Search results for 'How is religious belief to be distinguished as a philosophical concept ?' (try it on Scholar)

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  1.  44
    Derek A. McDougall (1972). Religious Belief and Philosophical Analysis. Mind 81 (324):519-532.
    A discussion of how making a decision about religious belief places this kind of belief in a category which distinguishes it from 'belief in other minds' or 'belief in an external world'. This has important consequences for a philosophical approach to religious belief.
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  2.  5
    Hindu Nationalism Postmodernism (2005). Inthis Chapter I First Examine How Hindu Nationalists Construct the Myth of ''the Vedas as Books of Science.''I Claim That the Relativist Rhetoric of Postmodern Intellectuals has Given Philosophical Respectability to the Eclectic Patchwork of Science and Hindu Metaphysics That Goes Under the Name of ''Vedic Science.''I Argue That the Mixing Up of the Mythos of the Vedas with the Logos of Science Must Be of Great Concern Not Just to the Scientific Community, but Also to Religious People, for It is a Distortion of Both Science and Spirituality. [REVIEW] In Noretta Koertge (ed.), Scientific Values and Civic Virtues. OUP Usa
  3. Hindu Nationalism Postmodernism (2005). In This Chapter I First Examine How Hindu Nationalists Construct the Myth of ''the Vedas as Books of Science.''I Claim That the Relativist Rhetoric of Postmodern Intellectuals has Given Philosophical Respectability to the Eclectic Patchwork of Science and Hindu Metaphysics That Goes Under the Name of ''Vedic Science.''I Argue That the Mixing Up of the Mythos of the Vedas with the Logos of Science Must Be of Great Concern Not Just to the Scientific Community, but Also to Religious People, for It is a Distortion of Both Science and Spirituality. [REVIEW] In Noretta Koertge (ed.), Scientific Values and Civic Virtues. OUP Usa
     
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  4.  2
    Jon Williamson (2007). Inductive Influence: Objective Bayesianism has Been Criticised for Not Allowing Learning From Experience: It is Claimed That an Agent Must Give Degree of Belief Formula to the Next Raven Being Black, However Many Other Black Ravens Have Been Observed. I Argue That This Objection Can Be Overcome by Appealing to Objective Bayesian Nets, a Formalism for Representing Objective Bayesian Degrees of Belief. Under This Account, Previous Observations Exert an Inductive Influence on the Next Observation. I Show How This Approach Can Be Used to Capture the Johnson–Carnap Continuum of Inductive Methods, as Well as the Nix–Paris Continuum, and Show How Inductive Influence Can Be Measured. [REVIEW] British Journal for the Philosophy of Science 58 (4):689-708.
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  5. Herbert Schnädelbach (2007). Was ist Philosophie?: This question cannot be answered in a simple form, because philosophy is a historical phenomenon that has experienced many changes. Hence the contribution begins by sketching what was called «Philosophy» in the past in order to, against the background of this history of the concept, sketch what happens in philosophy today. The thesis is that philosophy essentially concerns attempts at conceptual orientation in the domain of our fundamentals of thought, recognition and action. In philosophical discourse explicative, normative and descriptive aspects can be distinguished. Seen on the whole, philosophy is a conversation and that explains what may seem strange about it, namely its close connection to the history of philosophy, the high measure of forgetting and remembering, and the remarkable consistency of a few core themes over the centuries. Studia Philosophica 66:11-28.
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  6.  1
    Jes Harfeld (2011). Philosophical Ethology: On the Extents of What It Is to Be a Pig. Society and Animals 19 (1):83-101.
    Answers to the question, “What is a farm animal?” often revolve around genetics, physical attributes, and the animals’ functions in agricultural production. The essential and defining characteristics of farm animals transcend these limited models, however, and require an answer that avoids reductionism and encompasses a de-atomizing point of view. Such an answer should promote recognition of animals as beings with extensive mental and social capabilities that outline the extent of each individual animal’s existence and—at the same time—define the animals as (...)
