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

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  1.  34
    Andrei Cimpian & Erika Salomon (forthcoming). The Inherence Heuristic: An Intuitive Means of Making Sense of the World, and a Potential Precursor to Psychological Essentialism. Behavioral and Brain Sciences:1-78.
    We propose that human reasoning relies on an inherence heuristic, an implicit cognitive process that leads people to explain observed patterns (e.g., girls wear pink) in terms of the inherent features of their constituents (e.g., pink is an inherently feminine color). We then demonstrate how this proposed heuristic can provide a unified account for a broad set of findings spanning areas of research that might at first appear unrelated (e.g., system justification, nominal realism, is–ought errors in moral reasoning). By (...)
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  2.  27
    Yitzhak Y. Melamed (2012). Spinoza on Inherence, Causation, and Conception. Journal of the History of Philosophy 50 (3):365-386.
    Spinoza’s philosophy is bold and rich in challenges to our “common-sense intuitions”, and insofar as it provides powerful arguments to motivate these challenges, I believe that we cannot ask for more. Bold and well-argued philosophy has the indispensable virtue of being able to unsettle and try us, to move us to reconsider what seems natural and obvious, and possibly even to change our most basic beliefs. Indeed, for those who seek to test – rather than confirm - their old and (...)
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  3. Yitzhak Y. Melamed (2012). Inherence, Causation, and Conceivability in Spinoza. Journal of the History of Philosophy.
    In this paper I suggest a new interpretation of the relations of inherence, causation and conception in Spinoza. I discuss the views of Don Garrett on this issue and argue against Della Rocca's recent suggestion that a strict endorsement of the PSR leads necessarily to the identification of the relations of inherence, causation and conception. I argue that Spinoza never endorsed this identity, and that Della Rocca's suggestion could not be considered as a legitimate reconstruction or friendly amendment (...)
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  4.  86
    Yitzhak Y. Melamed (2009). Spinoza's Metaphysics of Substance: The Substance-Mode Relation as a Relation of Inherence and Predication. Philosophy and Phenomenological Research 78 (1):17-82.
  5. Yitzhak Y. Melamed (2006). Inherence and the Immanent Cause in Spinoza. Leibniz Review 16:43-52.
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  6.  3
    Yitzhak Y. Melamed (2006). Inherence and the Immanent Cause in Spinoza. Leibniz Society Review 16:43-52.
    The article explains the nature of the immanent cause in Spinoza. It shows that immanent causation is a distinct genus of efficient causation, i.e., an efficient cause whose effect inheres in the cause.
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  7. Nicholaos Jones (2010). Nyāya-Vaiśesika Inherence, Buddhist Reduction, and Huayan Total Power. Journal of Chinese Philosophy 37 (2):215-230.
    This paper elaborates upon various responses to the Problem of the One over the Many, in the service of two central goals. The first is to situate Huayan's mereology within the context of Buddhism's historical development, showing its continuity with a broader tradition of philosophizing about part-whole relations. The second goal is to highlight the way in which Huayan's mereology combines the virtues of the Nyāya-Vaisheshika and Indian Buddhist solutions to the Problem of the One over the Many while avoiding (...)
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  8. Philip Hefner (2006). Religion and Science: Separateness or Co-Inherence? Zygon 41 (4):781-784.
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  9. G. E. L. Owen (1965). Inherence. Phronesis 10 (1):97 - 105.
  10.  69
    Daniel T. Devereux (1992). Inherence and Primary Substance in Aristotle's Categories. Ancient Philosophy 12 (1):113-131.
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  11.  16
    L. Nathan Oaklander (1977). The Inherence Interpretation of Berkeley. Modern Schoolman 54 (3):261-269.
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  12.  20
    G. E. L. Owen (1965). Inherence. Phronesis 10 (1):97-105.
  13.  61
    Marilyn McCord Adams (1982). Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology? Noûs 16 (1):62-75.
  14.  21
    Stephen Cade Hetherington (1984). A Note on Inherence. Ancient Philosophy 4 (2):218-223.
  15.  29
    Thomas M. Lennon (1974). The Inherence Pattern and Descartes'. Journal of the History of Philosophy 12 (1):43-52.
