Search results for 'Mitch Earleywine' (try it on Scholar)

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  1.  38
    Mitch Earleywine (ed.) (2005). Mind-Altering Drugs. Oxford University Press.
    Provides theories and techniques behind the investigations of intoxication and how subjective experiences relate to addictive potential, which should help ...
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  2. David Mitch, John Brown & Marco H. D. van Leeuwen (2004). Origins of the Modern Career. Monograph Collection (Matt - Pseudo).
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  3.  16
    Mitch Hodge (2000). Mitch's Diary. The Philosophers' Magazine 12:10-10.
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  4.  2
    Roberta Kalechofsky (2014). Review Saving Eagle Mitch Chepaitis Barbara State University of New York Press New York. Journal of Animal Ethics 4 (2):106-107.
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  5. John Dupré (2012). Helga Nowotny; Giuseppe Testa.Naked Genes: Reinventing the Human in the Molecular Age. Translated by Mitch Cohen. 144 Pp., App., Bibl., Index. Cambridge, Mass./London: MIT Press, 2010. $25. [REVIEW] Isis 103 (1):212-213.
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  6. Mitch Parsell (2005). Review of P.O. Haikonen's The Cognitive Approach to Conscious Machines. [REVIEW] Psyche 11 (2).
    Haikonen (2003) is an attempt to explicate a platform for modelling consciousness. The book sets out the foundational concepts behind Haikonen’s work in the area and proposes a particular modelling environment. This is developed in three parts: part 1 offers a brief analysis of the state of play in cognitive modelling; part 2 an extended treatment of the phenomena to be explained; part 3 promises a synthesis of the two preceding discussions to provide the necessary background and detail for the (...)
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  7. Mitch Rudominer (1999). The Largest Countable Inductive Set is a Mouse Set. Journal of Symbolic Logic 64 (2):443-459.
    Let κ R be the least ordinal κ such that L κ (R) is admissible. Let $A = \{x \in \mathbb{R} \mid (\exists\alpha such that x is ordinal definable in L α (R)}. It is well known that (assuming determinacy) A is the largest countable inductive set of reals. Let T be the theory: ZFC - Replacement + "There exists ω Woodin cardinals which are cofinal in the ordinals." T has consistency strength weaker than that of the theory ZFC + (...)
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  8. K. Mitch Hodge (2011). On Imagining the Afterlife. Journal of Cognition and Culture 11 (3-4):367-389.
    The author argues for three interconnected theses which provide a cognitive account for why humans intuitively believe that others survive death. The first thesis, from which the second and third theses follow, is that the acceptance of afterlife beliefs is predisposed by a specific, and already well-documented, imaginative process - the offline social reasoning process. The second thesis is that afterlife beliefs are social in nature. The third thesis is that the living imagine the deceased as socially embodied in such (...)
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  9.  35
    Cynthia Townley & Mitch Parsell (2004). Technology and Academic Virtue: Student Plagiarism Through the Looking Glass. [REVIEW] Ethics and Information Technology 6 (4):271-277.
    Plagiarism is the misuse of and failure to acknowledge source materials. This paper questions common responses to the apparent increase in plagiarism by students. Internet plagiarism occurs in a context – using the Internet as an information tool – where the relevant norms are far from obvious and models of virtue are difficult to identify and perhaps impossible to find. Ethical responses to the pervasiveness of Internet-enhanced plagiarism require a reorientation of perspective on both plagiarism and the Internet as a (...)
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  10.  67
    K. Mitch Hodge (2008). Descartes Mistake: How Afterlife Beliefs Challenge the Assumption That Humans Are Intuitive Cartesian Dualists. Journal of Cognition and Culture 8 (3-4):387-415.
    This article presents arguments and evidence that run counter to the widespread assumption among scholars that humans are intuitive Cartesian substance dualists. With regard to afterlife beliefs, the hypothesis of Cartesian substance dualism as the intuitive folk position fails to have the explanatory power with which its proponents endow it. It is argued that the embedded corollary assumptions of the intuitive Cartesian substance dualist position (that the mind and body are different substances, that the mind and soul are intensionally identical, (...)
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  11.  50
    Mitch Parsell (2011). Sellars on Thoughts and Beliefs. Phenomenology and the Cognitive Sciences 10 (2):261-275.
