Search results for 'Jesse Goodman Sarah Montgomery Connie Ables' (try it on Scholar)

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  1.  9
    Jesse Goodman, Sarah Montgomery & Connie Ables (2010). Rorty's Social Theory and the Narrative of U.S. History Curriculum. Education and Culture 26 (1):3-22.
    Scholars have a history of crossing intellectual borders (Abbott, 2001). In particular, educators draw from a diversity of intellectuals upon which to base our understanding of, for example, schools and society, curriculum content, teaching, and learning. In addition to icons such as Marx, James, Freud, and Dewey, the works of the Frankfurt School (e.g., Horkheimer, Adorno, Marcuse), Foucault, Gilligan, Derrida, Gramsci, West, Arendt, and Fraser, just to name a few, have been used to guide our scholarship and practice. However, with (...)
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  2.  25
    Jesse Goodman Sarah Montgomery Connie Ables (2010). Rorty's Social Theory and the Narrative of U.S. History Curriculum. Education and Culture 26 (1):pp. 3-22.
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  3. Richard F. Calichman, Joseph A. Murphy, David G. Goodman, Shu-Ning Sciban, Fred Edwards, Robert J. Antony, Jane Kate Leonard, Pilwun Shih Wang, Sarah Wang & Kim Su-Young (2013). Takeuchi Yoshimi: Displacing the West. Philosophy East and West 63 (2).
     
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  4.  36
    Nelson Goodman, Goodman.
    The visual system is persistent, inventive, and sometimes rather perverse in building a world according to its own lights; the supplementation is deft, flexible, and often elaborate. [JL: Our eyes/consciousness could “fill in” things that are not there; they can also delete things that are there].
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  5.  14
    Kenneth Goodman (1990). Book Review: Communication Ethics and Global Change: A Book Review by Kenneth Goodman. [REVIEW] Journal of Mass Media Ethics 5 (1):66 – 69.
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  6.  1
    Nelson Goodman, Richard S. Rudner & Israel Scheffler (1972). Logic & Art Essays in Honor of Nelson Goodman. Bobbs-Merrill.
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  7. Nelson Goodman, Israel Scheffler & Richard S. Rudner (1972). Logic and Art Essays in Honor of Nelson Goodman. Richard Rudner and Israel Scheffler, Editors. --. Bobbs-Merrill.
     
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  8. Jesse Couenhoven (2015). Perception, Sensibility, and Moral Motivation In Augustine: A Stoic-Platonic Synthesis. By Sarah Catherine Byers. American Catholic Philosophical Quarterly 89 (1):156-159.
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  9. William Montgomery (1983). Concise Dictionary of Scientific Biography by James F. Maurer; A Biographical Encyclopedia of Scientists by John Daintith; Sarah Mitchell; Elizabeth Tootil. Isis: A Journal of the History of Science 74:257-258.
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  10. William Montgomery (1983). Concise Dictionary of Scientific BiographyJames F. MaurerA Biographical Encyclopedia of ScientistsJohn Daintith Sarah Mitchell Elizabeth Tootil. Isis 74 (2):257-258.
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  11.  61
    Jacqueline Broad (2015). "A Great Championess for Her Sex": Sarah Chapone on Liberty as Nondomination and Self-Mastery. The Monist 98 (1):77-88.
    This paper examines the concept of liberty at the heart of Sarah Chapone’s 1735 work, The Hardships of the English Laws in Relation to Wives. In this work, Chapone (1699-1764) advocates an ideal of freedom from domination that closely resembles the republican ideal in seventeenth and eighteenth- century England. This is the idea that an agent is free provided that no-one else has the power to dispose of that agent’s property—her “life, liberty, and limb” and her material possessions—according to (...)
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  12.  57
    Axel Mueller (2007). Goodman, Nelson. In Noretta Koertge (ed.), The New Dictionary of Scientific Biography. Charles Scribner's Sons/MacMillan 148-152.
    Article presenting basic methodological tenets in Goodman's philosophical development with their mutual connections, like the new riddle of indutcion, counterfactual conditionals and his use of reflective equilibrium as a methodological basis.
