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James Blachowicz [17]James A. Blachowicz [7]
  1. James Blachowicz (2013). The Constraint Interpretation of Physical Emergence. Journal for General Philosophy of Science 44 (1):21-40.
    I develop a variant of the constraint interpretation of the emergence of purely physical (non-biological) entities, focusing on the principle of the non-derivability of actual physical states from possible physical states (physical laws) alone. While this is a necessary condition for any account of emergence, it is not sufficient, for it becomes trivial if not extended to types of constraint that specifically constitute physical entities, namely, those that individuate and differentiate them. Because physical organizations with these features are in fact (...)
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  2. James Blachowicz (2012). Essential Difference: Toward a Metaphysics of Emergence. State University of New York Press.
    Proposes a new way of understanding the nature of metaphysics, focusing on nonreductionist emergence theory, both in ancient and modern philosophy, as well as in contemporary philosophy of science.
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  3. James Blachowicz (2010). The Incompletability of Metaphysics. Idealistic Studies 40 (3):257-273.
    If a metaphysics identifies transcendental principles with formal principles, the inevitable result will be a reductionist collapse, that is, a theory of the nature of reality that will exclude as inessential significant differences among existing things. To avoid this result, we must take some such material differences (those, for example, that distinguish physical, biological and mental phenomena from one another) as transcendental in nature. This produces a metaphysics in which the concept of ontological emergence is central—a metaphysics that will depend (...)
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  4. James Blachowicz (2009). How Science Textbooks Treat Scientific Method: A Philosopher's Perspective. British Journal for the Philosophy of Science 60 (2):303--344.
    This paper examines, from the point of view of a philosopher of science, what it is that introductory science textbooks say and do not say about 'scientific method'. Seventy introductory texts in a variety of natural and social sciences provided the material for this study. The inadequacy of these textbook accounts is apparent in three general areas: (a) the simple empiricist view of science that tends to predominate; (b) the demarcation between scientific and non-scientific inquiry and (c) the avoidance of (...)
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  5. James Blachowicz (2008). The Beginning and End of Negative Morality: An Evolutionary Perspective. Philosophical Forum 39 (1):21–51.
  6. Victor Anderson, Ian G. Barbour, R. J. Berry, James Blachowicz, Robert J. Brecha, C. Mackenzie Brown, Rudolf B. Brun, David Carr, Michael Cavanaugh & Willem B. Drees (2002). Index to Volume 37. Zygon 37 (4).
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  7. James Blachowicz (2002). Monotheism and the Spirituality of Reason. Zygon 37 (2):511-530.
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  8. James A. Blachowicz (2002). The Dialogue of the Soul with Itself. In Shaun Gallagher & Jonathan Shear (eds.), Models of the Self. Thorverton Uk: Imprint Academic. 5-6.
  9. James Blachowicz (1999). Knowledge Vs. Inquiry. The Owl of Minerva 31 (1):45-52.
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  10. James Blachowicz (1997). Analog Representation Beyond Mental Imagery. Journal of Philosophy 94 (2):55 - 84.
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  11. James Blachowicz (1997). Reciprocal Justification in Science and Moral Theory. Synthese 110 (3):447-468.
    In this paper, I analyze the particular conception of reciprocal justification proposed by Nelson Goodman and incorporated by John Rawls into what he called reflective equilibrium. I propose a way of avoiding the twin dangers which threaten to push this idea to either of two extremes: the reliance on epistemically privileged observation reports (or moral judgments in Rawls version), which tends to disrupt the balance struck between the two sides of the equilibrium and to re-establish a foundationalism; and the denial (...)
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  12. James A. Blachowicz (1997). Analog Representation Beyond Mental Imagery. Journal of Philosophy 94 (2):55-84.
  13. James A. Blachowicz (1997). The Dialogue of the Soul with Itself. Journal of Consciousness Studies 4 (4-5):485-508.
  14. James Blachowicz (1996). Ampliative Abduction. International Studies in the Philosophy of Science 10 (2):141 – 157.
    Abstract In Peirce's and Hanson's characterization of abductive inference, the abducted hypothesis (but not others) is present in the premises, so that the inference can hardly be taken as ampliative. Abduction has consequently been treated as part of the process whereby already generated hypotheses are judged in terms of their plausibility, simplicity, etc. I propose an interpretation of abduction which supports an ampliative view. It relies on a distinction between two logical stages in the generation of hypotheses, one ?factual? and (...)
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  15. James Blachowicz (1995). Elimination, Correction and Popper's Evolutionary Epistemology. International Studies in the Philosophy of Science 9 (1):5 – 17.
    Abstract Evolutionary epistemologists from Popper to Campbell have appropriated the Darwinian principle to explain the apparent fit between the world and our knowledge of it. I argue that this strategy suffers from the lack of any principled distinction among various types of elimination. I offer such a distinction and show that there is a species of elimination that is really corrective, that is, which violates the Darwinian principle as Popper understands it.
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  16. James Blachowicz (1995). Platonic “True Belief and the Paradox of Inquiry. Southern Journal of Philosophy 33 (4):403-429.
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  17. James Blachowicz (1994). Unarticulated Meaning. Erkenntnis 40 (1):43 - 70.
    It is a common experience of mental life that we come to articulate meanings which we had initially grasped in only a sketchy way. In this paper, I consider how this idea of an initially unarticulated meaning may fit in a general theory of mental representation. I propose to identify unarticulated meanings with what I callspecific concepts, which are quite similar to Rosch's categories of basic objects and are distinct both from images and generic concepts (which come to articulate meanings). (...)
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  18. James Blachowicz (1991). Discovery and Dialectic. Idealistic Studies 21 (1):1-28.
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  19. James Blachowicz (1989). Discovery and Ampliative Inference. Philosophy of Science 56 (3):438-462.
    An inference to a new explanation may be both logically non-ampliative and epistemically ampliative. Included among the premises of the latter form is the explanadum--a unique premise which is capable of embodying what we do not know about the matter in question, as well as legitimate aspects of what we do know. This double status points to a resolution of the Meno paradox. Ampliative inference of this sort, it is argued, has much in common with Nickles' idea of discoverability and, (...)
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  20. James Blachowicz (1987). Discovery as Correction. Synthese 71 (3):235 - 321.
    In recent years, there have been some attempts to defend the legitimacy of a non-inductive generative logic of discovery whose strategy is to analyze a variety of constraints on the actual generation of explanatory hypotheses. These proposed new theories, however, are only weakly generative (relying on sophisticated processes of elimination) rather than strongly generative (embodying processes of correction).This paper develops a strongly generative theory which holds that we can come to know something new only as a variant of what we (...)
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  21. James A. Blachowicz (1976). History and Nature In Collingwood's Dialectic. Idealistic Studies 6 (1):49-61.
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  22. James A. Blachowicz (1975). Metaphysics and Material Necessity. New Scholasticism 49 (1):16-31.
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  23. James A. Blachowicz (1972). Realism and Idealism in Peirce's Categories. Transactions of the Charles S. Peirce Society 8 (4):199 - 213.
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  24. James A. Blachowicz (1971). Systems Theory and Evolutionary Models of the Development of Science. Philosophy of Science 38 (2):178-199.
    Philosophers of science have used various formulations of the "random mutation--natural selection" scheme to explain the development of scientific knowledge. But the uncritical acceptance of this evolutionary model has led to substantive problems concerning the relation between fact and theory. The primary difficulty lies in the fact that those who adopt this model (Popper and Kuhn, for example) are led to claim that theories arise chiefly through the processes of relatively random change. Systems theory constitutes a general criticism of this (...)
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