Search results for 'Myth' (try it on Scholar)

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  1.  24
    Kiyoshi Miki & John Krummel (2016). Myth. Social Imaginaries 2 (1):25-69.
    Myth” comprises the first chapter of the book, The Logic of the Imagination, by Miki Kiyoshi. In this chapter Miki analyzes the significance of myth (shinwa) as possessing a certain reality despite being “fictions.” He begins by broadening the meaning of the imagination to argue for a logic of the imagination that involves expressive action or poiesis (production) in general, of which myth is one important product. The imagination gathers in myth material from the environing world (...)
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  2. Abraham Akkerman (2012). Gender Myth and the Mind-City Composite: From Plato’s Atlantis to Walter Benjamin’s Philosophical Urbanism. GeoJournal (in Press; Online Version Published) 78.
    In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection can be (...)
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  3. Dominic Griffiths (2007). Reading Elements of the Later Heidegger as Myth. Phronimon 8 (2):25-34.
    The aim of this paper is to read Martin Heidegger’s later philosophy in terms of the assertion that themes such as the fourfold (das Geviert) and poetic dwelling could be interpreted as mythical elements within his writing. Heidegger’s later thought is often construed as challenging and difficult due to its quasi-mystical nature. However, this paper aims to illustrate that if one approaches his later thought from the perspective of myth, a different dimension of Heidegger’s thinking is revealed which is (...)
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  4. David Beisecker (2002). Dennett and the Quest for Real Meaning: In Defense of a Myth. Philosophy in the Contemporary World 9 (1):11-18.
    In several recent pieces, Daniel Dennett has advanced a line of reasoning purporting to show that we should reject the idea that there is a tenable distinction to be drawn between the manner in which we represent the way things are and the manner in which "blessedly simple" intentional systems like thermostats and frogs represent the way things are. Through a series of thought experiments, Dennett aims to show that philosophers of mind should abandon their preoccupation with "real meaning as (...)
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  5.  23
    Dionysis Christias (2015). Sellars Contra McDowell on Intuitional Content and the Myth of the Given. Philosophia 43 (4):975-998.
    The aim of this paper is to properly situate and contrast McDowell’s and Sellars’ views on intuitional content and relate them to their corresponding views on the myth of the Given. Although McDowell’s and Sellars’ views on what McDowell calls ‘intuitional’ content seem at first strikingly similar, at a deeper level they are radically different. It will be suggested that this divergence is intimately related to their different understanding of what the myth of the Given consists in and (...)
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  6.  17
    Bjørn Hofmann (2002). The Myth of Technology in Health Care. Science and Engineering Ethics 8 (1):17-29.
    Technology is believed to have liberated health care from dogmas, myths and speculations of earlier times. However, we are accused of using technology in an excessive, futile and even detrimental way, as if technology is compelling our actions. It appears to be like the monster threatening Dr. Frankenstein or like the socerer’s broom in the hand of the apprentice. That is, the same technology that should liberate us from myths, appears to be mythical. The objective of this article is to (...)
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  7. Refeng Tang (2010). Conceptualism and the New Myth of the Given. Synthese 175 (1):101-122.
    The motivation for McDowell’s conceptualism is an epistemological consideration. McDowell believes conceptualism would guarantee experience a justificatory role in our belief system and we can then avoid the Myth of the Given without falling into coherentism. Conceptualism thus claims an epistemological advantage over nonconceptualism. The epistemological advantage of conceptualism is not to be denied. But both Sellars and McDowell insist experience is not belief. This makes it impossible for experience to justify empirical knowledge, for the simple reason that what (...)
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  8.  49
    Paolo Tripodi (2013). A Myth to Kill a Myth? On McDowell's Interpretation of Sellars' Empiricism and the Philosophy of Mind. Theoria 79 (4):353-377.
    According to McDowell, in Empiricism and the Philosophy of Mind the myth of Jones has the purpose of completing the account of experience that Sellars needs to argue against traditional empiricism. In particular, on McDowell's view the myth of Jones should explain how to conceive of non-inferentially knowable experiences as containing propositional claims. This article argues that the myth of Jones does not succeed in providing such an account, especially on McDowell's own terms: assuming McDowell's epistemological distinction (...)
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  9.  10
    Robert A. Segal (2015). The Modern Study of Myth and its Relation to Science. Zygon 50 (3):757-771.
    The history of the modern study of myth can be divided into two main categories: that which sees myth as the primitive counterpart to natural science, itself considered overwhelmingly modern, and that which sees myth as almost anything but the primitive counterpart to natural science. The first category constitutes the nineteenth-century approach to myth. The second category constitutes the twentieth-century approach. Tylor and Frazer epitomize the nineteenth-century view. Malinowski, Eliade, Bultmann, Jonas, Camus, Freud, and Jung epitomize (...)
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  10.  1
    Aribiah David Attoe (2016). An Essay Concerning the Foundational Myth of Ethnophilosophy. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):100-108.
