Search results for 'Max Oliver Hocutt' (try it on Scholar)

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  1. Max Oliver Hocutt (1962). The Logical Foundations of Peirce's Aesthetics. Journal of Aesthetics and Art Criticism 21 (2):157-166.score: 870.0
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  2. Max Hocutt (1974). Aristotle's Four Becauses. Philosophy 49 (190):385 - 399.score: 240.0
    What has traditionally been labelled ‘Aristotle's theory of causes’ would be more intelligible if construed as ‘Aristotle's theory of explanations’, where the term ‘explanation’ has substantially the sense of Hempel and Oppenheim, who construe explanations as deductions. For Aristotle, specifying ‘causes’ is constructing demonstrations.
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  3. Max Hocutt (1997). Review: From Logical Positivism to Scientific Realism. [REVIEW] Behavior and Philosophy 25 (1):77 - 80.score: 240.0
  4. Max Hocutt (2010). The Pursuit of Unhappiness: The Elusive Psychology of Well-Being – Daniel M. Haybron. Philosophical Quarterly 60 (239):433-434.score: 240.0
  5. Max O. Hocutt (1974). Armstrong and Strawson on 'Disembodied Existence. Philosophy and Phenomenological Research 35 (September):46-59.score: 240.0
  6. Max Hocutt & Michael Levin (1999). The Bell Curve Case for Heredity. Philosophy of the Social Sciences 29 (3):389-415.score: 240.0
    City College of New York The hereditarian theory of race differences in IQ was briefly revived with the appearance of The Bell Curve but then quickly dismissed. The authors attempt a defense of it here, with an eye to conceptual and logical issues of special interests to philosophers, such as alleged infirmities in the heritability concept. At the same time, some relevant post-Bell Curve empirical data are introduced.
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  7. Max Hocutt (2009). The Inner Life of a Rational Agent: In Defence of Philosophical Behaviourism – Rowland Stout. Philosophical Quarterly 59 (237):750-752.score: 240.0
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  8. Max O. Hocutt (1968). What We Perceive. American Philosophical Quarterly 5 (January):43-53.score: 240.0
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  9. Max O. Hocutt (1972). Is Epistemic Logic Possible? Notre Dame Journal of Formal Logic 13 (4):433-453.score: 240.0
  10. Max O. Hocutt (1968). The Difference Between the Psychology and the Epistemology of Perception. Tulane Studies in Philosophy 17:61-81.score: 240.0
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  11. Max Hocutt (2007). Gordon Foxall on Intentional Behaviorism. Behavior and Philosophy 35:77 - 92.score: 240.0
    "Intentional behaviorism" is Gordon Foxall's name for his proposal to mix the oil of mentalist language with the water of empiricist behaviorism. The trouble is, oil and water don't mix. To remain scientific, the language of behavioral science must remain non-mental. Folk psychological ascriptions of belief and desire do not explain the patterns of behavior identified by behavior analysis; they merely describe these patterns in less scientific language. The underpinnings of these patterns, if not intentionality, must be sought in physiology, (...)
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  12. Max Hocutt (2010). Morality: What in the World is It?. Behavior and Philosophy 38:31-48.score: 240.0
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  13. Max Hocutt (1994). Relativism and Moral Judgements: A Reply to Sullivan. Philosophia 24 (1-2):203-210.score: 240.0
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  14. Max Hocutt (1995). Truth, Knowledge, and Belief: A Reply to Markham. Behavior and Philosophy 23 (2):79 - 80.score: 240.0
  15. Max Hocutt (1975). Freedom and Capacity. Review of Metaphysics 29 (2):256 - 262.score: 240.0
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  16. Max Hocutt (1977). Skinner on the Word `Good': A Naturalistic Semantics for Ethics. Ethics 87 (4):319-338.score: 240.0
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  17. Max Hocutt (1963). Ethical Relativisms and Ethical Relativism. Southern Journal of Philosophy 1 (4):19-26.score: 240.0
