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John Martin Fischer [174]Johannes Fischer [10]J. M. Fischer [9]Joachim Fischer [8]
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Profile: Jeremy Fischer (University of Calgary)
Profile: Jeremy Fischer (University of Calgary)
Profile: Julie L Fischer (Wellesley College)
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  1. Harriet Baber, David Copp, David Depew, John Dupr, Reinaldo Elugardo, John Martin Fischer, Don Garrett, Richard Healey, Bernard W. Kobes & Bruce Landesman (unknown). The Papers in This Volume Are a Selection of the Papers Presented at the American Philosophical Association Pacific Division Meeting of 1994. The Papers Were Selected by the 1993-1994 Pacific Division Program Committee, Whose Members Include: Jean Hampton (Chair). [REVIEW] Philosophical Studies 77 (193):t995.
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  2. Jeremy Fischer, Feeling Racial Pride.
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  3. John Martin Fischer, Dennett on Freedom.
    This article is my contribution to an author-meets-critics session on Daniel Dennett’s Freedom Evolves (Viking, 2003) at the 2004 meetings of the American Philosophical Association – Pacific Division. Dennett criticizes a view I defend in Autonomous Agents (Oxford University Press, 1995) about the importance of agents’ histories for autonomy, freedom, and moral responsibility and defends a competing view. Our disagreement on this issue is the major focus of this article. Additional topics are manipulation, avoidance, and avoidability.
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  4. John Martin Fischer, Natural Freedom.
    Dearly beloved, I want to thank Brother Tim O’Connor for his candid reactions to my published sermons this Sunday morning, and I welcome you all, in the spirit of ecumenicism, to the Church of Fundamentalist Naturalism. Before the collection plate is passed, let me tell you a bit more about the Church. Our symbol is of course the Darwin-fish, the four-legged evolver that echoes the ancient fish symbol of Christianity. I was wearing my Darwin-fish lapel pin at an evolutionary theory (...)
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  5. John Martin Fischer, Pastoral Counsel for the Anxious Naturalist: Daniel Dennett's Freedom Evolves.
    The church-going philosopher who settles in for an extended reading of Dan Dennett’s new book will find himself in a familiar circumstance. What one confronts is a lot more like an extended sermon than it is a typical philosophical treatise. And, whatever one’s Sunday morning habits, one can’t help but admire the preaching skills artfully displayed. The delivery is powerful and assured; the argument is streamlined, peppered with evocative and delightful illustrations that will be recalled long after the particular points (...)
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  6. John Martin Fischer & Anthony Brueckner (forthcoming). The Evil of Death: A Reply to Yi. Philosophia:1-8.
    In previous work we have presented a reply to the Lucretian Symmetry, which has it that it is rational to have symmetric attitudes toward prenatal and posthumous nonexistence. Our reply relies on Parfit-style thought-experiments. Here we reply to a critique of our approach by Huiyuhl Yi, which appears in this journal: Brueckner and Fischer on the evil of death. We argue that this critique fails to attend to the specific nature of the thought-experiments (and our associated argument). More specifically, the (...)
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  7. John Martin Fischer & Anthony Brueckner (forthcoming). The Mirror-Image Argument: An Additional Reply to Johansson. Journal of Ethics:1-6.
    We have argued that it is rational to have asymmetric attitudes toward prenatal and posthumous non-existence insofar as this asymmetry is a special case of a more general (and arguably rational) asymmetry in our attitudes toward past and future pleasures. Here we respond to an interesting critique of our view by Jens Johansson. We contend that his critique involves an inappropriate conflation of the time from which the relevant asymmetry emerges and the time of the badness of death.
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  8. Matthis Drolet, Ricarda I. Schubotz & Julia Fischer (2014). Recognizing the Authenticity of Emotional Expressions: F0 Contour Matters When You Need to Know. Frontiers in Human Neuroscience 8.
  9. John Martin Fischer & Anthony Brueckner (2014). Accommodating Counterfactual Attitudes: A Further Reply to Johansson. Journal of Ethics 18 (1):19-21.
