Search results for 'Monica Lawlor' (try it on Scholar)

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  1. Monica Lawlor (1964). On Knowing What You Like. British Journal of Aesthetics 4 (2):126-135.score: 240.0
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  2. Leonard Lawlor (2006). The Implications of Immanence: Toward a New Concept of Life. Fordham University Press.score: 60.0
    The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into a visual (...)
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  3. Krista Lawlor (2013). Assurance: An Austinian View of Knowledge and Knowledge Claims. Oup Oxford.score: 60.0
    What is an assurance? What do we do when we claim to know? Krista Lawlor offers an original account based on the work of J. L. Austin. She addresses challenges to contextualist semantic theories; resolves closure-based skeptical paradoxes; and helps us tread the line between acknowledging our fallibility and skepticism.
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  4. Leonard Lawlor (2002). Derrida and Husserl: The Basic Problem of Phenomenology. Indiana University Press.score: 60.0
    Lawlor's investigations of the work of Jean Cavaillès, Tran-Duc-Thao, and Jean Hyppolite, as well as recent texts by Derrida, reveal the depth of Derrida's relationship to Husserl's phenomenology.
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  5. Leonard Lawlor (2011). Early Twentieth-Century Continental Philosophy. Indiana University Press.score: 60.0
    Lawlor discusses major theoretical trends in the work of these philosophers -- immanence, difference, multiplicity, and the overcoming of metaphysics.
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  6. Leonard Lawlor (1998). The End of Phenomenology: Expressionism in Deleuze and Merleau-Ponty. [REVIEW] Continental Philosophy Review 31 (1):15-34.score: 30.0
    In this paper I examine how well Merleau-Ponty's philosophy can respond to Deleuze's challenge to phenomenology. The Deleuzian challenge is double, that of immanence and that of difference; in other words, the double challenge is what Deleuze calls the paradox of expression. I bring together, in particular, Deleuze's 1969 The Logic of Sense and Merleau-Ponty's 1945 the Phenomenology of Perception, and am able to discover a lot of similarities mainly centered around the notion of a past that has never been (...)
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  7. Rob Lawlor (2006). Taurek, Numbers and Probabilities. Ethical Theory and Moral Practice 9 (2):149 - 166.score: 30.0
    In his paper, “Should the Numbers Count?" John Taurek imagines that we are in a position such that we can either save a group of five people, or we can save one individual, David. We cannot save David and the five. This is because they each require a life-saving drug. However, David needs all of the drug if he is to survive, while the other five need only a fifth each.Typically, people have argued as if there was a choice to (...)
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  8. Krista Lawlor (2005). Living Without Closure. Grazer Philosophische Studien 69 (1):25-50.score: 30.0
    Epistemic closure, the idea that knowledge is closed under known implication, plays a central role in current discussions of skepticism and the semantics of knowledge reports. Contextualists in particular rely heavily on the truth of epistemic closure in staking out their distinctive response to the so-called "skeptical paradox." I argue that contextualists should re-think their commitment to closure. Closure principles strong enough to force the skeptical paradox on us are too strong, and closure principles weak enough to express unobjectionable epistemic (...)
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  9. Krista Lawlor (2003). Elusive Reasons: A Problem for First-Person Authority. Philosophical Psychology 16 (4):549-565.score: 30.0
    Recent social psychology is skeptical about self-knowledge. Philosophers, on the other hand, have produced a new account of the source of the authority of self-ascriptions. On this account, it is not descriptive accuracy but authorship which funds the authority of one's self-ascriptions. The resulting view seems to ensure that self-ascriptions are authoritative, despite evidence of one's fallibility. However, a new wave of psychological studies presents a powerful challenge to the authorship account. This research suggests that one can author one's attitudes, (...)
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  10. Krista Lawlor & John Perry (2008). Moore's Paradox. Australasian Journal of Philosophy 86 (3):421 – 427.score: 30.0
    G. E. Moore famously noted that saying 'I went to the movies, but I don't believe it' is absurd, while saying 'I went to the movies, but he doesn't believe it' is not in the least absurd. The problem is to explain this fact without supposing that the semantic contribution of 'believes' changes across first-person and third-person uses, and without making the absurdity out to be merely pragmatic. We offer a new solution to the paradox. Our solution is that the (...)
