Search results for 'Incoherence' (try it on Scholar)

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  1.  33
    Nicholas Waghorn (2015). Metz’ Incoherence Objection: Some Epistemological Considerations. Journal of Philosophy of Life 5 (3):150-168.
    In his Meaning in Life, Thaddeus Metz puts a certain argument – the ‘incoherence objection’ – to a number of different uses. The incoherence objection states that attempts to establish knowledge of the truth of certain conditionals will, in conjunction with some uncontroversial knowledge claims, commit us to decidedly controversial ones. Given that we do not wish to be so committed, it follows that we cannot claim to know the truth of those conditionals. This article seeks to examine (...)
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  2.  15
    Alex Rajczi (forthcoming). On the Incoherence Objection to Rule-Utilitarianism. Ethical Theory and Moral Practice:1-20.
    For a long time many philosophers felt the incoherence objection was a decisive objection to rule-consequentialism, but that position has recently become less secure, because Brad Hooker has offered a clever new way for rule-consequentialists to avoid the incoherence objection. Hooker’s response defeats traditional forms of the incoherence objection, but this paper argues that another version of the problem remains. Several possible solutions fail. One other does not, but it introduces other problems into the theory. I conclude (...)
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  3.  25
    Julia Staffel (2015). Measuring the Overall Incoherence of Credence Functions. Synthese 192 (5):1467-1493.
    Many philosophers hold that the probability axioms constitute norms of rationality governing degrees of belief. This view, known as subjective Bayesianism, has been widely criticized for being too idealized. It is claimed that the norms on degrees of belief postulated by subjective Bayesianism cannot be followed by human agents, and hence have no normative force for beings like us. This problem is especially pressing since the standard framework of subjective Bayesianism only allows us to distinguish between two kinds of credence (...)
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  4.  6
    Edward Omar Moad (2015). Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers. Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In (...)
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  5.  66
    Matti Eklund (2002). Personal Identity and Conceptual Incoherence. Noûs 36 (3):465-485.
  6.  8
    Catrin Campbell-Moore (2015). Rational Probabilistic Incoherence? A Reply to Michael Caie. Philosophical Review 124 (3):393-406.
    In Michael Caie's article “Rational Probabilistic Incoherence,” Caie argues that in light of certain situations involving self-reference, it is sometimes rational to have probabilistically incoherent credences. This essay further considers his arguments. It shows that probabilism isn't to blame for the failure of rational introspection and that Caie's modified accuracy criterion conflicts with Dutch book considerations, is scoring rule dependent, and leads to the failure of rational introspection.
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  7. Lajos L. Brons (2014). The Incoherence of Denying My Death. Journal of Philosophy of Life 4 (2):68-98.
    The most common way of dealing with the fear of death is denying death. Such denial can take two and only two forms: strategy 1 denies the finality of death; strategy 2 denies the reality of the dying subject. Most religions opt for strategy 1, but Buddhism seems to be an example of the 2nd. All variants of strategy 1 fail, however, and a closer look at the main Buddhist argument reveals that Buddhism in fact does not follow strategy 2. (...)
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  8.  4
    Sol Azuelos-Atias (2011). On the Incoherence of Legal Language to the General Public. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 24 (1):41-59.
    I will suggest, in this article, a possible explanation of the fact that legal language appears incoherent to the general public. I will present one legal text (an indictment), explaining why it appears incoherent to legal laypersons. I will argue that the traits making this particular text appear incoherent are, first, that a specialized legal meaning is conveyed implicitly and, second, that there are no key-words that could direct laypersons to the knowledge making this meaning obvious to legalists. I will (...)
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  9.  77
    Harvey Siegel (1986). Relativism, Truth, and Incoherence. Synthese 68 (2):225-259.
    There are many contemporary sources and defenders of epistemological relativism which have not been considered thus far. I have, for example, barely touched on the voluminous literature regarding frameworks, conceptual schemes, and Wittgensteinian forms of life. Davidson's challenge to the scheme/content distinction and thereby to conceptual relativism, Rorty's acceptance of the Davidsonian argument and his use of it to defend a relativistic position, Winchian and other sociological and anthropological arguments for relativism, recent work in the sociology of science, and Goodman's (...)
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  10.  34
    Stephen Riker (1996). Al-Ghazali on Necessary Causality in The Incoherence of the Philosophers. The Monist 79 (3):315-324.
