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Profile: James Pearson (Kutztown University of Pennsylvania)
Profile: James Pearson (Bridgewater State University)
  1.  11
    James Pearson, Review of the Book Disagreement by Brian Frances. [REVIEW]
    Review of the book Disagreement by Bryan Frances. Cambridge: Polity Press, 2014.
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  2.  3
    James Pearson (2016). Disagreement by Bryan Frances. Philosophy East and West 66 (1):357-359.
    Attention to the question of whether testimony is a distinctive source of knowledge is a comparatively recent development in Western epistemology. Does being told that p constitute reason for you to believe that p, independently of what you empirically establish about the speaker’s reliability, sincerity, and evaluative position? Still more recently — in just the last decade — Western epistemologists have become occupied with related problems concerning disagreement. What is the rational response, for instance, to discovering that an epistemic peer (...)
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  3.  3
    James Pearson (2016). Gilbert Harman and Ernie Lepore, Eds. A Companion to W.V.O. Quine. Journal for the History of Analytical Philosophy 4 (2).
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  4.  75
    James Pearson (2011). Distinguishing W.V. Quine and Donald Davidson. Journal for the History of Analytical Philosophy 1 (1):1-22.
    Given W.V. Quine’s and Donald Davidson’s extensive agreement about much of the philosophy of language and mind, and the obvious methodological parallels between Quine’s radical translation and Davidson’s radical interpretation, many—including Quine and Davidson—are puzzled by their occasional disagreements. I argue for the importance of attending to these disagreements, not just because doing so deepens our understanding of these influential thinkers, but because they are in fact the shadows thrown from two distinct conceptions of philosophical inquiry: Quine’s “naturalism” and (...)
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  5.  4
    James Pearson (2016). Wittgenstein and the Utility of Disagreement. Social Theory and Practice 42 (1):1-31.
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  6.  39
    James Pearson (2013). Nietzsche on Instinct and Language Ed. By João Constâncio and Maria João Mayer Branco (Review). Journal of Nietzsche Studies 44 (1):115-117.
    Nietzsche’s critique of the will to truth, and, more specifically, the metaphysical tradition, is inextricable from both his philosophy of language and his turn to physiology. Though the way in which Nietzsche conceived of the intertwinement of language, reason, and the body developed through the course of his philosophical maturation, it is nonetheless a recurrent motif spanning the breadth of his oeuvre. As the editors state in their introduction to Nietzsche on Instinct and Language (NIL), the volume aims at being (...)
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  7.  21
    James Pearson (2013). Asking Students What Philosophers Teach. Teaching Philosophy 36 (1):31-49.
    This essay argues for the value of teaching a unit that questions what it is that philosophers teach as a way of encouraging students to reflect on the nature of philosophy. I show how using ancient philosophy to frame this unit makes it especially urgent, since an important (and often overlooked) consequence of Socrates’s demarcation of philosophy from oratory is that philosophers are not in a position to teach anything. I have found that students are eager to engage the challenge (...)
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  8.  19
    James Pearson (2012). Review of Benjamin Schnieder and Moritz Schulz "Themes From Early Analytic Philosophy: Essays in Honour of Wolfgang Kunne". [REVIEW] Notre Dame Philosophical Reviews.
  9.  8
    James Pearson (2013). Total Narcissism and the Uncanny: A New Interpretation of Eta Hoffmann's “the Sandman”. Angelaki 18 (2):17 - 27.
    (2013). TOTAL NARCISSISM AND THE UNCANNY: a new interpretation of e.t.a. hoffmann's “the sandman”. Angelaki: Vol. 18, No. 2, pp. 17-27.
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  10.  11
    James J. Pearson (2012). Interpreting Disturbed Minds: Donald Davidson and The White Ribbon. Film-Philosophy 16 (1):1-15.
    Thomas Elsaesser claims the late Haneke as a director of ‘mind-game’ films, but his diagnosis of the appeal of such films fails to account for The White Ribbon . In this paper, I draw on the theory of radical interpretation developed by American philosopher Donald Davidson to uncover the film’s power. I argue that the focus on charity in Davidson’s account of the conditions under which an interpreter is able to find a foreign community intelligible illuminates the exquisite discomfort the (...)
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