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  1. John McDowell (1994). Mind and World. Cambridge: Harvard University Press.
    Much as we would like to conceive empirical thought as rationally grounded in experience, pitfalls await anyone who tries to articulate this position, and ...
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  2. John Henry McDowell (1998). Mind, Value, and Reality. Harvard University Press.
     
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  3. John Henry McDowell (2009). Having the World in View: Essays on Kant, Hegel, and Sellars. Harvard University Press.
    In this new book, John McDowell builds on his much discussed Mind and World—one of the most highly regarded books in contemporary philosophy.
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  4. John McDowell (2015). Philosophical Method. Journal of Philosophical Research 40 (9999):25-29.
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  5. John Henry McDowell (2011). Perception as a Capacity for Knowledge. Marquette University Press.
     
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  6. John McDowell (1979). Virtue and Reason. The Monist 62 (3):331-350.
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  7. John McDowell (2011). Tyler Burge on Disjunctivism. Philosophical Explorations 13 (3):243-255.
    In Burge 2005, Tyler Burge reads disjunctivism as the denial that there are explanatorily relevant states in common between veridical perceptions and corresponding illusions. He rejects the position as plainly inconsistent with what is known about perception. I describe a disjunctive approach to perceptual experience that is immune to Burge's attack. The main positive moral concerns how to think about fallibility.
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  8. John Henry McDowell (2009). The Engaged Intellect: Philosophical Essays. Harvard University Press.
    As he practices this method, what emerges through the volume is the unity of McDowell’s own views.
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  9.  36
    John McDowell & Philip Pettit (eds.) (1986). Subject, Thought, And Context. Clarendon Press.
  10. John Mcdowell (2007). What Myth? Inquiry 50 (4):338 – 351.
    In previous work I urged that the perceptual experience we rational animals enjoy is informed by capacities that belong to our rationality, and - in passing - that something similar holds for our intentional action. In his Presidential Address, Hubert Dreyfus argued that I thereby embraced a myth, "the Myth of the Mental". According to Dreyfus, I cannot accommodate the phenomenology of unreflective bodily coping, and its importance as a background for the conceptual capacities exercised in reflective intellectual activity. My (...)
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  11. John McDowell (1995). Knowledge and the Internal. Philosophy and Phenomenological Research 55 (4):877-93.
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  12.  5
    Stanley Cavell, Cora Diamond, John McDowell, Ian Hacking & Cary Wolfe (2008). Philosophy and Animal Life. Columbia University Press.
    _Philosophy and Animal Life_ offers a new way of thinking about animal rights, our obligation to animals, and the nature of philosophy itself. Cora Diamond begins with "The Difficulty of Reality and the Difficulty of Philosophy," in which she accuses analytical philosophy of evading, or deflecting, the responsibility of human beings toward nonhuman animals. Diamond then explores the animal question as it is bound up with the more general problem of philosophical skepticism. Focusing specifically on J. M. Coetzee's _The Lives (...)
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  13. John McDowell (1985). Values and Secondary Qualities. In Ted Honderich (ed.), Morality and Objectivity. Routledge 110-129.
    J.L. Mackie insists that ordinary evaluative thought presents itself as a matter of sensitivity to aspects of the world. And this phenomenological thesis seems correct. When one or another variety of philosophical non-cognitivism claims to capture the truth about what the experience of value is like, or (in a familiar surrogate for phenomenology) about what we mean by our evaluative language, the claim is never based on careful attention to the lived character of evaluative thought or discourse. The idea is, (...)
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  14.  46
    John Henry McDowell (1994/1996). Mind and World: With a New Introduction. Harvard University Press.
    Much as we would like to conceive empirical thought as rationally grounded in experience, pitfalls await anyone who tries to articulate this position, and ...
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  15. John McDowell (1984). Wittgenstein on Following a Rule. Synthese 58 (March):325-364.
  16. John McDowell (2013). Perceptual Experience: Both Relational and Contentful. European Journal of Philosophy 21 (1):144-157.
  17. John McDowell (1994). The Content of Perceptual Experience. Philosopical Quarterly 44 (175):190-205.
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  18. John McDowell (2007). Response to Dreyfus. Inquiry 50 (4):366 – 370.
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  19. John McDowell (2008). The Disjunctive Conception of Experience as Material for a Transcendental Argument. In Fiona Macpherson & Adrian Haddock (eds.), Teorema: International Journal of Philosophy. Oxford University Press 19-33.
  20. John McDowell (1982). Criteria, Defeasibility, and Knowledge. Proceedings of the British Academy 68:455-79.
     
