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  1. Jerry Adler & John Carey, Enigmas of Evolution.
    n 1902, 70 million years after it tripped lightly through the Mesozoic forests in search of meat, the skeleton of a 20-foothightyrannosaurus was dynamited out of a sandstone bluff near Hell Creek, Mont. Wrapped in burlap and plaster and shipped back to New York, the bones were painstakingly reassembled by fossil curator Barnum Brown of the American Museum of Natural History. It was there, one day in 1947, that they happened to scare the bejesus out of 5-year-old Stephen Jay Gould. (...)
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  2. Owen J. Flanagan Jr & Jonathan E. Adler (forthcoming). Impartiality and Particularity. Social Research.
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  3. Joseph A. Adler (2015). Minford, John, Trans., I Ching : The Book of Change. Dao: A Journal of Comparative Philosophy 14 (1):147-152.
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  4. Jacob Adler (2013). The Strange Case of the Missing Title Page: An Investigation in Spinozistic Bibliography. Intellectual History Review 23 (2):259-262.
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  5. Jonathan Adler (2013). Are Conductive Arguments Possible? Argumentation 27 (3):245-257.
    Conductive Arguments are held to be defeasible, non-conclusive, and neither inductive nor deductive (Blair and Johnson in Conductive argument: An overlooked type of defeasible reasoning. College, London, 2011). Of the different kinds of Conductive Arguments, I am concerned only with those for which it is claimed that countervailing considerations detract from the support for the conclusion, complimentary to the positive reasons increasing that support. Here’s an example from Wellman (Challenge and response: justification in ethics. Southern Illinois University Press, Chicago, 1971): (...)
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  6. Joseph A. Adler (2013). Wang, Robin R., Yinyang: The Way of Heaven and Earth in Chinese Thought and Culture. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (4):561-565.
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  7. J. E. Adler (2012). Pragmatic Encroachment, Methods and Contextualism. Analysis 72 (3):526-534.
    Defence of conditions to withdraw an assertion that require evidence or epistemic reasons that the assertion is not true or warranted. (Adler, J. 2006. Withdrawal and contextualism. Analysis 66: 280–85) The defence replies to the claim that better methods justify withdrawal without meeting that requirement and without pragmatic encroachment.
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  8. Jacob Adler (2012). Joseph Solomon Delmedigo: Student of Galileo, Teacher of Spinoza. Intellectual History Review 23 (1):141-157.
  9. Jonathan E. Adler (2012). Contextualism and Fallibility: Pragmatic Encroachment, Possibility, and Strength of Epistemic Position. Synthese 188 (2):247-272.
    A critique of conversational epistemic contextualism focusing initially on why pragmatic encroachment for knowledge is to be avoided. The data for pragmatic encroachment by way of greater costs of error and the complementary means to raise standards of introducing counter-possibilities are argued to be accountable for by prudence, fallibility and pragmatics. This theme is sharpened by a contrast in recommendations: holding a number of factors constant, when allegedly higher standards for knowing hold, invariantists still recommend assertion (action), while contextualists do (...)
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  10. Jonathan H. Adler (2012). Is the Common Law a Free-Market Solution to Pollution? Critical Review 24 (1):61-85.
    Whereas conventional analyses characterize environmental problems as examples of market failure, proponents of free-market environmentalism (FME) consider the problem to be a lack of markets and, in particular, a lack of enforceable and exchangeable property rights. Enforcing property rights alleviates disputes about, as well as the overuse of, most natural resources. FME diagnoses of pollution are much weaker, however. Most FME proponents suggest that common-law tort suits can adequately protect private property and ecological resources from pollution. Yet such claims have (...)
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  11. Jonathan E. Adler (2011). Bryan Frances, Scepticism Comes Alive. Philosophy and Phenomenological Research 83 (2):506-520.
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  12. Jonathan E. Adler (2011). Review Essay: Bryan Frances, Scepticism Comes Alive. [REVIEW] Philosophy and Phenomenological Research 83 (2):506-520.
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  13. Jonathan E. Adler (2009). Another Argument for the Knowledge Norm. Analysis 69 (3):407-411.
    The knowledge norm of assertion is mainly in competition with a high probability or rational credibility norm. The argument for the knowledge norm that I offer turns on cases in which a hearer responds to a speaker's assertion by asserting another sentence that would lower the probability of the speaker's assertion, were its probability less than one. In cases like this, though with qualifications, is the hearer's contribution a challenge to the speaker's assertion or complementary to it? My answer is (...)
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  14. Jonathan E. Adler (2009). Review of Sanford C. Goldberg, Anti-Individualism: Mind and Language, Knowledge and Justification. [REVIEW] Notre Dame Philosophical Reviews 2009 (1).
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  15. Jonathan E. Adler (2009). Resisting the Force of Argument. Journal of Philosophy 106 (6):339-364.
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  16. Jonathan E. Adler (2009). Why Fallibility has Not Mattered and How It Could. In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press. 83.
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  17. Jonathan H. Adler (2009). Taking Property Rights Seriously: The Case of Climate Change. Social Philosophy and Policy 26 (2):296-316.