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  16.  11
    Davlde Scarso (2006). Abstract: Inherence and Homology. Chiasmi International 8:338-338.
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  17.  11
    Davlde Scarso (2006). Résumé: Inhérence et homologie. Chiasmi International 8:337-337.
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  18.  13
    Kwong-Loi Shun (1991). Mencius and the Mind‐Dependence of Morality: An Analysis of Meng Tzu 6a‐a‐51: (I) the Mind‐Inherence and the Mind‐Dependence of Morality. [REVIEW] Journal of Chinese Philosophy 18 (2):169-193.
  19.  1
    Kristell Trego (2013). Inhérence Ou Relation? L’Ad Aliquidet la Doctrine Catégoriale de la Substance Chez Boèce. Quaestio 13:125-148.
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  20.  3
    Dale Jacquette (2014). Toward a Neoaristotelian Inherence Philosophy of Mathematical Entities. Studia Neoaristotelica 11 (2):159-204.
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  21.  25
    James Duerlinger (1970). Predication and Inherence in Aristotle's "Categories". Phronesis 15 (2):179 - 203.
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  22.  9
    Kwong-Loi Shun (1991). Mencius and the Mind-Inherence of Morality: Mencius' Rejection of Kao Tzu's Maxim in Meng Tzu 2a:2 1: I. Kao Tzu's Maxim. [REVIEW] Journal of Chinese Philosophy 18 (4):371-386.
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  23.  10
    Keith McPartland (2013). On an Attempt to Resolve an Inconsistency in Aristotle's Account of Inherence. Ancient Philosophy 33 (2):375-390.
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  24.  18
    James Duerlinger (1970). Predication and Inherence in Aristotle's Categories. Phronesis 15 (1):179-203.
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  25.  13
    Alan Hausman (1984). Adhering to Inherence: A New Look at the Old Steps in Berkeley's March to Idealism. Canadian Journal of Philosophy 14 (3):421 - 443.
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  26.  19
    John Malcolm (1979). A Reconsideration of the Identity and Inherence Theories of the Copula. Journal of the History of Philosophy 17 (4):383-400.
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  27.  9
    Alan Hausman & David Hausman (1996). Berkeley's Semantic Dilemma: Beyond the Inherence Model. History of Philosophy Quarterly 13 (2):221 - 238.
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  28.  3
    C. C. W. Taylor (2014). Inherence: A Literary Footnote. Phronesis 59 (1):110-111.
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  29. B. K. Dalai (2005). Problem of Inherence in Indian Logic. Pratibha Prakashan.
     
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  30. Martin[from old catalog] Gear (1950). Inherence. Calcutta, Universal Publications.
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  31. Muhammad Ali Khalidi & Joshua Mugg (2014). The Inherent Bias in Positing an Inherence Heuristic. Behavioral and Brain Sciences 37 (05):493-494.
  32. Jean-Baptiste Rauzy (2005). L'inhérence Conceptuelle, la Raison Suffisante Et David Wiggings. In D. Berlioz F. Nef (ed.), Leibniz Et les Puissances du Langage. Vrin
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  33. Yitzhak Y. Melamed (2013). Spinoza's Metaphysics: Substance and Thought. Oxford University Press.
    This book is comprised of two parts. The first four chapters concentrate on the metaphysics of substance, while the last two address Spinoza’s metaphysics of thought. These two parts are closely connected, and several crucial claims in the last two chapters rely on arguments advanced in the first four. I intentionally use the term ‘metaphysics of thought’ rather than ‘philosophy of mind’ for two main reasons. First, the domain of thought in Spinoza is far more extensive than anything associated with (...)
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  34.  43
    Michael Jacovides, Locke's Image of the World.
    According to Locke there are interesting analogies between deductive inferences and inferences concerning seventeenth century machines. Where he believes that phenomena can’t be explained mechanically, as with gravity, he attributes the phenomena to the arbitrary activity of the God. Locke emphasizes difficulties at the foundations of corpuscularianism, concluding that our idea of corporeal substance is obscure because we can’t use it to explain cohesion or impulse. On these foundations, he offers us an explanatory account of inherence, an account which (...)
