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Profile: Dustin Locke (Claremont McKenna College)
  1. Dustin Locke (2012). Quidditism Without Quiddities. Philosophical Studies 160 (3):345-363.
    Structuralism and quidditism are competing views of the metaphysics of property individuation: structuralists claim that properties are individuated by their nomological roles; quidditists claim that they are individuated by something else. This paper (1) refutes what many see as the best reason to accept structuralism over quidditism and (2) offers a methodological argument in favor of a quidditism. The standard charge against quidditism is that it commits us to something ontologically otiose: intrinsic aspects of properties, so-called ‘quiddities’. Here I grant (...)
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  2.  4
    Don Locke (2015). Perception: And Our Knowledge of the External World. Routledge.
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  3.  7
    Don Locke & Annette Baier (1986). Postures of the Mind: Essays on Mind and Morals. Philosophical Quarterly 36 (145):571.
    _Postures of the Mind _was first published in 1985. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. Annette Baier develops, in these essays, a posture in philosophy of mind and in ethics that grows out of her reading of Hume and the later Wittgenstein, and that challenges several Kantian or analytic articles of faith. She questions the assumption that intellect has authority over all (...)
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  4.  33
    Don Locke (1971). Memory. Macmillan.
  5.  66
    Dustin Locke (2014). Darwinian Normative Skepticism. In Michael Bergmann & Patrick Kain (eds.), Challenges to Moral and Religious Belief: Disagreement and Evolution. Oxford University Press
    Sharon Street (2006) has argued that, given certain plausible evolutionary considerations, normative realism leads to normative skepticism. Street calls this ‘the Darwinian dilemma’. This paper considers the two most popular responses to the Darwinian dilemma and argues that both are problematic. According to the naturalist response, the evolutionary account of our normative dispositions reveals that there was selection for normative dispositions that were reliable with respect to normative truth. According to the minimalist response, the evolutionary account reveals that there was (...)
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  6. Dustin Locke (2009). A Partial Defense of Ramseyan Humility. In David Braddon-Mitchell & Robert Nola (eds.), Conceptual Analysis and Philosophical Naturalism. MIT Press
    This chapter argues that we are irremediably ignorant about the identities of the fundamental properties that figure in the actual realization of the true final theory. Of the three published responses to Lewis’s work, each argues that even if Lewis’s metaphysical assumption, the thesis known as “quidditism,” is accepted, we need not accept his epistemic conclusion, the thesis of Humility. The aim of this chapter is to defend Lewis against these critics. Ann Whittle attempts to refute Humility by an appeal (...)
     
