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Michael Martin [144]Michael G. F. Martin [21]Michael W. Martin [7]Michael R. Martin [6]
Michael A. Martin [1]Michael L. Martin [1]Michael K. Martin [1]Michael C. Martin [1]

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Profile: Michael Martin (Temple University)
  1. 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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  2. 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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  3. 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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  4.  90
    Michael Martin (1972). Confirmation and Explanation. Analysis 32 (5):167 - 169.
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  5.  68
    Michael G. F. Martin (1995). Bodily Awareness: A Sense of Ownership. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. MIT Press 267–289.
  6.  83
    Michael G. F. Martin (1997). The Reality of Appearances. In M. Sainsbury (ed.), Thought and Ontology. Franco Angeli
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  7.  42
    Michael Martin (2015). Problems with Heaven. In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield 427-440.
    Belief in Heaven is an essential part of the great monotheistic religions of Judaism, Christianity, and Islam. Famous theologians have written about it, and ordinary theists hope to go there after death. However, the concept of Heaven is neither clear nor unproblematic. There are three serious problems with the notion of Heaven. First, the concept of Heaven lacks coherence. Second, it is doubtful that theists can reconcile the heavenly character of Heaven with standard defenses against the argument from evil, such (...)
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  8. Michael G. F. Martin (1992). Perception, Concepts, and Memory. Philosophical Review 101 (4):745-63.
  9. 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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  10.  10
    Michael Martin (2016). Criticism and Contemplation. Logos: A Journal of Catholic Thought and Culture 19 (1):41-56.
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  11. Michael G. F. Martin (2002). Particular Thoughts and Singular Thought. In Anthony O'Hear (ed.), Royal Institute of Philosophy Supplement. 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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  12.  80
    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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  13. Michael Martin (1992). Sight and Touch. In Tim Crane (ed.), The Contents of Experience. New York: Cambridge University Press
  14. 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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  15.  69
    Michael Martin (1990). Atheism: A Philosophical Justification. Temple University Press.
    "Thousands of philosophers--from the ancient Greeks to modern thinkers--have defended atheism, but none more comprehensively than Martin.
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  16.  87
    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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  17. Michael G. F. Martin (2001). Epistemic Openness and Perceptual Defeasibility. [REVIEW] Philosophy and Phenomenological Research 63 (2):441-448.
  18. Michael G. F. Martin (2010). What's in a Look? In Bence Nanay (ed.), Perceiving the World. Oxford University Press
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  19. Michael Martin (2002). Particular Thoughts & Singular Thought. Royal Institute of Philosophy Supplement 51:173-214.
    A long-standing theme in discussion of perception and thought has been that our primary cognitive contact with individual objects and events in the world derives from our perceptual contact with them. When I look at a duck in front of me, I am not merely presented with the fact that there is at least one duck in the area, rather I seem to be presented with this thing in front of me, which looks to me to be a duck. Furthermore, (...)
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  20. 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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  21. 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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  22.  79
    Michael G. F. Martin (1997). The Shallows of the Mind. Proceedings of the Aristotelian Society:80--98.
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  23.  86
    Michael Martin (1990). Ecosabotage and Civil Disobedience. Environmental Ethics 12 (4):291-310.
    I define ecosabotage and relate this definition to several well-known analyses of civil disobedience. I show that ecosabotage cannot be reduced to a form of civil disobedience unless the definition of civil disobedience is expanded. I suggest that ecosabotage and civil disobedience are special cases of the more general concept of conscientious wrongdoing. Although ecosabotage cannot be considered a form of civil disobedience on the basis of the standard analysis of this concept, the civil disobedience literature can provide important insights (...)
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  24. 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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  25.  76
    Michael G. F. Martin (2005). Perception. In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press
  26.  63
    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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  27. Michael G. F. Martin (manuscript). Uncovering Appearances.
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  28. Michael G. F. Martin, Uncovering Appearances, Chapter Four.
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  29.  60
    Michael G. F. Martin (1993). The Rational Role of Experience. Proceedings of the Aristotelian Society 93:71-88.
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  30.  88
    Michael G. F. Martin (1997). Sense, Reference and Selective Attention II. Aristotelian Society Supplementary Volume 71 (1):75–98.
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  31.  15
    Michael Martin (1986). An Anthology of Atheism and Rationalism. Teaching Philosophy 9 (1):90-91.
  32. Michael Martin, Austin: Sense & Sensibilia Revisited.
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  33.  56
    Michael Martin (1983). Pascal's Wager as an Argument for Not Believing in God. Religious Studies 19 (1):57 - 64.
    Can Pascal's wager for the existence of God be turned against the religious believer and used as an argument for not believing in God? Although such an argument has been very briefly sketched by others its details have remained undeveloped. In this paper this argument is worked out in detail in the context of decision theory and is defended against objections. The result is a plausible argument for atheism.
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  34.  58
    Michael Martin (1971). Referential Variance and Scientific Objectivity. British Journal for the Philosophy of Science 22 (1):17-26.
  35.  10
    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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  36. Michael Martin & Ricki Monnier (eds.) (2003). The Impossibility of God. Prometheus.
     
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  37.  68
    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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  38.  45
    Michael Martin (1973). Are Cognitive Processes and Structure a Myth? Analysis 33 (3):83 - 88.
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  39.  10
    Michael R. Martin (1987). Language and Logic in Ancient China by Chad Hansen. Journal of Philosophy 84 (1):37-42.
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  40. 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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  41.  10
    Michael Martin (1975). Teaching Teaching Philosophy. Teaching Philosophy 1 (2):141-146.
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  42.  39
    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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  43. Michael Martin (2000). Verstehen the Uses of Understanding in Social Science. Monograph Collection (Matt - Pseudo).
  44.  37
    Michael Martin (1975). Explanation and Confirmation Again. Analysis 36 (1):41 - 42.
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  45. Michael Martin & Lee C. Mcintyre (1994). Readings in the Philosophy of Social Science. Monograph Collection (Matt - Pseudo).
  46.  8
    Michael Martin (1994). Pseudoscience, the Paranormal, and Science Education. Science and Education 3 (4):357-371.
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  47.  8
    Michael Martin & Robert C. Coburn (1973). Reviews. [REVIEW] Synthese 26 (2):324-338.
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  48.  35
    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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  49.  33
    Michael R. Martin (1995). Ritual Action (Li) in Confucius and Hsun Tzu. Australasian Journal of Philosophy 73 (1):13 – 30.
  50.  45
    Michael W. Martin (1979). Self-Deception, Self-Pretence, and Emotional Detachment. Mind 88 (July):441-446.
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