    Georg Brun (2004). Die richtige Formel. Philosophische Probleme der logischen Formalisierung. Ontos.
    Logik ist nach dem traditionellen Verständnis eine ars iudicandi, eine Kunst, die Gültigkeit von Schlüssen zu prüfen. Damit die formalen Mittel der modernen Logik zu diesem Zweck eingesetzt werden können, müssen erst Formeln an die Stelle von Sätzen treten: umgangssprachliche Schlüsse müssen adäquat formalisiert werden. Die richtige Formel entwickelt ein theoretisches Konzept des Formalisierens und praktisch anwendbare Adäquatheitskriterien für Formalisierungen. Dabei werden zentrale Fragen der Philosophie der Logik unter dem Gesichtspunkt des Zusammenspiels von Umgangssprache und Formalismus untersucht. Die ausführliche und (...)
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  12.  8
    Inga Vermeulen, Georg Brun & Christoph Baumberger (2009). Five Ways of (Not) Defining Exempliflcation. In G. Ernst, J. Steinbrenner & O. Scholz (eds.), From Logic to Art: Themes From Nelson Goodman. Ontos 7--219.
    The notion of exemplification is essential for Goodman’s theory of symbols. But Goodman’s account of exemplification has been criticized as unclear and inadequate. He points out two conditions for an object x exemplifying a label y: (C1) y denotes x and (C2) x refers to y. While (C1) is uncontroversial, (C2) raises the question of how “refers to” should be interpreted. This problem is intertwined with three further questions that consequently should be discussed together with it. Are the two necessary (...)
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  13.  8
    Georg Brun (2012). Rival Logics, Disagreement and Reflective Equilibrium. In C. Jaeger W. Loeffler (ed.), Epistemology: Contexts, Values, Disagreements (Proceedings of the 34th International Ludwig Wittgenstein Symposium). 355-368.
    Two challenges to the method of reflective equilibrium have been developed in a dispute between Michael D. Resnik and Stewart Shapiro: because the method itself involves logical notions, it can neither be specified in a logic-neutral way nor can it allow logical pluralism. To analyse and answer these claims, an explicit distinction is introduced between judgements held prior to the process of mutual adjustments and judgements in agreement with the systematic principles, which result from the process. It is then argued (...)
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  14.  26
    Georg Brun & Hans Rott (2013). Interpreting Enthymematic Arguments Using Belief Revision. Synthese 190 (18):4041-4063.
    This paper is about the situation in which an author (writer or speaker) presents a deductively invalid argument, but the addressee aims at a charitable interpretation and has reason to assume that the author intends to present a valid argument. How can he go about interpreting the author’s reasoning as enthymematically valid? We suggest replacing the usual find-the-missing-premise approaches by an approach based on systematic efforts to ascribe a belief state to the author against the background of which the argument (...)
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  15.  7
    Georg Brun (2009). Wer hat ein Problem mit irrationalen Präferenzen? Entscheidungstheorie und Überlegungsgleichgewicht. Studia Philosophica 68:11-41.
    Decision theory explicates norms of rationality for deriving preferences from preferences and beliefs. Empirical studies have found that actual preferences regularly violate these norms, launching a debate on whether this shows that subjects are prone to certain forms of irrationality or that decision theory needs to be revised. It has been claimed that such a revision is necessitated by the fact that normative uses of decision theory must be justified by a reflective equilibrium. The paper discusses three points. First, the (...)
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  16.  2
    Michèle Brunet & Jean-Pierre Brun (1997). Une huilerie du premier siècle avant J.-C. dans le Quartier du thé'tre à Délos. Bulletin de Correspondance Hellénique 121 (2):573-615.
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  17.  3
    Rudolf B. Brun (2002). Cosmology, Cosmic Evolution, and Sacramental Reality: A Christian Contribution. Zygon 37 (1):175-192.
  18.  30
    Christoph Baumberger & Georg Brun (2012). Identities of Artefacts. Theoria 78 (1):47-74.
    In non-philosophical discourse, “identity” is often used when the specific character of artefacts is described or evaluated. We argue that this usage of “identity” can be explicated as referring to the symbol properties of artefacts as they are conceptualized in the symbol theory of Goodman and Elgin. This explication is backed by an analysis of various uses of “identity”. The explicandum clearly differs from the concepts of numerical identity, qualitative identity and essence, but it has a range of similarities with (...)
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  19.  1
    Roland Étienne (2001). Les Activités de l'EFA Et Hommage À A. Pariente. Bulletin de Correspondance Hellénique 125 (2):549-561.