    Here we respond to Johansson’s main worry, as laid out in his, “Actual and Counterfactual Attitudes: Reply to Fischer and Brueckner.” We show how our principle BF*(dd*) can be adjusted to address this concern compatibly with our fundamental approach to responding to Lucretius.
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  10. John Martin Fischer & Anthony L. Brueckner (2014). Prenatal and Posthumous Non-Existence: A Reply to Johansson. Journal of Ethics 18 (1):1-9.
    We have argued that it is rational to have asymmetric attitudes toward prenatal and posthumous non-existence insofar as this asymmetry is a special case of a more general (and arguably rational) asymmetry in our attitudes toward past and future pleasures. Here we respond to an interesting critique of our view by Jens Johansson. We contend that his critique involves a crucial and illicit switch in temporal perspectives in the process of considering modal claims (sending us to other possible worlds).
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  11. John Martin Fischer & Neal A. Tognazzini (2014). Omniscience, Freedom, and Dependence. Philosophy and Phenomenological Research 88 (2):346-367.
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  12. J. Fischer, Moral Opposites - An Examination of Intuitions Concerning the Amoralist and the Moral Saint.
    In this thesis I want to take a look at the extreme ends of the moral spectrum. Specifically, I am going to examine the very extremes of the moral spectrum, namely the amoralist and the moral saint. I want to take a look at the justifications we have for the intuitions people commonly hold about these two opposites; the intuition being that both an amoralist and a moral saint are undesirable ideals. In examining both cases, I aim to answer the (...)
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  13. J. M. Fischer (2013). The Deterministic Horn of the Dilemma Defence: A Reply to Widerker and Goetz. Analysis 73 (3):489-496.
    I have argued that a proponent of the Frankfurt Cases as showing that the Principle of Alternative Possibilities is false can successfully reply to the Dilemma Defense. In their 2013 paper, Widerker and Goetz offer a critique of my view, especially as regards the deterministic horn of the dilemma. Here I clarify my strategy of response to the Dilemma Defense and reply to the critique developed by Widerker and Goetz.
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  14. J. M. Fischer & N. A. Tognazzini (2013). The Logic of Theological Incompatibilism: A Reply to Westphal. Analysis 73 (1):46-48.
  15. John Martin Fischer (2013). Abortion and Ownership. Journal of Ethics 17 (4):275-304.
    I explore two thought-experiments in Judith Jarvis Thomson’s important article, “A Defense of Abortion”: the violinist example and the people-seeds example. I argue (contra Thomson) that you have a moral duty not to unplug yourself from the violinist and also a moral duty not to destroy a people-seed that has landed in your sofa. Nevertheless, I also argue that there are crucial differences between the thought-experiments and the contexts of pregnancy due to rape or to contraceptive failure. In virtue of (...)
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  16. John Martin Fischer (2013). Death. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  17. John Martin Fischer (2013). My Compatibilism. In Paul Russell & Oisin Deery (eds.), The Philosophy of Free Will: Essential Readings From the Contemporary Debates. Oup Usa.
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  18. John Martin Fischer (2013). The Deterministic Horn of the Dilemma Defence: A Reply to Widerker and Goetz. Analysis 73 (3):489-496.
    I have argued that a proponent of the Frankfurt Cases as showing that the Principle of Alternative Possibilities is false can successfully reply to the Dilemma Defense. In their 2013 paper, Widerker and Goetz offer a critique of my view, especially as regards the deterministic horn of the dilemma. Here I clarify my strategy of response to the Dilemma Defense and reply to the critique developed by Widerker and Goetz.
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  19. John Martin Fischer & Anthony Brueckner (2013). The Evil of Death and the Lucretian Symmetry: A Reply to Feldman. Philosophical Studies 163 (3):783-789.