    Ethnophilosophy, although glorified by some African philosophers, remains a problem in our undertakings in African philosophy. In its infancy, the problem revolved around the call for a total decolonization of African thought and philosophy, which eventually led to the proliferation of a vast array of mostly descriptive literature about the cultural views and practices of the African, sold to us as not only philosophy but genuine African philosophy. In more recent times, due to the growing development of African philosophy, this (...)
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  11.  29
    Kathryn A. Morgan (2000). Myth and Philosophy From the Presocratics to Plato. Cambridge University Press.
    This book explores the dynamic relationship between myth and philosophy in the Presocratics, the Sophists, and in Plato - a relationship which is found to be more extensive and programmatic than has previously been recognised. The story of philosophy's relationship with myth is that of its relationship with literary and social convention. The intellectuals studied here wanted to reformulate popular ideas about cultural authority, and they achieved this goal by manipulating myth. Their self-conscious use of myth (...)
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  12.  74
    Ursula Renz (2011). From Philosophy to Criticism of Myth: Cassirer's Concept of Myth. Synthese 179 (1):135 - 152.
    This article discusses the question whether or not Cassirer's philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer's early theory of myth is compared with other approaches of his time. It is claimed that Cassirer's early approach to myth has to be understood in terms of a transcendental (...)
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  13.  37
    Chiara Bottici (2007). A Philosophy of Political Myth. Cambridge University Press.
    In this book, Chiara Bottici argues for a philosophical understanding of political myth. Bottici shows that myth is a process, one of continuous work on a basic narrative pattern that responds to a need for significance. Human beings need meaning in order to master the world they live in, but they also need significance in order to live in a world that is less indifferent to them. This is particularly true in the realm of politics. Political myths are (...)
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  14.  12
    Jonathan Gottschall (2008). The “Beauty Myth” Is No Myth. Human Nature 19 (2):174-188.
    The phenomenon of apparently greater emphasis on human female physical attractiveness has spawned an array of explanatory responses, but the great majority can be broadly categorized as either evolutionary or social constructivist in nature. Both perspectives generate distinct and testable predictions. If, as Naomi Wolf (The beauty myth: How images of female beauty are used against women. New York: William Morrow, [originally published in 1991], 2002) and others have argued, greater emphasis on female attractiveness is part of a predominantly (...)
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  15.  12
    Carl Sachs (2015). The Ideology of Modernity and the Myth of the Given McDowell’s Equipoise and Adorno’s Cognitive Utopia. Philosophy and Social Criticism 41 (3):249-271.
    In his most recent work, McDowell argues that the oscillation between the Myth of the Given and coherentism can be avoided only by an ‘equipoise’ between the objective and the subjective. However, I argue that Adorno’s ‘cognitive utopia’ is a genuine 4th option distinct from equipoise and from the oscillation between the Myth of the Given and coherentism. McDowell’s inability to acknowledge the cognitive utopia is traced to his overly abstract conception of the disenchantment of nature, in contrast (...)
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  16. Leszek Kołakowski (1989). The Presence of Myth. University of Chicago Press.
    "[An] important essay by a philosopher who more convincingly than any other I can think of demonstrates the continuing significance of his vocation in the life of our culture."--Karsten Harries, The New York Times Book Review With The Presence of Myth , Kolakowski demonstrates that no matter how hard man strives for purely rational thought, there has always been-and always will be-a reservoir of mythical images that lend "being" and "consciousness" a specifically human meaning. "Kolakowski undertakes a philosophy of (...)
     
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  17.  32
    Brian J. Gibbs (1997). Evolving Null Hypotheses and the Base Rate Fallacy: A Functional Interpretation of Scientific Myth. Behavioral and Brain Sciences 20 (4):776-777.
    The meaning of an experimental result depends on the experiment's conceptual backdrop, particularly its null hypothesis. This observation provides the basis for a functional interpretation of belief in the base rate fallacy. On this interpretation, if the base rate fallacy is to be labelled a “myth,” then it should be recognized that this label is not necessarily a disparaging one.
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  18.  14
    Marina Berzins McCoy (2012). Freedom and Responsibility in the Myth of Er. Ideas Y Valores 61 (149):125-141.
    Plato uses the myth of Er in the Republic in order to carve out space for political freedom and responsibility for human freedom in the ordinary polis. While much of the Republic concentrates on the development of an ideal city in speech, that city is fundamentally a mythos presented in order for So..
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  19.  16
    Mark Brunger (2014). Exploring the Myth of the Bobby and the Intrusion of the State Into Social Space. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 27 (1):121-134.
    This paper aims to increase the reader’s understanding of how the notion of the ‘bobby on the beat’ has been elevated to iconic, if not mythical, status within British policing. In doing so, the article utilises the semiotic idea of myth, as conceptualized by Roland Barthes, to explore how through representations of the ‘bobby on the beat’ police officers have been projected in a more avuncular re-assuring role to a public fearful of crime, which fails to do service to (...)