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  11. Krista Lawlor (2009). Knowing What One Wants. Philosophy and Phenomenological Research 79 (1):47-75.score: 30.0
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  12. Rob Lawlor (2011). Organ Sales Needn't Be Exploitative (but It Matters If They Are). Bioethics 25 (5):250-259.score: 30.0
    This paper considers two arguments that are common in the literature on organ sales. First, organ sales are exploitative and therefore should not be permitted. Second, it doesn't matter whether organ sales are exploitative or not; the only thing that matters is that we do what is in the interests of those who need to be protected.In this paper, I argue that both of these arguments are too simplistic. My intention, however, is not to argue for or against organ sales. (...)
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  13. Krista Lawlor (2005). Confused Thought and Modes of Presentation. Philosophical Quarterly 55 (218):21-36.score: 30.0
    Ruth Millikan has long argued that the phenomenon of confused thought requires us to abandon certain traditional programmes for mental semantics. On the one hand she argues that confused thought involves confused concepts, and on the other that Fregean senses, or modes of presentation, cannot be useful in theorizing about minds capable of confused thinking. I argue that while we might accept that concepts can be confused, we have no reason to abandon modes of presentation. Making sense of confused thought (...)
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  14. Krista Lawlor (2002). Memory, Anaphora, and Content Preservation. Philosophical Studies 109 (2):97-119.score: 30.0
    Tyler Burge defends the idea that memory preserves beliefswith their justifications, so that memory's role in inferenceadds no new justificatory demands. Against Burge's view,Christensen and Kornblith argue that memory is reconstructiveand so introduces an element of a posteriori justificationinto every inference. I argue that Burge is right,memory does preserve content, but to defend this viewwe need to specify a preservative mechanism. Toward thatend, I develop the idea that there is something worthcalling anaphoric thinking, which preserves content inBurge's sense of ``content (...)
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  15. Krista Lawlor (2010). Varieties of Coreference. Philosophy and Phenomenological Research 81 (2):485-495.score: 30.0
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  16. Krista Lawlor (2005). Enough is Enough: Pretense and Invariance in the Semantics of "Knows That". Philosophical Perspectives 19 (1):211–236.score: 30.0
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  17. Rob Lawlor (2009). The Rejection of Scalar Consequentialism. Utilitas 21 (1):100-116.score: 30.0
    In Alastair Norcross argues that scalar consequentialism is the most plausible form of consequentialism, but his arguments are flawed: he is simply mistaken when he suggests that there is a problem with deriving absolutes like right and wrong from gradable properties such as goodness; he cannot justify his claim that the choice of a threshold will always be arbitrary; and his argument only shows that the consequentialist doesn't care about permissibility. Furthermore, I argue that, although Norcross was right to claim (...)
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  18. Krista Lawlor (2004). Reason and the Past: The Role of Rationality in Diachronic Self-Knowledge. Synthese 145 (3):467-495.score: 30.0
    Knowing one’s past thoughts and attitudes is a vital sort of self-knowledge. In the absence of memorial impressions to serve as evidence, we face a pressing question of how such self-knowledge is possible. Recently, philosophers of mind have argued that self-knowledge of past attitudes supervenes on rationality. I examine two kinds of argument for this supervenience claim, one from cognitive dynamics, and one from practical rationality, and reject both. I present an alternative account, on which knowledge of past attitudes is (...)
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  19. Leonard Lawlor (2005). Un Ecart Infime (Part I): Foucault's Critique of the Concept of Lived-Experience ( Vécu). Research in Phenomenology 35 (1):11-28.score: 30.0
    In this essay, I start from Foucault's last text, his "Life: Experience and Science." Speaking of Canguilhem, Foucault makes a distinction between "le vécu" (lived-experience) and "le vivant" (the living). I then examine this difference between "le vécu" (lived-experience) and "le vivant" (the living); that is, I examine the different logics, we might say, of immanence that each concept implies. To do this, I reconstruct the "critique" that Foucault presents of the concept of vécu in the ninth chapter of The (...)
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  20. Krista Lawlor (2001). New Thoughts About Old Things: Cognitive Policies as the Ground of Singular Concepts. Garland Pub..score: 30.0
    This book defends a novel theory of singular concepts, emphasizing the pragmatic requirements of singular concept possession and arguing that these requirements must be understood to institute traditions and policies of thought.
