Search results for 'Jungian psychology' (try it on Scholar)

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  1. Roger Brooke (ed.) (1999). Pathways Into the Jungian World: Phenomenology and Analytical Psychology. Routledge.score: 78.0
    With contributions from medicine, psychology and philosophy, Pathways into the Jungian World looks at the central issues of commonality and difference in phenomenology and analytical psychology. The essays investigate how existential phenomenology and analytical psychology have been involved in the same fundamental cultural and therapeutic project. They both legitimize the subtlety, complexity, and depth of experience in an age when the meaning of experience has been abandoned to the dictates of pharmaceutical technology, economics and medical psychiatry. (...)
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  2. Burt C. Hopkins (1998). The Structure, Basic Contents, and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part Ii. Journal of Phenomenological Psychology 29 (1):1-49.score: 75.0
    This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the previous volume of this journal as Part I, while its phenomenologically transcendental portion is published here as Part II. Part I first clarified the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification it showed that, in marked contrast to the prevailing (...)
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  3. Gavin Walker (2012). Sociological Theory and Jungian Psychology. History of the Human Sciences 25 (1):52-74.score: 60.0
    In this article I seek to relate the psychology of Carl Jung to sociological theory, specifically Weber. I first present an outline of Jungian psychology. I then seek to relate this as psychology to Weber’s interpretivism. I point to basic methodological compatibilities within a Kantian frame, from which emerge central concerns with the factors limiting rationality. These generate the conceptual frameworks for parallel enquiries into the development and fate of rationality in cultural history. Religion is a (...)
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  4. Paul Bishop (2007). Analytical Psychology and German Classical Aesthetics: Goethe, Schiller & Jung. Routledge.score: 51.0
    Analytical Psychology and German Classical Aesthetics: Goethe, Schiller, and Jung , volume 1, The Development of the Personality investigates the extent to which analytical psychology draws on concepts found in German classical aesthetics. It aims to place analytical psychology in the German-speaking tradition of Goethe and Schiller, with which Jung was well acquainted. This volume argues that analytical psychology appropriates many of its central notions from German classical aesthetics, and that, when seen in its intellectual historical (...)
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  5. Jacques Viret (forthcoming). Topological Approach of Jungian Psychology. Acta Biotheoretica.score: 48.0
    In this work, we compare two global approaches which are usually considered as completely unconnected one with the other. The former is Thom’s topology and the latter is Jung’s psychology. More precisely, it seemed to us interesting to adapt some morphologies of Thom’s catastrophe theory to some Jung’s notions. Thus, we showed that the swallowtail, which is one of these morphologies, was able to describe geometrically the structural organisation of the psyche according to Jung, with its collective unconscious, personal (...)
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  6. Burt C. Hopkins (1997). The Structure, Basic Contents and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part I1. Journal of Phenomenological Psychology 28 (2):133-170.score: 48.0
  7. C. G. Jung & Sonu Shamdasani (2011). Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925. Princeton University Press.score: 48.0
    Rev. ed. of: Analytical psychology: notes of the seminar given in 1925 / by C.G. Jung; edited by William McGuire. c1989.
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  8. Jorge Aveleira (2001). Consciousness and Reality: A Stable-Dynamic Model Based on Jungian Psychology. In Don William (ed.), The C.G. Jung Page.score: 45.0
  9. Christopher Hauke (2000). Jung and the Postmodern: The Interpretation of Realities. Routledge.score: 45.0
    The psychological writing of Jung and the post-Jungians is all too often ignored as anachronistic, archaic and mystic. In Jung and the Postmodern, Christopher Hauke challenges this, arguing that Jungian psychology is more relevant now than ever before - not only can it be a response to modernity, but it can offer a critique of modernity and Enlightenment values which brings it in line with the postmodern critique of contemporary culture. After introducing Jungians to postmodern themes in Jameson, (...)
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  10. Renos K. Papadopoulos (ed.) (2006). The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge.score: 45.0
    Jung appeals not only to professionals who are looking for a more humane and creative way of working with their clients, but also to academics in an ...