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  13.  58
    Axel Gelfert (2015). Symbol Systems as Collective Representational Resources: Mary Hesse, Nelson Goodman, and the Problem of Scientific Representation. Social Epistemology Review and Reply Collective 4 (6):52-61.
    This short paper grew out of an observation—made in the course of a larger research project—of a surprising convergence between, on the one hand, certain themes in the work of Mary Hesse and Nelson Goodman in the 1950/60s and, on the other hand, recent work on the representational resources of science, in particular regarding model-based representation. The convergence between these more recent accounts of representation in science and the earlier proposals by Hesse and Goodman consists in the recognition (...)
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  14. Branden Fitelson (2008). Goodman's "New Riddle". Journal of Philosophical Logic 37 (6):613 - 643.
    First, a brief historical trace of the developments in confirmation theory leading up to Goodman's infamous "grue" paradox is presented. Then, Goodman's argument is analyzed from both Hempelian and Bayesian perspectives. A guiding analogy is drawn between certain arguments against classical deductive logic, and Goodman's "grue" argument against classical inductive logic. The upshot of this analogy is that the "New Riddle" is not as vexing as many commentators have claimed (especially, from a Bayesian inductive-logical point of view). (...)
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  15.  52
    Lars Leeten (2012). What is «Critique of Worldmaking»? Nelson Goodman's Conception of Philosophy. Enrahonar: Quaderns de Filosofía 49:29-40.
    The contribution examines Goodman’s conception of philosophy, in particular his remark that his project can be understood as a «critique of worldmaking». It is argued that, despite dealing with epistemological questions, the general theory of symbols and worldmaking does not answer them. Rather, it can be conceived as a practical conception comparable to Kant’s critique of reason or to Wittgenstein’s critique of language games, i. e. , as a philosophy of world orientation. It is claimed that Goodman himself (...)
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  16. Ian Hacking (1993). On Kripke's and Goodman's Uses of 'Grue'. Philosophy 68 (265):269-295.
    Kripke's lectures, published as Wittgenstein on Rules and Private Language , posed a sceptical problem about following a rule, which he cautiously attributed to Wittgenstein. He briefly noticed an analogy between his new kind of scepticism and Goodman's riddle of induction. ‘Grue’, he said, could be used to formulate a question not about induction but about meaning: the problem would not be Goodman's about induction—‘Why not predict that grass, which has been grue in the past, will be grue (...)
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  17.  37
    Tanya de Villiers-Botha (2014). How Not to Be a Metaethical Naturalist –Jesse Prinz on the Emotional Construction of Morals. South African Journal of Philosophy 33 (2):145-154.
    Jesse Prinz develops a naturalistic metaethical theory with which he purports to sidestep ‘Hume's law’ by demonstrating how, on his theory, in describing what our moral beliefs commit us to we can determine what our moral obligations are. I aim to show that Prinz does not deliver on his prescriptive promise – he does not bridge the is–ought gap in any meaningful way. Given that Prinz goes on to argue that (1) his moral psychology highlights fundamental shortcomings in ‘traditional’ (...)
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  18.  68
    Vladan Djordjevic (2012). Goodman's Only World. In Majda Trobok, Nenad Miscevic & Berislav Zarnic (eds.), Between Logic and Reality: Modeling Inference, Action and Understanding. Springer 269.
    An incorrect interpretation of Goodman’s theory of counterfactuals is persistently being offered in the literature. I find that strange. Even more so since the incorrectness is rather obvious. In this paper I try to figure out why is that happening. First I try to explain what Goodman did say, which of his claims are ignored, and what he did not say but is sometimes ascribed to him. I emphasize one of the bad features of the interpretation: it gives (...)
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  19.  17
    Connie M. Ulrich & Sarah J. Ratcliffe (2007). Hypothetical Vignettes in Empirical Bioethics Research. Advances in Bioethics 11:161-181.
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  20.  17
    Bredo Johnsen (2014). Hume, Goodman and Radical Inductive Skepticism. Synthese 191 (12):2791-2813.
