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

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  1. Derek A. McDougall (1972). Religious Belief and Philosophical Analysis. Mind 81 (324):519-532.score: 10937.0
    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. 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.score: 7680.0
  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.score: 7680.0
     
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  4. Hans Muller & Bana Bashour (2011). Why Alief is Not a Legitimate Psychological Category. Journal of Philosophical Research 36:371-389.score: 3638.2
    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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  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.score: 3530.2
    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”, written in (...)
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  6. Mark Nesti (2011). Phenomenology and Sports Psychology: Back To The Things Themselves! Sport, Ethics and Philosophy 5 (3):285 - 296.score: 3491.6
    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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  7. Pascal Engel, Belief As a Disposition to Act: Variations on a Pragmatist Theme.score: 3477.8
    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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  8. Michael L. Peterson (ed.) (2009). Reason & Religious Belief: An Introduction to the Philosophy of Religion. Oxford University Press.score: 3431.5
    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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  9. 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.score: 3413.5
    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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  10. 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.score: 3289.4
    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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  11. Stefano Gualeni (2014). Augmented Ontologies or How to Philosophize with a Digital Hammer. Philosophy and Technology 27 (2):177-199.score: 3265.4
    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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  12. 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.score: 3256.4
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  13. 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.score: 3255.1
    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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  14. Kyungsuk Choi (2008). “Bioethics” as a New Challenge to Philosophy. Proceedings of the Xxii World Congress of Philosophy 10:37-51.score: 3252.5
    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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  15. Steven Horst, How (Not) to Give a Theory of Concepts.score: 3197.5
    This paper presents the lineaments of a new account of concepts. The foundations of the account are four ideas taken from recent cognitive science, though most of them have important philosophical precursors. The first is the idea that human conceptuality shares important continuities with psychological faculties of other animals, and indeed that there is a well-distinguished hierarchy of such faculties that extend up and down the phylogenetic scale. While it would very likely be a mistake to look at (...)
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  16. 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.score: 3133.1
    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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  17. 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.score: 3100.4
    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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  18. Vincent W. J. Van Gerven Oei (2012). Cumposition: Theses on Philosophy's Etymology. Continent 2 (1).score: 3008.2
    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 tragic (...)
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  19. Christopher Coope (1973). Wittgenstein's Theory of Knowledge. Royal Institute of Philosophy Lectures 7:246-267.score: 3005.5
    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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  20. Anja Jauernig (2007). Must Empiricism Be a Stance, and Could It Be One? How to Be an Empiricist and a Philosopher at the Same Time. In Bradley John Monton (ed.), Images of Empiricism: Essays on Science and Stances, with a Reply From Bas C. Van Fraassen. Oxford University Press.score: 2972.5
    In his recent book, The Empirical Stance, Bas van Fraassen forcefully raises the question of what a philosophical position can or should be. He mainly discusses this question with regard to empiricism but his discussion makes it clear that he takes his proposed answer to be generalizable: not only empiricism but philosophical positions in general should be understood as stances rather than dogmata. The first part of this essay is devoted to an examination of van Fraassen’s critique of (...)
     
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  21. Genia Schönbaumsfeld, 'Objectively There is No Truth' - Wittgenstein and Kierkegaard on Religious Belief.score: 2905.3
    Kierkegaard’s influence on Wittgenstein’s conception of religious belief was profound, but this hasn’t so far been given the attention it deserves . Although Wittgenstein wrote comparatively little on the subject, while the whole of Kierkegaard’s oeuvre has a religious theme, both philosophers have become notorious for refusing to construe religious belief in either of the two traditional ways: as a ‘propositional attitude’ on the one hand or as a mere ‘emotional response’ with no reference to (...)
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  22. 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.score: 2901.3
    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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  23. D. Gene Witmer (2006). How to Be a (Sort of) A Priori Physicalist. Philosophical Studies 131 (1):185-225.score: 2870.0
    What has come to be known as “a priori physicalism” is the thesis, roughly, that the non-physical truths in the actual world can be deduced a priori from a complete physical description of the actual world. To many contemporary philosophers, a priori physicalism seems extremely implausible. In this paper I distinguish two kinds of a priori physicalism. One sort – strict a priori physicalism – I reject as both unmotivated and implausible. The other sort – liberal a priori physicalism – (...)
