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

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  1. Matti Eklund (2002). Personal Identity and Conceptual Incoherence. Noûs 36 (3):465-485.score: 21.0
  2. Lajos L. Brons (2014). The Incoherence of Denying My Death. Journal of Philosophy of Life 4 (2):68-98.score: 18.0
    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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  3. Harvey Siegel (1986). Relativism, Truth, and Incoherence. Synthese 68 (2):225 - 259.score: 18.0
    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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  4. David Lyons (1976). Ethical Relativism and the Problem of Incoherence. Ethics 86 (2):107-121.score: 18.0
    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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  5. Eric Wiland (2010). The Incoherence Objection in Moral Theory. Acta Analytica 25 (3):279-284.score: 18.0
    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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  6. Gerald Hull (2005). Bipolar Disorder: Horgan on Vagueness and Incoherence. Synthese 143 (3):351 - 369.score: 18.0
    . 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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  7. Vito Breda (2004). The Incoherence of the Patriotic State: A Critique of 'Constitutional Patriotism'. Res Publica 10 (3):247-265.score: 18.0
    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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  8. Stephen Riker (1996). Al-Ghazali on Necessary Causality in The Incoherence of the Philosophers. The Monist 79 (3):315-324.score: 18.0
    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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  9. Leon Pompa (1984). The Incoherence of the Cartesian Cogito. Inquiry 27 (1-4):3 – 21.score: 18.0
    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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  10. Andre Kukla (1995). Is There a Logic of Incoherence? International Studies in the Philosophy of Science 9 (1):59 – 71.score: 18.0
    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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  11. Paul R. DeHart (2013). Leviathan Leashed: The Incoherence of Absolute Sovereign Power. Critical Review 25 (1):1-37.score: 18.0
    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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  12. Mark J. Schervish, Teddy Seidenfeld & Joseph B. Kadane, Two Measures of Incoherence: How Not to Gamble If You Must.score: 18.0
    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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  13. John Greco (1988). Plantinga, Foundationalism, and the Charge of Self-Referential Incoherence. Grazer Philosophische Studien 31:187-193.score: 18.0
    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. 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.score: 18.0
    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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  15. Franklin G. Miller & Howard Brody (2007). Clinical Equipoise and the Incoherence of Research Ethics. Journal of Medicine and Philosophy 32 (2):151 – 165.score: 16.0
    The doctrine of clinical equipoise is appealing because it appears to permit physicians to maintain their therapeutic obligation to offer optimal medical care to patients while conducting randomized controlled trials (RCTs). The appearance, however, is deceptive. In this article we argue that clinical equipoise is defective and incoherent in multiple ways. First, it conflates the sound methodological principle that RCTs should begin with an honest null hypothesis with the questionable ethical norm that participants in these trials should never be randomized (...)
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  16. Richard Fumerton (1994). The Incoherence of Coherence Theories. Journal of Philosophical Research 19:89-102.score: 16.0
    In this paper I am primarily interested in establishing that a coherence theory of truth is conceptually incoherent. Although my primary concern is with the coherence theory of truth, I shall point out that the problem I raise has a striking parallel in a now well-known objection to coherence theories of justification (an objection that, ironically, was brought to the fore by a proponent of a coherence theory of justification, Laurence Bonjour).
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  17. Terence Ball (1985). The Incoherence of Intergenerational Justice. Inquiry 28 (1-4):321 – 337.score: 16.0
    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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  18. Florencia Luna & Arleen Salles (2010). On Moral Incoherence and Hidden Battles: Stem Cell Research in Argentina. Developing World Bioethics 10 (3):120-128.score: 16.0
    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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  19. Graham Parsons (2012). The Incoherence of Walzer's Just War Theory. Social Theory and Practice 38 (4):663-88.score: 16.0
    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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  20. Michael Caie (2013). Rational Probabilistic Incoherence. Philosophical Review 122 (4):527-575.score: 16.0
    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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  21. George Bealer (1992). The Incoherence of Empiricism. Aristotelian Society Supplementary Volume 66:99-138.score: 15.0
    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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  22. Donald Davidson (1985). Incoherence and Irrationality. Dialectica 39 (4):345-54.score: 15.0
    * [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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  23. Daniel C. Dennett, "Quantum Incoherence," Review of A. G. Cairns-Smith, Evolving the Mind: On the Nature of Matter and the Origin of Consciousness.score: 15.0
    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 (...)
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  24. David W. Shoemaker (2002). The Irrelevance/Incoherence of Non-Reductionism About Personal Identity. Philo 5 (2):143-160.score: 15.0
    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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  25. Michael Martin (2007). Divine Incoherence. Sophia 46 (1):75-77.score: 15.0
    In this note I show that Noreen Johnson misunderstands my argument and consequently fails to refute my thesis that God’s omnipotence conflicts with his omniscience.