    Goodman concurs in Hume’s contention that no theory has any probability relative to any set of data, and offers two accounts, compatible with that contention, of how some inductive inferences are nevertheless justified. The first, framed in terms of rules of inductive inference, is well known, significantly flawed, and enmeshed in Goodman’s unfortunate entrenchment theory and view of the mind as hypothesizing at random. The second, framed in terms of characteristics of inferred theories rather than rules of inference, (...)
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  21.  38
    Nathan Stemmer (2004). The Goodman Paradox: Three Different Problems and a Naturalistic Solution to Two of Them. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 35 (2):351 - 370.
    It is now more than 50 years that the Goodman paradox has been discussed, and many different solutions have been proposed. But so far no agreement has been reached about which is the correct solution to the paradox. In this paper, I present the naturalistic solutions to the paradox that were proposed in Quine (1969, 1974), Quine and Ullian (1970/1978), and Stemmer (1971). At the same time, I introduce a number of modifications and improvements that are needed for overcoming (...)
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  22.  6
    Oswaldo Chateaubriand Filho (2012). Goodman and Parry on Counterfactuals. Principia 15 (3):383-397.
    O artigo de Goodman “The Problem of Counterfactual Conditionals” teve um papel central no debate relativo a análise adequada dos condicionais contrafactuais. A seguir examinarei o artigo de Goodman em detalhe e discutirei algumas objeções e sugestões de Parry em seu artigo “A Reexamination of the Problem of Counterfactual Conditionals”. Restringirei minha discussão ao “problema das condições relevantes”, assim denominado por Goodman, que é o tema principal das críticas de Parry e que considero ser o problema principal (...)
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  23.  2
    Connie M. Ulrich, Sarah J. Ratcliffe, Gwenyth R. Wallen, Qiuping Zhou, Kathleen Knafl & Christine Grady (2016). Cancer Clinical Trial Participants' Assessment of Risk and Benefit. Ajob Empirical Bioethics 7 (1):8-16.
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  24.  6
    Samuel Lelièvre (2014). Langage, imagination, et référence. Ricœur lecteur de Wittgenstein et Goodman. Études Ricoeuriennes / Ricoeur Studies 5 (1):49-66.
    Ricoeur’s reading of analytic philosophy is part of a philosophical plan that focuses on deepening his inquiry into various thematics, some theoretical in nature, others concerned with the history of philosophy. On the theoretical plane, Ricoeur’s interest in the analytic tradition is rooted in the problem of the relationship between language and the world; as regards the history of philosophy, he is interested in the shift from a transcendental philosophy to a contemporary philosophy that is concerned with the world of (...)
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  25.  2
    Tomasz Kubalica (2011). Ernst Cassirer and Nelson Goodman on the Problem of Cognition. Diametros:13-28.
    The article elucidates and compares Ernst Cassirer's and Nelson Goodman's positions on the problem of cognition. They agree in rejecting the theory of reflection and accepting the concept of transformation. This transformation is not a total antithesis of reflection, but an extension of it: recognition means both creative production and imitative reflection. This eliminates the traditional epistemological dichotomy between constructing and discovering. The shared premise for both philosophers is the rejection of the primacy of facts and sense data, with (...)
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  26.  5
    Roberto Espejo (2009). Desarrollo humano y participación comunitaria: . algunas reflexiones desde el enfoque gestáltico de Paul Goodman. Polis 23.
    En este artículo intentamos crear un lazo entre el enfoque gestáltico de Paul Goodman y el desarrollo humano a través del concepto de la participación comunitaria. La crítica social de Paul Goodman se conecta con las ideas centrales de la terapia gestáltica como una forma de mostrar la importancia de la participación comunitaria en una definición posible de desarrollo humano. La concepción de John Dewey de las instituciones como herramientas de desarrollo se utiliza como un punto de contacto (...)
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  27.  6
    João Paulo Monteiro (2010). Dutra, Hume E Goodman. Principia 1 (2):291-296.
