Search results for 'Kristen Jacobson' (try it on Scholar)

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  1. Elizabeth Spelke, Breinlinger S., Macomber Janet Karen & Kristen Jacobson (1992). Origins of Knowledge. Psychological Review 99 (4):605-632.
    Experiments with young infants provide evidence for early-developing capacities to represent physical objects and to reason about object motion. Early physical reasoning accords with 2 constraints at the center of mature physical conceptions: continuity and solidity. It fails to accord with 2 constraints that may be peripheral to mature conceptions: gravity and inertia. These experiments suggest that cognition develops concurrently with perception and action and that development leads to the enrichment of conceptions around an unchanging core. The experiments challenge claims (...)
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  2. Elizabeth S. Spelke, Karen Breinlinger, Janet Macomber & Kristen Jacobson (1992). Origins of Knowledge. Psychological Review 99 (4):605-632.
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  3.  8
    Ronald B. Jacobson (forthcoming). Ronald B. Jacobson 43. Journal of Thought.
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  4.  20
    Jay A. Jacobson & Barbara White (1991). No: Jay A. Jacobson, M.D.(FACP) Barbara White, B.A. [REVIEW] HEC Forum 3 (6):351-353.
  5. Farhang Zabeeh, Arthur Jacobson & E. D. Klemke (1974). Readings in Semantics. Edited by Farhang Zabeeh, E.D. Klemke, and Arthur Jacobson. --. University of Illinois Press.
     
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  6.  7
    Pauline Jacobson (2000). Paycheck Pronouns, Bach-Peters Sentences, and Variable-Free Semantics. Natural Language Semantics 8 (2):77-155.
    This paper argues for the hypothesis of direct compositionality (as in, e.g., Montague 1974), according to which the combinatory syntactic rules specify a set of well-formed expressions while the semantic combinatory rules work in tandem to directly supply a model-theoretic interpretation to each expression as it is "built" in the syntax. (This thus obviates the need for any level like LF and, concomitantly, for any rules mapping surface structures to such a level.) I focus here on one related group of (...)
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  7.  1
    Nolan Pliny Jacobson (2010). The Heart of Buddhist Philosophy. Southern Illinois University Press.
    In arriving at the heart of Buddhist philosophy, Nolan Pliny Jacobson attempts to eliminate some of the confusion in the West concerning the Buddhist view of what is concrete and ultimately real in the world. Jacobson presents Nāgārjuna, the Plato of the Buddhist tradition, as the major exemplar of the Buddhist expression of life. In his comparison of Buddhism and Western theology, Jacobson demonstrates that some efforts in Western religious thought approach the Buddhist empirical stance. _ _.
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  8.  48
    Bengt Hansson, Hans van Ditmarsch, Pascal Engel, Sven Ove Hansson, Vincent Hendricks, Søren Holm, Pauline Jacobson, Anthonie Meijers, Henry S. Richardson & Hans Rott (2011). A Theoria Round Table on Philosophy Publishing. Theoria 77 (2):104-116.
    As part of the conference commemorating Theoria's 75th anniversary, a round table discussion on philosophy publishing was held in Bergendal, Sollentuna, Sweden, on 1 October 2010. Bengt Hansson was the chair, and the other participants were eight editors-in-chief of philosophy journals: Hans van Ditmarsch (Journal of Philosophical Logic), Pascal Engel (Dialectica), Sven Ove Hansson (Theoria), Vincent Hendricks (Synthese), Søren Holm (Journal of Medical Ethics), Pauline Jacobson (Linguistics and Philosophy), Anthonie Meijers (Philosophical Explorations), Henry S. Richardson (Ethics) and Hans Rott (...)
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  9.  1
    David Jacobson (1993). Emerson's Pragmatic Vision: The Dance of the Eye. Penn State University Press.
    The long ignored philosophical content of Emerson's writings has recently emerged as a central topic in Emerson studies. In Emerson's Pragmatic Vision, David Jacobson enters the discussion, placing Emerson in a line of philosophers from Kant and Hegel to Heidegger and Derrida, and adding to our understanding of his philosophical appropriations and anticipations. In the process Jacobson shows how Emerson grappled not only with basic issues of philosophy but eventually with the value of philosophical discourse itself. Conceiving Emerson's (...)
