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Michael Martin [145]Mike W. Martin [65]Michael G. F. Martin [21]M. Martin [21]
M. G. F. Martin [20]Maryanne Martin [15]María del Carmen Paredes Martín [14]Mario Toboso Martín [13]

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Profile: Michael Martin (Temple University)
Profile: Mike Martin (University College London)
Profile: Martín Fleitas Martín
Profile: Martin Martin
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  1. Michael G. F. Martin (2002). The Transparency of Experience. Mind and Language 4 (4):376-425.
    A common objection to sense-datum theories of perception is that they cannot give an adequate account of the fact that introspection indicates that our sensory experiences are directed on, or are about, the mind-independent entities in the world around us, that our sense experience is transparent to the world. In this paper I point out that the main force of this claim is to point out an explanatory challenge to sense-datum theories.
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  2. Michael G. F. Martin (2004). The Limits of Self-Awareness. Philosophical Studies 120 (1-3):37-89.
    The disjunctive theory of perception claims that we should understand statements about how things appear to a perceiver to be equivalent to statements of a disjunction that either one is perceiving such and such or one is suffering an illusion (or hallucination); and that such statements are not to be viewed as introducing a report of a distinctive mental event or state common to these various disjoint situations. When Michael Hinton first introduced the idea, he suggested that the burden of (...)
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  3. Michael G. F. Martin (2006). On Being Alienated. In Tamar S. Gendler & John Hawthorne (eds.), Perceptual Experience. Oxford University Press
    Disjunctivism about perceptual appearances, as I conceive of it, is a theory which seeks to preserve a naïve realist conception of veridical perception in the light of the challenge from the argument from hallucination. The naïve realist claims that some sensory experiences are relations to mind-independent objects. That is to say, taking experiences to be episodes or events, the naïve realist supposes that some such episodes have as constituents mind-independent objects. In turn, the disjunctivist claims that in a case of (...)
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  4. M. G. F. Martin (2009). 13 The Limits of Self-Awareness. In Heather Logue & Alex Byrne (eds.), Disjunctivism: Contemporary Readings. MIT Press 271.
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  5. Mathieu Martin (2002). On the Emptiness of the Stability Set of Order D. Theory and Decision 52 (4):313-326.
    We know from Li's theorem (1993) that the stability set of order d may be empty for some preference profiles. However, one may wonder whether such situations are just rare oddities or not. In this paper, we partially answer this question by considering the restrictive case where the number of alternatives is the smallest compatible with an empty stability set. More precisely, we provide an upper bound on the probability for having an empty stability set of order d for the (...)
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  6.  20
    M. G. F. Martin (2010). What's in a Look? In Bence Nanay (ed.), Perceiving the World. Oxford University Press 160--225.
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  7. Mike W. Martin (2000). Meaningful Work: Rethinking Professional Ethics. Oxford University Press.
    As commonly understood, professional ethics consists of shared duties and episodic dilemmas--the responsibilities incumbent on all members of specific professions joined together with the dilemmas that arise when these responsibilities conflict. Martin challenges this "consensus paradigm" as he rethinks professional ethics to include personal commitments and ideals, of which many are not mandatory. Using specific examples from a wide range of professions, including medicine, law, high school teaching, journalism, engineering, and ministry, he explores how personal commitments motivate, guide, and give (...)
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  8.  81
    Michael G. F. Martin (1995). Bodily Awareness: A Sense of Ownership. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. MIT Press 267–289.
  9.  84
    M. Martin (1977). On a New Theory of Medical Fallibility: A Rejoinder. Journal of Medicine and Philosophy 2 (1):84-88.
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  10.  12
    M. G. F. Martin (forthcoming). Elusive Objects. Topoi:1-25.
    Do we directly perceive physical objects? What is the significance of the qualification ‘directly’ here? Austin famously denied that there was a unique interpretation by which we could make sense of the traditional debate in the philosophy of perception. I look here at Thompson Clarke’s discussion of G. E. Moore and surface perception to answer Austin’s scepticism.
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  11. Mike W. Martin (2002). Personal Meaning and Ethics in Engineering. Science and Engineering Ethics 8 (4):545-560.
    The study of engineering ethics tends to emphasize professional codes of ethics and, to lesser degrees, business ethics and technology studies. These are all important vantage points, but they neglect personal moral commitments, as well as personal aesthetic, religious, and other values that are not mandatory for all members of engineering. This paper illustrates how personal moral commitments motivate, guide, and give meaning to the work of engineers, contributing to both self-fulfillment and public goods. It also explores some general frameworks (...)
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  12.  87
    Michael G. F. Martin (1997). The Reality of Appearances. In M. Sainsbury (ed.), Thought and Ontology. Franco Angeli
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  13.  69
    Michael Martin (1990). Atheism: A Philosophical Justification. Temple University Press.
    "Thousands of philosophers--from the ancient Greeks to modern thinkers--have defended atheism, but none more comprehensively than Martin.