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  28.  3
    Eugen Zeleňák (2013). Using Goodman to Explore Historical Representation. Journal of the Philosophy of History 7 (3):371-395.
    Several authors argue that historical works should be viewed as relatively complex and autonomous constructions that are of interest in their own right. In the paper I follow this general approach to history and provide an analysis of historical representation inspired mainly by Nelson Goodman’s observations about symbols. In Languages of Art, Goodman makes a number of interesting claims regarding pictorial representation, exemplification and expression, which could be employed to clarify certain semantic questions of history. He convincingly shows (...)
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  29. Albrecht Classen (ed.) (2010). Laughter in the Middle Ages and Early Modern Times: Epistemology of a Fundamental Human Behavior, its Meaning, and Consequences. Walter de Gruyter.
    Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter and gender politics (...)
     
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  30. Matthew J. C. Crump, Elisabeth Bacon, Kylie J. Barnett, Paolo Bartolomeo, Melissa R. Beck, Jesse J. Bengson, Derek Besner, Victoria Bird, Sylvie Blairy & Sarah-Jayne Blakemore (2007). Cosmelli, Diego, 623 Costantini, Marcello, 229 Cressman, Erin K., 265. Consciousness and Cognition 16:1005-1006.
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  31.  2
    Graham Oppy & Nick Trakakis (eds.) (2009). The History of Western Philosophy of Religion. Acumen.
    Five-volume history of western philosophy of religion. 106 chapters, each focused on a significant figure in the history of western philosophy of religion. The chapters--and the volumes--are arranged chronologically. -/- CONTENTS: Volume 1: Ancient Philosophy and Religion Introduction, Georg Boys-Stones; 1. Pythagoras, Constantinos Macris; 2. Xenophanes, James H. Lesher; 3. Socrates and Plato, Mark McPherran; 4. Aristotle, Sarah Broadie; 5. Epicurus, John Penwill; 6. The Stoics, Tad Brennan; 7. Cicero, Margaret Graver; 8. Philo of Alexandria, David T. Runia; 9. (...)
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  32. Wayne Wu (2013). The Conscious Brain: How Attention Engenders Experience, by Jesse Prinz. Mind 122 (488):1174-1180.
  33. Daniel Cohnitz (2009). The Unity of Goodman's Thought. In G. Ernst, J. Steinbrenner & O. Scholz (eds.), From Logic to Art: Themes from Nelson Goodman. Ontos 7--33.
    I argue that Goodman’s philosophy should not be characterised in opposition to the philosophy of the logical empiricists, but is more fruitfully interpreted as a continuation of their philosophical programme. In particular, understanding Goodman’s philosophy as a continuation of the ideal language tradition makes explicable how a radical ontological relativist could be such a staunch nominalist at the same time.
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  34.  44
    Roger Wertheimer (1972). Review of Nelson Goodman, Problems and Projects. [REVIEW] Commentary 54 (1):96-7.
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  35.  54
    Marcus Rossberg (2009). Leonard, Goodman, and the Development of the Calculus of Individuals. In G. Ernst, O. Scholz & J. Steinbrenner (eds.), Nelson Goodman: From Logic to Art. Ontos
    This paper investigates the relation of the Calculus of Individuals presented by Henry S. Leonard and Nelson Goodman in their joint paper, and an earlier version of it, the so-called Calculus of Singular Terms, introduced by Leonard in his Ph.D. dissertation thesis Singular Terms. The latter calculus is shown to be a proper subsystem of the former. Further, Leonard’s projected extension of his system is described, and the definition of an intensional part-relation in his system is proposed. The final (...)
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  36.  74
    Timothy Williamson (2013). Response to Cohen, Comesaña, Goodman, Nagel, and Weatherson on Gettier Cases in Epistemic Logic. Inquiry 56 (1):77-96.
    The five commentators on my paper ‘Gettier Cases in Epistemic Logic’ (GCEL) demonstrate how fruitful the topic can be. Especially in Brian Weatherson's contribution, and to some extent in those of Jennifer Nagel and Jeremy Goodman, much of the material constitutes valuable development and refinement of ideas in GCEL, rather than criticism. In response, I draw some threads together, and answer objections, mainly those in the papers by Stewart Cohen and Juan Comesaña and by Goodman.
