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Joseph Agassi [305]J. Agassi [67]Judith Buber Agassi [7]
  1. Joseph Agassi (1978). Williams Dodges Agassi's Criticism. British Journal for the Philosophy of Science 29 (3):248-252.
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  2. Joseph Agassi (1977). Towards a Rational Philosophical Anthropology. M. Nijhoff.
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  3. Joseph Agassi (forthcoming). Book Review: Paul Feyerabend: Ein Philosoph Aus Wien, Edited by F. Stadler and KR Fischer. [REVIEW] Philosophy of the Social Sciences.
  4. Yehuda Fried, Joseph Agassi & Thomas Szasz (1979). Paranoia: A Study in Diagnosis. British Journal for the Philosophy of Science 30 (2):177-182.
     
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  5. Joseph Agassi (2013). Book Review: Tacit and Explicit Knowledge. [REVIEW] Philosophy of the Social Sciences 43 (2):275-279.
  6.  3
    Joseph Agassi (forthcoming). Callipolis Revisited. Philosophy of the Social Sciences:0048393116653191.
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  7.  27
    Joseph Agassi (1975). Replies. Synthese 30 (1-2):33 - 38.
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  8.  74
    J. Agassi (1958). Review: Koyré on the History of Cosmology. [REVIEW] British Journal for the Philosophy of Science 9 (35):234 - 245.
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  9.  10
    Joseph Agassi (1975). Science in Flux. D. Reidel Pub. Co..
  10.  67
    Joseph Agassi (1996). The Place of Metaphysics in the Historiography of Science. Foundations of Physics 26 (4):483-499.
    Legitimating the use of metaphysics in scientific research constituted a farreaching methodological revolution, invalidating the inductivist demands that science be guided by empirical information alone. Thus, science became tentative. The revolution was established when pioneering historians of science, Max Jammer among them, exhibited the working of metaphysics in scientific research. This raises many problems, since most metaphysical ideas are poor as compared with scientific ones. Yet taking science to be the effort to explain facts in a comprehensive manner, makes some (...)
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  11.  71
    Joseph Agassi (1990). Induction and Stochastic Independence. British Journal for the Philosophy of Science 41 (1):141-142.
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  12. J. Agassi (1958). Koyré on the History of Cosmology. [REVIEW] British Journal for the Philosophy of Science 9 (35):234-245.
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  13.  13
    Joseph Agassi (1965). Towards an Historiography of Science. Philosophical Review 74 (1):115-117.
    Bacon's inductivist philosophy of science divides thinkers into the scientific and the prejudiced, using as a standard the up-to-date science textbook. Inductivists regard the history of science as progressing smoothly, from facts rather than from problems, to increasingly general theories, undisturbed by contending scientific schools. Conventionalists regard theories as pigeonholes for classifying facts; history of science is the development of increasingly simple theories, neither true nor false. Conventionalism is useless for reconstructing and weighing conflicts between schools, and overemphasizes science's internal (...)
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  14.  20
    John R. Wettersten & Joseph Agassi (1978). Rationality, Problems Choice. Philosophica 22.
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  15.  27
    Joseph Agassi (2002). Kuhn's Way. Philosophy of the Social Sciences 32 (3):394-430.
  16. E. R. Dodds, R. M. Martin, J. Agassi, Robert Kirkham, G. H. Bird, Jenny Teichmann, R. N. Smart & N. J. Brown (1959). New Books. [REVIEW] Mind 68 (270):269-286.
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  17.  22
    Joseph Agassi (2011). Verisimilitude. Discusiones Filosóficas 12 (19):61 - 86.
  18. Joseph Agassi (2003). Comparability and Incommensurability. Social Epistemology 17 (2 & 3):93 – 94.
  19.  94
    J. Agassi (2013). On the Reliability of Science: The Critical Rationalist Version. Philosophy of the Social Sciences 43 (1):100-115.
    Error and Inference discusses Deborah Mayo’s theory that connects the reliability of science to scientific evidence. She sees it as an essential supplement to the negative principles of critical rationalism. She and Aris Spanos, her co-editor, declare that the discussions in the book amount to tremendous progress. Yet most contributors to the book misconstrue the Socratic character of critical rationalism because they ignore a principal tenet: criticism in and of itself comprises progress, and empirical refutation comprises learning from experience. Critical (...)
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  20.  58
    Joseph Agassi (1978). Liberal Forensic Medicine. Journal of Medicine and Philosophy 3 (3):226-241.
    The liberal approach to ethics quite naturally tends toward the classic individualistic theory of society, to reductionism or psychologism so-called, that is, to a reduction of all social action to individual action.2 For example, liberalism allows one to experiment with new medications on one's own body. By extension, liberalism allows one to experiment, it seems, on another person's body with new medication if one acts as the other person's agent, that is, if one has the other person's proper consent. We (...)
