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

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  1.  42
    Monica Lawlor (1964). On Knowing What You Like. British Journal of Aesthetics 4 (2):126-135.
  2.  8
    Krista Lawlor (2013). Assurance: An Austinian View of Knowledge and Knowledge Claims. OUP Oxford.
    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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  3.  4
    Leonard Lawlor (2002). Derrida and Husserl: The Basic Problem of Phenomenology. Indiana University Press.
    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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  4.  29
    Leonard Lawlor (2006). The Implications of Immanence: Toward a New Concept of Life. Fordham University Press.
    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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  5.  2
    Leonard Lawlor (2011). Early Twentieth-Century Continental Philosophy. Indiana University Press.
    Lawlor discusses major theoretical trends in the work of these philosophers -- immanence, difference, multiplicity, and the overcoming of metaphysics.
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  6.  3
    Krista Lawlor (2013). Files, Indexicals and Descriptivism. Disputatio.
    Lawlor-Krista_Files-indexicals-and-descriptivism.
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  7. Leonard Lawlor (forthcoming). The Challenge of Bergsonism: Phenomenology, Ontology. Ethics.
     
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  8.  31
    Krista Lawlor (2001). New Thoughts About Old Things: Cognitive Policies as the Ground of Singular Concepts. Garland Pub..
    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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  9. Leonard Lawlor (2003). Thinking Through French Philosophy: The Being of the Question. Indiana University Press.
     
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  10. Rob Lawlor (2006). Taurek, Numbers and Probabilities. Ethical Theory and Moral Practice 9 (2):149 - 166.
    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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  11.  66
    Gerald Lang & Rob Lawlor (2013). In Defense of Batman: Reply to Bradley. Journal of Ethics and Social Philosophy:1-7.
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  12.  9
    Leonard Lawlor (2007). This Is Not Sufficient. Symposium: The Canadian Journal of Continental Philosophy 11 (1):79-100.
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  13.  35
    Krista Lawlor (2015). Précis of Assurance. Philosophy and Phenomenological Research 90 (1):194-204.
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  14.  11
    R. Lawlor (forthcoming). Questioning the Significance of the Non-Identity Problem in Applied Ethics. Journal of Medical Ethics.
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  15.  33
    Krista Lawlor (2015). Replies to Leite, Turri, and Gerken. Philosophy and Phenomenological Research 90 (1):235-255.
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  16.  19
    Krista Lawlor (2008). Knowing Beliefs, Seeking Causes. American Imago 65 (3):335-356.
    Knowing what one believes sometimes takes effort—it sometimes involves seeking to know one’s beliefs as causes. And when one gains self-knowledge of one’s belief this way—that is, through causal self-interpretation—one engages in a characteristically human kind of psychological liberation. By investigating the nature of causal self-interpretation, I discover some surprising features of this liberty. And in doing so, I counter a trend in recent philosophical theories, of discounting the value of self-knowledge in projects of human liberation.
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  17.  24
    Krista Lawlor (2007). A Notional Worlds Approach to Confusion. Mind and Language 22 (2):150–172.
    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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  18.  1
    Mitchell Lawlor & Ian Kerridge (2014). Understanding Selective Refusal of Eye Donation. Journal of Bioethical Inquiry 11 (1):57-64.
    Corneal transplantation is the most common form of organ transplantation performed globally. However, of all organs, eyes have the highest rate of refusal of donation. This study explored the reasons why individuals decide whether or not to donate corneas. Twenty-one individuals were interviewed who had made a donation decision (13 refused corneal donation and eight consented). Analysis was performed using Grounded Theory. Refusal of corneal donation was related to concerns about disfigurement and the role of eyes in memory and communication. (...)
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  19.  12
    Mauro Carbone & Leonard Lawlor (2001). Présentation. Chiasmi International 3:9-9.
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  20.  47
    Rob Lawlor (2009). The Rejection of Scalar Consequentialism. Utilitas 21 (1):100-116.
    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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  21.  56
    Krista Lawlor (2005). Confused Thought and Modes of Presentation. Philosophical Quarterly 55 (218):21-36.
    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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  22.  59
    Krista Lawlor (2010). Varieties of Coreference. Philosophy and Phenomenological Research 81 (2):485-495.
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  23.  52
    Krista Lawlor (2002). Memory, Anaphora, and Content Preservation. Philosophical Studies 109 (2):97-119.
    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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  24.  94
    Krista Lawlor (2003). Elusive Reasons: A Problem for First-Person Authority. Philosophical Psychology 16 (4):549-565.
    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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  25. Rob Lawlor (2009). Shades of Goodness: Gradability, Demandingness and the Structure of Moral Theories. Palgrave Macmillan.
  26.  14
    Leonard Lawlor (2010). Introduction (French). Chiasmi International 12:11-12.
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  27.  7
    S. Käufer, R. Kirkman, D. R. Koukal, L. Lawlor, J. McCumber, E. B. Rackley, G. J. Seidel, T. Sheehan, H. W. Siemens & K. Vintges (2001). Hart, JG, 339 Hooke, AE, 120. Continental Philosophy Review 34 (485).
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  28.  77
    Krista Lawlor & John Perry (2008). Moore's Paradox. Australasian Journal of Philosophy 86 (3):421 – 427.
    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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  29. Maurice Merleau-Ponty, Edmund Husserl, Leonard Lawlor & Bettina Bergo (2002). Husserl at the Limits of Phenomenology Including Texts by Edmund Husserl.
     