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  37. Paul Franceschi, Une Application Des N-Univers a l'Argument de l'Apocalypse Et au Paradoxe de Goodman.
    Several philosophical problems are based on an analogy between a real situation and a probabilistic model. Such problems are based on urn analogies. The present dissertation aims to describe and implement a methodology oriented towards the resolution of philosophical problems based on an urn analogy. This methodology is based on the use of the n-universes. To this end, I describe first the n-universes in a detailed way. I also discuss the difficulties of the theory of n-universes related to the demultiplication (...)
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  38. Rosemarie Rheinwald (1993). An Epistemic Solution to Goodman's New Riddle of Induction. Synthese 95 (1):55 - 76.
    Goodman'snew riddle of induction can be characterized by the following questions: What is the difference between grue and green?; Why is the hypothesis that all emeralds are grue not lawlike?; Why is this hypothesis not confirmed by its positive instances?; and, Why is the predicate grue not projectible? I argue in favor of epistemological answers to Goodman's questions. The notions of lawlikeness, confirmation, and projectibility have to be relativized to (actual and counterfactual) epistemic situations that are determined by (...)
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  39. Jesse Prinz (2009). The Emotional Construction of Morals • by Jesse Prinz: Summary. Analysis 69 (4).
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  40.  93
    Lieven Decock & Igor Douven (2011). Similarity After Goodman. Review of Philosophy and Psychology 2 (1):61-75.
    In a famous critique, Goodman dismissed similarity as a slippery and both philosophically and scientifically useless notion. We revisit his critique in the light of important recent work on similarity in psychology and cognitive science. Specifically, we use Tversky’s influential set-theoretic account of similarity as well as Gärdenfors’s more recent resuscitation of the geometrical account to show that, while Goodman’s critique contained valuable insights, it does not warrant a dismissal of similarity.
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  41.  9
    Daniel Cohnitz & Marcus Rossberg (2006). Nelson Goodman. Routledge.
    Nelson Goodman's acceptance and critique of certain methods and tenets of positivism, his defence of nominalism and phenomenalism, his formulation of a new riddle of induction, his work on notational systems, and his analysis of the arts place him at the forefront of the history and development of American philosophy in the twentieth-century. However, outside of America, Goodman has been a rather neglected figure. In this first book-length introduction to his work Cohnitz and Rossberg assess Goodman's lasting (...)
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  42.  5
    Joel B. Hagen (2010). Waiting for Sequences: Morris Goodman, Immunodiffusion Experiments, and the Origins of Molecular Anthropology. [REVIEW] Journal of the History of Biology 43 (4):697 - 725.
    During the early 1960s, Morris Goodman used a variety of immunological tests to demonstrate the very close genetic relationships among humans, chimpanzees, and gorillas. Molecular anthropologists often point to this early research as a critical step in establishing their new specialty. Based on his molecular results, Goodman challenged the widely accepted taxonomie classification that separated humans from chimpanzees and gorillas in two separate families. His claim that chimpanzees and gorillas should join humans in family Hominidae sparked a well-known (...)
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  43. John Dilworth (2003). A Refutation of Goodman's Type-Token Theory of Notation. Dialectica 57 (3):330–336.
    In Languages of Art, Nelson Goodman presents a general theory of symbolic notation. However, I show that his theory could not adequately explain possible cases of natural language notational uses, and argue that this outcome undermines, not only Goodman’s own theory, but any broadly type versus token based account of notational structure. Given this failure, an alternative representational theory is proposed, in which different visual or perceptual aspects of a given physical inscription each represent a different letter, word, (...)
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  44.  74
    Igor Douven (2011). Similarity After Goodman. Review of Philosophy and Psychology 2 (1):61-75.