    In previous work we have defended the deprivation account of death’s badness against worries stemming from the Lucretian point that prenatal and posthumous nonexistence are deprivations of the same sort. In a recent article in this journal, Fred Feldman has offered an insightful critique of our Parfitian strategy for defending the deprivation account of death’s badness. Here we adjust, clarify, and defend our strategy for reply to Lucretian worries on behalf of the deprivation account.
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  20. John Martin Fischer & Garrett Pendergraft (2013). Does the Consequence Argument Beg the Question? Philosophical Studies 166 (3):575-595.
    The Consequence Argument has elicited various responses, ranging from acceptance as obviously right to rejection as obviously problematic in one way or another. Here we wish to focus on one specific response, according to which the Consequence Argument begs the question. This is a serious accusation that has not yet been adequately rebutted, and we aim to remedy that in what follows. We begin by giving a formulation of the Consequence Argument. We also offer some tentative proposals about the nature (...)
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  21. Rebecca Jürgens, Matthis Drolet, Ralph Pirow, Elisabeth Scheiner & Julia Fischer (2013). Encoding Conditions Affect Recognition of Vocally Expressed Emotions Across Cultures. Frontiers in Psychology 4.
    Although the expression of emotions in humans is considered to be largely universal, cultural effects contribute to both emotion expression and recognition. To disentangle the interplay between these factors, play-acted and authentic (non-instructed) vocal expressions of emotions were used, on the assumption that cultural effects may contribute differentially to the recognition of staged and spontaneous emotions. Speech tokens depicting four emotions (anger, sadness, joy, fear) were obtained from German radio archives and reenacted by professional actors, and presented to 120 participants (...)
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  22. Patrick Todd & John Martin Fischer (2013). The Truth About Foreknowledge. Faith and Philosophy 30 (3):286-301.
    In this paper we critically evaluate Trenton Merricks’s recent attempt to provide a “new” way of defending compatibilism about divine foreknowledge and human freedom. We take issue with Merricks’s claim that his approach is fundamentally different from Ockhamism. We also seek to highlight the implausibility of Merricks’s rejection of the assumption of the fixity of the past, and we also develop a critique of the Merricks’s crucial notion of “dependence.”.
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  23. Eckhard Eichner, Josef Fischer & Michael Strauß (2012). Einführung eines ethischen Basis-Assessments in der Spezialisierten Ambulanten Palliativversorgung in Augsburg. Ethik in der Medizin 24 (1):67-76.
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  24. Jason D. Fischer, Sarah H. Cleeton, Timothy P. Lyons & James R. Miller (2012). Urbanization and the Predation Paradox: The Role of Trophic Dynamics in Structuring Vertebrate Communities. Bioscience 62 (9):809-818.
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  25. Jeremy Fischer (2012). Being Proud and Feeling Proud: Character, Emotion, and the Moral Psychology of Personal Ideals. Journal of Value Inquiry 46 (2):209-222.
    Much of the philosophical attention directed to pride focuses on the normative puzzle of determining how pride can be both a central vice and a central virtue. But there is another puzzle, a descriptive puzzle, of determining how the emotion of pride and the character trait of pride relate to each other. A solution is offered to the descriptive puzzle that builds upon the accounts of Hume and Gabriele Taylor, but avoids the pitfalls of those accounts. In particular, the emotion (...)
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  26. John Fischer (2012). Replies to Critics. [REVIEW] Philosophical Studies 158 (3):529-540.
    Replies to critics Content Type Journal Article DOI 10.1007/s11098-010-9669-y Authors John Martin Fischer, University of California, Riverside, CA USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  27. John Martin Fischer (2012). Deep Control: A Theory of Moral Responsibility. OUP USA.
    In this collection of essays -- a follow up to My Way and Our Stories -- John Martin Fischer defends the contention that moral responsibility is associated with "deep control". Fischer defines deep control as the middle ground between two untenable extreme positions: "superficial control" and "total control". -/- Our freedom consists of the power to add to the given past, holding fixed the laws of nature, and therefore, Fischer contends, we must be able to interpret our actions as extensions (...)
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  28. John Martin Fischer (2012). Deep Control: Essays on Free Will and Value. Oup Usa.