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  11. Allen R. Dyer (1984). Polanyi and Jungian Psychology. Tradition and Discovery 12 (2):16-21.score: 45.0
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  12. Ermelinda Ganem Fernandes, José Felipe Rodriguez de Sá & Matheus Gansohr (2013). Aterradora transcendência? Uma análise simbólica do Bafomé de Éliphas Lévi (Terrifying transcendence? A symbolic analysis of Eliphas Levi's Baphomet) - DOI: 10.5752/P.2175-5841.2013v11n31p1129. [REVIEW] Horizonte 11 (31):1129-1149.score: 45.0
    Bafomé, a mais duradoura criação do escritor Éliphas Lévi, é um ícone do universo esotérico: é a imagem “satânica” mais conhecida da história. Na tentativa de desvendar a sua rica composição simbólica, uma exegese iconográfica será conduzida por intermédio da psicologia analítica, fundada pelo psiquiatra suíço Carl Gustav Jung. As origens de Bafomé na alquimia, na cabala e no gnosticismo serão perscrutadas e os conceitos Junguianos do inconsciente coletivo e dos arquétipos irão, em grande parte, balizar a interpretação proposta neste (...)
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  13. Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 42.0
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; (...)
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  14. Lyn Cowan (2002). Tracking the White Rabbit: A Subversive View of Modern Culture. Brunner-Routledge.score: 42.0
    Like Alice following the white rabbit into a topsy-turvy world where the laws of logic don't apply, subversive thinking unearths the mysteries behind the mundane. Tracking the White Rabbit is a fascinating, original work that invites us to use depth psychology to challenge our deepest assumptions about world politics, theology, social norms, everyday speech, and usual ideas of sex and emotion. Raised in an environment of McCarthyism and rock-and-roll, Jungian analyst Lyn Cowan shows readers-through provocative essays on memory (...)
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  15. Charles D. Laughlin & Vincenza A. Tiberia (2012). Archetypes: Toward a Jungian Anthropology of Consciousness. Anthropology of Consciousness 23 (2):127-157.score: 42.0
    It is very curious that C.G. Jung has had so little influence upon the anthropology of consciousness. In this paper, the reasons for this oversight are given. The archetypal psychology of Jung is summarized and shown to be more complex and useful than extreme constructivist accounts would acknowledge. Jung's thinking about consciousness fits very well with a modern neuroscience view of the psyche and acts as a corrective to relativist notions of consciousness and its relation to the self.
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  16. Robert E. Ryan (2002). Shamanism and the Psychology of C.G. Jung: The Great Circle. Vega.score: 42.0
    Carl Jung's work played an important role in shaping modern psychology. Through a thorough exploration of Jung's psychological ideas and the ancient beliefs of shamanistic cultures, this unique investigation unveils startling parallels between the two. As different as they may seem at first glance, these two branches of human paradigm and belief have amazing similarities in structure and function. Interspersed with the writings of Jung, this fascinating account traces the forces and patterns of symbolism common to shamanism and depth (...)
     
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  17. Carl B. Becker (ed.) (1999). Asian and Jungian Views of Ethics. Greenwood Press.score: 39.0
    Asserting that traditional Western religious groundings for ethics neither reach a modern international audience nor solve the interpersonal and global problems ...
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  18. Ann Casement & David J. Tacey (eds.) (2006). The Idea of the Numinous: Contemporary Jungian and Psychoanalytic Perspectives. Routledge.score: 39.0
    The idea of the numinous is often raised in psychoanalytic and psychodynamic contexts, but it is rarely itself subjected to close scrutiny. This volume examines how the numinous has gained currency in the post-modern world, demonstrating how the numinous is no longer confined to religious discourses but is included in humanist, secular and scientific views of the world. Questions of soul and spirit are increasingly being raised in connection with the scientific exploration of the psyche, and especially in the context (...)
     
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  19. Janet Dallett (1998). The Not-yet-Transformed God: Depth Psychology and the Individual Religious Experience. Distributed to the Trade by Samuel Weiser.score: 39.0
  20. Wolfgang Giegerich (1998). The Soul's Logical Life: Towards a Rigorous Notion of Psychology. P. Lang.score: 39.0
  21. Peter B. Todd (ed.) (2012). The Individuation of God:Integrating Science and Religion. Chiron Publications.score: 36.0
    Todd argues for the integration of science and religion to form a new paradigm for the third millennium. He counters both the arguments made by fundamentalist Christians against science and the rejection of religion by the New Atheists, in particular Richard Dawkins and his followers. Drawing on the work of scientists, psychologists, philosophers, and theologians, Todd challenges the materialistic reductionism of our age and offers an alternative grounded in the visionary work taking place in a wide array of disciplines including (...)