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  10. Nolan Pliny Jacobson (1982). Buddhism & the Contemporary World: Change and Self-Correction. Southern Illinois University Press.
    Charles_ _Hartshorne characterizes this book as “an eloquent and insightful presentation of the claims of Buddhism to the attention of thoughtful people in this country, espe­cially those aware of the widely influential process philosophy and process theology of Whitehead.” Stressing Buddhism as opposed to West­ern philosophy, Jacobson concentrates on the theme of the self-corrective nature of Buddhism, ending with a strong emphasis on “self-surpassing Oneness.” Introducing the reader to the major perspectives of Buddhist philosophy, he notes that “the more (...)
     
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  11. David Jacobson (2004). Emerson's Pragmatic Vision: The Dance of the Eye. Penn State University Press.
    The long ignored philosophical content of Emerson's writings has recently emerged as a central topic in Emerson studies. In _Emerson's Pragmatic Vision_, David Jacobson enters the discussion, placing Emerson in a line of philosophers from Kant and Hegel to Heidegger and Derrida, and adding to our understanding of his philosophical appropriations and anticipations. In the process Jacobson shows how Emerson grappled not only with basic issues of philosophy but eventually with the value of philosophical discourse itself. Conceiving Emerson's (...)
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  12. Nolan Pliny Jacobson (1988). The Heart of Buddhist Philosophy. Southern Illinois University Press.
    Kenneth Inada calls this last book in Nolan Pliny Jacobson’s trilogy on Buddhist philosophy and process thought "not only timely, but urgent." "The message contained in the book," he notes, "should be released immediately." Seizo Ohe, Japan’s most distinguished philosopher of science, captures the essence of that message when he cites Jacobson’s understanding that Buddhism is "a new global cultural movement in which Japan and America are going to have a common world-historical mission—respectively as the eastern and western (...)
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  13.  95
    Hilla Jacobson (2016). Against Strong Cognitivism: An Argument From the Particularity of Love. Philosophy and Phenomenological Research 92 (3):563-596.
    According to the view we may term “strong cognitivism”, all reasons for action are rooted in normative features that the motivated subject takes objects to have independently of her attitudes towards these objects. The main concern of this paper is to argue against strong cognitivism, that is, to establish the view that conative attitudes do provide subjects with reasons for action. The central argument to this effect is a top-down argument: it proceeds by an analysis of the complex phenomenon of (...)
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  14. Anne J. Jacobson, Draft: Keeping the World in Mind, Intro & Chpt One.
  15. Justin D'Arms & Daniel Jacobson (2000). The Moralistic Fallacy: On the "Appropriateness" of Emotions. Philosophy and Phenomenological Research 61 (1):65-90.
    Philosophers often call emotions appropriate or inappropriate. What is meant by such talk? In one sense, explicated in this paper, to call an emotion appropriate is to say that the emotion is fitting: it accurately presents its object as having certain evaluative features. For instance, envy might be thought appropriate when one’s rival has something good which one lacks. But someone might grant that a circumstance has these features, yet deny that envy is appropriate, on the grounds that it is (...)
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  16. Justin D'Arms & Daniel Jacobson (2000). Sentiment and Value. Ethics 110 (4):722-748.
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  17.  10
    Zohar Bronfman, Noam Brezis, Hilla Jacobson & Marius Usher (2014). We See More Than We Can Report “Cost Free” Color Phenomenality Outside Focal Attention. Psychological Science 25.
    The distinction between access consciousness and phenomenal consciousness is a subject of intensive debate. According to one view, visual experience overflows the capacity of the attentional and working memory system: We see more than we can report. According to the opposed view, this perceived richness is an illusion—we are aware only of information that we can subsequently report. This debate remains unresolved because of the inevitable reliance on report, which is limited in capacity. To bypass this limitation, this study utilized (...)
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  18.  31
    Justin D'Arms & Daniel Jacobson (2000). The Moralistic Fallacy: On the ”Appropriateness' of Emotions. Philosophy and Phenomenological Research 61 (1):65--90.
    Philosophers often call emotions appropriate or inappropriate. What is meant by such talk? In one sense, explicated in this paper, to call an emotion appropriate is to say that the emotion is fitting: it accurately presents its object as having certain evaluative features. For instance, envy might be thought appropriate when one’s rival has something good which one lacks. But someone might grant that a circumstance has these features, yet deny that envy is appropriate, on the grounds that it is (...)