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  7.  10
    Basil Mitchell (1984). How Is the Concept of Sin Related to the Concept of Moral Wrongdoing? Religious Studies 20 (2):165 - 173.
    The word ‘sin’ is unlikely to be found in the index of a book on moral philosophy. It belongs to the vocabulary of theology. But the serious student of both subjects is bound to wonder how the concept of sin is to be related to the topics that interest moral philosophers. The problem is complicated by the evident fact that ‘sin’ is what W. B. Gallie has called an ‘essentially contested concept’ and that unanimity is as rare among (...)
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  8.  69
    Hans Muller & Bana Bashour (2011). Why Alief is Not a Legitimate Psychological Category. Journal of Philosophical Research 36:371-389.
    We defend the view that belief is a psychological category against a recent attempt to recast it as a normative one. Tamar Gendler has argued that to properly understand how beliefs function in the regulation and production of action, we need to contrast beliefs with a class of psychological states and processes she calls “aliefs.” We agree with Gendler that affective states as well as habits and instincts deserve more attention than they receive in the contemporary philosophical psychology (...)
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  9. Timothy Chan (1981). Paul Tillich and the Question of God: A Philosophical Appraisal. Dissertation, University of Arkansas
    Tillich has been accused of being an atheist and pantheist. This study shows mainly that once one studies Tillich's work with care and with an open mind, one can see clearly that his existential ontology is quite consistent in form and theistic in content, and that the terms which he uses to express the idea of God are not unduly vague at all. ; There are six chapters in this thesis. In the first chapter, I argue that Tillich is not (...)
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  10.  5
    Catalin Vasile Bobb (2011). From the Problem of “Evil” to Interpretation. "Hermeneutic Phenomenology" As a Method for Understanding the Religious Discourse. Journal for the Study of Religions and Ideologies 10 (30):299-317.
    800x600 Normal 0 21 false false false RO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabel Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman","serif";} The purpose of this paper is to explore the concept of hermeneutic phenomenology in Paul Ricoeur’s philosophy. A major thesis of this study is that Paul Ricoeur’s hermeneutic phenomenology is never freed from religious insights. If in a text like “Hermeneutics and existence”, (...)
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  11.  13
    Pascal Engel, Belief As a Disposition to Act: Variations on a Pragmatist Theme.
    In this paper I want to show that, although it is a common thread of many pragmatist or pragmatist-inspired doctrines, the belief-as-disposition-to-act theme is played on very different tunes by the various philosophical performers. A whole book could be devoted to the topic. I shall limit myself here to the views of Peirce, James, Ramsey, contemporary functionalists, and Isaac Levi. Depending on how they interpret this theme, the pragmatist philosophers can emphasise more or less the role of theory (...)
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  12. Michael L. Peterson (ed.) (2009). Reason & Religious Belief: An Introduction to the Philosophy of Religion. Oxford University Press.
    What is the status of belief in God? Must a rational case be made or can such belief be properly basic? Is it possible to reconcile the concept of a good God with evil and suffering? In light of great differences among religions, can only one religion be true? The most comprehensive work of its kind, Reason and Religious Belief, now in its third edition, explores these and other perennial questions in the philosophy of religion. (...)
     
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  13.  40
    Jung H. Lee (2007). What is It Like to Be a Butterfly? A Philosophical Interpretation of Zhuangzi's Butterfly Dream. Asian Philosophy 17 (2):185 – 202.
    This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...)
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  14. Christopher L. Bodily (1994). "While Orthodox Sociology Tends to Be" Method-Oriented," a Construc-Tionist Perspective Openly Acknowledges That How Sociology is Done (Methods) is Not a Separate Question From Why It is Done in a Particular Way (Theory). Constructionist Efforts Are Compelled, Not by Rigid Methodological Strictures, but by the Assumption That as Active Social". In Theodore R. Sarbin & John I. Kitsuse (eds.), Constructing the Social. Sage 12--174.
