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  1. J. McDowell (forthcoming). The 1997 Woodbridge Lectures. Journal of Philosophy.
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  2. John McDowell (forthcoming). How Not to Read. Philosophical Investigations.
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  3. John McDowell (forthcoming). One Strand in the Private Language Argument. Grazer Philosophische Studien 33:285-303.
    In reflecting about experience, philosophers are prone to fall into a dualism of conceptual scheme and pre-conceptual given, according to which the most basic judgments of experience are grounded in non-conceptual impingements on subjects of experience. This idea is dubiously coherent: relations of grounding or justification should hold between conceptually structured items. This thought has been widely applied to 'outer' experience; at least some of the Private Language Argument can be read as applying it to 'inner' experience. In this light, (...)
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  4. John Mcdowell (2013). Acting in the Light of a Fact. In David Bakhurst, Margaret Olivia Little & Brad Hooker (eds.), Thinking About Reasons: Themes From the Philosophy of Jonathan Dancy. Oxford University Press.
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  5. John McDowell (2013). Perceptual Experience: Both Relational and Contentful. European Journal of Philosophy 21 (1):144-157.
  6. John McDowell (2012). Autonomy and Its Burdens. The Harvard Review of Philosophy 17 (1):4-15.
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  7. John McDowell (2012). Putnam and Travis. In Maria Baghramian (ed.), Reading Putnam. Routledge. 341.
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  8. John McDowell (2011). Anscombe on Bodily Self-Knowledge. In Anton Ford, Jennifer Hornsby & Frederick Stoutland (eds.), Essays on Anscombe's Intention. Harvard University Press.
  9. John McDowell (2011). David Finkelstein on the Inner. Teorema: Revista Internacional de Filosofía 30 (3):15-24.
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  10. John McDowell (2011). Pragmatism and Intention-in-Action. In Rosa M. Calcaterra (ed.), New Perspectives on Pragmatism and Analytic Philosophy. Editions Rodopi.
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  11. John McDowell (2011). Tyler Burge on Disjunctivism. Philosophical Explorations 13 (3):243-255.
    In Burge 2005, Tyler Burge reads disjunctivism as the denial that there are explanatorily relevant states in common between veridical perceptions and corresponding illusions. He rejects the position as plainly inconsistent with what is known about perception. I describe a disjunctive approach to perceptual experience that is immune to Burge's attack. The main positive moral concerns how to think about fallibility.
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  12. John Henry McDowell (2011). Perception as a Capacity for Knowledge. Marquette University Press.
     
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  13. John McDowell (2010). Are Meaning, Understanding, Etc. Definite States? In Arif Ahmed (ed.), Wittgenstein's Philosophical Investigations: A Critical Guide. Cambridge University Press.
     
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  14. John McDowell (2010). Towards a Reading of Hegel on Action in the 'Reason' Chapter of the Phenomenology. In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave Macmillan.
     
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  15. John McDowell (2010). What is the Content of an Intention in Action? Ratio 23 (4):415-432.
    On the view proposed, the content of an intention in action is given by what one would say in expressing it, and the proper form for expressing such an intention is a statement about what one is doing: e.g. ‘I am doing such-and-such’. By contrast, some think that there are normative or evaluative elements to the content of an intention in action which would be left out of a form that merely stated facts. They think that the appropriate way to (...)
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  16. John McDowell (2009). Response to Stephen Houlgate. The Owl of Minerva 41 (1-2):27-38.
    I argue that Stephen Houlgate misstates an element in the Kantian background to my reading of “Lordship and Bondage” (§2). He misreads my remarks about the need to see Hegel’s moves there in the context of the progression towards absolute knowing (§3), and, partly consequently, he fails to engage with the motivation for my reading (§4). And he does not understand the way my reading exploits the concept of allegory (§5).
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  17. John McDowell (2009). Response to Stephen Houlgate's Response. The Owl of Minerva 41 (1-2):53-60.