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  22. Steve Odin (1982). Alchemical Imagination and Psychic Transformation in Jungian Depth Psychology and the Buddhist Tantras. International Philosophical Quarterly 22 (4):255-274.score: 36.0
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  23. J. Raymond Zimmer (forthcoming). Category-Based Diagrams of Jungian Archetypal Psychology. Semiotics:193-204.score: 36.0
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  24. Christopher Hauke (2005). Human Being Human: Culture and the Soul. Routledge.score: 33.0
    Human Being Human explores the classical question What is a human being? and produces original and challenging insights in the process of providing an answer. In examining our human being, Christopher Hauke challenges the notion of human nature, questions the assumed superiority of human consciousness and rational thinking and pays close attention to the contradiction of living simultaneously as an autonomous individual and a member of the collective community. The main chapters include: Whose in Charge Here? Knowledge, Power and Human (...)
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  25. Michael Vannoy Adams (2010). The Mythological Unconscious. Spring Publications.score: 33.0
    Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to "archetypology" (...)
     
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  26. David L. Tresan (2004). This New Science of Ours: A More or Less Systematic History of Consciousness and Transcendence Part I. Journal of Analytical Psychology 49 (2):193-216.score: 33.0
     
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  27. David J. Tacey (2001). Jung and the New Age. Brunner-Routledge.score: 30.0
    Just as formal religion appears to dwindle to a minority interest, 'New Age' spirituality gathers increasing momentum and baffles us with its popular appeal. What is more, it has appropriated Jung as one of its spiritual leaders. In his own trenchant style, David Tacey, offers a theoretical and philosophical account of the New Age phenomenon and the archetypal imperatives that have brought it about. He also investigates the popular claim that Jung is a prophet or mystic, and argues that critics (...)
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  28. Raya A. Jones (ed.) (2010). Body, Mind and Healing After Jung: A Space of Questions. Routledge.score: 30.0
    In this book Raya Jones draws on the triad of body, mind and healing and (re)presents it as a domain of ongoing uncertainty within which Jung's answers stir up ...
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  29. David J. Tacey (2013). The Darkening Spirit: Jung, Spirituality, Religion. Routledge.score: 30.0
    Introduction: the darkening spirit -- The degraded spirit in secular society -- Jung's advocacy of spiritual experience -- Jung and the prophetic life -- Jung's ambivalence toward religion -- Spiritual renewal from below -- The integration of the dark side -- The return of soul to the world: Jung and Hillman -- The problem of the spiritual in the reception of Jung -- Conclusion: Jung's contribution to a new religious vision.
     
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  30. David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.score: 27.0
    The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction (...)
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  31. Nicholas Adam Lewin (2009). Jung on War, Politics, and Nazi Germany: Exploring the Theory of Archetypes and the Collective Unconscious. Karnac Books.score: 24.0
    This book seeks to re-examine the period, to unravel some of the confusion by setting out the historical background of Jung’s ideas, and provide a fresh debate on Jung and his collective theory.
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  32. Thomas D. Senor (1992). Two Factor Theories, Meaning Wholism and Intentionalistic Psychology: A Reply to Fodor. Philosophical Psychology 5 (2):133-151.score: 21.0
    In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor (...)
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  33. Stan Klein (2014). What Can Recent Replication Failures Tell Us About the Theoretical Commitments of Psychology? Theory and Psychology 24:326-338.score: 21.0
    I suggest that the recent, highly visible, and often heated debate over failures to replicate the results in the social sciences reveals more than the need for greater attention to the pragmatics and value of empirical falsification. It also is a symptom of a serious issue -- the underdeveloped state of theory in many areas of psychology. While I focus on the phenomenon of “social priming” -- since it figures centrally in current debate -- it is not the only (...)
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  34. David Morrow (2009). Moral Psychology and the Mencian Creature. Philosophical Psychology 22 (3):281-304.score: 21.0
    Recent work in various branches of philosophy has reinvigorated debate over the psychology behind moral judgment. Using Marc Hauser's categorization of theories as “Kantian,” “Humean,” or “Rawlsian” to frame the discussion, I argue that the existing evidence weighs against the Kantian model and partly in favor of both the Humean and the Rawlsian models. Emotions do play a causal role in the formation of our moral judgments, as the Humean model claims, but there are also unconscious principles shaping our (...)