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  35.  69
    Yitzhak Melamed (2013). Symposium on Yitzhak Y. Melamed, Spinoza’s Metaphysics,. Leibniz Review 23:207-222.
  36.  1
    Vivianne de Castilho Moreira (2014). Aristóteles, inesse, Leibniz. Doispontos 11 (2).
    Em diversas ocasiões, Leibniz recorre à autoridade de Aristóteles a fim de roborar sua tese da verdade como inerência do predicado ao sujeito da proposição. Não é, contudo, evidente em que medida a filosofia aristotélica poderia oferecer amparo a essa reivindica- ção. Afinal, a Aristóteles tradicionalmente se atribui uma concepção de verdade diferente, consistente em uma relação de correspondência entre a proposição e a realidade que ela se destina a descrever. Sem discutir a conhecida tese da verdade como correspondência, este (...)
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  37.  1
    Yitzhak Melamed (2013). Reply to Colin Marshall and Martin Lin. Leibniz Society Review 23:207-222.
  38. Markku Keinänen, Jani Hakkarainen & Antti Keskinen (2016). Why Realists Need Tropes. Metaphysica 17 (1):69-85.
    We argue that if one wishes to be a realist, one should adopt a Neo-Aristotelian ontology involving tropes instead of a Russellian ontology of property universals and objects. Either Russellian realists should adopt the relata-specific relational tropes of instantiation instead of facts, or convert to Neo-Aristotelian realism with monadic tropes. Regarding Neo-Aristotelian realism, we have two novel points why it fares better than Russellian realism. Instantiation of property universals by tropes and characterization or inherence between tropes and objects are (...)
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  39.  80
    Michael C. Rea (2011). Hylomorphism Reconditioned. Philosophical Perspectives 25 (1):341-358.
    My goal in this paper is to provide characterizations of matter, form and constituency in a way that avoids what I take to be the three main drawbacks of other hylomorphic theories: (i) commitment to the universal-particular distinction; (ii) commitment to a primitive or problematic notion of inherence or constituency; (iii) inability to identify viable candidates for matter and form in nature, or to characterize them in terms of primitives widely regarded to be intelligible.
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  40. Maria Rosa Antognazza (2014). Primary Matter, Primitive Passive Power, and Creaturely Limitation in Leibniz. Studia Leibnitiana 46 (2):167-186.
    In this paper I argue that, in Leibniz’s mature metaphysics, primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...)
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  41. Samuel Newlands (2010). Another Kind of Spinozistic Monism. Noûs 44 (3):469-502.
    I argue that Spinoza endorses "conceptual dependence monism," the thesis that all forms of metaphysical dependence (such as causation, inherence, and existential dependence) are conceptual in kind. In the course of explaining the view, I further argue that it is actually presupposed in the proof for his more famed substance monism. Conceptual dependence monism also illuminates several of Spinoza’s most striking metaphysical views, including the intensionality of causal contexts, parallelism, metaphysical perfection, and explanatory rationalism. I also argue that this (...)
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  42. Yitzhak Melamed (2012). The Sirens of Elea: Rationalism, Monism and Idealism in Spinoza. In Antonia Lolordo & Duncan Stewart (eds.), Debates in Early Modern Philosophy. Blackwell
    The main thesis of Michael Della Rocca’s outstanding Spinoza book (Della Rocca 2008a) is that at the very center of Spinoza’s philosophy stands the Principle of Sufficient Reason (PSR): the stipulation that everything must be explainable or, in other words, the rejection of any brute facts. Della Rocca rightly ascribes to Spinoza a strong version of the PSR. It is not only that the actual existence and features of all things must be explicable, but even the inexistence – as well (...)
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  43.  7
    Giovanni Gellera (2013). Calvinist Metaphysics and the Eucharist in the Early Seventeenth Century. British Journal for the History of Philosophy 21 (6):1091-1110.
    This paper wishes to make a contribution to the study of how seventeenth-century scholasticism adapted to the new intellectual challenges presented by the Reformation. I focus in particular on the theory of accidents, which Reformed scholastic philosophers explored in search of a philosophical understanding of the rejection of the Catholic and Lutheran interpretations of the Eucharist. I argue that the Calvinist scholastics chose the view that actual inherence is part of the essence of accidents because it was coherent with (...)