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  20.  6
    Charles A. Backman, Brian Etienne & Brooke Matthews (2010). Understanding Firm Response to Environmental Issues. Proceedings of the International Association for Business and Society 21:163-174.
    The natural based view of the firm using Hart (1995) is applied to firm responses in the Carbon Disclose Project (CDP) database. A large cross sectional sample(n=573) of North American and European firms is divided into 3 categories of proactivity to the climate change issue using 8 indicators of four resource domains. Results are presented along geographic and size dimensions.
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  21.  5
    Rampal S. Etienne & Lia Hemerik (2005). The Founder and Allee Effects in the Patch Occupancy Metapopulation Model. In Thomas Reydon & Lia Hemerik (eds.), Current Themes in Theoretical Biology. Springer 203--232.
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  22.  15
    Paul Wennekes, James Rosindell & Rampal Etienne (2012). The Neutral—Niche Debate: A Philosophical Perspective. Acta Biotheoretica 60 (3):257-271.
    Ecological communities around the world are under threat while a consensus theory of community structure remains elusive. In the last decade ecologists have struggled with two seemingly opposing theories: niche-based theory that explains diversity with species’ differences and the neutral theory of biodiversity that claims that much of the diversity we observe can be explained without explicitly invoking species’ differences. Although ecologists are increasingly attempting to reconcile these two theories, there is still much resistance against the neutral theory of biodiversity. (...)
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  23.  3
    Marcel Piérart & Roland Étienne (1975). Un décret du koinon des Hellènes à Platées en l'honneur de Glaucon, fils d'Étéoclès, d'Athènes. Bulletin de Correspondance Hellénique 99 (1):51-75.
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  24. Jean Brun (1962/1963). Socrates. New York, Walker.
     
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  25.  3
    Jacques Étienne (1992). Henri Bergson, Cours. II. Leçons d'esthétique à Clermont-Ferrand. Leçons de morale, psychologie et métaphysique au lycée Henri-IV. Édition par Henri Hude avec la collaboration de Jean-Louis Dumas. [REVIEW] Revue Philosophique De Louvain 90 (88):583-586.
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  26.  3
    Jean Brun (1963). Two Gnostic Precursors of Scientific Humanism. International Philosophical Quarterly 3 (2):227-235.
  27.  3
    Jacques Étienne (1995). Anne-Marie Guillaume, Mal, mensonge et mauvaise foi. Une lecture de Kant. Préface de Jean Ladrière. Revue Philosophique De Louvain 93 (3):437-439.
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  28.  3
    F. W. Walbank, R. Etienne & D. Knoepfler (1977). Hyettos de Beotie Et la Chronologie des Archontes Federaux Entre 250 Et 171 Avant J.-C. Journal of Hellenic Studies 97:209.
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  29.  3
    J. Etienne (2001). La mémoire, l’histoire, l’oubli. Revue Théologique de Louvain 32 (2):240-247.
    P. Ricœur entrelace trois thèmes: mémoire, histoire, oubli. Il souligne aussi bien les ressources que les faiblesses de la mémoire, ainsi que l’abus qu’on peut en faire. Il propose ensuite une épistémologie de l’entreprise historienne et une analyse de la condition historique de l’être humain. Il étudie enfin le statut de l’oubli, sa fonction bienfaisante comme ses dérives pathologiques. Il consacre un épilogue au pardon, qu’il qualifie de difficile.
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  30.  3
    Roland Étienne, Manuela Wurch-Közelj, Jean-Charles Moretti, Philippe Fraisse, Hélène Siard & Michèle Brunet (2002). Délos. Bulletin de Correspondance Hellénique 126 (2):529-546.
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  31.  3
    Jacques Etienne (2004). [Two Explorers of Human Thought: George Dumezil and Mircea Eliade]. Revue Théologique de Louvain 35 (2):236-238.
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  32.  1
    Rudolf Brun (2005). Transcendentalism or Empiricism? A Discussion of a Problem Raised in E. O. Wilson's Book Consilience. Zygon 40 (3):769-778.
    . E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” . The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, (...)
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  33.  5
    Cedric Brun (2007). Lockean Mechanism and the Principle of Identity. Graduate Faculty Philosophy Journal 28 (2):141-165.
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  34.  9
    Georg Brun & Gertrude Hirsch Hadorn (2008). Ranking Policy Options for Sustainable Development. Poiesis and Praxis 5 (1):15-31.
