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Hilan Bensusan [27]Hilan Nissor Bensusan [1]
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Profile: Hilan Bensusan (University of Brasilia)
  1. Hilan Bensusan, Holism and Dispositions.
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  2. Hilan Bensusan & Manuel de Pinedo, Priority Monism, Physical Intentionality and the Internal Relatedness of All Things.
    Schaffer (2010) argues that the internal relatedness of all things, no matter how it is conceived, entails priority monism. He claims that a sufficiently pervasive internal relation among objects implies the priority of the whole, understood as a concrete object. This paper shows that at least in the case of an internal relatedness of all things conceived in terms of physical intentionality - one way to understand dispositions - priority monism not only doesn't follow but also is precluded. We conclude (...)
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  3. Hilan Bensusan (2012). O cartório e a caixa registradora. Trans/Form/Ação 35 (3).
    O trabalho considera as relações entre a escrita e o reconhecimento. Os esforços de Derrida começaram a mostrar que a distinção entre a oralidade e a escrita é filosoficamente importante – e que muitos problemas filosóficos são problemas da escrita. A partir dessa perspectiva, considero a distinção entre conotação e denotação e a ideia – abraçada por Mill e, mais recentemente, por teorias da denotação inspiradas em Kripke – de que a denotação prescinde, em grande medida, de conotação. A diferença (...)
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  4. Hilan Bensusan (2012). The Registrar and the Register: On Anerkennung and Écriture. Trans/Form/Ação 35 (3):97-112.
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  5. Hilan Bensusan & Tomas Ribeiro Cardoso (2012). Metaphysics of Plots in the World Without Arche. Kriterion-Revista de Filosofia 53 (125):281-298.
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  6. Hilan Bensusan & Tomás Ribeiro Cardoso (2012). Por uma metafísica de tramas: o mundo sem arché. Kriterion 53 (125):281-298.
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  7. Manuel de Pinedo García & Hilan Nissor Bensusan (2012). Sense and Sensibility Educated: A Note on Experience and (Minimal) Empiricism. International Journal of Philosophical Studies 20 (5):741-747.
    Abstract McDowell?s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the (...)
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  8. Hilan Bensusan & Eros de Carvalho (2011). Qualia Qua Qualitons: Mental Qualities as Abstract Particulars. [REVIEW] Acta Analytica 26 (2):155-163.
    In this paper we advocate the thesis that qualia are tropes (or qualitons), and not (universal) properties. The main advantage of the thesis is that we can accept both the Wittgensteinian and Sellarsian assault on the given and the claim that only subjective and private states can do justice to the qualitative character of experience. We hint that if we take qualia to be tropes, we dissolve the problem of inverted qualia. We develop an account of sensory concept acquisition that (...)
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  9. Hilan Bensusan & Manuel De Pinedo (2011). Epistemic Virtues and Transparency. Croatian Journal of Philosophy 11 (3):257-266.
    Transparency is commonly held to be a property of one’s beliefs: it is enough for me to examine an issue to establish my beliefs about it. Recent challenges to first-person authority over the content of one’s beliefs potentially undermine transparency. We start considering some consequences in terms of variations of Moore’s paradox. Then we study cases where, in the process of acquiring and managing beliefs, one pays excessive attention to how reliable, empirically adequate, coherent, or widely accepted they are from (...)
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  10. Hilan Bensusan (2010). Você Pode Duvidar de Tudo por Algum Tempo. Você Pode Duvidar de Algumas Coisas por Todo o Tempo. Mas, Pode Você Duvidar de Tudo, Todo o Tempo? Principia 6 (2):299-314.
    In this paper I consider two related threats to the idea that our beliefs compose a genuine worldview the global skeptic challenge to the clam that our beliefs are somehow grounded and the suspicion that our beliefs have no relation to the world whatsoever I consider these two threats from the point of view of our activity of doubting m order to establish what follows from our capacity to doubt any claim although not at once I argue that the two (...)
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  11. Manuel de Pinedo & Hilan Bensusan (2009). El escéptico como despertador para sueños en tercera persona. Teorema: Revista Internacional de Filosofía 28 (1):68-74.
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  12. Manuel de Pinedo & Hilan Bensusan (2009). The Sceptic as an Alarm Clock for Dreams in the Third Person. Teorema 28 (1):68-74.
     
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  13. Hilan Bensusan (2008). Depois de anos de deflação galopante, O que sobrou da verdade? Philósophos - Revista de Filosofia 8 (1).
    Este texto considera algumas maneiras alternativas de pensar na verdade e no que queremos com ela. Analisa também os problemas com a concepção da verdade como correspondência e procura um diagnóstico do tipo de frustração que esses problemas trazem. Considera em seguida as alternativas deflacionistas e seus problemas em oferecer aquilo que comumente queremos de um predicado de verdade. Avalia então as vantagens e falhas das concepções da verdade como indefinível e da concepção de verdade como identidade.
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  14. Hilan Bensusan (2008). O intellectus com os pés na res - externismo E o ponto de partida da justificação. Philósophos - Revista de Filosofia 10 (2).