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  21.  14
    Joseph Agassi (1975). Subjectivism: From Infantile Disease to Chronic Illness. Synthese 30 (1-2):3 - 14.
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  22. Joseph Agassi (1996). Prescriptions for Responsible Psychiatry. In William T. O'Donohue & Richard F. Kitchener (eds.), The Philosophy of Psychology. Sage Publications 339.
  23.  66
    J. Agassi (2012). We Socratic Philosophers Know That We Know Nothing. Philosophy of the Social Sciences 42 (1):146-151.
    This volume is as near an authoritative version of analytic philosophy as can be found in the market these days.
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  24. Joseph Agassi (1995). Blame Not the Laws of Nature. Foundations of Science 1 (1):131-154.
    1. Lies, Error and Confusion 2. Lies 3. The Demarcation of Science: Historical 4. The Demarcation of Science: Recent 5. Observed Regularities and Laws of Nature.
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  25. Joseph Agassi (1985). Technology, Philosophical and Social Aspects. Monograph Collection (Matt - Pseudo).
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  26.  7
    Nimrod Bar‐Am & Joseph Agassi (2005). Popper and the Establishment. Critical Review 17 (1-2):13-23.
    Abstract The central thesis of Karl Popper's philosophy is that intellectual and political progress are best achieved by not deferring to dogmatic authority. His philosophy of science is a plea for the replacement of classic dogmatic methodology with critical debate. His philosophy of politics, similarly, is a plea for replacing Utopian social and political engineering with a more fallibilist, piecemeal variety. Many confuse his anti?dogmatism with relativism, and his anti?authoritarianism with Cold War conservatism or even with libertarian politics. Not so: (...)
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  27.  68
    Joseph Agassi (1976). The Lakatosian Revolution. In R. S. Cohen, P. K. Feyerabend & M. Wartofsky (eds.), Essays in Memory of Imre Lakatos. Reidel 9--21.
  28.  96
    Joseph Agassi (2004). Heidegger Made Simple (and Offensive). Philosophy of the Social Sciences 34 (3):423-431.
    presents Heidegger as a devout mystic who viewed the Nazi Party as the sacred vessel of a divine message—even though, the author adds, his religion is secular and so it has no divinity and no immortal soul. Rickey sees him as a utopian. This makes some sense: the unique in the Shoah involves the unique descent of a highly cultured, enlightened nation to the rock bottom of barbarism. Ricky’s text belies his effort to exonerate Heidegger. Key Words: Rickey • Heidegger (...)
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  29.  13
    Joseph Agassi (1966). Sensationalism. Mind 75 (297):1-24.
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  30. Joseph Agassi & I. C. Jarvie (eds.) (1987). Rationality: The Critical View. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
  31.  23
    Joseph Agassi & Nathaniel Laor (2000). How Ignoring Repeatability Leads to Magic. Philosophy of the Social Sciences 30 (4):528-586.
  32.  62
    J. Agassi (2013). Better a Bang Than a Whimper. Philosophy of the Social Sciences 43 (3):390-396.
  33.  83
    J. Agassi (1959). Epistemology as an Aid to Science: Comments on Dr Buchdahl's Paper. British Journal for the Philosophy of Science 10 (38):135-146.
  34.  66
    Joseph Agassi (2010). In Wittgenstein's Shadow. Philosophy of the Social Sciences 40 (2):325-339.
    Marc Lange offers a stale anthology that reflects the sad state of affairs in the camp of analytic philosophy. It is representative in a few respects, even in its maltreatment of Russell, Wittgenstein, and Popper. Despite its neglect of Wittgenstein, it shows again that Wittgenstein is the patron saint of the analytic school despite the fact that it does not abide by his theory of metaphysics as inherently meaningless.
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  35.  25
    Joseph Agassi (1972). Review: The Interface of Philosophy and Physics. [REVIEW] Philosophy of Science 39 (2):263 - 265.
  36.  60
    Joseph Agassi (1981). To Save Verisimilitude. Mind 90 (360):576-579.
    JOSEPH AGASSI 1. Sir Karl Popper has offered two different theories of scientific progress, his theory of conjectures and refutations and corroboration, as well as his theory of verisimilitude increase. The former was attacked by some old-fashioned inductivists, yet is triumphant; the latter has been refuted by Tichy and by Miller to Popper’s own satisfaction. Oddly, however, the theory of verisimilitude was developed because of some deficiency in the theory of corroboration, and though in its present precise formulation it was (...)
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  37.  11
    Joseph Agassi, ©FacultyofEducation,UniversityofCalgary,1999 Science Education Without Pressure.