    In a famous critique, Goodman dismissed similarity as a slippery and both philosophically and scientifically useless notion. We revisit his critique in the light of important recent work on similarity in psychology and cognitive science. Specifically, we use Tversky’s influential set-theoretic account of similarity as well as Gärdenfors’s more recent resuscitation of the geometrical account to show that, while Goodman’s critique contained valuable insights, it does not warrant a dismissal of similarity.
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  45.  12
    Guido Küng (1993). Welterkennen und Textinterpretation bei Roman Ingarden und Nelson Goodman. Grazer Philosophische Studien 44:69-90.
    Ist die Welt ein Buch? Der Phänomenologe R. Ingarden und der Analytiker W. Goodman haben sich beide sehr eingehend sowohl mit der Philosophie der Literatur wie mit der Ontologie der Wirklichkeit befaßt. Doch ihre Thesen sind sehr verschieden. Für Ingarden ist die reale Welt kein vom Menschen abhängiges Kulturprodukt, dagegen sind für ihn die Kunstwerke merkwürdige rein intentionale Gegenstände, die in ihrer Existenz vom menschlichen Bewußtsein abhängen. Goodman hingegen betont, daß gerade die realen Welten auf merkwürdige Weise vom (...)
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  46.  83
    Anthony Savile (1971). Nelson Goodman's ‘Languages of Art’: A Study. British Journal of Aesthetics 11 (1):3-27.
    Reviews goodman's claims about representation, Expression and identity of works of art. Claims that the underlying nominalist logic effectively prohibits our understanding of these notions (pace goodman) and leaves everything which is of specific artistic and aesthetic interest out of account.
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  47.  33
    María Lugones (1990). Review: Hispaneando y Lesbiando: On Sarah Hoagland's "Lesbian Ethics". [REVIEW] Hypatia 5 (3):138-146.
    This review looks at Sarah Hoagland's Lesbian Ethics from the position of a lesbian who is also a cultural participant in a colonized heterosexualist culture within the powerful context of its colonizing heterosexualist culture . From this position separation from heterosexualism acquires great complexity since the position described is that of a plural self. In Lesbian Ethics lesbian community is the community of separation where demoralization is avoided by auto-koenonous selves. Because heterosexualism is not a cross-cultural or international system (...)
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  48.  74
    Günter Abel (1991). Logic, Art, and Understanding in the Philosophy of Nelson Goodman. Inquiry 34 (3 & 4):311 – 321.
    This paper contains a reconstruction and discussion of some central subjects in Nelson Goodman's philosophical work. Goodman's creative symbol-constructional philosophy concerns fundamental aspects of human cognition and practice. It is argued that this provides us with the intellectual tools for constructing a genuine relationship between logic, knowledge, art, and understanding. This is shown by focusing on subjects ranging from the projectibility of predicates and nominalistic mereology to constructive relativity, ways of worldmaking and a general theory of symbols.
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  49.  1
    Mark Migotti (2016). History, Genealogy, Nietzsche: Comments on Jesse Prinz, "Genealogies of Morals: Nietzsche's Method Compared". Journal of Nietzsche Studies 47 (2):212-227.
    Jesse Prinz compares Nietzsche’s genealogy of morals to its utilitarian and materialist counterparts and gives two cheers for the Nietzschean approach.1 The project is well conceived; and—readers of this journal will not need to be convinced of this—the recognition of Nietzsche’s achievement is deserved and welcome. But when we get to “the particular go of it,”2 Prinz’s account of what Nietzsche’s achievement is, I have reservations. Though we have much to learn from his juxtaposing Nietzschean genealogy to its utilitarian (...)
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  50.  11
    Joshua M. Hall (2015). Rearticulating Languages of Art: Dancing with Goodman. Evental Aesthetics 3 (3):28-53.
    In this article, I explore the relationship between dance and the work of Nelson Goodman, which is found primarily in his early book, Languages of Art. Drawing upon the book’s first main thread, I examine Goodman’s example of a dance gesture as a symbol that exemplifies itself. I argue that self-exemplifying dance gestures are unique in that they are often independent and internally motivated, or “meta-self-exemplifying.” Drawing upon the book’s second main thread, I retrace Goodman’s analysis of (...)
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