Search results for 'Justin Coates' (try it on Scholar)

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Profile: D. Justin Coates (University of Houston)
  1. Eddy Nahmias, D. Justin Coates & Trevor Kvaran (2007). Free Will, Moral Responsibility, and Mechanism: Experiments on Folk Intuitions. Midwest Studies in Philosophy 31 (1):214–242.
    In this paper we discuss studies that show that most people do not find determinism to be incompatible with free will and moral responsibility if determinism is described in a way that does not suggest mechanistic reductionism. However, if determinism is described in a way that suggests reductionism, that leads people to interpret it as threatening to free will and responsibility. We discuss the implications of these results for the philosophical debates about free will, moral responsibility, and determinism.
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  2.  28
    Eric Schwitzgebel, Joshua Rust, Linus Ta-Lun Huang, Alan T. Moore & Justin Coates (2012). Ethicists' Courtesy at Philosophy Conferences. Philosophical Psychology 25 (3):331-340.
    If philosophical moral reflection tends to promote moral behavior, one might think that professional ethicists would behave morally better than do socially comparable non-ethicists. We examined three types of courteous and discourteous behavior at American Philosophical Association conferences: talking audibly while the speaker is talking (versus remaining silent), allowing the door to slam shut while entering or exiting mid-session (versus attempting to close the door quietly), and leaving behind clutter at the end of a session (versus leaving one's seat tidy). (...)
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  3.  31
    D. Justin Coates & Neal A. Tognazzini (eds.) (2013). Blame: Its Nature and Norms. Oxford University Press.
    One mark of interpersonal relationships is a tendency to blame. But what precise evaluations and responses constitute blame? Is it most centrally a judgment, or is it an emotion, or something else? Does blame express a demand, or embody a protest, or does it simply mark an impaired relationship? What accounts for its force or sting, and how similar is it to punishment? -/- The essays in this volume explore answers to these (and other) questions about the nature of blame, (...)
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  4.  75
    D. Justin Coates & Neal A. Tognazzini (2013). The Contours of Blame. In D. Justin Coates & Neal A. Tognazzini (eds.), Blame: Its Nature and Norms. Oxford University Press 3-26.
    This is the first chapter to our edited collection of essays on the nature and ethics of blame. In this chapter we introduce the reader to contemporary discussions about blame and its relationship to other issues (e.g. free will and moral responsibility), and we situate the essays in this volume with respect to those discussions.
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  5.  33
    D. Justin Coates (forthcoming). The Epistemic Norm of Blame. Ethical Theory and Moral Practice:1-17.
    In this paper I argue that it is inappropriate for us to blame others if it is not reasonable for us to believe that they are morally responsible for their actions. The argument for this claim relies on two controversial claims: first, that assertion is governed by the epistemic norm of reasonable belief, and second, that the epistemic norm of implicatures is relevantly similar to the norm of assertion. I defend these claims, and I conclude by briefly suggesting how this (...)
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  6. D. Justin Coates & Philip Swenson (2013). Reasons-Responsiveness and Degrees of Responsibility. Philosophical Studies 165 (2):629-645.
    Ordinarily, we take moral responsibility to come in degrees. Despite this commonplace, theories of moral responsibility have focused on the minimum threshold conditions under which agents are morally responsible. But this cannot account for our practices of holding agents to be more or less responsible. In this paper we remedy this omission. More specifically, we extend an account of reasons-responsiveness due to John Martin Fischer and Mark Ravizza according to which an agent is morally responsible only if she is appropriately (...)
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  7.  57
    D. Justin Coates & Neal A. Tognazzini (2012). The Nature and Ethics of Blame. Philosophy Compass 7 (3):197-207.
    Blame is usually discussed in the context of the free will problem, but recently moral philosophers have begun to examine it on its own terms. If, as many suppose, free will is to be understood as the control relevant to moral responsibility, and moral responsibility is to be understood in terms of whether blame is appropriate, then an independent inquiry into the nature and ethics of blame will be essential to solving (and, perhaps, even fully understanding) the free will problem. (...)
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  8.  38
    Eric Schwitzgebel, Joshua Rust, Linus Ta-Lun Huang, Alan T. Moore & D. Justin Coates (2011). Ethicists' Courtesy at Philosophy Conferences. Philosophical Psychology 25 (3):331 - 340.
    If philosophical moral reflection tends to promote moral behavior, one might think that professional ethicists would behave morally better than do socially comparable non-ethicists. We examined three types of courteous and discourteous behavior at American Philosophical Association conferences: talking audibly while the speaker is talking (versus remaining silent), allowing the door to slam shut while entering or exiting mid-session (versus attempting to close the door quietly), and leaving behind clutter at the end of a session (versus leaving one's seat tidy). (...)
