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  1. Hagit Benbaji (2014). Emotional Insight, by Brady, Michael S. :1-3.
    Emotional Insight, by Brady, Michael S.. . ???aop.label???. doi: 10.1080/00048402.2014.956769.
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  2. Hagit Benbaji (2013). How is Recalcitrant Emotion Possible? Australasian Journal of Philosophy 91 (3):577-599.
    A recalcitrant emotion is an emotion that we experience despite a judgment that seems to conflict with it. Having been bitten by a dog in her childhood, Jane cannot shake her fear of dogs, including Fido, the cute little puppy that she knows to be in no way dangerous. There is something puzzling about recalcitrant emotions, which appear to defy the putatively robust connection between emotions and judgments. If Jane really believes that Fido cannot harm her, what is she afraid (...)
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  3. Hagit Benbaji (2013). Persons and Mysterianism. Dialogue 52 (1):165-188.
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  4. Hagit Benbaji (2013). Primitivism and the Analogy Between Colors and Values. Metaphilosophy 44 (5):621-639.
    The analogy between colors and values is strongly interlinked with the idea that these properties are by nature dispositions or response-dependent properties. Indeed, that colors are essentially visible, and values are inherently motivational, cries out for a dispositional or a response-dependent account. Recently, Primitivism has challenged the viability of the dispositional account of colors, taking the apple, for instance, to be “gloriously, perfectly, and primitively red.” Unsurprisingly, the attack on the dispositional account of colors has found a moral analogue in (...)
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  5. Hagit Benbaji (2010). Token Monism, Event Dualism and Overdetermination. Canadian Journal of Philosophy 40 (1):pp. 63-81.
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  6. Hagit Benbaji (2009). On the Pragmatic Explanation of Concessive Knowledge Attributions. Southern Journal of Philosophy 47 (3):225-237.
    On Lewis’s reading, fallibilism is the contradictory view that it is possible that S knows that p, even though S cannot eliminate some remote scenarios in which not-p. The pragmatic strategy is to make the alleged contradiction a mere pragmatic implicature, which is explained by false conversational expectations. I argue that the pragmatic strategy fails.
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  7. Hagit Benbaji (2008). Constitution and the Explanatory Gap. Synthese 161 (2):183 - 202.
    Proponents of the explanatory gap claim that consciousness is a mystery. No one has ever given an account of how a physical thing could be identical to a phenomenal one. We fully understand the identity between water and H2O but the identity between pain and the firing of C-fibers is inconceivable. Mark Johnston [Journal of philosophy (1997), 564–583] suggests that if water is constituted by H2O, not identical to it, then the explanatory gap becomes a pseudo-problem. This is because all (...)
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  8. Hagit Benbaji (2008). Material Objects, Constitution, and Mysterianism. Southern Journal of Philosophy 46 (1):1-26.
    It is sometimes claimed that ordinary objects, such as mountains and chairs, are not material in their own right, but only in virtue of the fact that they are constituted by matter. As Fine puts it, they are “onlyderivatively material” (2003, 211). In this paper I argue that invoking “constitution” to account for the materiality of things that are not material in their own right explains nothing and renders the admission that these objects are indeed material completely mysterious. Although there (...)
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  9. Hagit Benbaji (2008). Two-Dimensionalism and the “Knowing Which” Requirement. Acta Analytica 23 (1):55-67.
    Two-dimensional semantics aims to eliminate the puzzle of necessary a posteriori and contingent a priori truths. Recently many argue that even assuming two-dimensional semantics we are left with the puzzle of necessary and a posteriori propositions. Stephen Yablo (Pacific Philosophical Quarterly, 81, 98–122, 2000) and Penelope Mackie (Analysis, 62(3), 225–236, 2002) argue that a plausible sense of “knowing which” lets us know the object of such a proposition, and yet its necessity is “hidden” and thus a posteriori. This paper answers (...)
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  10. Hagit Benbaji & David Heyd (2008). The Charitable Perspective. Canadian Journal of Philosophy 31 (4):567-586.
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  11. Hagit Benbaji (2007). Is Thomas Reid a Direct Realist About Perception? European Journal of Philosophy 17 (1):1-29.
    The controversy over the interpretative issue2014is Thomas Reid a perceptual direct realist?2014has recently had channelled into it a host of imaginative ideas about what direct perception truly means. Paradoxically enough, it is the apparent contradiction at the heart of his view of perception which keeps teasing us to review our concepts: time and again, Reid stresses that the very idea of any mental intermediaries implies scepticism, yet, nevertheless insists that sensations are signs of objects. But if sensory signs are not (...)
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  12. Hagit Benbaji (2007). Is There a Puzzle About Water? Philosophical Papers 36 (2):207-218.
    Mark Johnston argues that the identity between water and H2O generates a puzzle: Ice is related to H2O just as water is related to H2O. If water is identical to H2O, so is ice, and we end up with an absurdity: water is ice. This paper suggests a way to preserve the identity between water and H2O without this absurd result.
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  13. Hagit Benbaji (2005). The Nomological Principle and the Argument for Anomalous Monism. Iyyun 54 (January):90-108.
     
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  14. Hagit Benbaji (2003). Reid on Causation and Action. Journal of Scottish Philosophy 1 (1):1-19.
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  15. Hagit Benbaji & David Heyd (2001). The Charitable Perspective: Forgiveness and Toleration as Supererogatory. Canadian Journal of Philosophy 31 (4):567-586.
  16. Hagit Benbaji (1999). Reid's View of Aesthetic and Secondary Qualities. Reid Studies 2:31-46.
     
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