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  35. Huib L. de Jong (2002). Levels of Explanation in Biological Psychology. Philosophical Psychology 15 (4):441-462.score: 21.0
    Until recently, the notions of function and multiple realization were supposed to save the autonomy of psychological explanations. Furthermore, the concept of supervenience presumably allows both dependence of mind on brain and non-reducibility of mind to brain, reconciling materialism with an independent explanatory role for mental and functional concepts and explanations. Eliminativism is often seen as the main or only alternative to such autonomy. It gladly accepts abandoning or thoroughly reconstructing the psychological level, and considers reduction if successful as equivalent (...)
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  36. Bradley Franks (2005). The Role of "the Environment" in Cognitive and Evolutionary Psychology. Philosophical Psychology 18 (1):59-82.score: 21.0
    Evolutionary psychology is widely understood as involving an integration of evolutionary theory and cognitive psychology, in which the former promises to revolutionise the latter. In this paper, I suggest some reasons to doubt that the assumptions of evolutionary theory and of cognitive psychology are as directly compatible as is widely assumed. These reasons relate to three different problems of specifying adaptive functions as the basis for characterising cognitive mechanisms: the disjunction problem, the grain problem and the environment (...)
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  37. John D. Greenwood (1992). Against Eliminative Materialism: From Folk Psychology to Volkerpsychologie. Philosophical Psychology 5 (4):349-68.score: 21.0
    In this paper it is argued that we would not be logically obliged or rationally inclined to reject the ontology of contentful psychological states postulated by folk psychology even if the explanations advanced by folk psychology turned out to be generally inaccurate or inadequate. Moreover, it is argued that eliminativists such as Paul Churchland do not establish that folk psychological explanations are, or are likely to prove, generally inaccurate or inadequate. Most of Churchland's arguments—based upon developments within connectionist (...)
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  38. Robert Lockie (2003). Depth Psychology and Self-Deception. Philosophical Psychology 16 (1):127-148.score: 21.0
    This paper argues that self-deception cannot be explained without employing a depth-psychological ("psychodynamic") notion of the unconscious, and therefore that mainstream academic psychology must make space for such approaches. The paper begins by explicating the notion of a dynamic unconscious. Then a brief account is given of the "paradoxes" of self-deception. It is shown that a depth-psychological self of parts and subceptive agency removes any such paradoxes. Next, several competing accounts of self-deception are considered: an attentional account, a constructivist (...)
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  39. G. Fletcher (1995). Two Uses of Folk Psychology: Implications for Psychological Science. Philosophical Psychology 8 (3):375-88.score: 21.0
    This article describes two uses of folk psychology in scientific psychology. Use 1 deals with the way in which folk theories and beliefs are imported into social psychological models on the basis that they exert causal influences on cognition or behavior (regardless of their validity or scientific usefulness). Use 2 describes the practice of mining elements from folk psychology for building an overarching psychological theory that goes beyond common sense (and assumes such elements are valid or scientifically (...)
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  40. Bill Wringe (2002). Is Folk Psychology a Lakatosian Research Program? Philosophical Psychology 15 (3):343-358.score: 21.0
    It has often been argued, by philosophers and more recently by developmental psychologists, that our common-sense conception of the mind should be regarded as a scientific theory. However, those who advance this view rarely say much about what they take a scientific theory to be. In this paper, I look at one specific proposal as to how we should interpret the theory view of folk psychology--namely, by seeing it as having a structure analogous to that of a Lakatosian research (...)
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  41. Kenneth J. Sufka & Derek D. Turner (2005). An Evolutionary Account of Chronic Pain: Integrating the Natural Method in Evolutionary Psychology. Philosophical Psychology 18 (2):243-257.score: 21.0
    This paper offers an evolutionary account of chronic pain. Chronic pain is a maladaptive by-product of pain mechanisms and neural plasticity, both of which are highly adaptive. This account shows how evolutionary psychology can be integrated with Flanagan's natural method, and in a way that avoids the usual charges of panglossian adaptationism and an uncritical commitment to a modular picture of the mind. Evolutionary psychology is most promising when it adopts a bottom-up research strategy that focuses on basic (...)
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  42. Matthew Rellihan (2012). Adaptationism and Adaptive Thinking in Evolutionary Psychology. Philosophical Psychology 25 (2):245-277.score: 21.0
    Evolutionary psychologists attempt to infer our evolved psychology from the selection pressures present in our ancestral environments. Their use of this inference strategy?often called ?adaptive thinking??is thought to be justified by way of appeal to a rather modest form of adaptationism, according to which the mind's adaptive complexity reveals it to be a product of selection. I argue, on the contrary, that the mind's being an adaptation is only a necessary and not a sufficient condition for the validity of (...)