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  9.  23
    D. Justin Coates & Neal A. Tognazzini, Blame. The Stanford Encyclopedia of Philosophy.
    In this entry we provide a critical review of recent work on the nature and ethics of blame, including issues of moral standing.
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  10.  4
    D. Justin Coates (2015). Levy, Neil.Consciousness and Moral Responsibility.Oxford: Oxford University Press, 2014. Pp. Xii+157. $45.00. Ethics 126 (1):230-233.
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  11.  6
    D. Justin Coates (2015). Review: Neil Levy, Consciousness and Moral Responsibility. [REVIEW] Ethics 126 (1):230-233.
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  12.  38
    D. Justin Coates (2013). In Defense of Love Internalism. Journal of Ethics 17 (3):233-255.
    In recent defenses of moral responsibility skepticism, which is the view that no human agents are morally responsible for their actions or character, a number of theorists have argued against Peter Strawson’s (and others’) claim that “the sort of love which two adults can sometimes be said to feel reciprocally, for each other” would be undermined if we were not morally responsible agents. Among them, Derk Pereboom (2001, 2009) and Tamler Sommers (2007, 2012) most forcefully argue against this conception of (...)
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  13.  22
    Garrett Pendergraft & D. Justin Coates (2014). No (New) Troubles with Ockhamism. Oxford Studies in Philosophy of Religion 5:185-208.
    The Ockhamist claims that our ability to do otherwise is not endangered by God’s foreknowledge because facts about God’s past beliefs regarding future contingents are soft facts about the past—i.e., temporally relational facts that depend in some sense on what happens in the future. But if our freedom, given God’s foreknowledge, requires altering some fact about the past that is clearly a hard fact, then Ockhamism fails even if facts about God’s past beliefs are soft. Recent opponents of Ockhamism, including (...)
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  14.  2
    Review by: D. Justin Coates (2015). Review: Neil Levy, Consciousness and Moral Responsibility. [REVIEW] Ethics 126 (1):230-233.
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  15. R. G. Justin (2000). Compassionate Physicians-Renate G. Justin Replies. Hastings Center Report 30 (6):4-4.
     
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  16. Irenaeus Justin (2009). Early Christian Philosophers: Justin, Irenaeus, Clement of Alexandria, Tertullian Eric Osborn1. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press 3--187.
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  17.  23
    Peter A. Graham (2013). Blame: Its Nature and Norms By D Justin Coates and Neal A. Tognazzini. Analysis 74 (1):ant108.
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  18.  18
    Jada Twedt Strabbing (2014). Blame: Its Nature and Norms, Edited by D. Justin Coates and Neal A. Tognazzini. Mind 123 (490):579-585.
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  19.  3
    Kelly Mccormick (2014). D. Justin Coates and Neal A. Tognazzini , Blame: Its Nature and Norms. [REVIEW] Social Theory and Practice 40 (3):528-534.
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  20.  1
    Review by: Matthew Talbert (2014). Review: D. Justin Coates and Neal A. Tognazzini, Eds., Blame: Its Nature and Norms. [REVIEW] Ethics 124 (3):603-608,.
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  21. Kelly McCormick (2014). D. Justin Coates and Neal A. Tognazzini , Blame: Its Nature and Norms. Social Theory and Practice 40 (3):528-534.
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  22. Richard Swinburne, Richard Dawkins & Jeffrey Rosen (2007). Eddy Nahmias, D. Justin Coates, and Trevor Kvaran. In Peter A. French & Howard K. Wettstein (eds.), Philosophy and the Empirical. Blackwell Pub. Inc. 31--5.
     
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  23.  2
    Matthew Talbert (2014). Coates, D. Justin, and Tognazzini, Neal A., Eds.Blame: Its Nature and Norms.Oxford: Oxford University Press, 2013. Pp. 318. $29.95. [REVIEW] Ethics 124 (3):603-608.
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  24.  58
    A. J. Coates (1997). The Ethics of War. Distributed Exclusively in the Usa by St. Martin's Press.
    Drawing on examples from the history of warfare from the crusades to the present day, "The ethics of war" explores the limits and possibilities of the moral regulation of war. While resisting the commonly held view that 'war is hell', A.J. Coates focuses on the tensions which exist between war and morality. The argument is conducted from a just war standpoint, though the moral ambiguity and mixed record of that tradition is acknowledge and the dangers which an exaggerated view (...)
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  25. Peter Coates (1998). Nature: Western Attitudes Since Ancient Times. University of California Press.
    In an advertisement for water filter cartridges, we see a tumbling waterfall. The caption reads, "Like nature, Brita is beautifully simple." What kind of thinking is this? Is nature an objective reality that, in its beautiful simplicity, is unaffected by time, culture, and place? The word _nature _itself: what do we actually mean by it? These are some of the riveting questions examined by Peter Coates as he demonstrates that nature, like us, has a history of its own. Beginning (...)