    The dominant approach to environmental policy endorsed by conservative and libertarian policy thinkers, so-called (FME), is grounded in the recognition and protection of property rights in environmental resources. Despite this normative commitment to property rights, most self-described FME advocates adopt a utilitarian, welfare-maximization approach to climate change policy, arguing that the costs of mitigation measures could outweigh the costs of climate change itself. Yet even if anthropogenic climate change is decidedly less than catastrophic, human-induced climate change is likely to contribute (...)
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  18. J. E. Adler (2008). Philosophical Foundations. In Jonathan Eric Adler & Lance J. Rips (eds.), Reasoning: Studies of Human Inference and its Foundations. Cambridge University Press. 1--34.
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  19. Jacob Adler (2008). JS Delmedigo as Teacher of Spinoza: The Case of Noncomplex Propositions. Studia Spinozana: An International and Interdisciplinary Series 16:177-183.
  20. Jacob Adler (2008). Spinoza et les commentateurs juifs: commentaire biblique au premier chapitre du Tractatus theologico-politicus de Spinoza. [REVIEW] Studia Spinozana: An International and Interdisciplinary Series 16:288-291.
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  21. Jacob Adler (2008). Spinoza hébraïsant: L'hébreu dans le "Tractatus theologico-politicus" et le "Compendium grammatices linguae hebraeae". [REVIEW] Studia Spinozana: An International and Interdisciplinary Series 16:286-288.
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  22. Jonathan Adler, Epistemological Problems of Testimony. Stanford Encyclopedia of Philosophy.
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  23. Jonathan E. Adler (2008). Conversation is the Folks' Epistemology. Philosophical Forum 39 (3):337-348.
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  24. Jonathan E. Adler (2008). Presupposition, Attention, and Why Questions. In Jonathan Eric Adler & Lance J. Rips (eds.), Reasoning: Studies of Human Inference and its Foundations. Cambridge University Press. 748--764.
     
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  25. Jonathan E. Adler (2008). Surprise. Educational Theory 58 (2):149-173.
    Surprise is of great value for learning, especially in cases where deep‐seated preconceptions and assumptions are upset by vivid demonstrations. In this essay, Jonathan Adler explores the ways in which surprise positively affects us and serves as a valuable tool for motivating learning. Adler considers how students’ attention is aroused and focused self‐critically when their subject matter–related expectations are not borne out. These “surprises” point students toward discoveries about gaps or weaknesses or false assumptions within their subject matter understanding; as (...)
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  26. Jonathan E. Adler (2008). Sticks and Stones: A Reply to Warren. Journal of Social Philosophy 39 (4):639-655.
  27. Jonathan Eric Adler & Lance J. Rips (eds.) (2008). Reasoning: Studies of Human Inference and its Foundations. Cambridge University Press.
    This interdisciplinary work is a collection of major essays on reasoning: deductive, inductive, abductive, belief revision, defeasible (non-monotonic), cross cultural, conversational, and argumentative. They are each oriented toward contemporary empirical studies. The book focuses on foundational issues, including paradoxes, fallacies, and debates about the nature of rationality, the traditional modes of reasoning, as well as counterfactual and causal reasoning. It also includes chapters on the interface between reasoning and other forms of thought. In general, this last set of essays represents (...)
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  28. Jonathan Adler & Iakovos Vasiliou (2008). Inferring Character From Reasoning: The Example of Euthyphro. American Philosophical Quarterly 45 (1):43 - 56.
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  29. Joseph Adler (2008). Divination and Sacrifice in Song Neo-Confucianism. In Jeffrey L. Richey (ed.), Teaching Confucianism. Oxford University Press. 55--82.
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  30. Joseph A. Adler (2008). Zhu XI's Spiritual Practice as the Basis of His Central Philosophical Concepts. Dao: A Journal of Comparative Philosophy 7 (1):57-79.
    The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to (...)
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  31. Michel Serres & Judith Adler (2008). Feux Et Signaux de Brume. Substance 37 (2):110-131.
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  32. J. E. Adler (2007). Asymmetrical Analogical Arguments. Argumentation 21 (1):83-92.
    Analogies must be symmetric. If a is like b, then b is like a. So if a has property R, and if R is within the scope of the analogy, then b (probably) has R. However, analogical arguments generally single out, or depend upon, only one of a or b to serve as the basis for the inference. In this respect, analogical arguments are directed by an asymmetry. I defend the importance of this neglected – even when explicitly mentioned – (...)
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  33. Jonathan Adler (2007). Argumentation and Distortion. Episteme 4 (3):382-401.
    Why is there so much misrepresentation of arguments in public forums? Standard explanations, such as self-interested biases, are insufficient. An additional part of the explanation is our commitment to, or belief in, norms that disallow responses that amount to no firm judgment, as contrasted with definite agreement or disagreement. In disallowing no-firm-judgment responses, these norms deny not only degrees of support or dissent and a variety of ways of suspending judgment, but also indifference. Since these norms leave us with only (...)
