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Michael Jacovides [20]Michael L. Jacovides [1]
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Profile: Michael Jacovides (Purdue University)
  1. Michael L. Jacovides, A Nnotationstothes Peechofthem Uses(P Lator Epublic546b–C).
    Oxyrhynchus Papyrus XV 1808 is a carefully written 2 nd–century book roll and the oldest extant copy of Republic 546b–d, Plato's fabulously obscure discussion of the cycles behind divine and human engendering.1 Its marginalia, presumably contemporary but less carefully written, are the only commentary on the passage to survive among papyri. The most valuable bits of information preserved there, however, have so far been inaccessible. 2 This is mainly because the annotator, unlike annotators of any other literary papyri, uses shorthand.3 (...)
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  2. Michael Jacovides, The Scientific Revolution and Locke's Image of the World.
    The book is an examination of the influence of the scientific revolution on Locke’s metaphysics and epistemology. It pursues two ambitions. First, that by understanding the scientific background to Locke’s thoughts, we can solve persistent and vexing problems of interpretation. Second, that by looking at the mechanisms by which scientific doctrines affect philosophical beliefs, we can learn something about the character of philosophical principles.
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  3. Michael Jacovides (forthcoming). Locke on Perception. In Matthew Stuart (ed.), A companion to Locke. Blackwell.
    Michael Jacovides For Locke, the first step in inquiring into perception should be reflection: “What Perception is, every one will know better by reflecting on what he does himself, when he sees, hears, feels, etc. or thinks, than by any discourse of mine” (2.9.2). As a second step, I say, we may learn from reading him. Locke’s use of the term ‘perception’ is somewhat broad. At one point, he tells us that “having Ideas and Perception” are “the same thing” (2.1.9). (...)
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  4. Matthew Stuart, Keith Campbell, Michael Jacovides & Peter Anstey (2013). Locke's Experimental Philosophy. Metascience 22 (1):1-22.
  5. Michael Jacovides (2012). Locke and the Visual Array. Philosophy and Phenomenological Research 85 (1):69-91.
    A.D. Smith opens his excellent paper, “Space and Sight,” by remarking, One of the most notable features of both philosophy and psychology throughout the eighteenth and nineteenth centuries is the almost universal denial that we are immediately aware through sight of objects arrayed in three-dimensional space. This was not merely a denial of Direct Realism, but a denial that truly visual objects are even phenomenally presented in depth (481). Times have changed. As Smith writes, “It is hard to think of (...)
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  6. Michael Jacovides (2010). Do Experiences Represent? Inquiry 53 (1):87-103.
    The paper contains four arguments to show that experiences don't represent. The first argument appeals to the fact that an experience can't occur without what the experience is of; the second appeals to the fact we can have an experience without having any awareness of what it is of, the third argument appeals to the fact that long experiences, such as the experience of being kidnapped, don't represent anything; and the fourth appeals to the fact that experiences often leave physical (...)
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  7. Michael Jacovides (2010). Experiences as Complex Events. Southern Journal of Philosophy 48 (2):141-159.
    It is argued that experiences are complex events that befall their subjects. Each experience has a single subject and depends on the state or the event that it is of. The constituents of an experience are (or underlie) its subject, its grounding event or state, and everything that the subject is aware of during that time that's relevant to the telling of the story of how it was to participate in that event or be put in that state. The experience (...)
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  8. Michael Jacovides (2010). Hume's Vicious Regress. Oxford Studies in Early Modern Philosophy 5:247-97.
  9. Michael Jacovides (2009). How Berkeley Corrupted His Capacity to Conceive. Philosophia 37 (3):415-429.
    Berkeley’s capacity to conceive of mind-independent bodies was corrupted by his theory of representation. He thought that representation of things outside the mind depended on resemblance. Since ideas can resemble nothing than ideas, and all ideas are mind dependent, he concluded that we couldn’t form ideas of mind-independent bodies. More generally, he thought that we had no inner resembling proxies for mind-independent bodies, and so we couldn’t even form a notion of such things. Because conception is a suggestible faculty, Berkeley’s (...)
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  10. Michael Jacovides (2009). Remarks on Smalligan Marusic's Comments. Philosophia 37 (3):437-439.
    The author defends attributing to Berkeley the thesis that we can't conceive of extension in a mind-independent body against criticism from Smalligan Marusic. The author also specifies the resemblance requirements that Berkeley places on conceivability, concedes that the principle that ideas can only be like other ideas is not, strictly speaking, a premise in the Master Argument, and clarifies his views on the relation between possibility and conceivability.
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  11. Michael Jacovides (2008). Lockean Fluids. In Paul Hoffman, David Owen & Gideon Yaffe (eds.), Contemporary Perspectives on Early Modern Philosophy: Essays in Honor of Vere Chappell. Broadview Press.