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  24. Jonathan Kvanvig (1986). How to Be a Reliabilist. American Philosophical Quarterly 23 (2):189 - 198.score: 2834.2
    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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  25. 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.score: 2810.9
    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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  26. Victoria Harrison (2012). An Internalist Pluralist Solution to the Problem of Religious and Ethical Diversity. Sophia 51 (1):71-86.score: 2788.4
    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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  27. G. Anthony Bruno (forthcoming). 'As From a State of Death': Schelling's Idealism as Mortalism. Comparative and Continental Philosophy.score: 2736.8
    If we understand a philosophical problem as “the collision between a comprehensive view (be it hypothesis or belief) and a particular fact which will not fit into it” (Jonas 2001, 9), we should expect no greater problem for Spinozism and German idealism than the human corpse. That the living die is a problem for a view on which it is a “figment of the human imagination” that the organic and inorganic differ in kind, on which death introduces no (...)
     
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  28. 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.score: 2733.8
    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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  29. Seung-Ju Lee (2008). Philosophical Community of Inquiry as a New Approach to Moral Education in Korea. Proceedings of the Xxii World Congress of Philosophy 37:181-188.score: 2731.9
    The current moral education is focused on character building of Lickona. Several papers and books pointed out that his thesis has some drawbacks. As a teacher in charge of moral education in class, I have also found out them without effort. For these reasons, I simply pointed out disadvantages of Lickona’s thesis on this paper, then studied how to apply philosophical community of inquiry (PCOI) as the new model of moral education for Korean middle school classes (Now I teach (...)
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  30. Ines Langemeyer & Wolf-Michael Roth (2006). Is Cultural-Historical Activity Theory Threatened to Fall Short of its Own Principles and Possibilities as a Dialectical Social Science? Outlines. Critical Practice Studies 8 (2):20-42.score: 2731.9
    In recent years, many researchers engaged in diverse areas and approaches of “cultural-historical activity theory” (CHAT) realized an increasing international interest in Lev S. Vygotsky’s, A. N. Leont’ev’s, and A. Luria’s work and its continuations. Not so long ago, Yrjö Engeström noted that the activity approach was still “the best-held secret of academia” (p. 64) and highlighted the “impressive dimension of theorizing behind” it. Certainly, this remark reflects a time when CHAT was off the beaten tracks. But if this situation (...)
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  31. Ian Ker (2004). Newman's Standing as a Philosopher. Proceedings of the American Catholic Philosophical Association 78:71-81.score: 2707.4
    Newman’s English empiricist background had alienated him from neoscholastic and analytic philosophers. His theological concerns separated him fromother empiricists, while his empiricism separated him from idealist philosophers who gave serious consideration to religious ideas. It is only recently that Newman has begun to be taken seriously as a philosopher as well as a theologian. We can now see that Newman identifies epistemological problems and offers solutions that are philosophically relevant today. In the words of Basil Mitchell, Newman was original (...)
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  32. Elaine Landry (2011). How to Be a Structuralist All the Way Down. Synthese 179 (3):435 - 454.score: 2680.0
    This paper considers the nature and role of axioms from the point of view of the current debates about the status of category theory and, in particular, in relation to the "algebraic" approach to mathematical structuralism. My aim is to show that category theory has as much to say about an algebraic consideration of meta-mathematical analyses of logical structure as it does about mathematical analyses of mathematical structure, without either requiring an assertory mathematical or meta-mathematical background theory as a "foundation", (...)
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  33. Mark McCullagh (2011). How to Use a Concept You Reject. Philosophical Quarterly 61 (243):293-319.score: 2678.0
    Inferentialist accounts of concept possession are often supported by examples in which rejection of some inference seems to amount to rejection of some concept, with the apparently implausible consequence that anyone who rejects the inference cannot so much as understand those who use the concept. This consequence can be avoided by distinguishing conditions necessary for direct uses of a concept (to describe the non-cognitive world) from conditions necessary for content-specifying uses (to specify what someone thinks or (...)