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  26. Michael Smith (2001). The Incoherence Argument: Reply to Schafer-Landau. Analysis 61 (3):254–266.score: 15.0
    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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  27. Brian Hedden (2013). Incoherence Without Exploitability. Noûs 47 (3):482-495.score: 15.0
  28. 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):pp. 185-193.score: 15.0
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  29. Matthew Kieran (1997). Aesthetic Value: Beauty, Ugliness and Incoherence. Philosophy 72 (281):383 - 399.score: 15.0
    [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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  30. Arash Abizadeh (2005). Does Collective Identity Presuppose an Other: On the Alleged Incoherence of Global Solidarity. American Political Science Review 99 (1):45-60.score: 15.0
    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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  31. Edwin Curley (2003). The Incoherence of Christian Theism. The Harvard Review of Philosophy 11 (1):74-100.score: 15.0
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  32. Duncan Richter (1995). The Incoherence of the Moral 'Ought'. Philosophy 70 (271):69 - 85.score: 15.0
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  33. John P. Lizza (2009). Commentary on "the Incoherence of Determining Death by Neurological Criteria". Kennedy Institute of Ethics Journal 19 (4):pp. 393-395.score: 15.0
  34. Jason Waller (2009). Spinoza on the Incoherence of Self-Destruction. British Journal for the History of Philosophy 17 (3):487 – 503.score: 15.0
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  35. William A. Edmundson (2009). Pluralism, Intransitivity, Incoherence. In Mark White (ed.), THEORETICAL FOUNDATIONS OF LAW AND ECONOMICS. Cambridge University Press.score: 15.0
    Pluralism is an appealing and now orthodox view of the sources of value. But pluralism has led to well-known difficulties for social-choice theory. Moreover, as Susan Hurley has argued, the difficulties of pluralism go even deeper. In 1954, Kenneth May suggested an intrapersonal analogue to Arrow's Impossibility Theorem. In brief, May showed that an individual's response to a plurality of values will, given certain additional assumptions, lead to intransitive preference orderings. (Daniel Kahneman and others have shown that intransitivity is an (...)
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  36. Carl Ginet (1973). An Incoherence in the "Tractatus&Quot;. Canadian Journal of Philosophy 3 (2):143 - 151.score: 15.0
    In rejecting, In 1929-30, The complete independence of the elementary propositions--According to which any combination of truth-Values for any set of elementary propositions is logically possible--Wittgenstein did not reject an essential element of the "tractatus" system but rather one that (1) fails to cohere with the central picture-Theory of propositions, According to which a method of truth-Valued representation must be capable of presenting 'competing alternative' representations, The false one(s) of these alternatives being false because they fail to 'agree' or 'coincide' (...)
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  37. Benjamin R. Barber (1988). Spirit's Phoenix and History's Owl or the Incoherence of Dialectics in Hegel's Account of Women. Political Theory 16 (1):5-28.score: 15.0
  38. John Finnis (1990). Incoherence and Consequentialism (or Proportionalism). American Catholic Philosophical Quarterly 64 (2):271-277.score: 15.0
  39. Brad Hooker (1995). Rule-Consequentialism, Incoherence, Fairness. Proceedings of the Aristotelian Society 95:19 - 35.score: 15.0
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  40. George I. Mavrodes (1985). Self-Referential Incoherence. American Philosophical Quarterly 22 (1):65 - 72.score: 15.0
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  41. 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.score: 15.0
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  42. Thomas Christiano (1994). The Incoherence of Hobbesian Justifications of the State. American Philosophical Quarterly 31 (1):23-38.score: 15.0
  43. Michael B. Gill, Meta-Ethical Variability, Incoherence, and Error.score: 15.0
    Moral cognitivists hold that in ordinary thought and language moral terms are used to make factual claims and express propositions. Moral non-cognitivists hold that in ordinary thought and language moral terms are not used to make factual claims or express propositions. What cognitivists and non-cognitivists seem to agree about, however, is that there is something in ordinary thought and language that can vindicate one side of their debate or the other. Don Loeb raises the possibility — which I will call (...)
     
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  44. Stephen P. Schwartz (1989). Vagueness and Incoherence: A Reply to Burns. Synthese 80 (3):395 - 406.score: 15.0
    Linda burns in her article 'vagueness and coherence' ("synthese" 68) claims to solve the sorites paradox. Her strategy consists in part in arguing that vague terms involve loose rather than strict tolerance principles. Only strict principles give rise to the sorites paradox. I argue that vague terms do indeed involve paradox-Generating strict tolerance principles, Although different ones from those burns considers. The sorites paradox remains unsolved.
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  45. 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.score: 15.0
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  46. Gerald H. Paske (1990). Genuine Moral Dilemmas and the Containment of Incoherence. Journal of Value Inquiry 24 (4):315-323.score: 15.0
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  47. Marcus G. Singer (1982). Incoherence, Inconsistency, and Moral Theory: More on Actual Consequence Utilitarianism. Southern Journal of Philosophy 20 (3):375-391.score: 15.0
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  48. Bernard Mayo (1969). The Incoherence of Determinism. Philosophy 44 (168):89 - 100.score: 15.0
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  49. Colin Radford (1990). The Incoherence and Irrationality of Philosophers. Philosophy 65 (253):349 - 354.score: 15.0
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  50. David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.score: 15.0
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