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Matthew Rellihan [10]Matthew J. Rellihan [1]
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Profile: Matthew Rellihan (Seattle University)
  1. Matthew Rellihan (2013). Informational Semantics and Frege Cases. Acta Analytica 28 (3):267-294.
    One of the most important objections to information-based semantic theories is that they are incapable of explaining Frege cases. The worry is that if a concept’s intentional content is a function of its informational content, as such theories propose, then it would appear that coreferring expressions have to be synonymous, and if this is true, it’s difficult to see how an agent could believe that a is F without believing that b is F whenever a and b are identical. I (...)
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  2. Matthew Rellihan (2013). Kim Sterelny , The Evolved Apprentice: How Evolution Made Humans Unique . Reviewed By. Philosophy in Review 33 (2):158-160.
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  3. Matthew Rellihan (2012). Adaptationism and Adaptive Thinking in Evolutionary Psychology. Philosophical Psychology 25 (2):245-277.
    Evolutionary psychologists attempt to infer our evolved psychology from the selection pressures present in our ancestral environments. Their use of this inference strategy?often called ?adaptive thinking??is thought to be justified by way of appeal to a rather modest form of adaptationism, according to which the mind's adaptive complexity reveals it to be a product of selection. I argue, on the contrary, that the mind's being an adaptation is only a necessary and not a sufficient condition for the validity of adaptive (...)
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  4. Matthew Rellihan (2011). John F. Haught , Making Sense of Evolution: Darwin, God, and the Drama of Life . Reviewed By. Philosophy in Review 31 (1):42-45.
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  5. Matthew Rellihan (2010). Ernest Lepore and Kurt Ludwig, Donald Davidson's Truth Theoretic Semantics Reviewed By. Philosophy in Review 29 (5):360-362.
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  6. Matthew Rellihan (2009). Ernest Lepore and Kurt Ludwig, Donald Davidson's Truth Theoretic Semantics. Philosophy in Review 29 (5):360.
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  7. Matthew Rellihan (2009). Robert C. Richardson, Evolutionary Psychology as Maladapted Psychology. Philosophy in Review 29 (1):64.
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  8. Matthew J. Rellihan (2009). Fodor's Riddle of Abduction. Philosophical Studies 144 (2):313 - 338.
    How can abductive reasoning be physical, feasible, and reliable? This is Fodor’s riddle of abduction, and its apparent intractability is the cause of Fodor’s recent pessimism regarding the prospects for cognitive science. I argue that this riddle can be solved if we augment the computational theory of mind to allow for non-computational mental processes, such as those posited by classical associationists and contemporary connectionists. The resulting hybrid theory appeals to computational mechanisms to explain the semantic coherence of inference and associative (...)
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  9. Nathaniel Goldberg & Matthew Rellihan (2008). Incommensurability, Relativism, Scepticism: Reflections on Acquiring a Concept. Ratio 21 (2):147–167.
    Some opponents of the incommensurability thesis, such as Davidson and Rorty, have argued that the very idea of incommensurability is incoherent and that the existence of alternative and incommensurable conceptual schemes is a conceptual impossibility. If true, this refutes Kuhnian relativism and Kantian scepticism in one fell swoop. For Kuhnian relativism depends on the possibility of alternative, humanly accessible conceptual schemes that are incommensurable with one another, and the Kantian notion of a realm of unknowable things-in-themselves gives rise to the (...)
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  10. Matthew Rellihan (2005). Epistemic Boundedness and the Universality of Thought. Philosophical Studies 125 (2):219-250.
    Fodor argues that our minds must have epistemic limitations because there must be endogenous constraints on the class of concepts we can acquire. However, his argument for the existence of these endogenous constraints is falsified by the phenomenon of the deferential acquisition of concepts. If we allow for the acquisition of concepts through deferring to experts and scientific instruments, then our conceptual capacity will be without endogenous constraints, and there will be no reason to think that our minds are epistemically (...)
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  11. Matthew Rellihan (2005). What Happens to Us When We Think. Review of Metaphysics 58 (3):659-660.
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