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  34. Jonathan E. Adler, Commentary on Cohen.
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  35. Jonathan E. Adler, Distortion and Excluded Middles.
    Why is there so much distortion in ordinary, political, social, and ethical argument? Since we have a pervasive interest in reasoning well and corresponding abilities, the extent of distortion invites explanation. The leading candidates are the need to economize, widespread, fallacious heuristics or assumptions, and self-defensive biases. I argue that these are not sufficient. An additional force is the intellectual pressure generated by acceptance of norms of conversation and argument, which exclude ‘middles’ of, prominently, neither accept nor reject . I (...)
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  36. Jonathan E. Adler & Bradley Armour-Garb (2007). Moore's Paradox and the Transparency of Belief. In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press.
     
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  37. Jacob Adler (2006). J. S. Delmedigo and the Liquid-in-Glass Thermometer. Annals of Science 54 (3):293-299.
    An early description and illustration of the liquid-in-glass thermometer is found in J. S. Delmedigo's Hebrew work, Ma"yan Ganim . This publication predates by over 20 years the usually accepted date for the invention of this instrument and may in fact constitute its first published description and illustration.
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  38. Jonathan E. Adler (2006). Withdrawal and Contextualism. Analysis 66 (4):280–285.
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  39. Jonathan Eric Adler (2006). Confidence in Argument. Canadian Journal of Philosophy 36 (2):225-257.
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  40. Jonathan E. Adler (2005). Diversity, Social Inquiries, and Epistemic Virtues. Veritas 50 (4):37-52.
    A teoria das virtudes epistêmicas (VE) sustenta que as virtudes dos agentes, tais como a imparcialidade ou a permeabilidade intelectual, ao invés de crenças específicas, devem estar no centro da avaliação epistêmica, e que os indivíduos que possuem essas virtudes estão mais bem-posicionados epistemicamente do que se não as tivessem, ou, pior ainda, do que se tivessem os vícios correspondentes: o preconceito, o dogmatismo, ou a impermeabilidade intelectual. Eu argumento que a teoria VE padece de um grave defeito, porque fracassa (...)
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  41. Jonathan E. Adler (2005). Epistemic Justification. Philosophy and Phenomenological Research 70 (3):739-742.
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  42. Jonathan E. Adler (2005). Reliabilist Justification (or Knowledge) as a Good Truth-Ratio. Pacific Philosophical Quarterly 86 (4):445–458.
    Fair lotteries offer familiar ways to pose a number of epistemological problems, prominently those of closure and of scepticism. Although these problems apply to many epistemological positions, in this paper I develop a variant of a lottery case to raise a difficulty with the reliabilist's fundamental claim that justification or knowledge is to be analyzed as a high truth-ratio (of the relevant belief-forming processes). In developing the difficulty broader issues are joined including fallibility and the relation of reliability to understanding.
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  43. Jonathan E. Adler (2005). William James and What Cannot Be Believed. The Harvard Review of Philosophy 13 (1):65-79.
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  44. Jonathan E. Adler (2004). Shedding Dialectical Tiers: A Social-Epistemic View. [REVIEW] Argumentation 18 (3):279-293.
    Is there a duty to respond to objections in order to present a good argument? Ralph Johnson argues that there is such a duty, which he refers to as the ‘dialectical tier’ of an argument. I deny the (alleged) duty primarily on grounds that it would exert too great a demand on arguers, harming argumentation practices. The valuable aim of responding to objections, which Johnson’s dialectical tier is meant to satisfy, can be achieved in better ways, as argumentation is a (...)
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  45. Jonathan E. Adler, Martin Benjamin, James P. Cadello, Steven M. Cahn, Joan C. Callahan, Jo A. Chern, Stephen H. Daniel, Juli Eflin, Carrie Figdor, Newton Garver, Theodore A. Gracyk, Lawrence H. Hinman, Eugene Kelly, David Martens, Michael Martin, John McCumber, John J. McDermott, Marshall Missner, Kathleen Dean Moore, Ronald Moore, Louis P. Pojman, Anthony Weston, Merold Westphal, V. Alan White & Celia Wolf-Devine (2004). Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers.
    Here, two dozen distinguished philosophers share their insights and practical suggestions on a diverse range of pedagogic issues with essays on how to motivate students, constructing syllabi for particular courses, teaching particularly complex concepts, and constructing creative examinations.
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  46. Jonathan Adler (2003). The Revisability Paradox. Philosophical Forum 34 (3-4):383–390.
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  47. Jonathan E. Adler, Commentary on Kauffeld & Fields.
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  48. Joseph A. Adler (2003). Varieties of Spiritual Experience: Shen in Neo-Confucian Discourse. In Weiming Tu & Mary Evelyn Tucker (eds.), Confucian Spirituality. Crossroad Pub. Company. 2--120.
     
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  49. J. Adler (2002). Belief's Own Ethics. MIT Press.
    In this book Jonathan Adler offers a strengthened version of evidentialism, arguing that the ethics of belief should be rooted in the concept of belief--that...
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