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Profile: Michael Martin (Temple University)
  1. 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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  2. Michael G. F. Martin (manuscript). Uncovering Appearances.
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  3. Michael G. F. Martin, Uncovering Appearances, Chapter Four.
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  4. Keith Augustine & Michael Martin (eds.) (forthcoming). The Myth of an Afterlife: The Case Against Life After Death. Rowman & Littlefield.
    Because every single one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest we personally have in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of (...)
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  5. Jesús Adrián Escudero, Dan Zahavi, Romana Bassi, Alessandra Fussi, Alfredo Ferarin, Yi Zhao, Michael Martin, Veronique Munoz-Darde, David Grünberg & Tomasz Bigaj (2013). Visiting Professors From Abroad. Review of Metaphysics 67:273-280.
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  6. Rémi Brague, Asborn Steglich-Petersen, Michael Martin, Veronique Munoz-Darde, Giorgo Rizzo, José Maria Garrido Bermudez, Jonatan Jäderberg, Berhard Rohrmoser, Jocelyn Benoist & Christoph Menke (2011). Visiting Professors From Abroad. Review of Metaphysics 65:259-269.
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  7. Roger Crisp, Derek Matravers, Lilli Alanen, Michael Martin, Veronique Munoz-Darde, Johannes Brandl, Bernard Rohrmoser, Françoise Dastur, Felix Ó Murchadha & Georg Sans (2010). Visiting Professors From Abroad. Review of Metaphysics 64:231-238.
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  8. Michael G. F. Martin (2010). What's in a Look? In Bence Nanay (ed.), Perceiving the World. Oxford University Press.
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  9. Kathleen M. Carley, Michael K. Martin & Brian R. Hirshman (2009). The Etiology of Social Change. Topics in Cognitive Science 1 (4):621-650.
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  10. Lydia Fialova, Guido Pincione, Derek Matravers, Beatrix Himmelmann, Dorothea Frede, Michael Martin, Veronique Munoz-Darde, Vincent Descombes, Hans Joas & Sebastian Rödl (2009). Visiting Professors From Abroad. Review of Metaphysics 63:289-296.
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  11. Michael Martin (2007). Atheism and Religion. In , The Cambridge Companion to Atheism. Cambridge: Cambridge University Press. 217--221.
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  12. Michael Martin, Austin: Sense & Sensibilia Revisited.
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  13. Michael Martin (2007). Divine Incoherence. Sophia 46 (1):75-77.
    In this note I show that Noreen Johnson misunderstands my argument and consequently fails to refute my thesis that God’s omnipotence conflicts with his omniscience.
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  14. Michael Martin (ed.) (2007). 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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  15. Michael Martin (2007). Three Wise Men. The Philosophers' Magazine 38 (38):59-60.
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  16. Michael G. F. Martin, Austin's Sense and Sensibilia Revisited.
    When John Langshaw Austin died in ???? he had published only seven papers, together with a translation into English of Frege.
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  17. 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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  18. Michael Martin & Ricki Monnier (eds.) (2006). The Improbability of God. Prometheus Books.
     
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  19. Michael G. F. Martin (2005). Perception. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press.
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  20. Jonathan E. Adler, Martin Benjamin, James P. Cadello, Steven M. Cahn, Joan C. Callahan, Jo A. Chern, Stephen H. Daniel, Juli Eflin, Carrie Figdor, Newton Garver, Theodore A. Gracyk, Lawrence H. Hinman, Eugene Kelly, David Martens, Michael Martin, John McCumber, John J. McDermott, Marshall Missner, Kathleen Dean Moore, Ronald Moore, Louis P. Pojman, Anthony Weston, Merold Westphal, V. Alan White & Celia Wolf-Devine (2004). Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers.
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  21. Richard Machalek & Michael W. Martin (2004). Sociology and the Second Darwinian Revolution: A Metatheoretical Analysis. Sociological Theory 22 (3):455-476.
    Sociologists tend to eschew biological explanations of human social behavior. Accordingly, when evolutionary biologists began to apply neo-Darwinian theory to the study of human social behavior, the reactions of sociologists typically ranged from indifference to overt hostility. Since the mid-1960s, however, neo-Darwinian evolutionary theory has stimulated a "second Darwinian revolution" in traditional social scientific conceptions of human nature and social behavior, even while most sociologists remain largely uninformed about neo-Darwinian theory and research. This article traces sociology's long-standing isolation from the (...)
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  22. Michael Martin (2004). A Social Ontology. International Studies in Philosophy 36 (1):352-354.
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  23. Michael Martin (2004). It is Not Rational to Believe in the Resurrection. In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub.. 174--84.
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  24. Michael Martin (2004). Nicholas Everitt, The Non-Existence of God. Philo 7 (2):212-216.
