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Profile: Konrad Talmont-Kaminski (Maria Curie-Sklodowska University)
  1. Konrad Talmont-Kaminski, Commentary on Wójcicki: Not Pragmatic Enough.
    Prof. Wójcicki calls his position ‘radically pragmatist’. I will argue, however, that it is not nearly pragmatic enough. In particular, I will argue that his view is not pragmatist enough in three vital respects - even though it greatly improves upon how these issues have been traditionally dealt with.
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  2. Konrad Talmont-Kaminski, Predictive Error and Realism.
    I will put forward a short, simple argument for a pair of realist claims: metaphysical realism and what I will refer to as epistemological realism. The argument will rely upon nothing more than our apparent memories. Having presented the argument, I will go on to consider possible objections to it, of which there will be a number but none of which will do more than complicate the matter. The argument I present borrows from Peirce’s view that the world’s capacity to (...)
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  3. Konrad Talmont-Kaminski, Thinking Reeds and the Ideal of Reason.
    Famously, Pascal described human beings as ‘thinking reeds’, weak in flesh but magnificent in mind. While it is a poetic image, it is also an ambivalent one and may suggest an inappropriately dualist view of human nature. It is important to realise that not only are we thinking reeds but that we are thinking because we are reeds. In fact – while being every bit the marvel that Pascal wondered at – rationality is reed-like itself, very much of a kind (...)
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  4. Konrad Talmont-Kaminski, What Does Haack's Double-Aspect Experientialism Give Us?
    Sellars’ argument against The Given has set the scene for much of the discussion of the role of experience in justification. Susan Haack tries to avoid the objection presented by Sellars and to give experience a role in the justification of beliefs. Her approach is to put forward a double aspect theory of justification consisting of a logical/evaluative aspect and a causal aspect. Like other double aspect theories, her approach is led astray by the possibility of deviant causal chains. Her (...)
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  5. Konrad Talmont-Kaminski, What's to Talk About? Conversations, Cooperation and Realism.
    Communication is an essentially cooperative activity. However, cooperation only makes sense in a particular kind of environment – one in which cooperation leads to shared benefits. This can be seen once we take Grice’s Cooperative Principle and consider its implications in the general context of game theory. The effect is that something like metaphysical realism underpins normal human discourse, such discourse becoming impossible without that presumption.
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  6. Marcin Miłkowski & Konrad Talmont-Kamiński (2013). Naturalizing the Mind. In Marcin Miłkowski & Konrad Talmont-Kamiński (eds.), Regarding the Mind, Naturally: Naturalist Approaches to the Sciences of the Mental. Cambridge Scholars Publishing.
    The introduction to the volume and the overview of the idea of naturalizing the mind.
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  7. Marcin Miłkowski & Konrad Talmont-Kamiński (eds.) (2013). Regarding the Mind, Naturally: Naturalist Approaches to the Sciences of the Mental. Cambridge Scholars Publishing.
    Naturalism is currently the most vibrantly developing approach to philosophy, with naturalised methodologies being applied across all the philosophical disciplines. One of the areas naturalism has been focussing upon is the mind, traditionally viewed as a topic hard to reconcile with the naturalistic worldview. A number of questions have been pursued in this context. What is the place of the mind in the world? How should we study the mind as a natural phenomenon? What is the significance of cognitive science (...)
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  8. Konrad Talmont-Kaminski (2013). For God and Country, Not Necessarily for Truth. The Monist 96 (3):447-461.
    Religious beliefs, it has been noted, are often hard to disprove. While this would be a shortcoming for beliefs whose utility was connected to their accuracy, it is actually necessary in the case of beliefs whose function bears no connection to how accurate they are. In the case of religions and other ideologies that serve to promote prosocial behaviour this leads to the need to protect belief systems against potentially disruptive counterevidence while maintaining their relevance. Religions turn out to be (...)
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  9. Konrad Talmont-Kaminski (2013). Werewolves in Scientists' Clothing Understanding Pseudoscientific Cognition. In Massimo Pigliucci & Maarten Boudry (eds.), Philosophy of Pseudoscience: Reconsidering the Demarcation Problem. University of Chicago Press.