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  26.  25
    J. Coates (1996). The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Sciences. Cambridge University Press.
    The Claims of Common Sense investigates the importance of ideas developed by Cambridge philosophers between the World Wars for the social sciences concerning common sense, vague concepts, and ordinary language. John Coates examines the thought of Moore, Ramsey, Wittgenstein and Keynes, and traces their common drift away from early beliefs about the need for precise concepts and a canonical notation in analysis. He argues that Keynes borrowed from Wittgenstein and Ramsey their reappraisal of vague concepts, and developed the novel (...)
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  27.  6
    John Coates (1996). The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Science. Cambridge University Press.
    Moore, Wittgenstein, Keynes and the Social Sciences John Coates. Darwin's theory of natural selection offers a causal connection between subjective simplicity and objective truth in the following way. Innate subjective standards of simplicity ...
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  28. John Coates (2009). The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Sciences. Cambridge University Press.
    The Claims of Common Sense investigates the importance of ideas developed by Cambridge philosophers between the World Wars for the social sciences concerning common sense, vague concepts and ordinary language. John Coates examines the thought of Moore, Ramsey, Wittgenstein and Keynes, and traces their common drift away from early beliefs about the need for precise concepts and a canonical notation in analysis. He argues that Keynes borrowed from Wittgenstein and Ramsey their reappraisal of vague concepts, and developed the novel (...)
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  29. John Coates (2011). The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Sciences. Cambridge University Press.
    The Claims of Common Sense investigates the importance of ideas developed by Cambridge philosophers between the World Wars for the social sciences concerning common sense, vague concepts and ordinary language. John Coates examines the thought of Moore, Ramsey, Wittgenstein and Keynes, and traces their common drift away from early beliefs about the need for precise concepts and a canonical notation in analysis. He argues that Keynes borrowed from Wittgenstein and Ramsey their reappraisal of vague concepts, and developed the novel (...)
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  30. John Coates (2007). The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Sciences. Cambridge University Press.
    The Claims of Common Sense investigates the importance of ideas developed by Cambridge philosophers between the World Wars for the social sciences concerning common sense, vague concepts and ordinary language. John Coates examines the thought of Moore, Ramsey, Wittgenstein and Keynes, and traces their common drift away from early beliefs about the need for precise concepts and a canonical notation in analysis. He argues that Keynes borrowed from Wittgenstein and Ramsey their reappraisal of vague concepts, and developed the novel (...)
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  31. Allen Coates (2012). Rational Epistemic Akrasia. American Philosophical Quarterly 49 (2):113-24.
    Epistemic akrasia arises when one holds a belief even though one judges it to be irrational or unjustified. While there is some debate about whether epistemic akrasia is possible, this paper will assume for the sake of argument that it is in order to consider whether it can be rational. The paper will show that it can. More precisely, cases can arise in which both the belief one judges to be irrational and one’s judgment of it are epistemically rational in (...)
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  32.  32
    Nathaniel Sharadin (2015). Problems for Pure Probabilism About Promotion. Philosophical Studies 172 (5):1371-1386.
    Humean promotionalists about reasons think that whether there is a reason for an agent to ϕ depends on whether her ϕ-ing promotes the satisfaction of at least one of her desires. Several authors have recently defended probabilistic accounts of promotion, according to which an agent’s ϕ-ing promotes the satisfaction of one of her desires just in case her ϕ-ing makes the satisfaction of that desire more probable relative to some baseline. In this paper I do three things. First, I formalize (...)
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  33. Paul Coates (2007). The Metaphysics of Perception: Wilfrid Sellars, Critical Realism, and the Nature of Experience. Routledge.
  34. Allen Coates (2013). The Enkratic Requirement. European Journal of Philosophy 21 (2):320-333.
    : Agents are enkratic when they intend to do what they believe they should. That rationality requires you to be enkratic is uncontroversial, yet you may be enkratic in a way that does not exhibit any rationality on your part. Thus, what I call the enkratic requirement demands that you be enkratic in the right way. In particular, I will argue that it demands that you base your belief about what you should do and your intention to do it on (...)
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  35. Paul Coates (1996). Current Issues in Idealism. Bristol: Thoemmes.
     
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  36.  64
    Allen Coates (2009). Explaining the Value of Truth. American Philosophical Quarterly 46 (2):105-115.
    Truth is a value in that sense that a belief is good (or successful, or correct) just in case it is true. But it does not follow that truth is a good-making property, nor does it follow that the nature of truth explains its value. Instead, this paper argues that the nature of belief explains its value.
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  37. A. Coates (2007). Practical Conflicts. Philosophical Review 116 (4):654-656.