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  15.  3
    A. Disentropic Ethic (1988). Belief, Desire, and Revision, John Collins According to Humean Theory, Conduct is Motivated by Desire and Merely Guided by Belief. An Anti-Humean View Maintains Against This That Belief Does the Whole Job, Since Desire is Just a Certain Species of Belief: Namely Belief About What Would Be Good. This Desire-as-Belief Thesis, At. [REVIEW] The Monist 71 (1).
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  16.  23
    Emad H. Atiq (2016). How to Be Impartial as a Subjectivist. Philosophical Studies 173 (3):757-779.
    The metaethical subjectivist claims that there is nothing more to a moral disagreement than a conflict in the desires of the parties involved. Recently, David Enoch has argued that metaethical subjectivism has unacceptable ethical implications. If the subjectivist is right about moral disagreement, then it follows, according to Enoch, that we cannot stand our ground in moral disagreements without violating the demands of impartiality. For being impartial, we’re told, involves being willing to compromise in conflicts that are merely (...)
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  17. Raimon Panikkar (2005). IAM Expected to Give a Philosophical Introduction. An Introduction It Will Be, Because It Will Not Enter Into the Profundities of These Three Words. It is Philosophical—in the Real Sense of the Word: Philosophy is as Much the Love Of. [REVIEW] In Bettina Baumer & John R. Dupuche (eds.), Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld 11.
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  18. Michael Ruse (2005). Mydictionary Offers Many Meanings for the Word ''Trust,''but the First and Presumably Primary Seems the Most Pertinent for a Discussion About the Na-Ture and Practice of Science and Scientists. Trust is ''Firm Belief or Confidence in the Honesty, Integrity, Reliability, Justice, Etc. Of Another Person or Thing; Faith; Reliance.''There Seems to Be a Two-Part Reason Why Trust, as Thus Defined, is an Absolutely Crucial Component to the Practice of Science. [REVIEW] In Noretta Koertge (ed.), Scientific Values and Civic Virtues. OUP Usa 99.
  19. Åsa Wikforss (2009). Are There Understanding-Assent Links?: It is Commonly Held That There Are Internal Links Between Understanding and Assent Such That Being Semantically Competent with an Expression Requires Accepting Certain Sentences as True. The Paper Discusses a Recent Challenge to This Conception of Semantic Competence, Posed by Timothy Williamson . According to Williamson There Are No Understanding-Assent Links of the Suggested Sort, No Internal Connection Between Semantic Competence and Belief. I Suggest That Williamson is Quite Right to Question the Claim That Being Semantically Competent with an Expression E Requires Accepting a Certain Sentence S as True. However, Williamson Does Not Merely Wish to Reject This Version of the Understanding-Assent View, but the Very Idea That the Connection with Belief Provides Constitutive Constraints on Linguistic Understanding and Concept Possession. This Further Move, I Argue, is Very Problematic. Giving a Plausible Account of Semantic Competence Requires Acc. [REVIEW] The Baltic International Yearbook of Cognition, Logic and Communication 5.
  20. John S. Wilkins (2003). How to Be a Chaste Species Pluralist-Realist: The Origins of Species Modes and the Synapomorphic Species Concept. [REVIEW] Biology and Philosophy 18 (5):621-638.
    The biological species (biospecies) concept applies only to sexually reproducing species, which means that until sexual reproduction evolved, there were no biospecies. On the universal tree of life, biospecies concepts therefore apply only to a relatively small number of clades, notably plants andanimals. I argue that it is useful to treat the various ways of being a species (species modes) as traits of clades. By extension from biospecies to the other concepts intended to capture the natural realities of what (...)
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  21. I. What (2005). Have Described Here is Part of What May Be Called 'the Religious Problem of Evil', Which Also Admits of Non-Theistic Versions of the Problem of Evil Such as Those Arising in Some Eastern Religious Traditions. For a Critical Discussion of One Popular Solution (in Terms of the Doctrine of Karma) to the Non-Theistic Problem of Evil in Indian Religious Thought, See Whitley RP Kaufman,“Karma, Rebirth, and the Problem of Evil,”. Philosophy East and West 55:15-32.