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  14.  62
    M. G. F. Martin (2014). In the Eye of Another: Comments on Christopher Peacocke’s ‘Interpersonal Self-Consciousness’. Philosophical Studies 170 (1):25-38.
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  15.  84
    Michael G. F. Martin (2001). Out of the Past: Episodic Recall as Retained Acquaintance. In Christoph Hoerl & Teresa McCormack (eds.), Time and Memory. Oxford University Press 257--284.
    Book description: The capacity to represent and think about time is one of the most fundamental and least understood aspects of human cognition and consciousness. This book throws new light on central issues in the study of the mind by uniting, for the first time, psychological and philosophical approaches dealing with the connection between temporal representation and memory. Fifteen specially written essays by leading psychologists and philosophers investigate the way in which time is represented in memory, and the role memory (...)
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  16. Michael Martin (1992). Sight and Touch. In Tim Crane (ed.), The Contents of Experience. New York: Cambridge University Press
  17. Michael G. F. Martin (1992). Perception, Concepts, and Memory. Philosophical Review 101 (4):745-63.
  18. Michael G. F. Martin (1998). Setting Things Before the Mind. In Anthony O'Hear (ed.), Current Issues in Philosophy of Mind. Oxford University Press 157--179.
    Listening to someone from some distance in a crowded room you may experience the following phenomenon: when looking at them speak, you may both hear and see where the source of the sounds is; but when your eyes are turned elsewhere, you may no longer be able to detect exactly where the voice must be coming from. With your eyes again fixed on the speaker, and the movement of her lips a clear sense of the source of the sound will (...)
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  19.  91
    Michael Martin (1972). Confirmation and Explanation. Analysis 32 (5):167 - 169.
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  20. Michael G. F. Martin (2002). Particular Thoughts and Singular Thought. In Anthony O'Hear (ed.), Royal Institute of Philosophy Supplement. Cambridge University Press 173-214.
    Book description: Much contemporary philosophical debate centres on the topics of logic, thought and language, and on the connections between these topics. This collection of articles is based on the Royal Institute of Philosophy’s annual lecture series for 2000–2001. Its contributors include a number of those working at the forefront of the field, and in their papers they reflect their own current pre-occupations. As such, the volume will be of interest to all philosophers, whether their own work is within the (...)
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  21. M. G. F. Martin (2012). Sounds and Images. British Journal of Aesthetics 52 (4):331-351.
  22.  88
    Michael G. F. Martin (1998). An Eye Directed Outward. In C. Wright, B. Smith & C. Macdonald (eds.), Knowing Our Own Minds. Oxford University Press
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  23.  56
    Mario Toboso Martín (2010). El tiempo y la conciencia. In María G. Navarro, Betty Estévez & Antolín Sánchez Cuervo (eds.), Claves Actuales de Pensamiento. Csic/Plaza y Valdés
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  24. Michael G. F. Martin (2010). What's in a Look? In Bence Nanay (ed.), Perceiving the World. Oxford University Press
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  25.  48
    Michael Martin (2015). Problems with Heaven. In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield 427-440.
    Belief in Heaven is an essential part of the great monotheistic religions of Judaism, Christianity, and Islam. Famous theologians have written about it, and ordinary theists hope to go there after death. However, the concept of Heaven is neither clear nor unproblematic. There are three serious problems with the notion of Heaven. First, the concept of Heaven lacks coherence. Second, it is doubtful that theists can reconcile the heavenly character of Heaven with standard defenses against the argument from evil, such (...)
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  26. Margaret Martin (2010). Raz's The Morality of Freedom: Two Models of Authority. Jurisprudence 1 (1):63-84.
    Seventeenth century philosophers were pre-occupied with the justification for the use of coercion; the nature and scope of the citizen's duty to obey the law was a central concern. The typical philosophical accounts which attempt to articulate the conditions under which a citizen has an obligation to obey the law tend to fall into two camps: those that ground the obligation to obey the law in consent, and those that ground it in benefits received, or possibly a combination of both. (...)
     
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  27.  12
    Mareike Altgassen, Matthias Kliegel & Mike Martin (2009). Event-Based Prospective Memory in Depression: The Impact of Cue Focality. Cognition and Emotion 23 (6):1041-1055.
  28.  66
    Michael Martin (ed.) (2006). The Cambridge Companion to Atheism. Cambridge: Cambridge University Press.
    In this volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense ...
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  29. M. G. F. Martin (2009). Reupholstering a Discipline: Comments on Williamson. [REVIEW] Philosophical Studies 145 (3):445 - 453.
  30. Michael G. F. Martin (manuscript). Uncovering Appearances.
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  31.  46
    Mgf Martin (2015). Old Acquaintance: Russell, Memory and Problems with Acquaintance. Analytic Philosophy 56 (1):1-44.
  32. Michael G. F. Martin (2001). Epistemic Openness and Perceptual Defeasibility. [REVIEW] Philosophy and Phenomenological Research 63 (2):441-448.
  33.  86
    M. G. F. Martin (1997). Self–Observation. European Journal of Philosophy 5 (2):119–140.
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  34. Michael Martin, Critique of Religious Experience.