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  21. John McDowell (1981). Non-Cognitivism and Rule-Following. In S. Holtzman & Christopher M. Leich (eds.), Wittgenstein: To Follow A Rule. Routledge 141--62.
  22. John McDowell (1984). De Re Senses. Philosophical Quarterly 34 (136):283-294.
  23.  62
    John McDowell (2014). A Note on the Significance of the Surface Inquiry. International Journal for the Study of Skepticism 4 (3-4):317-321.
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  24. John McDowell (1978). Are Moral Requirements Hypothetical Imperatives? Proceedings of the Aristotelian Society 52:13-29+31-42.
  25. John McDowell (1977). On the Sense and Reference of a Proper Name. Mind 86 (342):159-185.
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  26. John McDowell (1995). Might There Be External Reasons? In J. E. J. Altham & Ross Harrison (eds.), World, Mind and Ethics: Essays on the Ethical Philosophy of Bernard Williams. Cambridge University Press
  27. John Mcdowell (2013). Acting in the Light of a Fact. In David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.), Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy. Oxford University Press
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  28. John McDowell (2010). What is the Content of an Intention in Action? Ratio 23 (4):415-432.
    On the view proposed, the content of an intention in action is given by what one would say in expressing it, and the proper form for expressing such an intention is a statement about what one is doing: e.g. ‘I am doing such-and-such’. By contrast, some think that there are normative or evaluative elements to the content of an intention in action which would be left out of a form that merely stated facts. They think that the appropriate way to (...)
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  29.  92
    Gareth Evans & John Henry McDowell (eds.) (1976). Truth and Meaning: Essays in Semantics. Clarendon Press.
    Truth and Meaning is a classic collection of original essays on fundamental questions in the philosophy of language.
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  30. John McDowell (2002). Knowledge and the Internal Revisited. Philosophy and Phenomenological Research 64 (1):97-105.
    In “Knowledge and the Social Articulation of the Space of Reasons,” Robert Brandom reads my “Knowledge and the Internal” as sketching a position that, when properly elaborated, opens into his own social-perspectival conception of knowledge . But this depends on taking me to hold that there cannot be justification for a belief sufficient to exclude the possibility that the belief is false. And that is exactly what I argued against in “Knowledge and the Internal.” Seeing that P constitutes falsehood-excluding justification (...)
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  31.  37
    John McDowell (1994). Knowledge by Hearsay. In A. Chakrabarti & B. K. Matilal (eds.), Knowing From Words. Kluwer 195--224.
    Language matters to epistemology for two separate reasons (although they are no doubt connected) -/- My interest in testimony derives from Gareth Evans, as does my conviction that it cannot be accommodated by the sort of account of knowledge which I attack in this paper. I believe I also owe to him my interest in the sorts of case I discuss in §4 below, where knowledge is retained under the risk that what would have been knowledge if the relevant fact (...)
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  32. John McDowell (1998). Lecture I: Sellars on Perceptual Experience. Journal of Philosophy 95 (9):431-450.
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  33.  66
    John McDowell, Projection and Truth in Ethics.
    This is the text of The Lindley Lecture for 1987, given by John McDowell, a South African philosopher.
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  34. John Mcdowell (2011). “Some Remarks On Intention In Action”. Studies in Social Justice:1-18.
    I suggest that intentions for the future become intentions in action when the time for acting comes. The image of intentions as a kind of continuant helpfully accommodates progress in an action; a persisting intention in action changes its shape in respect of how much of what is intended lies behind it and how much is still in prospect. Specific motor intentions in the course of, for instance, crossing a street are shapes successively taken by a persisting intention in action. (...)
     