    Fischer here defends the contention that moral responsibility is associated with "deep control", which is "in-between" two untenable extreme positions: "superficial control" and "total control". He defends this "middle way" against the proponents of more--and less--robust notions of the freedom required for moral responsibility. Fischer offers a new solution to the Luck Problem, as well as providing a defense of the compatibility of causal determinism and moral responsibility.
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  29. John Martin Fischer (2012). Precis, Our Stories: Essays on Life, Death, and Free Will. [REVIEW] Philosophical Studies 158 (3):503-506.
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  30. John Martin Fischer (2012). Responsibility and Autonomy: The Problem of Mission Creep. Philosophical Issues 22 (1):165-184.
  31. John Martin Fischer (2012). Semicompatibilism and Its Rivals. Journal of Ethics 16 (2):117-143.
    In this paper I give an overview of my “framework for moral responsibility,” and I offer some reasons that commend it. I contrast my approach with indeterministic models of moral responsibility and also other compatibilist strategies, including those of Harry Frankfurt and Gary Watson.
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  32. Yuki Henselek, Julia Fischer & Christian Schloegl (2012). Does the Stimulus Type Influence Horses' Performance in a Quantity Discrimination Task? Frontiers in Psychology 3.
    The ability to understand the relation between quantities has been documented in a wide range of species. Such quantity discrimination competences are commonly demonstrated by a choice of the larger quantity or numerosity in a two-choice task. However, despite their overall success, many subjects commit a surprisingly large number of errors even in simple discriminations such as 1 vs. 3. Recently, it had been suggested that this is a result of the testing procedure. When monkeys could choose between different quantities (...)
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  33. Thaddeus Metz, John G. Cottingham, Garrett Thomson, Erik J. Wielenberg, John Martin Fischer & Joshua W. Seachris (eds.) (2012). Exploring the Meaning of Life: An Anthology and Guide. Wiley-Blackwell.
     
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  34. John Perry, Michael Bratman & John Martin Fischer (eds.) (2012). Introduction to Philosophy. Oxford University Press.
    Introduction to Philosophy: Classical and Contemporary Readings, Sixth Edition, is the most comprehensive topically organized collection of classical and contemporary philosophy available. The sixth edition includes five new readings--by renowned contemporary philosophers Anthony Brueckner, John Martin Fischer, Alan Goldman, Rosalind Hursthouse, and Thomas Nagel--and additional descriptive material on the authors throughout the book.
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  35. Michael Wolf, Jochen Musch, Juergen Enczmann & Johannes Fischer (2012). Estimating the Prevalence of Nonpaternity in Germany. Human Nature 23 (2):208-217.
    The prevalence of nonpaternity in human societies is difficult to establish. To obtain a current and fairly unbiased estimate of the nonpaternity rate in Germany, we analysed a dataset consisting of 971 children and their parents in whom human leukocyte antigen (HLA) typing had been carried out in the context of bone marrow transplantation. In this sample, nine exclusions (0.93%) could be identified on the basis of more than 300 HLA-haplotypes defined by four HLA genes. Given this number of exclusions, (...)
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  36. Thomas Bedorf, Joachim Fischer & Gesa Lindemann (2011). Theorien des Dritten (Steffen Kluck). Philosophischer Literaturanzeiger 64 (3):259.
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  37. J. M. Fischer (2011). The Zygote Argument Remixed. Analysis 71 (2):267-272.
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  38. Jeremy Fischer (2011). Honor Code: How Moral Revolutions Happen – By Kwame Anthony Appiah. Journal of Applied Philosophy 28 (1):96-99.
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  39. Joachim Fischer (2011). Nicolai Hartmann: A Crucial Figure in German Philosophical Anthropology–Without Belonging to the Paradigm. In Roberto Poli, Carlo Scognamiglio & Frederic Tremblay (eds.), The Philosophy of Nicolai Hartmann. Walter de Gruyter. 73.