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  19. Anne Newstead & Michael J. Jacobson, Collaborative Virtual Worlds for Enhanced Scientific Understanding.
    This is a copy of the presentation given at the Workshop on Agency and Distributed Cognition at Macquarie University, March 2012.
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  20. Daniel Jacobson (2005). Seeing by Feeling: Virtues, Skills, and Moral Perception. [REVIEW] Ethical Theory and Moral Practice 8 (4):387-409.
    Champions of virtue ethics frequently appeal to moral perception: the notion that virtuous people can “see” what to do. According to a traditional account of virtue, the cultivation of proper feeling through imitation and habituation issues in a sensitivity to reasons to act. Thus, we learn to see what to do by coming to feel the demands of courage, kindness, and the like. But virtue ethics also claims superiority over other theories that adopt a perceptual moral epistemology, such as intuitionism (...)
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  21. Pauline Jacobson (1999). Towards a Variable-Free Semantics. Linguistics and Philosophy 22 (2):117-185.
    The Montagovian hypothesis of direct model-theoretic interpretation of syntactic surface structures is supported by an account of the semantics of binding that makes no use of variables, syntactic indices, or assignment functions & shows that the interpretation of a large portion of so-called variable-binding phenomena can dispense with the level of logical form without incurring equivalent complexity elsewhere in the system. Variable-free semantics hypothesizes local interpretation of each surface constituent; binding is formalized as a type-shifting operation on expressions that denote (...)
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  22. Daniel Jacobson (1997). In Praise of Immoral Art. Philosophical Topics 25 (1):155-199.
  23.  30
    Hilla Jacobson & Hilary Putnam (2016). Against Perceptual Conceptualism. International Journal of Philosophical Studies 24 (1):1-25.
    This paper is concerned with the question of whether mature human experience is thoroughly conceptual, or whether it involves non-conceptual elements or layers. It has two central goals. The first goal is methodological. It aims to establish that that question is, to a large extent, an empirical question. The question cannot be answered by appealing to purely a priori and transcendental considerations. The second goal is to argue, inter alia by relying on empirical findings, that the view known as ‘state-conceptualism’ (...)
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  24.  97
    Rolf A. Jacobson (forthcoming). Psalm 36:5–11. Interpretation 61 (1):64-66.
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  25.  67
    Hilla Jacobson (2013). Killing the Messenger: Representationalism and the Painfulness of Pain. Philosophical Quarterly 63 (252):509-519.
    According to strong representationalism it is in virtue of having a particular representational content that an experience has the specific phenomenal character that it has. This paper argues that representationalism does not have the resources to explain the most salient aspect of the phenomenal character of pain – it is bound to leave out the painfulness of pain or its negative affect. Its central argument proceeds by analysing the rationalising role of pains. According to it, representationalism is committed to a (...)
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  26.  13
    Daniel Jacobson (2000). The Moralistic Fallacy. Philosophy and Phenomenological Research 61 (1):65-90.
    Philosophers often call emotions appropriate or inappropriate. What is meant by such talk? In one sense, explicated in this paper, to call an emotion appropriate is to say that the emotion is fitting: it accurately presents its object as having certain evaluative features. For instance, envy might be thought appropriate when one’s rival has something good which one lacks. But someone might grant that a circumstance has these features, yet deny that envy is appropriate, on the grounds that it is (...)
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  27. Robyn Bluhm, Anne Jaap Jacobson & Heidi Lene Maibom (eds.) (2012). Neurofeminism: Issues at the Intersection of Feminist Theory and Cognitive Science. Palgrave Macmillan.
  28. Michael J. Jacobson, Charlotte Taylor, Anne Newstead, Wai Yat Wong, Deborah Richards, Meredith Taylor, Porte John, Kartiko Iwan, Kapur Manu & Hu Chun (2011). Collaborative Virtual Worlds and Productive Failure. In Proceedings of the CSCL (Computer Supported Cognition and Learning) III. University of Hong Kong
    This paper reports on an ongoing ARC Discovery Project that is conducting design research into learning in collaborative virtual worlds (CVW).The paper will describe three design components of the project: (a) pedagogical design, (b)technical and graphics design, and (c) learning research design. The perspectives of each design team will be discussed and how the three teams worked together to produce the CVW. The development of productive failure learning activities for the CVW will be discussed and there will be an interactive (...)
