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  1. Finn Spicer (2011). Psychopathology and Morality. Philosophy, Psychiatry, and Psychology 18 (4):359-363.
  2. Finn Spicer (2011). Two Ways to Be Right About What One Is Thinking. International Journal for the Study of Skepticism 1 (1):33-44.
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  3. Nivedita Gangopadhyay, Michael Madary & Finn Spicer (eds.) (2010). Perception, Action, and Consciousness: Sensorimotor Dynamics and Two Visual Systems. Oxford University Press, Usa.
    Machine generated contents note: -- 1. Introduction -- Consciousness and Sensorimotor Dynamics: Methodological Issues -- 2. Computational consciousness, D. Ballard -- 3. Explaining what people say about sensory qualia, J. Kevin O'Regan -- 4. Perception, action, and experience: unraveling the golden braid, A. Clark -- The Two-Visual Systems Hypothesis -- 5. Cortical visual systems for perception and action, A.D. Milner and M.A. Goodale -- 6. Hermann Lotze's Theory of 'Local Sign': evidence from pointing responses in an illusory figure, (...)
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  4. Finn Spicer (2010). Cultural Variations in Folk Epistemic Intuitions. Review of Philosophy and Psychology 1 (4):515-529.
    Among the results of recent investigation of epistemic intuitions by experimental philosophers is the finding that epistemic intuitions show cultural variability between subjects of Western, East Asian and Indian Sub-continent origins. In this paper I ask whether the finding of this variation is evidence of cross-cultural variation in the folk-epistemological competences that give rise to these intuitions—in particular whether there is evidence of variation in subjects’ explicit or implicit theories of knowledge. I argue that positing cross-cultural variation in subjects’ implicit (...)
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  5. Finn Spicer (2010). Kripke and the Neo-Descriptivist. Grazer Philosophische Studien 81 (1):215-233.
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  6. Finn Spicer (2009). On Always Being Right (About What One is Thinking). Canadian Journal of Philosophy 39 (1):pp. 137-160.
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  7. Finn Spicer (2009). The X-Philes. The Philosophers' Magazine 44 (44):107-109.
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  8. Finn Spicer (2008). Are There Any Conceptual Truths About Knowledge? Proceedings of the Aristotelian Society 108 (1part1):43-60.
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  9. Finn Spicer (2008). Knowledge and the Heuristics of Folk Epistemology. In Vincent Hendricks (ed.), New Waves in Epistemology. Palgrave Macmillan.
     
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  10. Finn Spicer (2007). Sense, Description and the Necessary A Posteriori. Philosophical Papers 36 (2):315-338.
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  11. Finn Spicer (2007). Re-Reading: Saul A.. Kripke, 'Naming and Necessity'. Philosophical Papers 36 (2).
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  12. Finn Spicer (2006). Epistemic Intuitions and Epistemic Contextualism. Philosophy and Phenomenological Research 72 (2):366 - 385.
    In this paper I examine the way appeals to pretheoretic intuition are used to support epistemological theses in general and the thesis of epistemic contextualism in particular. After outlining the sceptical puzzle and the contextualist's resolution of that puzzle, I explore the question of whether this solution fits better with our intuitive take on the puzzle than its invariantist rivals. I distinguish two kinds of fit a theory might have with pretheoretic intuitions--accommodation and explanation, and consider whether achieving either kind (...)
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  13. Finn Spicer (2004). Emotional Behaviour and the Scope of Belief-Desire Explanation. In D. Evans & Pierre Cruse (eds.), Emotion, Evolution, and Rationality. Oxford University Press. 51--68.
    In our everyday psychologising, emotions figure large. When we are trying to explain and predict what a person says and does, that person’s emotions are very much among the objects of our thoughts. Despite this, emotions do not figure large in our philosophical reconstruction of everyday psychological practice—in philosophical accounts of the rational production and control of behaviour. Barry Smith has noted this point: We frequently mention people’s emotional sates when assessing how they behave, when trying to understand why they (...)
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  14. Finn Spicer (2004). On the Identity of Concepts, and the Compatibility of Externalism and Privileged Access. American Philosophical Quarterly 41 (2):155-168.
    ism is compatible with privileged access. it is in some sense direct, or that it is non-.
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