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  38.  45
    Richard Coates (2009). A Strictly Millian Approach to the Definition of the Proper Name. Mind and Language 24 (4):433-444.
    A strictly Millian approach to proper names is defended, i.e. one in which expressions when used properly ('onymically') refer directly, i.e. without the semantic intermediaryship of the words that appear to comprise them. The approach may appear self-evident for names which appear to have no component parts (in current English) but less so for others. Two modes of reference are distinguished for potentially ambiguous expressions such as The Long Island . A consequence of this distinction is to allow a speculative (...)
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  39.  86
    Paul Coates (2000). Deviant Causal Chains and Hallucinations: A Problem for the Anti-Causalist. Philosophical Quarterly 50 (200):320-331.
    The subjective character of a given experience leaves open the question of its precise status. If it looks to a subject K as if there is an object of a kind F in front of him, the experience he is having could be veridical, or hallucinatory. Advocates of the Causal Theory of perception (whom I shall call.
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  40. Paul Coates (1997). Meaning, Mistake, and Miscalculation. Minds and Machines 7 (2):171-97.
    The issue of what distinguishes systems which have original intentionalityfrom those which do not has been brought into sharp focus by Saul Kripke inhis discussion of the sceptical paradox he attributes to Wittgenstein.In this paper I defend a sophisticated version of the dispositionalistaccount of meaning against the principal objection raised by Kripke in hisattack on dispositional views. I argue that the objection put by the sceptic,to the effect that the dispositionalist cannot give a satisfactory account ofnormativity and mistake, in fact (...)
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  41. Paul Coates (2004). Wilfrid Sellars, Perceptual Consciousness, and Theory of Attention. Essays in Philosophy 5 (1):1-25.
    The problem of the richness of visual experience is that of finding principled grounds for claims about how much of the world a person actually sees at any given moment. It is argued that there are suggestive parallels between the two-component analysis of experience defended by Wilfrid Sellars, and certain recently advanced information processing accounts of visual perception. Sellars' later account of experience is examined in detail, and it is argued that there are good reasons in support of the claim (...)
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  42.  14
    John Coates (1983). The Reaction Against Impressionism. The Chesterton Review 9 (4):314-333.
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  43. Paul Coates (1995). Kripke's Skeptical Paradox: Normativeness and Meaning. Mind 1986 (January):77-80.
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  44. Paul Coates, Sense-Data. Internet Encyclopedia of Philosophy.
    Experiences of all kinds have a distinctive character, which marks them out as intrinsically different from states of consciousness such as thinking. A plausible view is that the difference should be accounted for by the fact that, in having an experience, the subject is somehow immediately aware of a range of phenomenal qualities. For example, in seeing, grasping and tasting an apple, the subject may be aware of a red and green spherical shape, a certain feeling of smoothness to touch, (...)
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  45.  16
    John Coates (2011). Chesterton and Theology. The Chesterton Review 37 (1-2):59-78.
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  46.  67
    Paul Coates (2007). Experience, Action and Representations: Critical Realism and the Enactive Theory of Vision. [REVIEW] Phenomenology and the Cognitive Sciences 6 (4):445-462.
    This paper defends a dynamic model of the way in which perception is integrated with action, a model I refer to as ‘the navigational account’. According to this account, employing vision and other forms of distance perception, a creature acquires information about its surroundings via the senses, information that enables it to select and navigate routes through its environment, so as to attain objects that satisfy its needs. This form of perceptually guided activity should be distinguished from other kinds of (...)
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  47.  6
    Michael I. Coates & Martin J. Cohn (1998). Fins, Limbs, and Tails: Outgrowths and Axial Patterning in Vertebrate Evolution. Bioessays 20 (5):371-381.
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  48.  80
    Jennifer Coates (1990). Modal Meaning: The Semantic–Pragmatic Interface. Journal of Semantics 7 (1):53-63.
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  49.  32
    Paul Coates (1998). Perception and Metaphysical Skepticism. Proceedings of the Aristotelian Society 72 (72):1-28.
    Much recent discussion about the nature of perception has focused on the dispute between the Causal Theory of Perception and the rival Disjunctive View. There are different versions of the Causal Theory (the abbreviation I shall use), but the point upon which they agree is that perception involves a conscious experience which is logically distinct from the particular physical object perceived. 1 On the opposed Disjunctive View, the perceptual experience is held to be inseparable from the object perceived; what is (...)
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  50.  88
    Allen Coates (2006). Ethical Internalism and Cognitive Theories of Motivation. Philosophical Studies 129 (2):295 - 315.
    Cognitive internalism is the view that moral judgments are both cognitive and motivating. Philosophers have found cognitive internalism to be attractive in part because it seems to offer support for the idea that moral reasons are categorical, that is, independent of agents’ desires. In this paper, I argue that it offers no such support.
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