    Sustainable development calls for choices among alternative policy options. It is a common view that such choices can be justified by appealing to an evaluative ranking of the options with respect to how their consequences affect a broad range of prudential and moral values. Three philosophically motivated proposals for analysing evaluative rankings are discussed: the measured merits model (e.g. Chang), the ordered values model (e.g. Griffin), and the permissible preference orderings model (Rabinowicz). The analysis focuses on the models’ potential for (...)
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  35.  1
    Evelyne Brun, Jean-Marie Betsch, Patrick Blandin, Geneviève Humbert, Jean-Claude Lefeuvre & Marie-Christine Marinval (2007). Postures des scientifiques et interdisciplinarité dans le champ de l'environnement. Natures Sciences Sociétés 15 (2):177-185.
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  36.  1
    Roland Étienne & Léopold Migeotte (1998). Colophon Et les Abus des Fermiers des Taxes. Bulletin de Correspondance Hellénique 122 (1):143-157.
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  37.  1
    Jean-Pierre Brun (1999). Laudatissimum Fuit Antiquitus in Delo Insula. La Maison IB du Quartier du Stade Et la Production des Parfums À Délos. Bulletin de Correspondance Hellénique 123 (1):87-155.
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  38.  2
    J. Etienne (2000). Droit D’Ingérence? Revue Théologique de Louvain 31 (2):161-168.
    De plus en plus fréquente, la revendication du droit d’ingérence, c’est-à-dire de l’intervention autoritaire dans les affaires intérieures d’un État qui viole sur son territoire des droits humains fondamentaux, révèle une prise de conscience plus vive de l’universelle dignité humaine. Sa mise en pratique doit trouver ses formes adéquates. Juridiquement et moralement, le recours aux armes, en raison de ses conséquences dramatiques, ne peut constituer qu’une modalité extrême.
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  39.  2
    Jacques Etienne (1966). La Nature Est-Elle Un Critère de Moralité? Revue Philosophique De Louvain 64 (84):582-593.
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  40.  2
    Paul Roesch & Roland Étienne (1978). Convention militaire entre les cavaliers d'Orchomène et ceux de Chéronée. Bulletin de Correspondance Hellénique 102 (1):359-374.
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  41.  2
    Philippe Bruneau, Philippe Fraisse, Roland Étienne, Gérard Siebert, Françoise Alabe, Michèle Brunet, Hervé Duchêne, Paul Bernier, Rémi Dalongeville & Georges Rougemont (1987). Délos. Bulletin de Correspondance Hellénique 111 (2):628-655.
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  42.  2
    Jacques Etienne (1998). [Theology of Peace]. Revue Théologique de Louvain 29 (1):81-84.
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  43.  8
    Rudolf B. Brun (1999). Does God Play Dice? A Response to Niels H. Gregersen, "The Idea of Creation and the Theory of Autopoietic Processes". Zygon 34 (1):93-100.
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  44.  1
    Carol Rausch Albright, James B. Ashbrook, John R. Albright, Jensine Andresen, Ian G. Barbour, Kim L. Beckmann, Dennis Bielfeldt, Sjoerd L. Bonting & Rudolf B. Brun (1999). Index to Volume 34. Zygon 34 (4).
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  45.  5
    Jean Brun (1980). Le Romantisme Allemand et la Philosophie. International Studies in Philosophy 12 (2):53-62.
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  46.  7
    Rudolf B. Brun (2007). Strict Naturalism and Christianity: Attempt at Drafting an Updated Theology of Nature. Zygon 42 (3):701-714.
    . In the first part of this essay I sketch a view on cosmogenesis from the perspective of modern science, emphasizing, first, that the laws of nature are outcomes of the history of nature, not imposed on nature from outside of nature; and, second, that the universe, including human beings, is the result of a single, natural process. It consistently brings forth novelty through a probabilistic sequence of syntheses. Consequently, the new emerges from the unification of elements that were previously (...)
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  47.  1
    Frédéric Brun (2011). La révolution en Tunisie. Multitudes 1 (1):22-25.
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  48.  5
    Jacques Étienne (1995). Le rapport de l'éthique à l'anthropologie. Revue Philosophique De Louvain 93 (4):572-578.
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  49.  5
    Rudolf B. Brun (1994). Integrating Evolution: A Contribution to the Christian Doctrine of Creation. Zygon 29 (3):275-296.
  50.  5
    Jacques Étienne (1989). Bergson Et l'Idée de Causalité. Revue Philosophique De Louvain 87 (4):589-611.
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