    The traditional, dogmatic educational sys tem was reinforced by the addition of science instruction to its curriculum. Three errors are reinforced by this move and the subsequent split of the system into streams. a) Pressure is confused with coercion, b) Interactive study is confused with assigned e x e r c i s e s a n d w i t h s e l f- instruction, and c) Aptitude (disposition) is confused with talent (ability). Reform must begin in the (...)
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  38.  76
    Joseph Agassi (1976). Causality and Medicine. Journal of Medicine and Philosophy 1 (4):301-317.
    The philosophers of science who viewed causality as a metaphysical headache were right. Yet when they concluded that it is of no scientific import and of less practical import, they were clearly in error. I say clearly because they thereby recommended that we replace cause by mere empirical correlation, which obviously will not do. Here is an obvious example which proves them in error without even touching upon the question of what science is.
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  39. Joseph Agassi (1971). Faraday as a Natural Philosopher. Monograph Collection (Matt - Pseudo).
     
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  40.  57
    Joseph Agassi (1963). Between Micro and Macro. British Journal for the Philosophy of Science 14 (53):26-31.
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  41.  52
    Joseph Agassi (1972). Sociologism in Philosophy of Science. Metaphilosophy 3 (2):103–122.
    SummaryIn a nutshell, the present essay claims this: First, the classical problem of knowledge has recently shifted from, How do I know? to, How do we know?–from psychology to sociology. As a phenomenological matter this is a great improvement, as a solution to the problem of rationality it is erroneous and immoral. The problem, should I act, believe, etc., this or that? is answered: You should do so on the authority of your reason. But change the problem of rationality in (...)
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  42.  69
    Joseph Agassi, Anthropomorphism in Science.
    ANTHROPOMORPHISM is an inveterate tendency to project human qualities into natural phenomena—consciously or not. The standard and most important variant of anthropomorphism is animism which sees a soul in everything in nature. Before entering into the role of anthropomorphism in the history of science, let us consider a few important and usually neglected logical aspects of the idea.
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  43.  33
    Joseph Agassi (1974). The Last Refuge of the Scoundrel. Philosophia 4 (2-3):315-317.
    Patriotism is a form of loyalty. The range of loyalty is from patriotism to friendship. Liberals were often accused of having no sense of loyalty. They usually tend to deny the charge — even while refusing to take a loyalty oath. Even the liberal philosopher Sir Karl Popper has claimed (Open Society, i, ch. 10), that liberals can be better patriots than others. 1 find this line of defense erroneous and morally wrong. I find it much nicer, much more honest, (...)
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  44.  18
    Joseph Agassi (1991). Wittgenstein and Physicalism. Grazer Philosophische Studien 41:67-97.
    In the light of a sketch of the history of modem Anti-Metaphysics up from Francis Bacon Wittgenstein's position - the refusal of the possibility of metaphysical assertions - is compared with the views of Mach, of Camap and Neurath and of Popper. Analysing the notions of 'nonsense', 'meaninglessness' and 'Scheinproblem', their interrelations and connections to physicalism three variants of Anti-Metaphysics are distinguished: the Enlightenment view, the positivistMachian view and the linguistic Wittgensteinian view. The present day actuality of these views is (...)
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  45.  31
    Joseph Agassi (1974). Criteria for Plausible Arguments. Mind 83 (331):406-416.
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  46.  3
    Joseph Agassi (2016). Toward a Fictionless Liberalism. Philosophy of the Social Sciences 46 (1):77-91.
    This Companion centers on the fictitious social contract that can be used to justify liberalism. As justification, the theory of the contract either fully justifies a regime as liberal or it fully condemns it as illiberal. This conflicts with the common recognition that liberalism is a matter of degree. John Rawls is taken as the leading light; yet at best the Companion manages to picture him as well-intended but hopelessly confusing.
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  47.  20
    Joseph Agassi (1990). Global Responsibility. Journal of Applied Philosophy 7 (2):217-221.
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  48. Joseph Agassi (2003). Science and Culture. Monograph Collection (Matt - Pseudo).
     
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  49.  52
    J. Agassi (2011). Current Philosophy of Science. Philosophy of the Social Sciences 41 (2):278-294.
    This Companion to the philosophy of science reflects fairly well the gloomy state of affairs in this subfield at its best—concerns, problems, prejudices, and all. The field is still stuck with the problem of justification of science, refusing to admit that there is neither need nor possibility to justify science and forbid dissent from it.
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  50.  47
    Joseph Agassi, Can Adults Become Genuinely Bilingual?
    The variety of languages in the world is considered a curse by some, who view the phenomenon as a Tower of Babel. Others consider it the most characteristic quality of human language as opposed to animal languages, which are supposedly species specific. The variety is viewed as a symptom of human caprice, arbitrariness, or dependence on mere historical accident by some; and as a symptom of human freedom and of the creative aspect of language by others. And, of course, the (...)
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