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  18. Max Hocutt (1994). Some Truths About Truth: An Editorial. Behavior and Philosophy 22 (2):1 - 5.score: 240.0
  19. Michael Levin & Max Hocutt (2001). Reply to Keita. Philosophy of the Social Sciences 31 (3):395-403.score: 240.0
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  20. Max Hocutt (1996). A Game of Mirrors. Philosophical Books 37 (3):155-163.score: 240.0
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  21. Max Hocutt (1967). On the Illogic of the Mental. Tulane Studies in Philosophy 16:93-109.score: 240.0
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  22. Max Hocutt (2009). Values: A Reply to Staddon's "Faith and Goodness". Behavior and Philosophy 37:187 - 194.score: 240.0
    In his spirited "Faith and Goodness" (this issue), John Staddon says that my defense of B. F. Skinner's definition of the good—as what has the potential to reinforce desire for it—overlooks the fact that people sometimes desire the wrong things. Staddon appears to agree with G. E. Moore that the good should, rather, be equated with what is worthy of being desired, so ought to be desired, whether it ever is desired or not. But since there is no objective test (...)
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  23. Max Hocutt (1988). Iredell Jenkins 1909-1988. Proceedings and Addresses of the American Philosophical Association 62 (1):36 - 37.score: 240.0
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  24. Max Hocutt (1995). Self-Control as Habit. Behavioral and Brain Sciences 18 (1):129.score: 240.0
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  25. Max Hocutt (forthcoming). Some Truths About Truth. Behavior and Philosophy.score: 240.0
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  26. Max Hocutt (1983). The Road of Inquiry. Teaching Philosophy 6 (4):385-386.score: 240.0
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  27. Max Hocutt (1986). Zuriff on Observability. Behavioral and Brain Sciences 9 (4):706.score: 240.0
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  28. Max Hocutt (1996). Behaviorism as Opposition to Cartesianism. In William T. O'Donohue & Richard F. Kitchener (eds.), The Philosophy of Psychology. Sage Publications. 81--95.score: 240.0
  29. Max Hocutt (1993). Difference Without Discontinuity. Behavioral and Brain Sciences 16 (4):651.score: 240.0
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  30. Max Hocutt (2009). Naturalist Moral Theory: A Reply to Staddon. Behavior and Philosophy 37:165 - 180.score: 240.0
    In an earlier essay in this journal, the estimable John Staddon charges B. F. Skinner and E. O. Wilson with committing several fallacies while promoting evolutionary ethics. The present essay replies that what Staddon regards as fallacies are signal contributions to a naturalistic understanding of ethical choice and language.
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  31. Max Hocutt (2009). Private Events. Behavior and Philosophy 37:105 - 117.score: 240.0
    What are "private events" and what is their significance? The term is B. F. Skinner's, but the idea is much older. Before J. B. Watson challenged their methods and their metaphysics, virtually all psychologists assumed that the only way to discover a person's supposedly private states of mind was to ask her about them. Not a believer in minds, Skinner nevertheless agreed that sensations, feelings, and certain unspecified forms of "covert behavior" cannot be observed by others, because they take place (...)
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  32. Max Hocutt (1984). Skinner on Sensations. Behavioral and Brain Sciences 7 (4):560.score: 240.0
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  33. Michael Partridge & Max Hocutt (1981). The Elements of Logical Analysis and Inference. Philosophical Quarterly 31 (122):90.score: 240.0
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  34. Max Hocutt (forthcoming). A Personal and Professional Tribute to George Graham. Behavior and Philosophy.score: 240.0
     