    Robert Boyle showed that air “has a Spring that enables it to sustain or resist a pressure” and also it has “an active Spring . . . as when it distends a flaccid or breaks a full-blown Bladder in our exhausted receiver” (Boyle 1999, 6.41-42).1 In this respect, he distinguished between air and other fluids, since liquids such as water are “not sensibly compressible by an ordinary force” (ibid., 5.264). He explained the air’s tendency to resist and to expand by (...)
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  12. Michael Jacovides (2007). How Is Descartes' Argument Against Scepticism Better Than Putnam's? Philosophical Quarterly 57 (229):593 - 612.
    'If a person can think of an F, then that person has come into causal contact with an F in the right way' is a premise in an obvious reconstruction of Putnam's argument that we are not brains in vats. 'If a person can think of an F, then that person has come into causal contact with an F or with something at least as good as an F' is the only controversial premise in Descartes' argument for the existence of (...)
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  13. Michael Jacovides (2007). Locke's Distinctions Between Primary and Secondary Qualities. In Lex Newman (ed.), The Cambridge Companion to Locke's "Essay Concerning Human Understanding". Cambridge University Press.
    in The Cambridge Companion to Locke’s Essay, edited by Lex Newman. Cambridge: Cambridge University Press, 2007.
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  14. Michael Jacovides (2007). Locke on the Semantics of Secondary Quality Words: A Reply to Matthew Stuart. Philosophical Review 116 (4):633-645.
    Philosophical Review, revised April 16, 2007.
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  15. Michael Jacovides (2007). Locke on the Propria of Body. British Journal for the History of Philosophy 15 (3):485 – 511.
    Seth Pringle-Pattison (233n1) observed that Locke “teaches a twofold mystery—in the first place, of the essence (‘for the powers or qualities that are observable by us are not the real essence of that substance, but depend upon it or flow from it’), and in the second place, of the substance itself (‘Besides, a man has no idea of substance in general, nor knows what substance is in itself.’ Bk. II.31.13).” In this paper, I’ll explain the relation between the two mysteries. (...)
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  16. Michael Jacovides (2003). Locke's Construction of the Idea of Power. Studies in History and Philosophy of Science Part A 34 (2):329-350.
    Studies in the History and Philosophy of Science, 34A (2003): 329-50.
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  17. Michael Jacovides & Kathleen McNamee (2003). Annotations to the Speech of the Muses (Plato Republic 546b–C). Zeitschrift fuer Papyrologie und Epigraphik 144:31-50.
    Oxyrhynchus Papyrus XV 1808 is a carefully written 2nd–century book roll and the oldest extant copy of Republic 546b–d,<span class='Hi'></span> Plato's fabulously obscure discussion of the cycles behind divine and human engendering.1 Its marginalia,<span class='Hi'></span> presumably contemporary but less carefully written,<span class='Hi'></span> are the only commentary on the passage to survive among papyri.<span class='Hi'></span> The most valuable bits of information preserved there,<span class='Hi'></span> however,<span class='Hi'></span> have so far been inaccessible.<span class='Hi'></span> 2 This is mainly because the annotator,<span class='Hi'></span> unlike annotators (...)
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  18. Michael Jacovides & Kathleen McNamee (2003). Annotations to the Speech of the Muses (Plato Republic 546b-C). Zeitschrift für Papyrologie und Epigraphik 144:31-50.
    Annotations to the Speech of the Muses (Plato Republic 546b-c).
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  19. Michael Jacovides (2002). The Epistemology Under Lockes Corpuscularianism. Archiv für Geschichte der Philosophie 84 (2):161-189.
    The intelligibility of our artifacts suggests to many seventeenth century thinkers that nature works along analogous lines, that the same principles that explain the operations of artifacts explain the operations of natural bodies.1 We may call this belief ‘corpuscularianism’ when conjoined with the premise that the details of the analogy depend upon the sub-microscopic textures of ordinary bodies and upon the rapidly moving, imperceptibly tiny corpuscles that surround these bodies.2 Locke’s sympathy for corpuscularianism comes out clearly where he describes the (...)
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  20. Michael Jacovides (2000). Cambridge Changes of Color. Pacific Philosophical Quarterly 81 (2):142-164.
    Locke’s porphyry argument at 2.8.19 of the Essay has not been properly appreciated. On my reconstruction, Locke argues from the premise that porphyry undergoes a mere Cambridge change of color in different lighting conditions to the conclusion that porphyry’s colors do not belong to it as it is in itself. I argue that his argument is not quite sound, but it would be if Locke chose a different stone, alexandrite. Examining his argument teaches us something about the relation between explanatory (...)
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  21. Michael Jacovides (1999). Locke's Resemblance Theses. Philosophical Review 108 (4):461-496.
    Locke asserts that “the Ideas of primary Qualities of Bodies, are Resemblances of them, and their Patterns do really exist in the Bodies themselves; But the Ideas, produced in us by these Secondary Qualities, have no resemblance of them at all.”1 On an unsophisticated way of taking his words, he means that ideas of primary qualities are like the qualities they represent and ideas of secondary qualities are unlike the qualities they represent.2 I will show that if we take his (...)
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