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  34. Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.score: 2672.7
    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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  35. 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.score: 2655.3
    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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  36. Mark Wynn (2009). Towards a Broadening of the Concept of Religious Experience: Some Phenomenological Considerations. Religious Studies 45 (2):147-166.score: 2644.4
    The recent philosophical literature on religious experience has mostly been concerned with experiences which are taken by the subject of the experience to be directly of God or some other supernatural entity, or to involve some suspension of the subject–object structure of conventional experience. In this paper I consider a further kind of experience, where the sense of God is mediated by way of an appreciation of the existential meanings which are presented by a material context. In this (...)
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  37. Andreas Kamlah (1983). Probability as a Quasi-Theoretical Concept — J.V. Kries' Sophisticated Account After a Century. Erkenntnis 19 (1-3):239 - 251.score: 2642.2
    These arguments are fairly well known today. It is interesting to note that v. Kries already knew them, and that they have been ignored by Reichenbach and v. Mises in their original account of probability.2This observation leads to the interesting question why the frequency theory of probability has been adopted by many people in our century in spite of severe counterarguments. One may think of a change in scientific attitude, of a scientific revolution put forward by Feyerabendarian propaganda- and who (...)
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  38. Johan De Smedt, Common Minds, Uncommon Thoughts: A Philosophical Anthropological Investigation of Uniquely Human Creative Behavior, with an Emphasis on Artistic Ability, Religious Reflection, and Scientific Study.score: 2642.2
    The aim of this dissertation is to create a naturalistic philosophical picture of creative capacities that are specific to our species, focusing on artistic ability, religious reflection, and scientific study. By integrating data from diverse domains (evolutionary and developmental psychology, cognitive anthropology and archeology, neuroscience) within a philosophical anthropological framework, I have presented a cognitive and evolutionary approach to the question of why humans, but not other animals engage in such activities. Through an application of cognitive and (...)
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  39. John L. Tienson (1990). Is This Any Way to Be a Realist? Philosophical Psychology 3 (1):155-164.score: 2622.5
    Abstract Andy Clark argues that the reality and causal efficacy of the folk psychological attitudes do not require in?the?head correlates of the that?clauses by which they are attributed. The facts for which Fodor invokes a language of thought as empirical explanation?systemati?city, for example?are, Clark argues, an a priori conceptual demand upon propositional attitude ascription, and hence not in need of empirical explanation. However, no such strategy can work. A priori demands imposed by our practices do not eliminate the need for (...)
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  40. Marek Chojnacki (2012). “Secularization” or Plurality of Meaning Structures? A. Schutz's Concept of a Finite Province of Meaning and the Question of Religious Rationality. Open Journal of Philosophy 2 (2):92-99.score: 2620.4
    Referring to basic Weberian notions of rationalization and secularization, I try to find a more accurate sense of the term “secularization”, intending to describe adequately the position of religion in modernity. The result of this query is—or at least should be—a new, original conceptualization of religion as one of finite provinces of meaning within one paramount reality of the life-world, as defined by Alfred Schutz. I proceed by exposing a well known, major oversimplification of the Weberian concept of secularization, (...)
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  41. Matthew Kieran (2010). Teaching & Learning Guide For: Art, Morality and Ethics: On the (Im)Moral Character of Art Works and Inter-Relations to Artistic Value. Philosophy Compass 5 (5):426-431.score: 2605.6
    Up until fairly recently it was philosophical orthodoxy – at least within analytic aesthetics broadly construed – to hold that the appreciation and evaluation of works as art and moral considerations pertaining to them are conceptually distinct. However, following on from the idea that artistic value is broader than aesthetic value, the last 15 years has seen an explosion of interest in exploring possible inter-relations between the appreciative and ethical character of works as art. Consideration of these issues has (...)
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  42. Steven DeLay (2014). God and Givenness: Towards a Phenomenology of Mysticism. Continental Philosophy Review 47 (1):87-106.score: 2603.1
    This essay addresses the questions of whether the givenness of God is something possible, intelligible—and, if so, what such givenness might involve. In the interest of situating these questions in historical context, I first summarize Kant’s, Hegel’s, and Habermas’s respective accounts of the relationship between belief in God and philosophical knowledge. I then further situate critical philosophy’s appropriation of God by way of a discussion of how some of this appropriation’s fiercest critics—existentialists such as Sartre, Shestov, and Kierkegaard—object (...)