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  35. Max Hocutt (1986). First Philosophy: An Introduction to Philisophical Issues. R.E. Krieger Pub. Co..score: 240.0
     
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  36. Max Hocutt (2006). Hicks Versus Postmodernism. [REVIEW] Journal of Ayn Rand Studies 7 (2):445 - 457.score: 240.0
    In his compact and erudite but lucid and skillfully argued volume, Hxplaining Postmodernism, Stephen Hicks traces the history of postmodernist commitment to relativistic nihilism from its origins in Kant and Rousseau up through Fichte and Heidegger to Derrida, Foucault, Lyotard and Rorty. That done, Hicks goes on to show how the anticapitalist left has responded to the spectacular failures of socialist practice and theory by abandoning the scientistic objectivism of Marx while embracing postmodernist irrationalism, multiculturalism, and extremist rhetoric. It is (...)
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  37. Max Hocutt (1986). Must Relativists Tolerate Evil? Philosophical Forum 17 (3):188-200.score: 240.0
     
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  38. Max Hocutt (1992). Review of Bruce Waller's Freedom Without Responsibility. [REVIEW] Behavior and Philosophy 20 (1):71-76.score: 240.0
     
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  39. Max O. Hocutt (1985). Spartans, Strawmen, and Symptoms. Behaviorism 13 (2):87-97.score: 240.0
    Behaviorism is belief that psychological states and traits are behavioral dispositions. This is normally interpreted by critics to mean that every person in state S is disposed to behave in way B. So interpreted, behaviorism is subject to the objection that there are spartans who feel pain but do not moan and groan. However, with few exceptions, behaviorists have not contended that everybody who is in a given state of mind necessarily behaves in the same obvious way. Instead, behaviorists have (...)
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  40. Max Hocutt (1985). The Truth in Behaviorism: A Review of Ge Zuriff, Behaviorism: A Conceptual Reconstr Uction. [REVIEW] Behaviorism 13 (1):77.score: 240.0
     
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  41. Max O. Hocutt (1986). Witches and Behaviorists: A Reply to Robinson and Boyer. Behaviorism 14 (1):97-101.score: 240.0
    Philosophical critics standardly read behaviorism as a program for defining the concepts of folk psychology in equivalent behavioral terms. This is a misreading. Behaviorism is a program for getting rid of ill-defined mentalistic terms in favor of better defined behavioral idiom. In short, it is a program not for conceptual analysis but for verbal reform. Therefore, criticizing behaviorists for failing to define mentalistic concepts is like criticizing opponents of the Spanish Inquisition for failing to define witchcraft.
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  42. Peter R. Killeen, Robert Epstein, Willard F. Day Jr, K. Richard Garrett, Max Hocutt, Wv Quine, Roger Schna1tter, Donald Baer, William Baum & David Begelman (1985). George Graham. Behaviorism 13.score: 240.0
     
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  43. Wendell Holmes Oliver (1994). [Book Review] the Essential Holmes, Selections From the Letters, Speeches, Judicial Opinions, and Other Writings of Oliver Wendell Holmes, Jr. [REVIEW] In Peter Singer (ed.), Ethics. Oxford University Press. 643-645.score: 180.0
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  44. Bruce N. Waller (2003). The Social and Behavioral Basis of Ethics: A Review of Max Hocutt: Fact and Value in the Philosophy of Behavior. [REVIEW] Behavior and Philosophy 31:203-207.score: 120.0
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  45. Ned Block (2006). Max Black's Objection to Mind-Body Identity. Oxford Review of Metaphysics 3:3-78.score: 24.0
    considered an objection that he says he thought was first put to him by Max Black. He says.
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  46. Bradley E. Starr (1999). The Structure of Max Weber's Ethic of Responsibility. Journal of Religious Ethics 27 (3):407 - 434.score: 24.0
    Max Weber's distinction in "Politics as a Vocation" between the ethic of conviction and the ethic of responsibility is best understood as a distinction between mutually exclusive ethical worldviews. Interpretations that correlate the two ethics with Weber's distinction between value-rational social action and instrumental-rational social action are misleading since Weber assumes that both types of rational social action are present in both ethics. The ethic of conviction recognizes a given hierarchy of values as the context for moral endeavor. The ethic (...)
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  47. Giorgio Ridolfi (2011). A Marxist Who Speaks About God: Reflections on Max Adlers Religiosity and Jewish Sensitivity. Journal of Jewish Thought and Philosophy 19 (1):73-94.score: 24.0
    This paper examines Max Adler's philosophical thought, in order to elucidate how he was able to spot a religious meaning in the materialistic conception of history and to understand his connection to Judaism. The first part expounds on how the prominence of religious issues was perceived in the Marxist milieu; the second part analyzes Adler's particular position, above all in harmony with Kantian philosophy; and the third part brings out the essential differences between Adler's and Kant's ideas on religion. Finally (...)
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  48. Stan van Hooft (2012). Teaching or Preaching—Max Charlesworth and Religious Education. Sophia 51 (4):531-544.score: 24.0
    In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of (...)
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  49. Arilson Silva Oliveira (2009). Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136. [REVIEW] Horizonte 7 (14):136-155.score: 24.0
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  50. Luca Mori (2013). Max Weber's Concept of "Event", and the Logical Categories of a "Science of Chaos" [Spanish]. Eidos 18:100-123.score: 24.0
    This paper aims at revealing the originality of Max Weber’s conception of the logical category of “historicity”, suggesting that in his writings on the methodology of the social sciences we can find a stimulating and forerunner contribution to the analysis of some logical and formal problems concerning the relationship between human knowledge and the chaos of reality (what we might call, ante-litteram, “science of chaos”). In particular, considering that in Weber’s conception scientific knowledge finds no facts “to grasp” in the (...)
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