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  10. Konrad Talmont-Kaminski (2012). Robert L. Park , Superstition: Belief in the Age of Science . Reviewed By. Philosophy in Review 32 (1):42-44.
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  11. Konrad Talmont-Kaminski (2011). Epistemology and Emotions. International Studies in the Philosophy of Science 24 (2):229-233.
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  12. Konrad Talmont-Kaminski (2011). Henry Plotkin , Evolutionary Worlds Without End . Reviewed By. Philosophy in Review 31 (3):225-227.
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  13. Marcin Młlkowski & Konrad Talmont-Kaminski (eds.) (2010). Beyond Description: Naturalism and Normativity. College Publications.
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  14. Konrad Talmont-Kaminski (2010). Jonathan St. B. T. Evans and Keith Frankish, Eds., In Two Minds: Dual Processes and Beyond. Reviewed By. Philosophy in Review 30 (5):331-333.
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  15. Konrad Talmont-Kaminski & Marcin Miłkowski (eds.) (2010). Beyond Description. Naturalism and Normativity. College Publications.
    The contributors to this volume engage with issues of normativity within naturalised philosophy. The issues are critical to naturalism as most traditional notions in philosophy, such as knowledge, justification or representation, are said to involve normativity. Some of the contributors pursue the question of the correct place of normativity within a naturalised ontology, with emergentist and eliminativist answers offered on neighbouring pages. Others seek to justify particular norms within a naturalised framework, the more surprising ones including naturalist takes on the (...)
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  16. Konrad Talmont-Kaminski (2009). Effective Untestability and Bounded Rationality Help in Seeing Religion as Adaptive Misbelief. Behavioral and Brain Sciences 32 (6):536-537.
    McKay & Dennett (M&D) look for adaptive misbeliefs that result from the normal, though fallible, functioning of human cognition. Their account can be substantially improved by the addition of two elements: (1) significance of a belief's testability for its functionality, and (2) an account of reason appropriate to understanding systemic misbelief. Together, these points show why religion probably is an adaptive misbelief.
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  17. Konrad Talmont-Kaminski (2009). Ronald de Sousa, Why Think? Evolution and the Rational Mind Reviewed By. Philosophy in Review 28 (1):13-14.
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  18. Konrad Talmont-Kaminski (2009). The Fixation of Superstitious Beliefs. Teorema 28 (3):81-95.
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  19. Konrad Talmont-Kaminski (2006). Ruth Garrett Millikan, Language: A Biological Model Reviewed By. Philosophy in Review 26 (5):367-368.
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  20. Konrad Talmont-Kaminski (2006). Thinking Reeds and the Ideal of Reason: Outline of a Naturalized Epistemology. Organon F. Medzinárodný Časopis Pre Analytickú Filozofiu 13 (2):161-169.
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  21. Konrad Talmont-Kaminski (2005). Pragmatist Pragmatics: The Functional Context of Utterances. Philosophica 75.
    Formal pragmatics plays an important, though secondary, role in modern analytical philosophy of language: its aim is to explain how context can affect the meaning of certain special kinds of utterances. During recent years, the adequacy of formal tools has come under attack, often leading to one or another form of relativism or antirealism. Our aim will be to extend the critique to formal pragmatics while showing that sceptical conclusions can be avoided by developing a different approach to the issues. (...)
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  22. Konrad Talmont-Kaminski & John D. Collier (2004). Saving the Distinctions: Distinctions as the Epistemologically Significant Content of Experience. In Johann Christian Marek & Maria Elisabeth Reicher (eds.), Contributions of the Austrian Ludwig Wittgenstein Society Xii. Austrian L. Wittgenstein Society, Kirchberg.
    To account for a perceived distinction it is necessary to postulate a real distinction. Our process of experiencing the world is one of, mostly unconscious, interpretation of observed distinctions to provide us with a partial world-picture that is sufficient to guide action. The distinctions, themselves, are acorrigible (they do not have a truth value), directly perceived, structured, and capable of being interpreted. Interpreted experience is corrigible, representational and capable of guiding action. Since interpretation is carried out mostly unconsciously and in (...)
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  23. Konrad Talmont-Kaminski (1999). In Defence of the Naive Inductivist: As Well as Some of Their Not-so-Naive Brethren. Science and Education 8 (4):441-447.
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