    I offer an interpretation of the connection between judging and intuiting in Kant (§2). Next I try to clarify how the movement in the self-consciousness chapter, as I read it, fits in the Phenomenology’s progression towards absolute knowing (§3). In some detailed responses to Stephen Houlgate, I reiterate how my reading is motivated by the wish not to discard, or ignore, Hegel’s first formulation of what is to be achieved by the movement in the self-consciousness chapter, and I object to (...)
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  18. John McDowell (2009). Selections From Criteria, Defeasibility, and Knowledge. In Alex Byrne & Heather Logue (eds.), Disjunctivism: Contemporary Readings. MIT Press. 75.
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  19. John Mcdowell (2009). The Given in Experience: Comment on Gupta. [REVIEW] Philosophy and Phenomenological Research 79 (2):468-474.
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  20. John McDowell (2009). Why is Sellars's Essay Called "Empiricism and the Philosophy of Mind"? In Willem A. DeVries (ed.), Empiricism, Perceptual Knowledge, Normativity, and Realism: Essays on Wilfrid Sellars. Oxford University Press.
    1. I take my question from Robert Brandom, who remarks in his Study Guide (167): “The title of this essay is ‘Empiricism and the Philosophy of Mind,’ but Sellars never comes right out and tells us what his attitude toward empiricism is.”1 Brandom goes on to discuss a passage that might seem to indicate a sympathy for empiricism on Sellars’s part, but he dismisses any such reading of it. (I shall come back to this.) He concludes: “Indeed, we can see (...)
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  21. John McDowell (2009). Wittgensteinian “Quietism”. Common Knowledge 15 (3):365-372.
    In his Philosophical Investigations Wittgenstein describes, and represents himself as pursuing, a way of doing philosophy without putting forward philosophical theses. I exemplify his approach with a sketch of his treatment of rule following. I focus in particular on the simple case of following a signpost, conceived as an expression of a rule for getting to a destination. Wittgenstein uncovers a threat that we will find it mysterious how one could learn from a signpost which way to go, and he (...)
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  22. John C. Mcdowell (2009). “Openness to the World”: Karl Barth's Evangelical Theology of Christ as the Pray‐Er1. Modern Theology 25 (2):253-283.
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  23. John H. McDowell (2009). Précis de L'esprit et le monde. Philosophiques 36 (1):193-194.
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  24. John H. McDowell (2009). Réponse à Mes Critiques. Philosophiques 36 (1):221-233.
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  25. John Henry McDowell (2009). Having the World in View: Essays on Kant, Hegel, and Sellars. Harvard University Press.
    In this new book, John McDowell builds on his much discussed Mind and World—one of the most highly regarded books in contemporary philosophy.
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  26. John Henry McDowell (2009). The Engaged Intellect: Philosophical Essays. Harvard University Press.
    As he practices this method, what emerges through the volume is the unity of McDowell’s own views.
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  27. Jeffrey M. Perl, A. W. Price, John McDowell, Matthew A. Taylor, Caleb Thompson & Douglas Mao (2009). Introduction: The Promise of Apathy. Common Knowledge 15 (3):340-347.
    This essay is the journal editor's introduction to part 3 of an ongoing symposium on quietism. With reference to writings of James Joyce, Francis Picabia, J. M. Coetzee, Charles Taylor, Alasdair MacIntyre, Elaine Pagels, and Karen King—and with extended reference to Jonathan Lear's study of “cultural devastation,” Radical Hope—Jeffrey Perl explores the possibility that the fear of anomie (“anomiphobia”) is misplaced. He argues that, in comparison with the violence and narrowness of any given social order, anomie may well be preferable, (...)
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  28. Jeffrey M. Perl, Anthony W. Price, John McDowell, Matthew A. Taylor, Caleb Thompson & Douglas Mao (2009). Apology for Quietism: A Sotto Voce Symposium Part 3. Common Knowledge 15 (3):340-347.
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  29. Horacio Luján Martínez, Valentina Marulanda, U. Matallana, L. Gilma, Rafael Maya, E. Mayobre, Carlos Másmela, Marina Berzins McCoy, John McDowell & Andrea Mejía (2008). Número En Curso Logo Atom. Dianoia 53 (61):111-147.