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  43. Can Nonhuman Primates Read Minds & Joëlle Proust (1999). Attributing Mental Concepts to Nonlinguistic Animals Poses Wellknown Problems to Ethologists and Philosophers. It is All Too Easy to Interpret a Piece of Animal Social Behavior (Ie a Behavior Performed Inside a Group on the Basis of Information Being Displayed by Behaviors From Other Members of the Group) as Involving Representations of Other Individual's Beliefs And. Philosophical Topics 27 (1):203-232.score: 2568.0
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  44. James R. O'Shea (2011). How to Be a Kantian and a Naturalist About Human Knowledge: Sellars’s Middle Way. Journal of Philosophical Research 36 (March):327–59.score: 2548.0
    The contention in this paper is that central to Sellars’s famous attempt to fuse the “manifest image” and the “scientific image” of the human being in the world was an attempt to marry a particularly strong form of scientific naturalism with various modified Kantian a priori principles about the unity of the self and the structure of human knowledge. The modified Kantian aspects of Sellars’s view have been emphasized by current “left wing” Sellarsians, while the scientific naturalist aspects have been (...)
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  45. James R. O.’Shea (2011). How to Be a Kantian and a Naturalist About Human Knowledge. Journal of Philosophical Research 36:327-359.score: 2548.0
    The contention in this paper is that central to Sellars’s famous attempt to fuse the “manifest image” and the “scientific image” of the human being in the world was an attempt to marry a particularly strong form of scientific naturalism with various modified Kantian a priori principles about the unity of the self and the structure of human knowledge. The modified Kantian aspects of Sellars’s view have been emphasized by current “left wing” Sellarsians, while the scientific naturalist aspects have been (...)
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  46. Adrian Boutel (2013). How to Be a Type-C Physicalist. Philosophical Studies 164 (2):301-320.score: 2521.9
    This paper advances a version of physicalism which reconciles the “a priori entailment thesis” (APET) with the analytic independence of our phenomenal and physical vocabularies. The APET is the claim that, if physicalism is true, the complete truths of physics imply every other truth a priori. If so, “cosmic hermeneutics” is possible: a demon having only complete knowledge of physics could deduce every truth about the world. Analytic independence is a popular physicalist explanation for the apparent “epistemic gaps” between phenomenal (...)
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  47. Jason A. Beyer (2004). A Physicalist Rejoinder to Some Problems with Omniscience; or, How God Could Know What We Know. Sophia 43 (2):5-13.score: 2514.5
    A certain objection to belief in God is based on the intrinsic incoherence of the concept of Divine Being or God. In particular, it questions the major traditional characteristic, notably omniscience, and its relation to omnipotence, moral unassailability, and absence of embodiment on the part of the Divine Being. In this paper, an attempt is made to counter this objection by an appeal, not to natural theology, but rather to physicalism in its application to human beings, and by (...)
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  48. Giovanni Sartor (2009). Legal Concepts as Inferential Nodes and Ontological Categories. Artificial Intelligence and Law 17 (3):217-251.score: 2479.9
    I shall compare two views of legal concepts: as nodes in inferential nets and as categories in an ontology (a conceptual architecture). Firstly, I shall introduce the inferential approach, consider its implications, and distinguish the mere possession of an inferentially defined concept from the belief in the concept’s applicability, which also involves the acceptance of the concept’s constitutive inferences. For making this distinction, the inferential and eliminative analysis of legal concepts proposed by Alf Ross will be (...)
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  49. Sandy C. Boucher (2014). What is a Philosophical Stance? Paradigms, Policies and Perspectives. Synthese 191 (10):2315-2332.score: 2475.9
    Since van Fraassen first put forward the suggestive idea that many philosophical positions should be construed as ‘stances’ rather than factual beliefs, there have been various attempts to spell out precisely what a philosophical stance might be, and on what basis one should be adopted. In this paper I defend a particular account of stances, the view that they are pragmatically justified perspectives or ways of seeing the world, and compare it to some other accounts that have been (...)
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  50. Ben Woodard (2010). Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy. Continent 1 (1):3-13.score: 2468.2
    continent. 1.1 (2011): 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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