    Many scholars of modern philosophy link the discussion of the necessary nature of causality inexorably with the name of the David Hume. Yet, long before Hume, the issue of necessary causality had been taken up by the Medieval Islamic philosopher Al-Ghazali. The purpose of this paper will be to examine Al-Ghazali’s views concerning the necessary nature of causality in his work ’The Incoherence of the Philosophers’ with particular reference to the issue of whether there is a complete rejection of (...)
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  11.  5
    Rob Iliffe (2004). Abstract Considerations: Disciplines and the Incoherence of Newton's Natural Philosophy. Studies in History and Philosophy of Science Part A 35 (3):427-454.
    Historians have long sought putative connections between different areas of Newton’s scientific work, while recently scholars have argued that there were causal links between even more disparate fields of his intellectual activity. In this paper I take an opposite approach, and attempt to account for certain tensions in Newton’s ‘scientific’ work by examining his great sensitivity to the disciplinary divisions that both conditioned and facilitated his early investigations in science and mathematics. These momentous undertakings, exemplified by research that he wrote (...)
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  12.  61
    David Lyons (1976). Ethical Relativism and the Problem of Incoherence. Ethics 86 (2):107-121.
    Some forms of ethical relativism seem to endorse strict contradictions. Various forms of relativism are distinguished, And their vulnerability to such charges compared. Means of avoiding incoherence are considered. Relativistic justification seems either innocuous but nonrelativistic or else unintelligible. Relativistic analyses of moral judgments are implausible and seem required for no other purpose than to avoid charges of incoherence.
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  13.  25
    John Greco (1988). Plantinga, Foundationalism, and the Charge of Self-Referential Incoherence. Grazer Philosophische Studien 31:187-193.
    Alvin Plantinga charges classical foundationalism with self-referential incoherence, meaning that that doctrine employs criteria for rationally acceptable propositions which exclude the criteria themselves. More specifically, the charge is that the criteria are neither properly basic nor supported by properly basic propositions. In section 1 the doctrine of classical foundationalism is briefly explained. In section 2, a defense against Plantinga's objection is provided showing how the foundationalist can provide arguments which ground the criteria in question in properly basic propositions.
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  14.  14
    Paul R. DeHart (2013). Leviathan Leashed: The Incoherence of Absolute Sovereign Power. Critical Review 25 (1):1-37.
    Early modern theorists linked the idea of sovereign power to a conception of absolute power developed during the medieval period. Ockham had reframed the already extant distinction between God's absolute and ordained powers in order to argue that God was free of moral constraint in ordaining natural law for human beings. Thus, the natural law could command the opposite of what God had ordained if He wished to make it so. Bodin extended Ockham's argument to earthly sovereigns, who do not (...)
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  15.  35
    Eric Wiland (2010). The Incoherence Objection in Moral Theory. Acta Analytica 25 (3):279-284.
    J.J.C. Smart famously complained that rule utilitarianism is incoherent, and that rule utilitarians are guilty of rule worship . Much has been said about whether Smart’s complaint is justified, but I will assume for the sake of argument that Smart was on to something. Instead, I have three other goals. First, I want to show that Smart’s complaint is a specific instance of a more general objection to a moral theory—what I will call the Incoherence Objection. Second, I want (...)
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  16.  39
    Gerald Hull (2005). Bipolar Disorder: Horgan on Vagueness and Incoherence. Synthese 143 (3):351 - 369.
    . According to Horgans transvaluationist approach, the robustness that characterizes vague terms is inherently incoherent. He analyzes that robustness into two conceptual poles, individualistic and collectivistic, and ascribes the incoherence to the former. However, he claims vague terms remain useful nonetheless, because the collectivistic pole can be realized with a suitable non-classical logic and can quarantine the incoherence arising out of the individualistic pole. I argue, on the contrary, that the nonclassical logic fails to resolve the difficulty and (...)
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  17.  13
    Andre Kukla (1995). Is There a Logic of Incoherence? International Studies in the Philosophy of Science 9 (1):59 – 71.
    Abstract What should we do when we discover that our assessment of probabilities is incoherent? I explore the hypothesis that there is a logic of incoherence?a set of universally valid rules that specify how incoherent probability assessments are to be repaired. I examine a pair of candidate?rules of incoherence logic that have been employed in philosophical reconstructions of scientific arguments. Despite their intuitive plausibility, both rules turn out to be invalid. There are presently no viable candidate?rules for an (...)