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  43. M. Forster & Eric Saidel (1994). Connectionism and the Fate of Folk Psychology. Philosophical Psychology 7 (4):437-52.score: 21.0
    Abstract Ramsey, Stick and Garon (1991) argue that if the correct theory of mind is some parallel distributed processing theory, then folk psychology must be false. Their idea is that if the nodes and connections that encode one representation are causally active then all representations encoded by the same set of nodes and connections are also causally active. We present a clear, and concrete, counterexample to RSG's argument. In conclusion, we suggest that folk psychology and connectionism are best (...)
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  44. Elizabeth Valentine (1988). Teleological Explanations and Their Relation to Causal Explanation in Psychology. Philosophical Psychology 1 (1):61-68.score: 21.0
    The relation of teleological to causal explanations in psychology is examined. Nagel's claim that they are logically equivalent is rejected. Two arguments for their non-equivalence are considered: (i) the impossibility of specifying initial conditions in the case of teleological explanations and (ii) the claim that different kinds of logic are involved. The view that causal explanations provide only necessary conditions whereas teleological explanations provide sufficient conditions is rejected: causal explanations can provide sufficient conditions, typically being unable to provide necessary (...)
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  45. William S. Robinson (1996). Mild Realism, Causation, and Folk Psychology. Philosophical Psychology 8 (2):167-87.score: 21.0
    Daniel Dennett (1991) has advanced a mild realism in which beliefs are described as patterns “discernible in agents' (observable) behavior” (p. 30). I clarify the conflict between this otherwise attractive theory and the strong realist view that beliefs are internal states that cause actions. Support for strong realism is sometimes derived from the assumption that the everyday psychology of the folk is committed to it. My main thesis here is that we have sufficient reason neither for strong realism nor (...)
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  46. William E. Lyons (1992). Intentionality and Modern Philosophical Psychology, III--The Appeal to Teleology. Philosophical Psychology 5 (3):309-326.score: 21.0
    This article is the sequel to 'Intentionality and Modern philosophical psychology, I. The modern reduction of intentionality,' (Philosophical Psychology, 3 (2), 1990) which examined the view of intentionality pioneered by Carnap and reaching its apotheosis in the work of Daniel Dennett. In 'Intentionality and modem philosophical psychology, II. The return to representation' (Philosophical Psychology, 4(1), 1991) I examined the approach to intentionality which can be traced back to the work of Noam Chomsky but which has been (...)
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  47. Douglas N. Walton & K. T. Strongman (1998). Neonate Crusoes, the Private Language Argument and Psychology. Philosophical Psychology 11 (4):443-65.score: 21.0
    This article questions social constructionists' claims to introduce Wittgenstein's philosophy to psychology. The philosophical fiction of a neonate Crusoe is introduced to cast doubt on the interpretations and use of the private language argument to support a new psychology developed by the constructionists. It is argued that a neonate Crusoe's viability in philosophy and apparent absence in psychology offends against the integrity of the philosophical contribution Wittgenstein might make to psychology. The consequences of accepting Crusoe's viability (...)
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  48. William E. Lyons (1990). Intentionality and Modern Philosophical Psychology I: The Modern Reduction of Intentionality. Philosophical Psychology 3 (2 & 3):247-69.score: 21.0
    In rounded terms and modem dress a theory of intentionality is a theory about how humans take in information via the senses and in the very process of taking it in understand it and, most often, make subsequent use of it in guiding human behaviour. The problem of intentionality in this century has been the problem of providing an adequate explanation of how a purely physical causal system, the brain, can both receive information and at the same time understand it, (...)
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  49. George Graham & Terence E. Horgan (1988). How to Be Realistic About Folk Psychology. Philosophical Psychology 1 (1):69-81.score: 21.0
    Folk psychological realism is the view that folk psychology is true and that people really do have propositional attitudes, whereas anti-realism is the view that folk psychology is false and people really do not have propositional attitudes. We argue that anti-realism is not worthy of acceptance and that realism is eminently worthy of acceptance. However, it is plainly epistemically possible to favor either of two forms of folk realism: scientific or non-scientific. We argue that non-scientific realism, while perhaps (...)
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