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  7.  56
    Dustin Locke (2015). Practical Certainty. Philosophy and Phenomenological Research 90 (1):72-95.
    When we engage in practical deliberation, we sometimes engage in careful probabilistic reasoning. At other times, we simply make flat out assumptions about how the world is or will be. A question thus arises: when, if ever, is it rationally permissible to engage in the latter, less sophisticated kind of practical deliberation? Recently, a number of authors have argued that the answer concerns whether one knows that p. Others have argued that the answer concerns whether one is justified in believing (...)
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  8. Dustin Locke (forthcoming). Knowledge, Explanation, and Motivating Reasons. American Philosophical Quarterly.
    According to a number of recent philosophers, knowledge has an intimate relationship with rationality. Some philosophers hold, in particular, that rational agents do things for good motivating reasons, and that p can be one’s motivating reason for -ing (acting/believing/fearing/etc.) only if one knows that p. This paper argues against this view and in favor of the view that p cannot be one’s motivating reason for -ing—in the relevant sense—unless there is an appropriate explanatory connection between the fact that p and (...)
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  9.  38
    Dustin Locke (2014). Knowledge Norms and Assessing Them Well. Thought: A Journal of Philosophy 3 (1):80-89.
    Jonathan Ichikawa (2012) argues that the standard counterexamples to the knowledge norm of practical reasoning are no such thing. More precisely, he argues that those alleged counterexamples rest on claims about which actions are appropriate rather than on claims about which propositions can be appropriately treated as reasons for action. Since the knowledge norm of practical reasoning concerns the latter and not the former, Ichikawa contends that proponents of the alleged counterexamples must offer a theory that bridges the gap between (...)
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  10.  26
    Dustin Locke (forthcoming). Implicature and Non-Local Pragmatic Encroachment. Synthese:1-24.
    This paper offers a novel conversational implicature account of the pragmatic sensitivity of knowledge attributions. Developing an account I first suggested elsewhere and independently proposed by Lutz, this paper explores the idea that the relevant implicatures are generated by a constitutive relationship between believing a proposition and a disposition to treat that proposition as true in practical deliberation. I argue that while this view has a certain advantage over standard implicature accounts of pragmatic sensitivity, it comes with a significant concession (...)
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  11.  28
    Dustin Troy Locke (2014). The Decision-Theoretic Lockean Thesis. Inquiry 57 (1):28-54.
    Certain philosophers maintain that there is a ‘constitutive threshold for belief’: to believe that p just is to have a degree of confidence that p above a certain threshold. On the basis of this view, these philosophers defend what is known as ‘the Lockean Thesis ’, according to which it is rational to believe that p just in case it is rational to have a degree of confidence that p above the constitutive threshold for belief. While not directly speaking to (...)
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  12. J. Gosling, Alan R. White, John Arthur Passmore, William Kneale, Don Locke, C. K. Grant, Thomas McPherson, Peter Nidditch, Martha Kneale, A. C. Ewing & W. F. Hicken (1965). New Books. [REVIEW] Mind 74 (293):126-153.
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  13. Don Locke (1973). Just What is Wrong with the Argument From Analogy? Australasian Journal of Philosophy 51 (August):153-56.
    A reply to hyslop and jackson, American philosophical quarterly, April 1972: I argue that the argument form analogy begs the question, Much as does the inductive justification of induction, Of which it is a version.
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  14.  88
    Don Locke (1979). Causation, Compatibilism and Newcomb's Problem. Analysis 39 (4):210 - 211.
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  15.  90
    Hiranmoy Banerjee, Fred A. Westphal, M. E. Williams, Stephen D. Crites, Don Locke, Robert S. Hartman, Warren E. Steinkraus & Donald W. Sherburne (1962). Problems and Perplexities. Review of Metaphysics 16 (1):133 - 162.
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  16.  83
    Don Locke (1976). Why the Utilitarians Shot President Kennedy. Analysis 36 (3):153 - 155.
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  17. H. Mounce, C. H. Whiteley, L. Jonathan Cohen, Don Locke, Antony Flew, Richard Robinson & S. A. Grave (1972). New Books. [REVIEW] Mind 81 (324):618-639.
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  18.  21
    Don Locke (1974). Reasons, Wants, and Causes. American Philosophical Quarterly 11 (3):169 - 179.
  19.  74
    Don Locke (1967). Perception And Our Knowledge Of The External World. Ny: Humanities Press.
    Reissue from the classic Muirhead Library of Philosophy series (originally published between 1890s - 1970s).
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  20.  64
    Don Locke (1978). How to Make a Newcomb Choice. Analysis 38 (1):17 - 23.
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  21.  7
    Don Locke & Keith Campbell (1972). Body and Mind. Philosophical Quarterly 22 (86):75.
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  22.  65
    Don Locke (1967). Appearance-Determined Qualities. Analysis 28 (2):39 - 42.
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  23.  16
    Don Locke (1979). Cognitive Stages or Developmental Phases? A Critique of Kohlberg's Stage‐Structural Theory of Moral Reasoning. Journal of Moral Education 8 (3):168-181.
    Abstract After some preliminary doubts about Kohlberg's method of assessing moral reasoning, his ?stage?structural? theory is criticized under six heads. (1) The claim that the stages constitute structural wholes, representing unified and differentiated patterns of thought: it is argued that the available evidence, and Kohlberg's own methodology, unambiguously implies a developmental continuum, not discrete stage structures. (2) Invariance, which, after counter?evidence led to a revision in the theory, has yet to be demonstrated. (3) Cultural Universality: it is argued that, because (...)
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  24.  17
    Don Locke (1982). Beliefs, Desires and Reasons for Action. American Philosophical Quarterly 19 (3):241 - 249.
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  25.  31
    Don Locke (1987). The Parfit Population Problem. Philosophy 62 (240):131 - 157.
    Derek Parfit's Reasons and Persons is a long, difficult and fascinating book, inside which three shorter, clearer and better books are struggling to get out. The third of these shorter but better books deals with the problem of Future Generations, and that is the book I want to discuss. In it Parfit tries, but fails, to find a theory—Theory X, he calls it—which will deal with various problems and issues which he develops, and in particular the issue which I will (...)
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  26.  65
    Don Locke (1964). The Privacy of Pains. Analysis 24 (March):147-152.
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  27.  32
    Don Locke (1973). Natural Powers and Human Abilities. Proceedings of the Aristotelian Society 74:171-187.
  28.  32
    Don Locke (1968). The Trivializability of Universalizability. Philosophical Review 77 (1):25-44.
    R m hare's discussion, In "freedom and reason," fails to distinguish several senses of universalizability. The universalizability in question is not, As hare thinks, That which applies to any judgement with 'descriptive meaning,' and although moral judgements may presuppose principles, These principles need not be universal, Nor 'u-Type,' nor such that they apply to everyone, Nor such that they could be applied to anyone, Nor such that they do except individuals qua individuals--All of which are different. The most that hare (...)
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  29.  3
    Don Locke & Harry G. Frankfurt (1975). Three Concepts of Free Action. Aristotelian Society Supplementary Volume 49 (1):95-126.
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  30. D. Locke (1985). Shoemaker, S. And Swinburne R., "Personal Identity". [REVIEW] Mind 94:302.
     