    In this paper, I examine Wilfrid Sellars’ famous Myth of Jones. I argue the myth provides an ontologically austere account of thoughts and beliefs that makes sense of the full range of our folk psychological abilities. Sellars’ account draws on both Gilbert Ryle and Ludwig Wittgenstein. Ryle provides Sellars with the resources to make thoughts metaphysically respectable and Wittgenstein the resources to make beliefs rationally criticisable. By combining these insights into a single account, Sellars is able to see reasons as (...)
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  12.  39
    Mitch Parsell (2008). Pernicious Virtual Communities: Identity, Polarisation and the Web 2. [REVIEW] Ethics and Information Technology 10 (1):41-56.
    The importance of online social spaces is growing. New Web 2.0 resources allow the creation of social networks by any netizen with minimal technical skills. These communities can be extremely narrowly focussed. In this paper, I identify two potential costs of membership in narrowly focussed virtual communities. First, that narrowly focussed communities can polarise attitudes and prejudices leading to increased social cleavage and division. Second, that they can lead sick individuals to revel in their illness, deliberately indulging in their disease (...)
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  13.  7
    R. Mitch Casselman & Linda M. Sama (2013). Microfinance, Mission Drift, and the Impact on the Base of the Pyramid: A Resource‐Based Approach. Business and Society Review 118 (4):437-461.
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  14.  43
    K. Mitch Hodge (2011). Why Immortality Alone Will Not Get Me to the Afterlife. Philosophical Psychology 24 (3):395-410.
    Recent research in the cognitive science of religion suggests that humans intuitively believe that others survive death. In response to this finding, three cognitive theories have been offered to explain this: the simulation constraint theory (Bering, 2002); the imaginative obstacle theory (Nichols, 2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008). First, I provide a critical analysis of each of these theories. Second, I argue that these theories, while perhaps explaining why one would believe in his own personal immortality, (...)
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  15.  42
    K. Mitch Hodge (2011). Why Immortality Alone Will Not Get Me to the Afterlife. Philosophical Psychology 24 (3):395 - 410.
    Recent research in the cognitive science of religion suggests that humans intuitively believe that others survive death. In response to this finding, three cognitive theories have been offered to explain this: the simulation constraint theory (Bering, 2002); the imaginative obstacle theory (Nichols, 2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008). First, I provide a critical analysis of each of these theories. Second, I argue that these theories, while perhaps explaining why one would believe in his own personal immortality, (...)
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  16.  72
    Mitch Parsell (2006). The Cognitive Cost of Extending an Evolutionary Mind Into the Environment. Cognitive Processing 7 (1): 3-10.
    Clark and Chalmers (1998) have argued that mental states can be extended outside an organism.
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  17.  51
    Mitch Parsell (2005). Context-Sensitive Inference, Modularity, and the Assumption of Formal Processing. Philosophical Psychology 18 (1):45-58.
    Performance on the Wason selection task varies with content. This has been taken to demonstrate that there are different cognitive modules for dealing with different conceptual domains. This implication is only legitimate if our underlying cognitive architecture is formal. A non-formal system can explain content-sensitive inference without appeal to independent inferential modules.
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  18.  28
    Mitch Avila (2011). Human Rights and Toleration in Rawls. Human Rights Review 12 (1):1-14.
    In a Society of Peoples as Rawls conceives it, human rights function as “criteria for toleration.” This paper defends the conception of human rights that appears in Rawls’ The Law of Peoples as normatively and theoretically adequate. I claim that human rights function as criteria for determining whether or not a given society or legal system can be tolerated. As such, “human rights” are not themselves basic facts or judgments or ascriptions, but rather the means by which we collectively attempt (...)
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  19.  5
    R. Mitch Casselman, Linda M. Sama & Abraham Stefanidis (2015). Differential Social Performance of Religiously-Affiliated Microfinance Institutions in Base of Pyramid Markets. Journal of Business Ethics 132 (3):539-552.
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  20.  30
    Mitch Hodge (2002). Philosophy@The.Internet. The Philosophers' Magazine 16 (20):28-28.