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  29. Daniel Jacobson (2008). Utilitarianism Without Consequentialism: The Case of John Stuart Mill. Philosophical Review 117 (2):159-191.
    This essay argues, flouting paradox, that Mill was a utilitarian but not a consequentialist. First, it contends that there is logical space for a view that deserves to be called utilitarian despite its rejection of consequentialism; second, that this logical space is, in fact, occupied by John Stuart Mill. The key to understanding Mill's unorthodox utilitarianism and the role it plays in his moral philosophy is to appreciate his sentimentalist metaethics—especially his account of wrongness in terms of fitting guilt and (...)
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  30. N. P. Jacobson (1952). The Problem of Civilization. Ethics 63 (1):14-32.
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  31.  52
    Justin D'Arms & Daniel Jacobson (2003). VIII. The Significance of Recalcitrant Emotion. Royal Institute of Philosophy Supplement 52:127-145.
    Sentimentalist theories in ethics treat evaluative judgments as somehow dependent on human emotional capacities. While the precise nature of this dependence varies, the general idea is that evaluative concepts are to be understood by way of more basic emotional reactions. Part of the task of distinguishing between the concepts that sentimentalism proposes to explicate, then, is to identify a suitably wide range of associated emotions. In this paper, we attempt to deal with an important obstacle to such views, which arises (...)
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  32.  50
    Chris Barker & Pauline I. Jacobson (eds.) (2007). Direct Compositionality. Oxford University Press.
    This book examines the hypothesis of "direct compositionality", which requires that semantic interpretation proceed in tandem with syntactic combination. Although associated with the dominant view in formal semantics of the 1970s and 1980s, the feasibility of direct compositionality remained unsettled, and more recently the discussion as to whether or not this view can be maintained has receded. The syntax-semantics interaction is now often seen as a process in which the syntax builds representations which, at the abstract level of logical form, (...)
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  33. Daniel Jacobson (1995). Freedom of Speech Acts? A Response to Langton. Philosophy and Public Affairs 24 (1):64–78.
  34.  29
    Hilla Jacobson (2015). Phenomenal Consciousness, Representational Content and Cognitive Access: A Missing Link Between Two Debates. Phenomenology and the Cognitive Sciences 14 (4):1021-1035.
    Two debates loom large in current discussions on phenomenal consciousness. One debate concerns the relation between phenomenal character and representational content. Representationalism affirms, whereas “content separatism” denies, that phenomenal character is exhausted by representational content. Another debate concerns the relation between phenomenal consciousness and cognitive access. “Access separatism” affirms, whereas, e.g., the global workspace model denies, that there are phenomenally conscious states that are not cognitively accessed. I will argue that the two separatist views are related. Access separatism supports content (...)
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  35.  70
    Ted Jacobson & Renaud Parentani (2003). Horizon Entropy. Foundations of Physics 33 (2):323-348.
    Although the laws of thermodynamics are well established for black hole horizons, much less has been said in the literature to support the extension of these laws to more general settings such as an asymptotic de Sitter horizon or a Rindler horizon (the event horizon of an asymptotic uniformly accelerated observer). In the present paper we review the results that have been previously established and argue that the laws of black hole thermodynamics, as well as their underlying statistical mechanical content, (...)
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  36. Daniel Jacobson (2000). Mill on Liberty, Speech, and the Free Society. Philosophy and Public Affairs 29 (3):276–309.
  37.  4
    Nancy Baum, Peter Jacobson & Susan Goold (2009). “Listen to the People”: Public Deliberation About Social Distancing Measures in a Pandemic. American Journal of Bioethics 9 (11):4-14.
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  38.  73
    Ted Jacobson & Aron C. Wall (2010). Black Hole Thermodynamics and Lorentz Symmetry. Foundations of Physics 40 (8):1076-1080.
    Recent developments point to a breakdown in the generalized second law of thermodynamics for theories with Lorentz symmetry violation. It appears possible to construct a perpetual motion machine of the second kind in such theories, using a black hole to catalyze the conversion of heat to work. Here we describe and extend the arguments leading to that conclusion. We suggest the inference that local Lorentz symmetry may be an emergent property of the macroscopic world with origins in a microscopic second (...)