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  35.  68
    John McDowell (1998). Review: Reply to Commentators. [REVIEW] Philosophy and Phenomenological Research 58 (2):403 - 431.
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  36. John McDowell (1998). Having the World in View: Sellars, Kant, and Intentionality. Journal of Philosophy 95 (9):431-492.
  37. John McDowell (1997). Reductionism and the First Person. In J. Dancy (ed.), Reading Parfit. Blackwell 230--50.
     
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  38. John Mcdowell (2009). The Given in Experience: Comment on Gupta. [REVIEW] Philosophy and Phenomenological Research 79 (2):468-474.
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  39. John McDowell (1992). Meaning and Intentionality in Wittgenstein's Later Philosophy. Midwest Studies in Philosophy 17 (1):40-52.
  40. John McDowell (2006). Conceptual Capacities in Perception. In G. Abel (ed.), Kreativität. Felix Meiner Verlag
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  41. John McDowell (2005). The True Modesty of an Identity Conception of Truth: A Note in Response to Pascal Engel (2001). International Journal of Philosophical Studies 13 (1):83 – 88.
  42. John McDowell (1996). Reply to Gibson, Byrne, and Brandom. Philosophical Issues 7:283-300.
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    John McDowell (1990). Discussions Peacocke and Evans on Demonstrative Content1. Mind 99 (394):255-266.
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  44. John Mcdowell (2003). Subjective, Intersubjective, Objective. Philosophy and Phenomenological Research 67 (3):675–681.
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  45. J. L. Ackrill, Julia Annas, M. F. Burnyeat, John M. Cooper, Marcia L. Homiak, Rosalind Hursthouse, T. H. Irwin, L. A. Kosman, Richard Kraut, John McDowell, Alfred R. Mele & Martha C. Nussbaum (1998). Aristotle's Ethics: Critical Essays. Rowman & Littlefield Publishers.
    The ethics of Aristotle , and virtue ethics in general, have enjoyed a resurgence of interest over the past few decades. Aristotelian themes, with such issues as the importance of friendship and emotions in a good life, the role of moral perception in wise choice, the nature of happiness and its constitution, moral education and habituation, are finding an important place in contemporary moral debates. Taken together, the essays in this volume provide a close analysis of central arguments in Aristotle's (...)
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  46. John McDowell (1992). Putnam on Mind and Meaning. Philosophical Topics 20 (1):35-48.
  47. John McDowell (2009). Wittgensteinian “Quietism”. Common Knowledge 15 (3):365-372.
    In his Philosophical Investigations Wittgenstein describes, and represents himself as pursuing, a way of doing philosophy without putting forward philosophical theses. I exemplify his approach with a sketch of his treatment of rule following. I focus in particular on the simple case of following a signpost, conceived as an expression of a rule for getting to a destination. Wittgenstein uncovers a threat that we will find it mysterious how one could learn from a signpost which way to go, and he (...)
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  48. John McDowell (2006). Response to Cynthia Macdonald. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub.
     
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  49. John McDowell (1989). One Strand in the Private Language Argument. Grazer Philosophische Studien 33:285-303.
    In reflecting about experience, philosophers are prone to fall into a dualism of conceptual scheme and pre-conceptual given, according to which the most basic judgments of experience are grounded in non-conceptual impingements on subjects of experience. This idea is dubiously coherent: relations of grounding or justification should hold between conceptually structured items. This thought has been widely applied to 'outer' experience; at least some of the Private Language Argument can be read as applying it to 'inner' experience. In this light, (...)
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  50. John McDowell (1981). Anti-Realism and the Epistemology of Understanding. In Herman Parret & Jacques Bouveresse (eds.), Meaning and Understanding. W. De Gruyter 225--248.
     
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