    A imagem de que restrições do mundo às nossas crenças e enunciados não são internas ao pensamento parece motivar a separação entre verdades de razão e verdades de fato. Esta separação parece ser crucial para entendermos argumentos em favor de certas versões de externismo. Neste texto, depois de considerar como pode ser feita a separação entre verdades de fato e verdades de razão, apresento uma distinção entre duas formas de externismo e defendo uma delas. Termino recomendando uma específica abordagem, holista (...)
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  15. Hilan Bensusan (2008). São todos os termos igualmente lógicos perante a nossa capacidade de fazer inferências? Philósophos - Revista de Filosofia 9 (1).
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  16. Hilan Bensusan & Manuel de Pinedo (2008). Holism and Singularity Towards an Ontology of the Unfitting. Proceedings of the Xxii World Congress of Philosophy 17:15-22.
    Holism about thought content – especially coupled with a measure of semantic externalism – can provide us with an attractive account of how thinking relates to the world. It can help us to tell a neat story that starts out with the inseparable entanglement of truth and intelligibility: in order to understand thought, to confront it to the world and to give verdicts about that confrontation, we need to grasp a considerable amount of truths. A variety of positions that emerge (...)
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  17. Hilan Bensusan (2007). O mundo Bem ganho, Bem perdido, Bem ganho.. Philósophos - Revista de Filosofia 9 (2).
    (comentário aos comentário de Julio Cabrera).
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  18. Hilan Bensusan (2007). Pode Deus determinar o valor de pi? (Ou, pensar na objetividade depois de Hegel e Wittgenstein). Kriterion 48 (115):47-66.
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  19. Hilan Bensusan & Manuel de Pinedo (2007). When My Own Beliefs Are Not First-Personal Enough. Theoria 22 (1):35-41.
    Richard Moran has argued, convincingly, in favour of the idea that there must be more than one path to access our own mental contents. The existence of those routes, one first-personal —through avowal— the other third-personal —no different to the one used to ascribe mental states to other people and to interpret their actions— is intimately connected to our capacity to respond to norms. Moran’s account allows for conflicts between first personal and third personal authorities over my own beliefs; this (...)
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  20. Hilan Bensusan & Manuel De Pinedo García (2007). When My Own Beliefs Are Not First-Personal Enough. Theoria 22 (58):35-41.
    Richard Moran has argued, convincingly, in favour of the idea that there must be more than one path to access our own mental contents. The existence of those routes, one first-personal—through avowal—the other third-personal—no different to the one used to ascribe mental states to other people and to interpret their actions—is intimately connected to our capacity to respond to norms. Moran’s account allows for conflicts between first personal and third personal authorities over my own beliefs; this enable some instances of (...)
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  21. Hilan Bensusan & Manuel Pinedo-Garcia (2007). Minimal Empiricism Without Dogmas. Philosophia 35 (2):197-206.
    John McDowell has defended a position called minimal empiricism, that aims to avoid the oscillation between traditional empiricism’s commitment to a set of contents working as external justifiers for our system of beliefs and a coherentist position where our thought receives no constraint from the world. We share McDowell’s dissatisfaction with both options, but find his minimal empiricism committed to the idea of a tribunal of experience where isolated contents are infused into our network of inferences. This commitment is prone (...)
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  22. Josep E. Corbi, Komarine Romdenh-Romluc, Josep L. Prades, Hilan Bensusan, Manuel de Pinedo, Carla Bagnoli & Richard Moran (2007). On Richard Moran's Authority and Estrangement. Author's Reply. Theoria 22 (58).
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  23. Manuel de Pinedo & Hilan Bensusan (2007). Brandom on Thought and Reality: Showing Receptivity the Way Out of the Bottleneck. Teorema 26 (1):21-36.
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  24. Manuel de Pinedo & Hilan Bensusan (2006). Brandom on Thought and Reality: Showing Receptivity the Way Out of the Bottleneck. Teorema 26 (1):21-36.
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  25. Manuel de Pinedo & Hilan Bensusan (2006). Una cura para la disyuntivitis: El papel de la experiencia en nuestra visión del mundo. Episteme 26 (1):41-56.
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  26. Hilan Bensusan (2005). Como levar estados mentais a sério (epifenômenos e fingimentos). Manuscrito 25 (3).
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  27. Hilan Bensusan (2004). O pensamento sem estaca zero (A mentalidade externalista e as razões nossas de cada dia). Kriterion 45 (110):209-223.
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  28. Hilan Bensusan & Paulo A. G. De Sousa (1994). Sobre o que Não Aparece (ao Neopirrônico). Discurso 23:53-70.
    O artigo critica a posição filosófica neopirrônica defendida por Oswaldo Porchat Pereira (Porchat 5). Argumentamos que uma de suas noções básicas, a de fenômeno, carece de uma definição apropriada. Além disso, mostramos que o neopirronismo abre as portas para o irracionalismo e que a ciência moderna traz problemas para essa postura.
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