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  18.  21
    Vito Breda (2004). The Incoherence of the Patriotic State: A Critique of 'Constitutional Patriotism'. Res Publica 10 (3):247-265.
    Habermas proposes a new solution to the problematic relation between republican values and democracy. He asserts that a new model of social cohesion is needed and he suggests that the sense of community in a democratic society should be founded exclusively on the acceptance and support of a system of constitutionally established rules which are the logical result of the historical evolution of constitution-making. He argues that an account of the constitutional process which led to the formation of the modern (...)
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  19.  14
    Leon Pompa (1984). The Incoherence of the Cartesian Cogito. Inquiry 27 (1-4):3 – 21.
    The claim that Descartes could have derived the certainty of his existence from the infallibility of the self?referential use of T is rejected because it fails to take account of the hyperbolical hypothesis. Recognizing the constraints which the latter involved, Descartes tried to secure Sum by an argument in modus ponens, which requires an incorrigible statement about experience as a minor premiss. Because he had an incorrect conception of the nature of statements, Descartes failed to realize that the circumstances described (...)
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  20.  7
    Bernard Mayo (1969). The Incoherence of Determinism. Philosophy 44 (168):89 - 100.
    Of the many possible, and no doubt actual, forms of incoherence covered by my title, I shall be concerned with only one, and must begin by dismissing the others. The incoherence I shall speak of is not any alleged inconsistency between deterministic and indeterministic physical theories , such as between classical particle mechanics and quantum theory. It is an inconsistency internal to determinism. Not, that is, internal to any deterministic theory ; but to the general claims put forward (...)
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  21.  5
    Mark J. Schervish, Teddy Seidenfeld & Joseph B. Kadane, Two Measures of Incoherence: How Not to Gamble If You Must.
    The degree of incoherence, when previsions are not made in accordance with a probability measure, is measured by either of two rates at which an incoherent bookie can be made a sure loser. Each bet is considered as an investment from the points of view of both the bookie and a gambler who takes the bet. From each viewpoint, we define an amount invested (or escrowed) for each bet, and the sure loss of incoherent previsions is divided by the (...)
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  22. Michael E. Marmura (ed.) (1998). The Incoherence of the Philosophers. Brigham Young University.
    Although Abu Hamid Muhammad al-Ghazali lived a relatively short life, he established himself as one of the most important thinkers in the history of Islam. _The Incoherence of the Philosophers_, written after more than a decade of travel and ascetic contemplation, contends that while such Muslim philosophers as Avicenna boasted of unassailable arguments on matters of theology and metaphysics, they could not deliver on their claims; moreover, many of their assertions represented disguised heresy and unbelief. Despite its attempted refutation (...)
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  23. Michael E. Marmura (ed.) (2002). The Incoherence of the Philosophers, 2nd Edition. Brigham Young University.
    Although Abu Hamid Muhammad al-Ghazali lived a relatively short life, he established himself as one of the most important thinkers in the history of Islam. _The Incoherence of the Philosophers_, written after more than a decade of travel and ascetic contemplation, contends that while such Muslim philosophers as Avicenna boasted of unassailable arguments on matters of theology and metaphysics, they could not deliver on their claims; moreover, many of their assertions represented disguised heresy and unbelief. Despite its attempted refutation (...)
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  24. George Bealer (1992). The Incoherence of Empiricism. Aristotelian Society Supplementary Volume 66:99-138.
    Radical empiricism is the view that a person's experiences (sensory and introspective), or a person's observations, constitute the person's evidence. This view leads to epistemic self-defeat. There are three arguments, concerning respectively: (1) epistemic starting points; (2) epistemic norms; (3) terms of epistemic appraisal. The source of self-defeat is traced to the fact that empiricism does not count a priori intuition as evidence (where a priori intuition is not a form of belief but rather a form of seeming, specifically intellectual (...)
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  25. Donald Davidson (1985). Incoherence and Irrationality. Dialectica 39 (4):345-54.
    * [Irrationality]: ___ Irrationality, like rationality, is a normative concept. Someone who acts or reasons irrationally, or whose beliefs or emotions are irrational, has departed from a standard.
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  26. John P. Lizza (2009). Commentary on "the Incoherence of Determining Death by Neurological Criteria". Kennedy Institute of Ethics Journal 19 (4):pp. 393-395.