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  30. Leonard Lawlor (1998). The End of Phenomenology: Expressionism in Deleuze and Merleau-Ponty. [REVIEW] Continental Philosophy Review 31 (1):15-34.
    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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  31.  4
    Leonard Lawlor (2004). Verendlichung (Finitization). Philosophy Today 48 (4):399-412.
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  32.  36
    Krista Lawlor (2013). Exploring the Stability of Belief: Resiliency and Temptation. Inquiry 57 (1):1-27.
    (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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  33.  4
    Leonard Lawlor (2008). Following the Rats: Becoming-Animal in Deleuze and Guattari. Substance 37 (3):169-187.
  34.  49
    Krista Lawlor (2013). New Essays on Singular Thought, by Robin Jeshion (Ed.). Mind 122 (486):fzt017.
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  35.  12
    Leonard Lawlor (2009). Becoming and Auto-Affection. Graduate Faculty Philosophy Journal 30 (2):219-237.
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  36.  5
    Leonard Lawlor (2001). Introduction. Chiasmi International 3:10-10.
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  37.  5
    Leonard Lawlor (2004). The Life of the Mind. Review of Metaphysics 58 (2):457-458.
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  38.  5
    Leonard Lawlor (1990). Derrida. International Studies in Philosophy 22 (3):136-137.
    The value of these volumes lies not only in the fact that it will make many well-known essays easily available, but also that it will present many essays never before translated into English. The names alone of the authors assembled here indicate the importance of this collection, contributors include: Blanchot, Cixous, deMan, Foucault, Gadamer, Habermas, Irigaray, Levinas, Lyotard and Ricoeur.
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  39.  62
    Leonard Lawlor (2003). Essence and Language. Studia Phaenomenologica 3 (3-4):155-162.
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  40.  44
    Krista Lawlor (2005). Enough is Enough: Pretense and Invariance in the Semantics of "Knows That". Philosophical Perspectives 19 (1):211–236.
  41. Krista Lawlor (2005). Living Without Closure. Grazer Philosophische Studien 69 (1):25-50.
    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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  42.  3
    Leonard Lawlor (2004). Eschatology and Positivism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (1):22-42.
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  43.  85
    Krista Lawlor (2009). Knowing What One Wants. Philosophy and Phenomenological Research 79 (1):47-75.
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  44.  30
    Leonard Lawlor (2012). D'autres questions. Le moyen de sortir de la situation philosophique actuelle (via Merleau-Ponty). Chiasmi International 14:337-348.
    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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  45.  75
    Rob Lawlor (2011). Organ Sales Needn't Be Exploitative (but It Matters If They Are). Bioethics 25 (5):250-259.
    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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  46. Leonard Lawlor (ed.) (2002). Maurice Merleau-Ponty: Husserl at the Limits of Phenomenology. Northwestern University Press.
  47.  59
    K. Lawlor (2008). Review: Akeel Bilgrami: Self-Knowledge and Resentment. [REVIEW] Mind 117 (466):469-472.
  48.  12
    Gilles Deleuze & Len Lawlor (2012). Course Vincennes-Saint Denis (20/01/1987). Chiasmi International 13:175-176.
  49.  68
    Krista Lawlor (2004). Reason and the Past: The Role of Rationality in Diachronic Self-Knowledge. Synthese 145 (3):467-495.
    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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  50.  28
    Rob Lawlor (2014). Organ Sales: Exploitative at Any Price? Bioethics 28 (4):194-202.
    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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