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  39.  36
    T. Jacobson (1991). Black Hole Thermodynamics and the Space-Time Discontinuum. In A. Ashtekar & J. Stachel (eds.), Conceptual Problems of Quantum Gravity. Birkhauser 1--597.
  40.  6
    Leslie P. Francis, Margaret P. Battin, Jay A. Jacobson, Charles B. Smith & Jeffrey Botkin (2005). How Infectious Diseases Got Left Out–and What This Omission Might Have Meant for Bioethics. Bioethics 19 (4):307-322.
  41.  5
    Kate L. Harkness, Jill A. Jacobson, David Duong & Mark A. Sabbagh (2010). Mental State Decoding in Past Major Depression: Effect of Sad Versus Happy Mood Induction. Cognition and Emotion 24 (3):497-513.
  42.  48
    Hilla Jacobson & Hilary Putnam (2014). The Needlessness of Adverbialism, Attributeism and its Compatibilty with Cognitive Science. Philosophia 42 (3):555-570.
    Although adverbialism is not given much attention in current discussions of phenomenal states, it remains of interest to philosophers who reject the representationalist view of such states, in suggesting an alternative to a problematic ‘act-property’ conception. We discuss adverbialism and the formalization Tye once offered for it, and criticize the semantics he proposed for this formalization. Our central claim is that Tye’s ontological purposes could have been met by a more minimal view, which we dub “attributeism”. We then show that (...)
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  43.  2
    J. Zachary Jacobson (1974). Interaction of Similarity to Words of Visual Masks and Targets. Journal of Experimental Psychology 102 (3):431.
  44.  89
    Anne Jaap Jacobson (2003). Mental Representations: What Philosophy Leaves Out and Neuroscience Puts In. Philosophical Psychology 16 (2):189-204.
    This paper investigates how "representation" is actually used in some areas in cognitive neuroscience. It is argued that recent philosophy has largely ignored an important kind of representation that differs in interesting ways from the representations that are standardly recognized in philosophy of mind. This overlooked kind of representation does not represent by having intentional contents; rather members of the kind represent by displaying or instantiating features. The investigation is not simply an ethnographic study of the discourse of neuroscientists. If (...)
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  45.  95
    Justin D'Arms & Daniel Jacobson (1994). Expressivism, Morality, and the Emotions. Ethics 104 (4):739-763.
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  46. Kirsten Jacobson (2012). Philosophical Perspectives on Home. In Susan J. Smith, Marja Elsinga, Lorna Fox O’Mahony, Ong Seow Eng, Susan Wachter & Robyn Dowling (eds.), International Encyclopedia of Housing and Home, Vol. 5. Elsevier 178-182.
     
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  47.  12
    Leslie P. Francis, Margaret P. Battin, Jay A. Jacobson, Charles B. Smith & And Jeffrey Botkin (2005). How Infectious Diseases Got Left Out – and What This Omission Might Have Meant for Bioethics. Bioethics 19 (4):307–322.
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  48.  13
    Pauline Jacobson (1995). 14. On the Quantificational Force of English Free Relatives. In Emmon Bach, Eloise Jelinek, Angelika Kratzer & Barbara Partee (eds.), Quantification in Natural Languages. Kluwer 2--451.
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  49.  17
    P. Jacobson (2012). Direct Compositionality and 'Uninterpretability': The Case of (Sometimes) 'Uninterpretable' Features on Pronouns. Journal of Semantics 29 (3):305-343.
    The goal of this paper is to investigate a case in which certain features have been argued to sometimes play a role in the interpretation of an expression and sometimes not—in particular, the case of gender and person features on pronouns.1 That these are in certain configurations only agreement features which have no semantic content has been explored in numerous places; for an especially detailed study, see Kratzer (1998, 2008); see also Heim (2008), von Stechow (2003) and others. I argue (...)
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  50.  33
    Kirsten Jacobson (2011). Embodied Domestics, Embodied Politics: Women, Home, and Agoraphobia. Human Studies 34 (1):1-21.
    Agoraphobia is commonly considered to be a fear of outside, open, or crowded spaces, and is treated with therapies that work on acclimating the agoraphobic to external places she would otherwise avoid. I argue, however, that existential phenomenology provides the resources for an alternative interpretation and treatment of agoraphobia that locates the problem of the disorder not in something lying beyond home, but rather in a flawed relationship with home itself. More specifically, I demonstrate that agoraphobia is the lived body (...)
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