     
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  22. Kimberly Connor (2012). If It Weren't for Bad Luck, I Wouldn't Have No Luck at All : Blues and the Human Condition. Why Can't We Be Satisfied? : Blues is Knowin' How to Cope / Brian Domino ; Doubt and the Human Condition : Nobody Loves Me but My Momma- and She Might Be Jivin' Too / Jesse R. Steinberg ; Blues and Emotional Trauma : Blues as Musical Therapy / Robert D. Stolorow and Benjamin A. Stolorow ; Suffering, Spirituality, and Sensuality : Religion and the Blues / Joseph J. Lynch ; Worrying the Line : Blues as Story, Song, and Prayer. [REVIEW] In Jesse R. Steinberg & Abrol Fairweather (eds.), Blues -- Philosophy for Everyone: Thinking Deep About Feeling Low. Wiley-Blackwell
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  23.  19
    Paul Ghils (2015). Editorial, Cosmopolis. Spirituality, Religion and Politics. Cosmopolis. A Journal of Cosmopolitics 7 (3-4).
    Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations (...)
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  24.  38
    Mark Nesti (2011). Phenomenology and Sports Psychology: Back To The Things Themselves! Sport, Ethics and Philosophy 5 (3):285 - 296.
    It is argued that the increasing interest in the use of phenomenological methods in sport psychology could help rescue research in this area from its current obsession with measurement and prediction. Phenomenology proceeds from a very different set of philosophical assumptions from the natural science approach that underlies most research and practice in sport psychology. Phenomenology insists that psychology should focus on meaning and investigate the essence of human experience. The concept of anxiety occupies a central position within (...)
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  25.  28
    Hans van Ditmarsch, Wiebe van der Hoek & Petar Iliev (2011). Everything is Knowable – How to Get to Know Whether a Proposition is True. Theoria 78 (2):93-114.
    Fitch showed that not every true proposition can be known in due time; in other words, that not every proposition is knowable. Moore showed that certain propositions cannot be consistently believed. A more recent dynamic phrasing of Moore-sentences is that not all propositions are known after their announcement, i.e., not every proposition is successful. Fitch's and Moore's results are related, as they equally apply to standard notions of knowledge and belief (S 5 and KD45, respectively). If we interpret ‘successful’ (...)
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  26. Roxana Baiasu (2014). How is Philosophy Supposed to Engage with Religion? Heidegger's Philosophical Atheism and Its Limits. Southern Journal of Philosophy 52 (1):113-136.
    The paper addresses two related questions: 1. the much debated issue concerning philosophy's proper way of engaging with religion, and 2. the extent to which religious concerns belong to our existence. If philosophy is understood as the hermeneutics of existence, that is, as the self-interpretation of existence, as the early Heidegger proposes, then the way the second question is answered bears on the approach to the first issue. While endorsing Heidegger's claim in the 1920s that philosophy should be autonomous (...)
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  27.  10
    Vincent Brümmer (1999). How Rational is Rational Theology? A Reply to Mikael Stenmark. Religious Studies 35 (1):89-97.
    In this response to Stenmark's critique of my views on rational theology, I concentrate on his distinction between the epistemic and the practical goals of religion and between descriptive and normative rational theology. With regard to the first distinction, I grant that truth claims play an essential role in religious belief and that it is indeed the task of philosophy of religion to decide on the meaning and rationality of such claims. I argue, however, that since such claims (...)
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  28.  65
    Kate Nolfi (2015). How to Be a Normativist About the Nature of Belief. Pacific Philosophical Quarterly 96 (2):181-204.
    According to the normativist, it is built into the nature of belief itself that beliefs are subject to a certain set of norms. I argue here that only a normativist account can explain certain non-normative facts about what it takes to have the capacity for belief. But this way of defending normativism places an explanatory burden on any normativist account that an account on which a truth norm is explanatorily fundamental simply cannot discharge. I develop an alternative account (...)