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  21. Leonard Lawlor (2008). Waiting and Lateness: The Context, Implications, and Basic Argumentation of Derrida's “Awaiting (at) the Arrival” (S'attendre à l'Arrivée) in Aporias. Research in Phenomenology 38 (3):392-403.score: 30.0
    In Derrida's last book (posthumously published in 2006), L'animal que donc je suis, there is a kind of refrain: “il ne suffit pas de …” (it is not sufficient or enough to . . . ). Derrida utters this refrain in relation to all the discourses on animality and animal suffering found in the Western philosophical tradition. None of these discourses are sufficient. This last book revolves then around the idea of an insufficient (not enough) response. The idea of an (...)
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  22. Leonard Lawlor (2012). D'autres questions. Le moyen de sortir de la situation philosophique actuelle (via Merleau-Ponty). Chiasmi International 14:337-348.score: 30.0
    Further Questions. A Way Out of the Present Philosophical Situation(via Merleau-Ponty)This essay contains a short analysis of Merleau-Ponty’s Eye and Mind. The analysis focuses on the final pages of Eye and Mind, in which Merleau-Ponty speaks of a false imaginary. It is through this consideration of the “false imaginary” that we can determine Merleau-Ponty’s contribution to the idea of overcoming metaphysics, that is, the transformation of who we are, from manipulandum to being, all of us, painters. More generally however, the (...)
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  23. Leonard Lawlor (2011). Reality and Philosophy: Reflections on Cora Diamond's Work. Philosophical Investigations 34 (4):353-366.score: 30.0
    The publication of Cora Diamond's important 2002 “The Difficulty of Reality and the Difficulty of Philosophy” (in Philosophy and Animal Life) stimulated the writing of this essay. “The Difficulty of Reality and the Difficulty of Philosophy” attempted to show that there are experiences of reality (recounted especially in literature like John Coetzee's novels and Ted Hughes' poetry) in relation to which philosophical concepts and words encounter difficulty. The experiences resist conceptualization. By examining several of Diamond's earlier writings, I try to (...)
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  24. Leonard Lawlor, Henri Bergson. Stanford Encyclopedia of Philosophy.score: 30.0
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  25. Leonard Lawlor (1982). Temporality and Spatiality: A Note to a Footnote in Jacques Derrida's Writing and Difference. Research in Phenomenology 12 (1):149-165.score: 30.0
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  26. Krista Lawlor (2007). A Notional Worlds Approach to Confusion. Mind and Language 22 (2):150–172.score: 30.0
    People often become confused, mistaking one thing for another, or taking two things to be the same. How should we assign semantic values to confused statements? Recently, philosophers have taken a pessimistic view of confusion, arguing that understanding confused belief demands significant departure from our normal interpretive practice. I argue for optimism. Our semantic treatment of confusion can be a lot like our semantic treatment of empty names. Surprisingly, perhaps, the resulting semantics lets us keep in place more of our (...)
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  27. Leonard Lawlor (2003). The Ontology of Memory: Bergson's Reversal of Platonism. Epoché: A Journal for the History of Philosophy 8 (1):69-102.score: 30.0
    This essay attempts to reflect on Bergson’s contribution to the reversal of Platonism. Heidegger, of course, had set the standard for reversing Platonism. Thus the question posed in this essay, following Heidegger, is: does Bergson manage not only to reverse Platonism but also to twist free of it. The answer presented here is that Bergson does twist free, which explains Deleuze’s persistent appropriations of Bergsonian thought. Memory in Bergson turns out to be not a memory of an idea, or even (...)
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  28. Leonard Lawlor (2011). A Note on the Relation Between Étienne Souriau's L'Instauration Philosophique and Deleuze and Guattari's What is Philosophy? Deleuze Studies 5 (3):400-406.score: 30.0
    Hello, I would like to read this paper on Deleuze, Guattari and Souriau. I'll be pleased if you could send it tp me. -/- Regards, -/- Marcio.