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  40. Johannes Fischer (2011). Disease and its Meaning: On the Religious Perception of Disease and its Ethical Implications. Ethik in der Medizin 23 (1):53-61.
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  41. Johannes Fischer (2011). Krankheit und Sinn: Zur religiösen Wahrnehmung von Krankheit und ihren ethischen Implikationen. [REVIEW] Ethik in der Medizin 23 (1):53-61.
    Der Beitrag befasst sich mit religiösen Deutungen von Krankheit und ihren ethischen Implikationen, und zwar aus einer christlichen Perspektive. Er problematisiert die verbreitete Auffassung, dass Religion es ermöglicht, Kontingenzerfahrungen wie eine Krankheit mit einem Sinn zu verbinden und dadurch in das eigene Leben zu integrieren. Das Spezifische religiöser Deutungen und Praktiken liegt eher darin, dass sie es ermöglichen, mit Sinnlosigkeit zu leben. Sie haben dabei ethische Implikationen in Bezug auf den Umgang mit Krankheit und Sterben.
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  42. John Fischer (2011). Foreknowledge, Freedom, and the Fixity of the Past. Philosophia 39 (3):461-474.
    I seek to clarify the notion of the fixity of the past appropriate to Pike’s regimentation of the argument for the incompatibility of God’s foreknowledge and human freedom. Also, I discuss Alvin Plantinga’s famous example of Paul and the Ant Colony in light of Pike’s argument.
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  43. John Martin Fischer (2011). Indeterminism and Control: An Approach to the Problem of Luck. In Michael Freeman (ed.), Law and Neuroscience. Oxford University Press.
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  44. John Martin Fischer (2011). I. Molinism and its Role. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. Oup Oxford.
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  45. John Martin Fischer (2011). Putting Molinism in its Place. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. Oup Oxford.
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  46. John Martin Fischer (2011). Replies. [REVIEW] Philosophy and Phenomenological Research 37 (1):143-181.
    I am very grateful to the thoughtful and probing critical discussions by the nine authors who have discussed themes from my two collections, My Way: Essays on Moral Responsibility, and Our Stories: Essays on Life, Death, and Free Will. In this essay I seek to respond to some of the points raised in these essays. I am unable to address all of the critiques, but I have certainly learned a great deal from these extremely insightful and generous papers, and I (...)
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  47. John Martin Fischer & Neal A. Tognazzini (2011). The Physiognomy of Responsibility. Philosophy and Phenomenological Research 82 (2):381-417.
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  48. Rebecca Jürgens, Kurt Hammerschmidt & Julia Fischer (2011). Authentic and Play-Acted Vocal Emotion Expressions Reveal Acoustic Differences. Frontiers in Psychology 2.
    Play-acted emotional expressions are a frequent aspect in our life, ranging from deception to theatre, film and radio drama, to emotion research. To date, however, it remained unclear whether play-acted emotions correspond to spontaneous emotion expressions. To test whether acting influences the vocal expression of emotion, we compared radio sequences of naturally occurring emotions to actors’ portrayals. It was hypothesized that play-acted expressions were performed in a more stereotyped and aroused fashion. Our results demonstrate that speech segments extracted from play-acted (...)
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  49. Elisabeth Scheiner & Julia Fischer (2011). Emotion Expression: The Evolutionary Heritage in the Human Voice. In. In Welsch Wolfgang, Singer Wolf & Wunder Andre (eds.), Interdisciplinary Anthropology. Springer. 105--129.
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  50. Patrick Todd & John Martin Fischer (2011). The Truth About Freedom: A Reply to Merricks. Philosophical Review 120 (1):97 - 115.
    In his recent essay in the Philosophical Review, “Truth and Freedom,” Trenton Merricks contends (among other things) that the basic argument for the incompatibility of God's foreknowledge and human freedom is question-begging. He relies on a “truism” to the effect that truth depends on the world and not the other way around. The present essay argues that mere invocation of this truism does not establish that the basic argument for incompatibilism is question-begging. Further, it seeks to clarify important elements of (...)
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