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Profile: Karsten Stueber (College of the Holy Cross)
  1. Karsten R. Stueber (2012). Author Reply: Empathy Versus Narrative: What Exactly is the Debate About? Response to My Critics. Emotion Review 4 (1):68-69.
    In response to my critics, I highlight areas of agreement and disagreement. I also argue that my view is better suited than narrativism to account for the difficulties that we encounter in trying to understand other agents. Moreover, the points brought up by Gallagher and Hutto do not succeed in showing that our understanding of an agent’s reasons for acting proceeds independently from reenactive empathy.
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  2. Karsten R. Stueber (2012). Understanding Versus Explanation? How to Think About the Distinction Between the Human and the Natural Sciences. Inquiry 55 (1):17 - 32.
    Abstract This essay will argue systematically and from a historical perspective that there is something to be said for the traditional claim that the human and natural sciences are distinct epistemic practices. Yet, in light of recent developments in contemporary philosophy of science, one has to be rather careful in utilizing the distinction between understanding and explanation for this purpose. One can only recognize the epistemic distinctiveness of the human sciences by recognizing the epistemic centrality of reenactive empathy for our (...)
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  3. Karsten R. Stueber (2012). Varieties of Empathy, Neuroscience and the Narrative Challenge to the Contemporary Theory of Mind Debate. Emotion Revies 4 (1):55-63.
    This article will defend the centrality of empathy and simulation for our understanding of individual agency within the conceptual framework of folk psychology. It will situate this defense in the context of recent developments in the theory of mind debate. Moreover, the article will critically discuss narrativist conceptions of social cognition that conceive of themselves as alternatives to both simulation and theory theory.
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  4. Karsten R. Stueber (2011). Imagination, Empathy, and Moral Deliberation: The Case of Imaginative Resistence. Southern Journal of Philosophy 49 (s1):156-180.
    This essay develops a new account of the phenomenon of imaginative resistance. Imaginative resistance is best conceived of as a limited phenomenon. It occurs when we try to engage imaginatively with different moral worlds that are insufficiently articulated so that they do not allow us either to quarantine our imaginative engagement from our normal moral attitudes or to agree with the expressed moral judgment from the perspective of moral deliberation. Imaginative resistance thus reveals the central epistemic importance that empathy plays (...)
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  5. Karsten R. Stueber (2011). Moral Approval and the Dimensions of Empathy: Comments on Michael Slote's Moral Sentimentalism. Analytic Philosophy 52 (4):328-336.
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  6. Karsten R. Stueber (2009). The Ethical Dimension of Folk Psychology? Inquiry 52 (5):532-547.
    Participants in the debate about the nature of folk psychology tend to share one fundamental assumption: that its primary purpose consists in the prediction and explanation of another person’s behavior. The following essay will evaluate recent challenges to this assumption by philosophers such as Joshua Knobe who insist that folk psychology and its concepts are intimately linked to our ethical concerns. I will show how conceiving of folk psychology in an engaged manner enables one to account for the evidence cited (...)
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  7. Karsten R. Stueber (2008). 2. Reasons, Generalizations, Empathy, and Narratives: The Epistemic Structure of Action Explanation. History and Theory 47 (1):31–43.
    It has become something of a consensus among philosophers of history that historians, in contrast to natural scientists, explain in a narrative fashion. Unfortunately, philosophers of history have not said much about how it is that narratives have explanatory power. they do, however, maintain that a narrative’s explanatory power is sui generis and independent of our empathetic or reenactive capacities and of our knowledge of law-like generalizations. In this article I will show that this consensus is mistaken at least in (...)
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  8. Karsten R. Stueber (2008). Theories Explain, and so Do Historical Narratives: But There Are Differences. Journal of the Philosophy of History 2 (2):237-243.
    Anti-realists like Paul Roth conceive of historical narratives as having no genuine explanatory power, because historical events are not ready-made and reveal themselves only to the retrospective gaze of the historian. For that reason, the categories with the help of which historians identify historical events do not map onto categories of general theories of the world required for a genuine explanation of them. While I agree with Paul Roth that the significance of a historical event is revealed only retrospectively, I (...)