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  29. Leonard Lawlor (1989). From the Trace to the Law: Derridean Politics. Philosophy and Social Criticism 15 (1):1-15.score: 30.0
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  30. Krista Lawlor (2007). Philosophy of Psychology: A Contemporary Introduction - by Jos� Luis Berm�Dez. Philosophical Books 48 (2):180-182.score: 30.0
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  31. Leonard Lawlor, Jacques Derrida. Stanford Encyclopedia of Philosophy.score: 30.0
  32. K. Lawlor (2008). Review: Akeel Bilgrami: Self-Knowledge and Resentment. [REVIEW] Mind 117 (466):469-472.score: 30.0
  33. Michael S. Lawlor (2009). The Cambridge Companion to Keynes , Ed. Roger Backhouse and Bradley Bateman. Cambridge University Press, 2006, XII + 311 Pages. [REVIEW] Economics and Philosophy 25 (1):120-122.score: 30.0
  34. Krista Lawlor (2013). New Essays on Singular Thought, by Robin Jeshion (Ed.). Mind 122 (486):fzt017.score: 30.0
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  35. R. Lawlor (2010). Intricate Ethics: Rights, Responsibilities, and Permissible Harm, by F. M. Kamm. Mind 118 (472):1149-1152.score: 30.0
    (No abstract is available for this citation).
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  36. Leonard Lawlor (2001). Natalie Deprez: Transcendence Et Incarnation: Le Statut de l'Intersubectivite Comme Alterite a Soi Chez Husserl. [REVIEW] Continental Philosophy Review 34 (1):103-111.score: 30.0
  37. Rob Lawlor (2014). Organ Sales: Exploitative at Any Price? Bioethics 28 (4):194-202.score: 30.0
    In many cases, claims that a transaction is exploitative will focus on the details of the transaction, such as the price paid or conditions. For example, in a claim that a worker is exploited, the grounds for the claim are usually that the pay is not sufficient or the working conditions too dangerous. In some cases, however, the claim that a transaction is exploitative is not seen to rely on these finer details. Many, for example, claim that organ sales would (...)
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  38. Rob Lawlor (2006). Luck, Evidence and War. Journal of Applied Philosophy 23 (3):247–257.score: 30.0
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  39. Leonard Lawlor (2012). The Sensible Universe Seconded…: Comments on Mauro Carbone's an Unprecedented Deformation: Proust and the Sensible Ideas. [REVIEW] Continental Philosophy Review 45 (4):569-578.score: 30.0
  40. Gerald Lang & Rob Lawlor (2013). In Defense of Batman: Reply to Bradley. Journal of Ethics and Social Philosophy:1-7.score: 30.0
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  41. Krista Lawlor (2003). Deliberation and Agential Authority: A Rejoinder to Ferrero. Philosophical Psychology 16 (4):579 – 584.score: 30.0
    My reply to Ferrero is divided into three parts: a recap of my argument and claim, a response to Ferrero's central criticism, and, finally, a question about his attempted defense of the authorship account.
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  42. Rob Lawlor (2009). Review of Christopher Woodard, Reasons, Patterns, and Cooperation. [REVIEW] Notre Dame Philosophical Reviews 2009 (2).score: 30.0
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  43. Leonard Lawlor (2009). Auto-Affection and Becoming (Part I). Environmental Philosophy 6 (1):1-19.score: 30.0
    This essay pursues a double strategy to transform our human collective relation to animal life. On the one hand, and this strategy is due to Derrida’s thought, it attempts to criticize the belief that humans have a kind of subjectivity that is substantially different from that of animals, the belief that humans have in their self-relation (called auto-affection) a relation of pure self-presence. On the other hand, the essay attempts to enlarge the idea of auto-affection to include the voices and (...)
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  44. Len Lawlor (2000). A Nearly Total Affinity - the Deleuzi an Virtual Image Versus the Derridean Trace. Angelaki 5 (2):59 – 71.score: 30.0
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  45. Krista Lawlor (2013). Exploring the Stability of Belief: Resiliency and Temptation. Inquiry 57 (1):1-27.score: 30.0
    (2014). Exploring the Stability of Belief: Resiliency and Temptation. Inquiry: Vol. 57, The Nature of Belief, pp. 1-27. doi: 10.1080/0020174X.2014.858414.
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  46. Leonard Lawlor (1991). Political Risks: On Derrida's Notion of Différance. Research in Phenomenology 21 (1):81-96.score: 30.0
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  47. Maurice Merleau-Ponty & Len Lawlor (2001). Two Unpublished Notes on Music. Chiasmi International 3:18-18.score: 30.0
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  48. Leonard Lawlor (2006). Book Review. [REVIEW] Continental Philosophy Review 39 (2):257-262.score: 30.0
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  49. Leonard Lawlor (1997). Gray Morning. Research in Phenomenology 27 (1):234-247.score: 30.0
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  50. Leonard Lawlor (2002). The Chiasm and the Fold. Chiasmi International 4:105-116.score: 30.0
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