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  44.  84
    Michael Gorman (2006). Independence and Substance. International Philosophical Quarterly 46 (2):147-159.
    The paper takes up a traditional view that has also been a part of some recent analytic metaphysics, namely, the view that substance is to be understood in terms of independence. Taking as my point of departure some recent remarks by Kit Fine, I propose reviving the Aristotelian-scholastic idea that the sense in which substances are independent is that they are non-inherent, and I do so by developing a broad notion of inherence that is more usable in the context (...)
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  45. Terence Parsons (2001). Bhartrhari on What Cannot Be Said. Philosophy East and West 51 (4):525-534.
    Bhartṛhari claims that certain things cannot be signified--for example, the signification relation itself. Hans and Radhika Herzberger assert that Bhartṛhari's claim about signification can be validated by an appeal to twentieth-century results in set theory. This appeal is unpersuasive in establishing this view, but arguments akin to the semantic paradoxes (such as the "liar" paradox) come much closer. Unfortunately, these arguments are equally telling against another of his views: that the thatness of the signification relation can be signified. Bhartṛhari also (...)
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  46.  20
    Alexander R. Galloway (2013). Laruelle and Art. Continent 2 (4):230-236.
    In the early 1990s François Laruelle wrote an essay on James Turrell, the American artist known for his use of light and space. 1 While it briefly mentions Turrell's Roden Crater and is cognizant of his other work, the essay focuses on a series of twenty aquatint etchings made by Turrell called First Light (1989-1990). Designed to stand alone as prints, First Light nevertheless acts as a kind of backward glance revisiting and meditating on earlier corner light projections made by (...)
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  47.  32
    Mark Steen (2008). Chisholm's Changing Conception of Ordinary Objects. Grazer Philosophische Studien 76 (1):1-56.
    Roderick Chisholm changed his mind about ordinary objects. Circa 1973-1976, his analysis of them required the positing of two kinds of entities—part-changing ens successiva and non-part-changing, non-scatterable primary objects. This view has been well noted and frequently discussed (e.g., recently in Gallois 1998 and Sider 2001). Less often treated is his later view of ordinary objects (1986-1989), where the two kinds of posited entities change, from ens successiva to modes, and, while retaining primary objects, he now allows them to survive (...)
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  48.  21
    Massimo Mugnai (2010). Leibniz and 'Bradley's Regress'. Leibniz Review 20:1-12.
    In a text written during his stay in Paris, Leibniz, to deny ontological reality to relations, employs an argument well known to the medieval thinkers and which later would be revived by Francis H. Bradley. If one assumes that relations are real and that a relation links any property to a subject – so runs the argument – then one falls prey to an infinite regress. Leibniz seems to be well aware of the consequences that this argument has for his (...)
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  49. Martina Fürst (2004). Qualia and Phenomenal Concepts as Basis of the Knowledge Argument. Acta Analytica 19 (32):143-152.
    The central attempt of this paper is to explain the underlying intuitions of Frank Jackson’s “Knowledge Argument” that the epistemic gap between phenomenal knowledge and physical knowledge points towards a corresponding ontological gap. The first step of my analysis is the claim that qualia are epistemically special because the acquisition of the phenomenal concept of a quale x requires the experience of x. Arguing what is so special about phenomenal concepts and pointing at the inherence-relation with the qualia they (...)
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  50.  26
    Alexandra Arapinis (2015). Whole-for-Part Metonymy, Classification, and Grounding. Linguistics and Philosophy 38 (1):1-29.
    Since the early 1980s, metonymy has progressively gained central stage in linguistic investigations. The advent of cognitive linguistics marked a new turn in the study of this trope conceived, not as a deviation from semantic conventions, but as a phenomenon rooted in non-language-specific mechanisms of conceptualization of the world. Acknowledging that metonymy is ultimately cognitive in nature, this paper proposes to consider metonymy from its multiple levels of manifestation, integrating cognitive, pragmatic, semantic, but also ontological angles of approach. Taking whole-for-part (...)
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