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  29.  30
    Vincent W. J. Van Gerven Oei (2012). Cumposition: Theses on Philosophy's Etymology. Continent 2 (1).
    continent. 2.1 (2012): 44–55. Philosophers are sperm, poetry erupts sperm and dribbles, philosopher recodes term, to terminate, —A. Staley Groves 1 There is, in the relation of human languages to that of things, something that can be approximately described as “overnaming”—the deepest linguistic reason for all melancholy and (from the point of view of the thing) for all deliberate muteness. Overnaming as the linguistic being of melancholy points to another curious relation of language: the overprecision that obtains in the (...)
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  30.  14
    Christopher Coope (1973). Wittgenstein's Theory of Knowledge. Royal Institute of Philosophy Lectures 7:246-267.
    I shall start by considering the apparently paradoxical doctrines that Wittgenstein put forward about knowledge: they show how the concept of knowledge is, as he says, specialized. This is not, as I shall show, a very important issue in itself, but it leads on to other points, of more interest: how it comes about, for example, that not all corrections of our beliefs are on the same level. I shall then discuss the idea that we inherit a certain picture (...)
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  31. Susan Mendus (ed.) (2000). The Politics of Toleration in Modern Life. Duke University Press Books.
    In _The Politics of Toleration in Modern Life _Susan Mendus gathers a group of distinguished public figures—philosophers, historians, lawyers, and religious leaders—to reflect on a core issue within contemporary political debate. At the close of a century that will be remembered for its two world wars and its eruptions of genocide, the contributors examine the importance of an insistence on tolerance and the dangers of its lack, both historically and in the present day. How can toleration be fostered (...)
     
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  32. Susan Mendus (ed.) (2000). The Politics of Toleration in Modern Life. Duke University Press Books.
    In _The Politics of Toleration in Modern Life _Susan Mendus gathers a group of distinguished public figures—philosophers, historians, lawyers, and religious leaders—to reflect on a core issue within contemporary political debate. At the close of a century that will be remembered for its two world wars and its eruptions of genocide, the contributors examine the importance of an insistence on tolerance and the dangers of its lack, both historically and in the present day. How can toleration be fostered (...)
     
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  33.  2
    Gregg Ten Elshof (2007). Religious Experience, Conceptual Contribution and the Problem of Diversity: How Not to Make the Problem Worse. Philosophical Explorations 32:235-250.
    This paper aims to contribute to a defense of the now quite familiar argument from the perceptual model of religious experience (hereafter PMR) to the rationality of beliefs formed on the basis of religious experience. The contribution will not, however, come in the form of a positive argument for PMR. Neither will this contribution take the form of a response to key objections to the plausibility of that model. Instead, I wish to argue that there is a widespread (...)
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  34.  5
    Kyungsuk Choi (2008). “Bioethics” as a New Challenge to Philosophy. Proceedings of the Xxii World Congress of Philosophy 10:37-51.
    The advance of medical and biological science and technology has presented us with new ethical and legal issues. Is embryonic stem cell research morally justified and legally allowed? What moral status do embryos have? Who can be a morally appropriate user of In Vitro fertilization? Who can use donated sperm and/or egg? What is the scope of reproductive liberty?” What is the meaning of a family and that of reproduction? How far does our genetic intervention go?”Scientists, lawyers, and laymen are (...)
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  35.  26
    Stefano Gualeni (2014). Augmented Ontologies or How to Philosophize with a Digital Hammer. Philosophy and Technology 27 (2):177-199.
    Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel (...)
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  36. Andreas Weiermann (1998). How is It That Infinitary Methods Can Be Applied to Finitary Mathematics? Gödel's T: A Case Study. Journal of Symbolic Logic 63 (4):1348-1370.
    Inspired by Pohlers' local predicativity approach to Pure Proof Theory and Howard's ordinal analysis of bar recursion of type zero we present a short, technically smooth and constructive strong normalization proof for Gödel's system T of primitive recursive functionals of finite types by constructing an ε 0 -recursive function [] 0 : T → ω so that a reduces to b implies [a] $_0 > [b]_0$ . The construction of [] 0 is based on a careful analysis of the Howard-Schütte (...)