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  25. Michael Martin (2004). Richard Swinburne the Resurrection of God Incarnate (Oxford: Clarendon Press, 2003). Pp. VIII+224. £45.00 (Hbk); £16.99 (Pbk). ISBN 0 19 9257450 (Hbk); 0 19 9257469 (Pbk). [REVIEW] Religious Studies 40 (3):367-371.
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  26. 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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  27. Jeremy Hall & Michael Martin (2003). Developing and Assessing New Technology. Philosophy of Management 3 (2):13-22.
    The UK launch of the Science Enterprise Challenge in 1999 has stimulated interest in the evolutions of science-based firms and this paper argues that Poppers seminal diverse contributions to philosophy are directly relevant to them. It begins by commenting on the applications of both Kuhns and Poppers concepts to technological (as against) scientific evolutions. It then suggests how Poppers approaches are applicable to the development and assessment of new technology within the framework of Freemans stakeholders approach. Monsanto s development of (...)
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  28. Michael Martin (2003). Gale on God. Philo 6 (1):27-32.
    I argue that Gale’s brilliant critique of theistic arguments is a major contribution to the philosophy of religion that can instruct atheologians and theologians for decades to come. However, his unargued appeal to faith, his reliance on the vague properties of being eminently worthy of worship and being supremely great, his failure to come to grips with the atheological implications of maintaining that God cannot know what He will decide, and the incompleteness of his critique of atheological arguments seriously weaken (...)
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  29. Michael Martin (2003). Knowledge in a Social World. International Studies in Philosophy 35 (4):266-267.
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  30. 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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  31. Michael Martin & Ricki Monnier (eds.) (2003). The Impossibility of God. Prometheus.
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  32. Michael Martin (2002). Atheism, Morality, and Meaning. Prometheus Books.
    Divided into four parts, this treatise begins with well-known criticisms of nonreligious ethics and then develops an atheistic metaethics. In Part 2, Martin criticizes the Christian foundation of ethics, specifically the ’divine command theory’ and the idea of imitating the life of Jesus as the basis of Christian morality. Part 3 demonstrates that life can be meaningful in the absence of religious belief. Part 4 criticizes the theistic point of view in general terms as well as the specific Christian doctrines (...)
     
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  33. Michael Martin (2002). Particular Thoughts & Singular Thought. Royal Institute of Philosophy Supplement 51:173-214.
  34. Michael Martin (2002). Should Atheists Be Agnostics? The Philosophers' Magazine 19 (19):17-19.
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  35. Michael G. F. Martin (2002). Particular Thoughts and Singular Thought. In Anthony O'Hear (ed.), Logic, Thought, and Language. 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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  36. 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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  37. Michael G. F. Martin (2001). Epistemic Openness and Perceptual Defeasibility. [REVIEW] Philosophy and Phenomenological Research 63 (2):441-448.
  38. 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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  39. Michael Martin (2000). A Response to Paul Copan's Critique of Atheistic Objective Morality. Philosophia Christi 2 (1):75-89.
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  40. Michael Martin (2000). Christianity and the Rationality of the Resurrection. Philo 3 (1):52-62.
    In my “Reply to Davis” (Philo vol. 2, no. 1) I defended two theses: First, even for Christians the initial probability of the Resurrection is very low. Second, the historical evidence for the Resurrection is not strong enough to overcome this initial improbability. Consequently, I maintained that belief in the Resurrection is not rational even for Christians. In his latest reply, “The Rationality of Resurrection for Christians: A Rejoinder” (present issue), Stephen T. Davis emphasizes that he is only defending the (...)
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  41. Michael Martin (2000). The Social Theory of Practices. International Studies in Philosophy 32 (4):152-154.
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  42. 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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  43. Michael Martin (1999). Reply to Davis. Philo 2 (1):62-76.
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  44. Michael Martin & Peter Williams (1999). Is There a Personal God? Head to Head Debate. The Philosophers' Magazine 8 (8):19-23.
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  45. Michael Martin (1998). Why the Resurrection is Initially Improbable. Philo 1 (1):63-73.
    A strong case can be made that the initial probability of the Resurrection is very low even if one accepts the existence of a theistic God. Even sophisticated theists who maintain that God performs miracles believe that these are rare initially improbable events. Consequently, strong evidence is needed to overcome this initial improbability. In the case of the Resurrection there is no plausible theory why this event should have occurred; moreover, even if there is, it is unlikely that it would (...)
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  46. 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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  47. 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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  48. Michael Martin (1997). Is Christian Education Compatible with Science Education? Science and Education 6 (3):239-249.
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  49. Michael Martin (1997). J. J. C. Smart and J. J. Haldane, Atheism and Theism. Pp. VI+234. (Oxford: Blackwell, 1996.) £40.00 HB. £12.99 PB. [REVIEW] Religious Studies 33 (2):227-237.
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  50. Michael G. F. Martin (1997). Sense, Reference and Selective Attention II. Aristotelian Society Supplementary Volume 71 (1):75–98.
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