  27.  29
    Arash Abizadeh (2005). Does Collective Identity Presuppose an Other: On the Alleged Incoherence of Global Solidarity. American Political Science Review 99 (1):45-60.
    Two arguments apparently support the thesis that collective identity presupposes an Other: the recognition argument, according to which seeing myself as a self requires recognition by an other whom I also recognize as a self (Hegel); and the dialogic argument, according to which my sense of self can only develop dialogically (Taylor). But applying these arguments to collective identity involves a compositional fallacy. Two modern ideologies mask the particularist thesis’s falsehood. The ideology of indivisible state sovereignty makes sovereignty as such (...)
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  28.  10
    Jay Newhard (forthcoming). Plain Truth and the Incoherence of Alethic Functionalism. Synthese:1-21.
    According to alethic functionalism, truth is a generic alethic property related to lower level alethic properties through the manifestation relation. The manifestation relation is reflexive; thus, a proposition’s truth-manifesting property may be a lower level property or truth itself, depending on the subject matter properties of the proposition. A true proposition whose truth-manifesting property is truth itself, rather than a lower level alethic property, is plainly true. Alethic functionalism relies on plain truth to account for the truth of propositions with (...)
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  29.  12
    Franklin G. Miller & Robert D. Truog (2009). The Incoherence of Determining Death by Neurological Criteria: A Commentary on Controversies in the Determination of Death, A White Paper by the President's Council on Bioethics. Kennedy Institute of Ethics Journal 19 (2):185-193.
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  30.  35
    Michael Caie (2013). Rational Probabilistic Incoherence. Philosophical Review 122 (4):527-575.
    Probabilism is the view that a rational agent's credences should always be probabilistically coherent. It has been argued that Probabilism follows, given the assumption that an epistemically rational agent ought to try to have credences that represent the world as accurately as possible. The key claim in this argument is that the goal of representing the world as accurately as possible is best served by having credences that are probabilistically coherent. This essay shows that this claim is false. In certain (...)
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  31.  41
    Hartley Slaters (1993). The Incoherence of the Aesthetic Response. British Journal of Aesthetics 33 (2):168-172.
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  32.  7
    Duncan Purves (2015). Torture and Incoherence: A Reply to Cyr. Journal of Ethics 19 (2):213-218.
    John Martin Fischer and Anthony L. Brueckner have argued that a person’s death is, in many cases, bad for him, whereas a person’s prenatal non-existence is not bad for him. Their suggestion relies on the idea that death deprives the person of pleasant experiences that it is rational for him to care about, whereas prenatal non-existence only deprives him of pleasant experiences that it is not rational for him to care about. Jens Johansson has objected to this justification of ‘The (...)
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  33.  40
    Graham Parsons (2012). The Incoherence of Walzer's Just War Theory. Social Theory and Practice 38 (4):663-88.
    In his Just and Unjust Wars, Michael Walzer claims that his theory of just war is based on the rights of individuals to life and liberty. This is not the case. Walzer in fact bases his theory of jus ad bellum on the supreme rights of supra-individual political communities. According to his theory of jus ad bellum, the rights of political communities are of utmost importance, and individuals can be sacrificed for the sake of these communal rights. At the same (...)
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  34. Franklin G. Miller & Robert D. Truog (2009). The Incoherence of Determining Death by Neurological Criteria: Reply to John Lizza. Kennedy Institute of Ethics Journal 19 (4):397-399.
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  35.  69
    Brian Hedden (2013). Incoherence Without Exploitability. Noûs 47 (3):482-495.
  36.  7
    Bruno Whittle (forthcoming). Truth, Hierarchy and Incoherence. In Bradley Armour-Garb (ed.), The Relevance of the Liar. Oxford University Press
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  37. Michael Smith (2001). The Incoherence Argument: Reply to Schafer-Landau. Analysis 61 (3):254–266.
    Russ Schafer-Landau’s ‘Moral judgement and normative reasons’ is admirably clear and to the point (Schafer-Landau 1999). He presents his own version of the argument for the practicality requirement on moral judgement – that is, for the claim that those who have moral beliefs are either motivated or practically irrational – that I gave in The Moral Problem (Smith 1994), and he then proceeds to identify several crucial problems. In what follows I begin by making some comments about his presentation of (...)