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  37. Alberto G. Urquidez (forthcoming). Jorge L. A. Garcia and the Ordinary Use of 'Racist Belief'. Social Theory and Practice.
    This paper argues that philosophical explanations of the ordinary use of 'racist' and 'racism' should not proceed on the presupposition that there is one privileged use of the target term (e.g., 'racist belief,' 'racist intention,' and so forth). Philosophers should instead 'look and see' how the target term is used across contexts of use. I develop this objection in respect to Jorge L. A. Garcia's highly influential account of racism as racial disregard. His volitional theory is rejected on (...)
     
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  38.  80
    Joel D. Velasco (2009). When Monophyly is Not Enough: Exclusivity as the Key to Defining a Phylogenetic Species Concept. Biology and Philosophy 24 (4):473-486.
    A natural starting place for developing a phylogenetic species concept is to examine monophyletic groups of organisms. Proponents of “the” Phylogenetic Species Concept fall into one of two camps. The first camp denies that species even could be monophyletic and groups organisms using character traits. The second groups organisms using common ancestry and requires that species must be monophyletic. I argue that neither view is entirely correct. While monophyletic groups of organisms exist, they should not be equated with (...)
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  39.  40
    Michael H. G. Hoffmann (2004). How to Get It. Diagrammatic Reasoning as a Tool of Knowledge Development and its Pragmatic Dimension. Foundations of Science 9 (3):285-305.
    Discussions concerning belief revision, theorydevelopment, and ``creativity'' in philosophy andAI, reveal a growing interest in Peirce'sconcept of abduction. Peirce introducedabduction in an attempt to providetheoretical dignity and clarification to thedifficult problem of knowledge generation. Hewrote that ``An Abduction is Originary inrespect to being the only kind of argumentwhich starts a new idea'' (Peirce, CP 2.26).These discussions, however, led to considerabledebates about the precise way in which Peirce'sabduction can be used to explain knowledgegeneration (cf. Magnani, 1999; Hoffmann, 1999).The crucial question (...)
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  40.  10
    Ulf Zackariasson (2015). What Is It to Be Religiously Mistaken?: A Pragmatist Perspective. The Pluralist 10 (3):292-312.
    philosophers have always been attracted to disagreements, perhaps because they almost immediately lead to philosophically exciting questions about how to distinguish positions, theories, and so forth, that are right from those that are mistaken. Philosophy of religion is certainly no exception, and, here, focus has often been on disagreements over belief in the existence of the God of classical theism as manifested in the great Abrahamic traditions, on the one hand, and atheism, on the other—though disagreements between religious (...)
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  41.  17
    Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious (...)
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  42.  15
    Jonathan Kvanvig (1986). How to Be a Reliabilist. American Philosophical Quarterly 23 (2):189 - 198.
    In recent years, epistemologists have become increasingly impressed with reliabilist theories of justification. 1 Reliabilism is often formulated as the claim that a belief is justified 2 just in case it is a reliable belief; however, this formulation can be somewhat misleading. There is a sense in which a set of beliefs can be reliable, just as a certain history or testimony can be reliable: what one means is that a certain set of propositions is highly accurate, has (...)
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  43. John Gardner (2012). Law as a Leap of Faith: Essays on Law in General. Oxford University Press Uk.
    How do laws resemble rules of games, moral rules, personal rules, rules found in religious teachings, school rules, and so on? Are laws rules at all? Are they all made by human beings? And if so how should we go about interpreting them? How are they organized into systems, and what does it mean for these systems to have 'constitutions'? Should everyone want to live under a system of law? Is there a special kind of 'legal justice'? Does it (...)
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  44.  1
    Barış Şentuna & Dinçer Kanbur (forthcoming). What Kind of an Activity is a Virtual Game? A Postmodern Approach in Relation to Concept of Phantasm by Deleuze and the Philosophy of Huizinga. Sport, Ethics and Philosophy:1-9.