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  21.  3
    Paul Smith & Mitch Waterman (2003). Processing Bias for Aggression Words in Forensic and Nonforensic Samples. Cognition and Emotion 17 (5):681-701.
  22.  12
    Mitch Hodge (2000). Opinion. The Philosophers' Magazine 12:8-8.
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  23.  5
    Mitch Rudominer (1997). Mouse Sets. Annals of Pure and Applied Logic 87 (1):1-100.
    In this paper we explore a connection between descriptive set theory and inner model theory. From descriptive set theory, we will take a countable, definable set of reals, A. We will then show that , where is a canonical model from inner model theory. In technical terms, is a “mouse”. Consequently, we say that A is a mouse set. For a concrete example of the type of set A we are working with, let ODnω1 be the set of reals which (...)
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  24.  11
    Mitch Parsell (2005). The Cost of a Common Good. Philosophy in the Contemporary World 12 (2):68-75.
    Common goods are notoriously vulnerable to destructive overuse. Indeed, certain online activities, such as spam, can jeopardize the very existence of the Internet. We defend an account of the net as a common good that provides the grounds for assessing various strategies for spam reduction.
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  25.  33
    Mitch Parsell & Cynthia Townley, Refereed Articles.
    In response to those who have argued the Internet is amoral at best, and an instrument for immorality at worst, we show that the net can provide a forum for genuine ethical engagement and distinctive forms of wrongdoing. Without deriving the moral value of the Internet from its interface with the non-virtual world and in contrast to presentations of the net as an anarchic utopia or as an unethical or amoral dystopia, we apply a substantive moral test to a selection (...)
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  26.  3
    Linda M. Sama & R. Mitch Casselman (2014). Ethical Foresight in Business: Interpreting Societal Cues for Better Ethical Management. Proceedings of the International Association for Business and Society 25:71-81.
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  27.  9
    Mitch Parsell (2005). Book Review. [REVIEW] Minds and Machines 15 (3-4):445-451.
  28.  7
    Mitch Avila (2004). Political Liberalism and Asymmetrical Rights for Minority Comprehensive Doctrines. Human Rights Review 5 (2):3-21.
  29.  13
    Mitch Parsell (2005). The Cost of a Common Good. Philosophy in the Contemporary World 12 (2):68-75.
    Common goods are notoriously vulnerable to destructive overuse. Indeed, certain online activities, such as spam, can jeopardize the very existence of the Internet. We defend an account of the net as a common good that provides the grounds for assessing various strategies for spam reduction.
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  30.  2
    Mitch Parsell, Williams Syndrome : Dissociation and Mental Structure.
    Williams syndrome is a genetic disorder that, because of its unique cognitive profile, has been marshalled as evidence for the modularity of both language and social skills. But emerging evidence suggests the claims of modularity based on WS have been premature. This paper offers an examination of the recent literature on WS. It argues the literature gives little support for mental modularity. Rather than being rigidly modular, the WS brain is an extremely flexible organ that that co-opts available neural resource (...)
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  31.  20
    Mitch Parsell (2009). Quinean Social Skills: Empirical Evidence From Eye-Gaze Against Information Encapsulation. Biology and Philosophy 24 (1):1-19.
    Since social skills are highly significant to the evolutionary success of humans, we should expect these skills to be efficient and reliable. For many Evolutionary Psychologists efficiency entails encapsulation: the only way to get an efficient system is via information encapsulation. But encapsulation reduces reliability in opaque epistemic domains. And the social domain is darkly opaque: people lie and cheat, and deliberately hide their intentions and deceptions. Modest modularity [Currie and Sterelny (2000) Philos Q 50:145–160] attempts to combine efficiency and (...)
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  32.  17
    Mitch Parsell (2009). Steven M. Platek, Julian Paul Keenan and Todd K. Shackelford (Eds), Evolutionary Cognitive Neuroscience. Minds and Machines 19 (2):275-278.
  33.  4
    Linda M. Sama & R. Mitch Casselman (2013). The Dark Side of Fairtrade© in BOP Markets. Proceedings of the International Association for Business and Society 24:112-123.