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  9. Karsten R. Stueber (2006). How to Structure a Social Theory?: A Critical Response to Anthony King’s the Structure of Social Theory. Philosophy of the Social Sciences 36 (1):95-104.
    s argument for the claim that social relations have to be conceived of as primary and main ontological category for an adequate analysis of the social realm. The author shows that King’s arguments do not succeed in fully replacing the categories of agency and structure that are pervasive in contemporary social theory. At most, King succeeds in delineating a neglected area of social theory, something that should be taken into account in addition to structure and agency. Key Words: (...)
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  10. Karsten R. Stueber (2005). How to Think About Rules and Rule Following. Philosophy of the Social Sciences 35 (3):307-323.
    This article will discuss the difficulties of providing a plausible account of rule following in the social realm. It will show that the cognitive model of rule following is not suited for this task. Nevertheless, revealing the inadequacy of the cognitive model does not justify the wholesale dismissal of understanding human practices as rule-following practices, as social theorists like Bourdieu or Dreyfus have argued. Instead it will be shown that rule-following behavior is best understood as being based on a set (...)
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  11. Karsten R. Stueber (2005). Mental Causation and the Paradoxes of Explanation. Philosophical Studies 122 (3):243-77.
    In this paper I will discuss Kims powerful explanatory exclusion argument against the causal efficacy of mental properties. Baker and Burge misconstrue Kims challenge if they understand it as being based on a purely metaphysical understanding of causation that has no grounding in an epistemological analysis of our successful scientific practices. As I will show, the emphasis on explanatory practices can only be effective in answering Kim if it is understood as being part of the dual-explanandum strategy. Furthermore, a fundamental (...)
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  12. Karsten R. Stueber (2002). The Psychological Basis of Historical Explanation: Reenactment, Simulation, and the Fusion of Horizons. History and Theory 41 (1):25–42.
    In this article I will challenge a received orthodoxy in the philosophy of social science by showing that Collingwood was right in insisting that reenactment is epistemically central for historical explanations of individual agency. Situating Collingwood within the context of the debate between simulation theory and what has come to be called “theory theory” in contemporary philosophy of mind and psychology, I will develop two systematic arguments that attempt to show the essential importance of reenactment for our understanding of rational (...)
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  13. Karsten R. Stueber (2002). The Problem of Self-Knowledge. Erkenntnis 56 (3):269-96.
    This article develops a constitutive account of self-knowledgethat is able to avoid certain shortcomings of the standard response to the perceived prima facieincompatibility between privileged self-knowledge and externalism. It argues that ifone conceives of linguistic action as voluntary behavior in a minimal sense, one cannot conceive ofbelief content to be externalistically constituted without simultaneously assuming that the agent hasknowledge of his beliefs. Accepting such a constitutive account of self-knowledge does not, however,preclude the conceptual possibility of being mistaken about ones mental (...)
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  14. Hans Herbert Kogler, Karsten R. Stueber, H. H. Kogler & K. R. Stueber (2000). Introduction: Empathy, Simulation, and Interpretation in the Philosophy of the Social Sciences. In K. R. Stueber & H. H. Kogaler (eds.), Empathy and Agency: The Problem of Understanding in the Human Sciences. Boulder: Westview Press.
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  15. Karsten R. Stueber (2000). Beth Savickey, Wittgenstein's Art of Investigation, Routledge, 1999, 266, Price» 50 Hb. Philosophical Investigations 23 (4).
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  16. Karsten R. Stueber (2000). Understanding Other Minds and the Problem of Rationality. In K. R. Stueber & H. H. Kogaler (eds.), Empathy and Agency: The Problem of Understanding in the Human Sciences. Boulder: Westview Press.
  17. Karsten R. Stueber (1997). Analyomen 2, Volume II: Philosophy of Language, Metaphysics. Hawthorne: De Gruyter.
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  18. Karsten R. Stueber (1997). Holism and Radical Interpretation: The Limitations of a Formal Theory of Meaning. In Analyomen 2, Volume II: Philosophy of Language, Metaphysics. Hawthorne: De Gruyter.
     
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  19. Karsten R. Stueber (1996). Indeterminacy and the First Person Perspective. In C. Martinez Vidal (ed.), Verdad: Logica, Representacion Y Mundo. Universidade de Santiago de Compostela.
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  20. Karsten R. Stueber (1994). Practice, Indeterminacy and Private Language: Wittgenstein's Dissolution of Scepticism. Philosophical Investigations 17 (1):14-36.