    ABSTRACTVirtual games are played by millions of people today. Almost everyone has the means to access virtual worlds in most places in the world. Virtual games are new worlds for the players waiting to be discovered. Video games in this new world are considered to be sports activities by some people, while some oppose to this conception. In this regard, philosophical approaches set out and the current state of whether video games are considered as sports activities is presented. In (...)
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  45.  23
    Victoria Harrison (2012). An Internalist Pluralist Solution to the Problem of Religious and Ethical Diversity. Sophia 51 (1):71-86.
    In our increasingly multicultural society there is an urgent need for a theory that is capable of making sense of the various philosophical difficulties presented by ethical and religious diversity—difficulties that, at first sight, seem to be remarkably similar. Given this similarity, a theory that successfully accounted for the difficulties raised by one form of plurality might also be of help in addressing those raised by the other, especially as ethical belief systems are often inextricably linked with (...)
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  46.  69
    Deborah G. Mayo & Aris Spanos (2006). Severe Testing as a Basic Concept in a Neyman–Pearson Philosophy of Induction. British Journal for the Philosophy of Science 57 (2):323-357.
    Despite the widespread use of key concepts of the Neyman–Pearson (N–P) statistical paradigm—type I and II errors, significance levels, power, confidence levels—they have been the subject of philosophical controversy and debate for over 60 years. Both current and long-standing problems of N–P tests stem from unclarity and confusion, even among N–P adherents, as to how a test's (pre-data) error probabilities are to be used for (post-data) inductive inference as opposed to inductive behavior. We argue that the relevance of error (...)
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  47.  76
    M. F. Peschl, G. Bottaro, M. Hartner-Tiefenthaler & K. Rötzer (2014). Learning How to Innovate as a Socio-Epistemological Process of Co-Creation: Towards a Constructivist Teaching Strategy for Innovation. Constructivist Foundations 9 (3):421-433.
    Context: Radical constructivism (RC) is seen as a fruitful way to teach innovation, as Ernst von Glasersfeld’s concepts of knowing, learning, and teaching provide an epistemological framework fostering processes of generating an autonomous conceptual understanding. Problem: Classical educational approaches do not meet the requirements for teaching and learning innovation because they mostly aim at students’ competent performance, not at students’ understanding and developing their creative capabilities. Method: Analysis of theoretical principles from the constructivist framework and how they can be used (...)
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  48. Simon A. Hailwood (2003). How to Be a Green Liberal: Nature, Value and Liberal Philosophy. Routledge.
    It is often claimed by environmental philosophers and green political theorists that liberalism, the dominant tradition of western political philosophy, is too focused on the interests of human individuals to give due weight to the environment for its own sake. In "How to be a Green Liberal", Simon Hailwood challenges this view and argues that liberalism can embrace a genuinely 'green', non-instrumental view of nature. The book's central claim is that nature's 'otherness', its being constituted of independent entities and processes (...)
     
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  49. Edward Gilman Slingerland (1998). Effortless Action: Wu-Wei as a Spiritual Ideal in Early China. Dissertation, Stanford University
    This dissertation has two major theses. The first is that the concept of "wu-wei" serves as a spiritual ideal for a group of five pre-Qin thinkers--Confucius, Laozi, Mencius, Zhuangzi and Xunzi--who share what might be called the "mainstream" Chinese worldview, and that this concept serves as a soteriological goal and spiritual ideal that cannot be understood except within the context of this worldview. More specifically, this worldview is primarily characterized by the belief that there is a normative (...)
     
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  50. John Gardner (2014). Law as a Leap of Faith: Essays on Law in General. Oxford University Press Uk.
    How do laws resemble rules of games, moral rules, personal rules, rules found in religious teachings, school rules, and so on? Are laws rules at all? Are they all made by human beings? And if so how should we go about interpreting them? How are they organized into systems, and what does it mean for these systems to have 'constitutions'? Should everyone want to live under a system of law? Is there a special kind of 'legal justice'? Does it (...)
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