    Fairtrade-certified products are sold through retailers to consumers who are willing to pay a premium in exchange for assurances that products were produced under acceptable working and environmental conditions, and that farmers were paid a fair market price. While touted as a positive social innovation, the Fairtrade movement has invited critical scrutiny and in its wake, suggestions for improvements in terms of sustainability, transparency, and tangible benefits for producers subsisting in Base of Pyramid markets. In this paper, we uncover the (...)
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  34.  8
    Mitch Avila (2004). Justice, Care, and Ideology in Guess Who's Coming to Dinner. Teaching Philosophy 27 (3):201-220.
    This paper describes how the film “Guess Who’s Coming to Dinner” can be used in the classroom. Drawing on Gilligan’s theory of moral psychology, the paper begins by putting forward a new interpretation of the film. While the central theme of the film is that of miscegenation, another salient topic in the film concerns how to maintain patriarchal privilege in a society that has racial equality. The paper then proceeds to illustrate different ways the film can be used in the (...)
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  35.  10
    Mitch Parsell (2010). Reasons, Patterns, and Cooperation. Australasian Journal of Philosophy 88 (2):377-378.
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  36.  1
    Mitch Betts (1991). Plumbing the Soul of IS. Acm Sigcas Computers and Society 21 (1):3-5.
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  37. Mitch Aso (2012). Sokhieng Au.Mixed Medicines: Health and Culture in French Colonial Cambodia. Viii + 263 Pp., Illus., Tables, Bibl., Index. Chicago/London: University of Chicago Press, 2011. $95. [REVIEW] Isis 103 (3):600-601.
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  38. Wayne Camp, Mitch Pavlovic, John Eastwood & John O’Brien (2013). Introduction to Special Section: Interpretation for Unconventional Resources. Interpretation 1 (2):SB1-SB2.
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  39. Catie Christensen, David Wessells, Michelle Byars, James Marrie, Shaun Coffman, Erin Gates & Mitch Selhorst (forthcoming). The Impact of a Unique Knowledge Translation Programme Implemented in a Large Multisite Paediatric Hospital. Journal of Evaluation in Clinical Practice.
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  40. K. Mitch Hodge (2010). Cognitive Foundations of Aftelife Beliefs. Dissertation, Queen's University Belfasst
    Recent research (Bering 2002, 2006) into what has become known as “the folk psychology of souls” demonstrates that humans intuitively believe that others survive death. Additional research (Harris & Gimenéz, 2005; Astuti & Harris, 2008) has demonstrated that this belief is highly context sensitive. In this thesis, the author presents this research and provides a critical analysis of the findings based on philosophical and empirical concerns. The author also presents and critically analyses several theories that have been proposed to explain (...)
     
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  41.  81
    K. Mitch Hodge (2006). What Myths Reveal About How Humans Think: A Cognitive Approach to Myth. Dissertation, University of Texas Arlington
    This thesis has two main goals: (1) to argue that myths are natural products of human cognition; and (2) that structuralism, as introduced by Claude Levi-Strauss, provides an over-arching theory of myth when supplemented and supported by current research in philosophy of mind, cognitive psychology, and cognitive anthropology. With regard to (1), we argue that myths are naturally produced by the human mind through individuals’ interaction with their natural and social environments. This interaction is constrained by both the type of (...)
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  42. Mitch Parsell (2006). Review of David Buller's Adapting Minds. [REVIEW] Psyche 12.
    Popularisations of evolutionary psychology have had a truly remarkable success. Judging by the popular press one could be forgiven for think that contemporary psychology is essentially co-extensive with evolutionary psychology. In the academy evolutionary psychological has been subject to some extremely hard-hitting and destructive attacks, but to date no approachable, popular critique has been available. The present volume aims to fill this void. I am not completely convinced it succeeds in this, but I find it valuable nevertheless.
     
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  43. Mitch Rudominer (2000). Inner Model Operators in L. Annals of Pure and Applied Logic 101 (2-3):147-184.
    An inner model operator is a function M such that given a Turing degree d, M is a countable set of reals, d M, and M has certain closure properties. The notion was introduced by Steel. In the context of AD, we study inner model operators M such that for a.e. d, there is a wellorder of M in L). This is related to the study of mice which are below the minimal inner model with ω Woodin cardinals. As a (...)
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  44. Mitch Struble (1973). The Web of Space-Time. Philadelphia,Westminster Press.
     
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