    Different types of Religious Experience: One experiences a nonreligious object as a religious one, e.g. a dove as an angel, one experiences an object that is a "public object” (one there for everyone to experience/observe), an experience of a supernatural entity that others cannot experience/observe, experiences that resist being captured by words, an awareness of an entity, though there is no sensation.
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  35.  12
    Michael Martin (2016). Criticism and Contemplation. Logos: A Journal of Catholic Thought and Culture 19 (1):41-56.
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  36.  87
    M. G. F. Martin (2010). Getting on Top of Oneself: Comments on Self-Expression. Acta Analytica 25 (1):81-88.
    This paper is a critical review of Mitchell Green’s Self-Expression . The principal focus is on Green’s contention that all expression is at route, a form of signalling by an agent or by some mechanism of the organism which has been evolutionary selected for signalling. Starting from the idea that in some but not all expression an agent seeks to express his or her self, I question the centrality of communication to the idea of expression.
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  37. Michael Martin (2002). Particular Thoughts & Singular Thought. Royal Institute of Philosophy Supplement 51:173-214.
    A long-standing theme in discussion of perception and thought has been that our primary cognitive contact with individual objects and events in the world derives from our perceptual contact with them. When I look at a duck in front of me, I am not merely presented with the fact that there is at least one duck in the area, rather I seem to be presented with this thing in front of me, which looks to me to be a duck. Furthermore, (...)
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  38.  43
    Mike W. Martin (2007). Happiness and Virtue in Positive Psychology. Journal for the Theory of Social Behaviour 37 (1):89–103.
    Positive psychologists aspire to study the moral virtues, as well as positive emotions, while retaining scientific objectivity. Within this framework, Martin Seligman, a founder of positive psychology, offers an empirically-based argument for an ancient and venerable theme: happiness can be increased by exercising the virtues. Seligman's project is promising, but it needs to pay greater attention to several methodological matters: greater care in defining happiness, so as to avoid smuggling in value assumptions of the sort suggested by the title of (...)
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  39.  74
    M. G. F. Martin (2010). What's in a Look? In Bence Nanay (ed.), Perceiving the World. Oxford University Press 160--225.
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  40.  86
    Michael G. F. Martin (1997). The Shallows of the Mind. Proceedings of the Aristotelian Society:80--98.
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  41. Mike W. Martin (1981). Rights and the Meta-Ethics of Professional Morality. Ethics 91 (4):619-625.
  42. Michael G. F. Martin (2003). Sensible Appearances. In T. Baldwin (ed.), The Cambridge History of Philosophy. Cambridge University Press
    The problems of perception feature centrally in work within what we now think of as different traditions of philosophy in the early part of the twentieth century, most notably in the sense-datum theories of early analytic philosophy together with the vigorous responses to them over the next forty years, but equally in the discussions of pre-reflective consciousness of the world characteristic of German and French phenomenologists. In the English-speaking world one might mark the beginning of the period with Russell’s The (...)
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  43.  44
    M. G. F. Martin (2009). 6 The Reality of Appearances. In Heather Logue & Alex Byrne (eds.), Disjunctivism: Contemporary Readings. MIT Press 91.
  44. M. G. F. Martin (2008). Commentary on Action in Perception. [REVIEW] Philosophy and Phenomenological Research 76 (3):674–681.
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  45. Michael G. F. Martin (2000). Beyond Dispute: Sense-Data, Intentionality, and the Mind-Body Problem. In Tim Crane & Sarah A. Patterson (eds.), The History of the Mind-Body Problem. Routledge
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  46.  87
    Michael Martin (1990). Ecosabotage and Civil Disobedience. Environmental Ethics 12 (4):291-310.
    I define ecosabotage and relate this definition to several well-known analyses of civil disobedience. I show that ecosabotage cannot be reduced to a form of civil disobedience unless the definition of civil disobedience is expanded. I suggest that ecosabotage and civil disobedience are special cases of the more general concept of conscientious wrongdoing. Although ecosabotage cannot be considered a form of civil disobedience on the basis of the standard analysis of this concept, the civil disobedience literature can provide important insights (...)
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  47.  48
    M. Martin (1882). Mr. Gurney on the Utilitarian `Ought'. Mind 7 (28):554-558.
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  48.  65
    Michael G. F. Martin (1993). The Rational Role of Experience. Proceedings of the Aristotelian Society 93:71-88.
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  49.  77
    Michael G. F. Martin (2005). Perception. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press
  50.  32
    Mike W. Martin (2006). Moral Creativity in Science and Engineering. Science and Engineering Ethics 12 (3):421-433.
    Creativity in science and engineering has moral significance and deserves attention within professional ethics, in at least three areas. First, much scientific and technological creativity constitutes moral creativity because it generates moral benefits, is motivated by moral concern, and manifests virtues such as beneficence, courage, and perseverance. Second, creativity contributes to the meaning that scientists and engineers derive from their work, thereby connecting with virtues such as authenticity and also faults arising from Faustian trade-offs. Third, morally creative leadership is important (...)
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