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  31.  36
    Don Locke (1981). Absolutism V Consequentialism: No Contest. Analysis 41 (2):101 - 106.
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  32. D. Locke (1994). How Fathers Care for the Next Generation: A Four-Decade Study (John Snarey). Journal of Moral Education 23:99-99.
     
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  33. Don Locke (1980). A Fantasy of Reason: The Life and Thought of William Godwin. Routledge & Kegan Paul.
     
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  34. Don Locke (1979). MARGOLIS, JOSEPH "Persons and Minds". [REVIEW] Philosophy 54:421.
     
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  35.  12
    Don Locke (1974). Action, Movement, and Neurophysiology. Inquiry 17 (1-4):23 – 42.
    Action is to be distinguished from (mere) bodily movement not by reference to an agent's intentions, or his conscious control of his movements (Sect. I), but by reference to the agent as cause of those movements, though this needs to be understood in a way which destroys the alleged distinction between agent-causation and event-causation (Sect. II). It also raises the question of the relation between an agent and his neurophysiology (Sect. III), and eventually the question of the compatibility of purposive (...)
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  36.  41
    Don Locke (1976). Zombies, Schizophrenics, and Purely Physical Objects. Mind 83 (January):97-99.
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  37.  40
    Don Locke (1961). Strawson's Auditory Universe. Philosophical Review 70 (October):518-532.
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  38.  7
    Don Locke (1980). The Illusion of Stage Six. Journal of Moral Education 9 (2):103-109.
    Abstract Kohlberg's developmental theory of moral reasoning postulates a supremely adequate form of moral thinking to which all other stages are tending, labelled Stage Six. Kohlberg identifies this with a principle of justice, though without adequately justifying the elimination of other autonomous universal principles. The claim that this principle provides consistent, reversible and universalizable moral judgements is criticized: by itself a purely formal principle of justice can provide no particular moral judgements at all; for that we need independent values, such (...)
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  39.  36
    Don Locke (1980). Digging Deeper Into Determinism. Mind 89 (January):87-89.
  40.  31
    Don Locke (1972). Can a Materialist See What Isn't There? Philosophical Quarterly 22 (January):55-56.
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  41.  1
    Herbert Heidelberger & Don Locke (1970). Perception and Our Knowledge of the External World. Philosophical Review 79 (2):284.
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  42. Don Locke (1985). James Fishkin, Beyond Subjective Morality: Ethical Reasoning and Political Philosophy Reviewed By. Philosophy in Review 5 (2):59-60.
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  43.  17
    Don Locke (1976). The 'Can' of Being Able. Philosophia 6 (1):1-20.
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  44.  5
    Robert E. Powell, Don C. Locke & Norman A. Sprinthall (1991). Female Offenders and Their Guards: A Programme to Promote Moral and Ego Development of Both Groups. Journal of Moral Education 20 (2):191-203.
    Abstract The study was designed as a test of an especially constructed series of dilemma discussion methods for an experimental group of female offenders and their guards. The programme conducted on prison grounds, consisted of a five?month programme for the offenders and a separate ten?month programme for the staff. The results indicated that the experimental group of inmates improved on both the Defining Issues Test (DIT), an estimate of moral judgement and the Loevinger Sentence Completion Test (SCT), an estimate of (...)
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  45.  15
    Don Locke (1971). Must a Materialist Pretend He's Anaesthetized? Philosophical Quarterly 21 (July):217-31.
  46.  25
    Don Locke (1979). Who I Am. Philosophical Quarterly 29 (117):302-318.
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  47.  16
    Don Locke (1972). The Object of Morality, and the Obligation to Keep a Promise. Canadian Journal of Philosophy 2 (1):135 - 143.
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  48.  9
    Don Locke (1984). The Right to Strike. Royal Institute of Philosophy Lectures 18:173-202.
    Only a fool would attempt to discuss the morality of strikes in twenty-five pages or less, and even he will fail. For one thing he can be sure in advance that whatever conclusions he might come to will be ridiculed as outrageous, prejudiced or self-serving by one party or the other. There is, in particular, the accusation that the attempt to discuss in moral terms what is essentially a political issue, is itself an exercise in bourgeois politics disguised as morals, (...)
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  49.  24
    Don Locke (1977). Through the Looking Glass. Philosophical Review 86 (1):3-19.
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  50.  6
    Don Locke (1982). The Choice Between Lives. Philosophy 57 (222):453 - 475.
    Are there circumstances in which we would be justified in taking one person's life for the sake of others? I am not here concerned with cases of self-defence, or what we might call ‘other-defence’, where one person has to be killed to prevent him taking the lives of others. Nor am I concerned with cases of self-sacrifice, or suicide more generally, or euthanasia; nor with capital punishment, or killing in warfare; nor even, for reasons we shall explore, with abortion. I (...)
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