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J. Long [5]James R. Long [3]Jeffrey G. Long [3]Jing Long [2]
Joseph Long [2]Jancis Long [2]Joseph W. Long [2]Jeffery D. Long [2]

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Profile: Joseph Long (State University of New York, Brockport)
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Profile: Jane Long
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  1. Joseph Long (2014). In Defence of Cornell Realism: A Reply to Elizabeth Tropman. Theoria 80 (2):174-183.
    Cornell realists claim, among other things, that moral knowledge can be acquired in the same basic way that scientific knowledge is acquired. Recently in this journal Elizabeth Tropman has presented two arguments against this claim. In the present article, I attempt to show that the first argument attacks a straw man and the second mischaracterizes the Cornell realists' epistemology and ends up begging the question. I close by suggesting that, given Tropman's own apparent views, her objections are also probably misplaced.
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  2. Jeffery D. Long (2013). Ultimate Complexity: A Hindu Process Theology. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 357--367.
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  3. Joseph Long (2012). Right-Making and Reference. American Philosophical Quarterly 49 (3):277-80.
    The following is a prominent version of the causal theory of reference, held by certain moral philosophers and philosophers of science: -/- (CTR) A general term 'T' rigidly designates a property F iff the use of 'T' by competent users of the term is causally regulated by F. -/- In a series of papers, Terence Horgan and Mark Timmons present a thought experiment our intuitive responses to which provide evidence against (CTR). The present essay goes beyond Horgan and Timmons by (...)
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  4. Jing Long (2010). Being-In-The-World And Being-In-The-Situation. Philosophy Today 54 (3):229-234.
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  5. Jeffery D. Long (2009). The Paradoxes of Radical Asceticism: Jainism as a Therapeutic Paradigm. In G. Derfer, Z. Wang & M. Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews. Ontos Verlag. 3--71.
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  6. Joseph C. Long, Kinds and Their Terms: On the Language and Ontology of the Normative and the Empirical.
    At the intersection of meta-ethics and philosophy of science, Nicholas Sturgeon’s “Moral Explanation” ([1985] 1988), Richard Boyd’s “How to be a Moral Realist” (1988), and David Brink’s Moral Realism and the Foundations of Ethics (1989) inaugurated a sustained argument for the claim that moral kinds like right action and virtuous agent are scientifically investigable natural kinds. The corresponding position is called “non-reductive ethical naturalism,” or “NEN.” Ethical nonnaturalists, by contrast, argue that moral kinds are genuine and objective, but not natural. (...)
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  7. Jianchun Long (2008). Yin Yang Jia Jian Shi: Yu Zhou Mo Shi de Dong Fang Zhi Shi. Chongqing Chu Ban She.
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  8. Jeffery Long (2007). Can a Hindu Pan-Inclusivism Also Be a Deep Hindu Pluralism? Process Studies 36 (1):121-130.
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  9. Jing Long (2006). The Body and the Worldhood of the World. Journal of Philosophical Research 31:295-308.
    In Being and Time, Heidegger proposes that the worldhood (essential structure) of the world is constituted by significance, which is what enables us to discover things within-the-world and put them to use. But this conception of worldhood does not take the role of the body in constituting the phenomenon of the world into account. Inspired by Merleau-Ponty’s analysis of the body in Phenomenology of Perception, I have tried to develop a new conception of worldhood in terms of the body using (...)
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  10. Jancis Long (2002). The Unforgiven: Imre Lakatos' Life in Hungary. In G. Kampis, L.: Kvasz & M. Stöltzner (eds.), Appraising Lakatos: Mathematics, Methodology and the Man. Kluwer. 263--302.
     
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  11. Joseph W. Long (2002). Who's a Pragmatist: Distinguishing Epistemic Pragmatism and Contextualism. Journal of Speculative Philosophy 16 (1):39-49.
    There is a tendency among contemporary epistemologists to call every social or existential theory of knowledge pragmatism or neopragmatism. In this paper, I hope to show that this tendency is an error. In the first section, I will explore and attempt to define epistemic pragmatism. In the second section, I will explicate an existential alternative to pragmatism, epistemic contextualism, and differentiate it from pragmatism. In conclusion, I will apply my definition of pragmatism and the pragmatism-contextualism distinction in an attempt to (...)
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  12. James R. Long (2001). The Significance of Richard Fishacre's Sentences-Commentary. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 6 (1):214-216.
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  13. Joseph W. Long (2001). The Logical Mistake of Racism. Philosophy in the Contemporary World 8 (1):47-51.
    In this paper, I will explore and attempt to define one very important type of egregious discrimination of persons, racism. I will argue that racism involves a kind of logical mistake; specifically. I hope to show that racists commit the naturalistic fallacy. Finally, I will defend my account of racism against two challenges, the most important of which argues that if racism is merely a logical error then racists are not morally culpable.
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  14. Jeffrey G. Long (1999). A New Notation for Representing Business and Other Rules. Semiotica 125 (1-3):215-228.
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  15. Jeffrey G. Long (1999). Editor's Note. Semiotica 125 (1-3):1-14.
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  16. Jeffrey G. Long (1999). How Could the Notation Be the Limitation? Semiotica 125 (1-3):21-32.
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  17. J. Long (1998). Looking for Lakatos (Vol 28, Pg 304, 1998). Philosophy of the Social Sciences 28 (3):478-478.
     
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  18. Jancis Long (1998). Lakatos in Hungary. Philosophy of the Social Sciences 28 (2):244-311.
  19. Jeremiah Hackett, Costantino Marmo, Cecilia Trifogli, Silvia Donati, Rega Wood, Timothy B. Noone & James R. Long (1997). Brill Online Books and Journals. Vivarium 35 (2).
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  20. James R. Long (1997). Roger Bacon on the Nature and Place of Angels. Vivarium 35 (2):266-282.
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  21. Christopher D. Wickens & Jeffry Long (1995). Object Versus Space-Based Models of Visual Attention: Implications for the Design of Head-Up Displays. Journal of Experimental Psychology: Applied 1 (3):179.
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  22. J. Long (1992). The Mexican Contribution to the Mediterranean World. Diogenes 40 (159):37-49.
  23. J. Long (1992). The Mexican Contribution to the Mediterranean World+ Plants and Foodstuffs of the New-World. Diogenes 159:37-49.
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  24. Jane C. Long (1992). The Program of Giotto's Saint Francis Cycle at Santa Croce in Florence. Franciscan Studies 52 (1):85-133.
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  25. John C. Long (1992). Foucault's Clinic. Journal of Medical Humanities 13 (3):119-138.
    What does the word clinic mean? The clinic is first a place to diagnose and treat sick persons. The clinic is also a way of thinking and speaking; it is a discursive practice that links health with knowledge. For Michel Foucault the clinic is a mode of perception and enunciation that allows us to see and name disease and to place statements about illness among statements about birth and death. Within the clinic resides understanding of disease visible on the surface, (...)
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  26. Dk Ingram, Jm Hengemihle, J. Long & P. Garofalo (1991). Standardizing a Psychomotor Test Battery for Assessing Aging in Mice. Bulletin of the Psychonomic Society 29 (6):498-498.
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  27. A. Cameron, J. Long & L. Sherry (1988). Textual Notes on Synesius'''De Providentia''. Byzantion 58 (1):54-64.
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  28. J. Bruce Long (1979). God and Creativity in the Cosmologies of Whitehead and Bhāskara. Philosophy East and West 29 (4):395-420.
  29. J. M. Long (1886). Classification of the Mathematical Sciences. Journal of Speculative Philosophy 20 (4):417 - 425.
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