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  30. John McDowell (2008). A concepção disjuntiva da experiência como material para um argumento transcendental. Philósophos - Revista de Filosofia 10 (2).
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  31. John McDowell (2008). Comment on Lecture One. Philosophical Topics 36 (2):45-53.
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  32. John McDowell (2008). Hegel Et le Mythe du Donné. Philosophie 99 (3):46.
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  33. John McDowell (2008). The Disjunctive Conception of Experience as Material for a Transcendental Argument. In Fiona Macpherson & Adrian Haddock (eds.), Disjunctivism: Perception, Action, Knowledge. Oxford University Press. 19-33.
  34. John McDowell & J. -Ph Narboux (2008). L'esprit et le monde. Archives de Philosophie 71 (2):335.
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  35. John McDowell, Jakob Lindgaard Nature, On Heidegger’S. Being, Simon Critchley Time & Reiner Schürmann (2008). The Multicultural Critique: The Liberal Case Against Diversity, HE Baber. Amherst: Prometheus Books, 2008, 260 Pp., $25.95. [REVIEW] Inquiry 51 (6):661-662.
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  36. J. L. Austin, Anthony Brueckner, Noam Chomsky, Donald Davidson, Keith Donnellan, Michael Dummett, Gareth Evans, Gottlob Frege, H. P. Grice, Paul Horwich, David Kaplan, Saul Kripke, David Lewis, John McDowell, Michael McKinsey, Ruth Millikan, Stephen Neale, Hilary Putnam, W. V. Quine, Bertrand Russell, Nathan Salmon, Stephen Schiffer, John Searle, P. F. Strawson, Alfred Tarski & Ludwig Wittgenstein (2007). Philosophy of Language: The Central Topics. Rowman & Littlefield Publishers.
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  37. John McDowell (2007). Dummett on Truth Conditions and Meaning. In R. E. Auxier & L. E. Hahn (eds.), The Philosophy of Michael Dummett. Open Court. 351--363.
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  38. John McDowell (2007). On Pippin's Postscript. European Journal of Philosophy 15 (3):395–410.
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  39. John McDowell (2007). Response to Dreyfus. Inquiry 50 (4):366 – 370.
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  40. John Mcdowell (2007). What Myth? Inquiry 50 (4):338 – 351.
    In previous work I urged that the perceptual experience we rational animals enjoy is informed by capacities that belong to our rationality, and - in passing - that something similar holds for our intentional action. In his Presidential Address, Hubert Dreyfus argued that I thereby embraced a myth, "the Myth of the Mental". According to Dreyfus, I cannot accommodate the phenomenology of unreflective bodily coping, and its importance as a background for the conceptual capacities exercised in reflective intellectual activity. My (...)
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  41. John McDowell (2006). Conceptual Capacities in Perception. In G. Abel (ed.), Kreativität. Felix Meiner Verlag.
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  42. John Mcdowell (2006). Capacidades conceituais na percepção. Dois Pontos 3 (1).
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  43. John McDowell (2006). Response to Costas Pagondiotis. Teorema: Revista Internacional de Filosofía 25 (1):115-120.
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  44. John McDowell (2006). Response to Cynthia Macdonald. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub..
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  45. John McDowell (2006). Response to Dan López de Sa. Teorema: Revista Internacional de Filosofía 25 (1):211-214.
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  46. John McDowell (2006). Response to Graham Macdonald. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub.. 235--239.
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  47. John McDowell (2006). Response to Jennifer Church. Teorema: Revista Internacional de Filosofía 25 (1):97-100.
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  48. John McDowell (2006). Response to Josep Lluís Prades. Teorema: Revista Internacional de Filosofía 25 (1):155-160.
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  49. John McDowell (2006). Response to Jesús Vega Encabo. Teorema: Revista Internacional de Filosofía 25 (1):82-84.
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  50. John McDowell (2006). Response to Pettit and Smith. In Cynthia Macdonald & Graham Macdonald (eds.), Mcdowell and His Critics. Blackwell Pub.. 170--179.
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