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  38.  54
    Robert F. Nau (1995). The Incoherence of Agreeing to Disagree. Theory and Decision 39 (3):219-239.
  39. David W. Shoemaker (2002). The Irrelevance/Incoherence of Non-Reductionism About Personal Identity. Philo 5 (2):143-160.
    Before being able to answer key practical questions dependent on a criterion of personal identity (e.g., am I justified in anticipating surviving the death of my body?), we must first determine which general approach to the issue of personal identity is more plausible, reductionism or non-reductionism. While reductionism has become the more dominant approach amongst philosophical theorists over the past thirty years, non-reductionism remains an approach that, for all these theorists have shown, could very well still be true. My aim (...)
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  40. Stephen Everson (1998). The Incoherence of Thrasymachus. Oxford Studies in Ancient Philosophy 16:99-131.
     
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  41.  21
    Harvey Siegel (2011). Relativism, Incoherence, and the Strong Programme. In Richard Schantz & Markus Seidel (eds.), The Problem of Relativism in the Sociology of (Scientific) Knowledge. Ontos 41-64.
  42.  4
    M. Smith (2001). The Incoherence Argument: Reply to Schafer-Landau. Analysis 61 (3):254-266.
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  43.  6
    Michael Schippers (2014). Incoherence and Inconsistency. Review of Symbolic Logic 7 (3):511-528.
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  44.  10
    Robert Champigny (1957). L'Incohérence Universelle. Vol. I: Les Logiques du Réel Et les Lois de la Nature. Vol. II. Le Principe d'Émergence Et le Compartimentage du Déterminisme. Vol. III: Le Mirage de l'Ordre. [REVIEW] Journal of Philosophy 54 (11):358-360.
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  45.  27
    Florencia Luna & Arleen Salles (2010). On Moral Incoherence and Hidden Battles: Stem Cell Research in Argentina. Developing World Bioethics 10 (3):120-128.
    In this article, the authors focus on Argentina's activity in the developing field of regenerative medicine, specifically stem cell research. They take as a starting point a recent article by Shawn Harmon (published in this journal) who argues that attempts to regulate the practice in Argentina are morally incoherent. The authors try to show first, that there is no such ‘attempt to legislate’ on stem cell research in Argentina and this is due to a number of reasons that they explain. (...)
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  46.  6
    R. V. Brown & D. V. Lindley (1982). Improving Judgment by Reconciling Incoherence. Theory and Decision 14 (2):113-132.
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  47.  10
    Colin Radford (1990). The Incoherence and Irrationality of Philosophers. Philosophy 65 (253):349 - 354.
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  48.  33
    Terence Ball (1985). The Incoherence of Intergenerational Justice. Inquiry 28 (1-4):321 – 337.
    Contemporary theories of justice fail to recognize that the concepts constitutive of our political practices ? including ?justice? itself? have historically mutable meanings. To recognize the fact of conceptual change entails an alteration in our understanding of justice between generations. Because there can be no transhistorical theory of justice, there can be no valid theory of intergenerational justice either ? especially where the generations in question are distant ones having very different understandings of justice. The upshot is that an earlier (...)
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  49.  86
    Daniel C. Dennett, Quantum Incoherence," Review of A. G. Cairns-Smith, Evolving the Mind: On the Nature of Matter and the Origin of Consciousness".
    After decades of persistent work by researchers in many fields, building foundations and patiently filling in details, the gigantic jigsaw puzzle of consciousness is beginning to come into focus. As large assemblies fall into place with a gratifying convergence of details drawn from different disciplines, the pace is quickening. Everybody wants to be in on the delicious task of describing what the Big Picture is going to look like, predicting the outlines before the mopping up operations confirm them. Well, not (...)
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  50.  65
    Matthew Kieran (1997). Aesthetic Value: Beauty, Ugliness and Incoherence. Philosophy 72 (281):383 - 399.
    [FIRST PARAGRAPHS] From Plato through Aquinas to Kant and beyond beauty has traditionally been considered the paradigmatic aesthetic quality. Thus, quite naturally following Socrates' strategy in The Meno, we are tempted to generalize from our analysis of the nature and value of beauty, a particular aesthetic value, to an account of aesthetic value generally. When we look at that which is beautiful, the object gives rise to a certain kind of pleasure within us. Thus aesthetic value is characterized in terms (...)
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