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  20.  34
    Keping Wang (2009). Plato's Poetic Wisdom in the Myth of Er. Frontiers of Philosophy in China 4 (2):282-293.
    The interlink between myth and wisdom in Hellenic heritage is characteristically embodied in the Platonic philosophizing as regards the education and enculturation of the human psyche. As is read in the end of The Republic , the myth of Er turns out to be a philosophical rewriting of poetry to a large degree. For it engagingly reveals Plato’s moral inculcation, philosophical instruction and poetic wisdom in particular, all of which are intended to guide human conduct along the right (...)
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  21.  30
    Neil Remington Abramson (2007). The Leadership Archetype: A Jungian Analysis of Similarities Between Modern Leadership Theory and the Abraham Myth in the Judaic–Christian Tradition. [REVIEW] Journal of Business Ethics 72 (2):115 - 129.
    Archetypal psychology suggests the possibility of a leadership archetype representing the unconscious preferences of human beings as a species about the appropriate relationships between leaders and followers. Mythological analysis compared God’s leadership in the Abraham myth with modern visionary, ethical and situational leadership to find similarities reflecting continuities in human thinking about leadership over as long as 3600 years. God’s leadership behavior is very modern except that God is generally more relationship oriented. The leadership archetype that emerges is of (...)
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  22.  20
    Joseph Mali (1992). The Rehabilitation of Myth: Vico's New Science. Cambridge University Press.
    In this important essay, Joseph Mali argues that Vico's New Science must be interpreted according to Vico's own clues and rules of interpretation, principally his claim that the 'master-key' of his New Science is the discovery of myth. Following this lead Mali shows how Vico came to forge his new scientific theories about the mythopoeic constitution of consciousness, society, and history by reappraising, or 'rehabilitating' the ancient and primitive mythical traditions which still persist in modern times. He further relates (...)
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  23.  5
    Jeffrey Andrew Barash (2011). Myth in History, Philosophy of History as Myth: On the Ambivalence of Hans Blumenberg's Interpretation of Ernst Cassirer's Theory of Myth. History and Theory 50 (3):328-340.
    ABSTRACTThis essay explores the different interpretations proposed by Ernst Cassirer and Hans Blumenberg of the relation between Platonic philosophy and myth as a means of bringing to light a fundamental divergence in their respective conceptions of what precisely myth is. It attempts to show that their conceptions of myth are closely related to their respective assumptions concerning the historical significance of myth and regarding the sense of history more generally. Their divergent conceptions of myth and (...)
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  24.  5
    Mihaela Paraschivescu (2011). Joseph Campbell and the Jungian Reading of Myth. Journal for the Study of Religions and Ideologies 10 (28):216-227.
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Ritske Rensma, The Innateness of Myth: A New Interpretation of Joseph Campbell’s Reception of C. G. Jung (New York/London: Continuum International Publishing Group, 2009).
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  25.  4
    Rodica Frentiu (2013). Kenzaburō Ōe, The Silent Cry (Man'en Gannen No Futtobōru): The Game of Sacred Violence Between Myth, Logos and History in the Japanese Cultural Matrix. Journal for the Study of Religions and Ideologies 12 (36):22-50.
    Studies of mythology and the philosophy of religions ascribe violence an important role in understanding traditional societies. Whether perceived as sacred and capable of renewing the world, or as oppressive and destructive, violence acquires a twofold valence, whose constituents are interpreted in a complementary relation of interdependence and entail a world outlook with profound implications. Retrieving this ambiguous dimension of religious violence, Kenzaburō Ōe’s novel imagines, against the historical background of post-war Japanese society, a game that enacts the eternal rivalry (...)
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  26.  10
    Carl Anders Säfström (2010). The Immigrant has No Proper Name: The Disease of Consensual Democracy Within the Myth of Schooling. Educational Philosophy and Theory 42 (5):606-617.
    In this article I discuss the role of the immigrant in Swedish society and especially how such a role is construed through what I call the myth of schooling, that is, the normalization of an arbitrary distribution of wealth and power. I relate this myth to the idea of consensual democracy as it is expressed through an implicit idea of what it means to be Swedish. I not only critique the processes through which immigrants are discriminated against or (...)
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  27.  4
    Sung Uk Lim (2011). The Myth of Origin in Context Through the Lens of Deconstruction, Dialogism and Hybridity. Journal for the Study of Religions and Ideologies 10 (29):112-131.
    The present study aims to deconstruct the myth of origin, a quest after essential identity, in the context of Japan's colonization of Korea (1910-1945). First, I will contextualize the myth of origin as a particular historical construction of Japanese colonization, which stems from Romantic nationalism in the second half of the 19 th century. Then, I will critique the structuralism, monologism, and colonialism standing behind the myth of origin through the lens of deconstruction, dialogism, and hybridity: (1) (...)
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  28.  2
    Ariana Guga (2014). Beyond Magic and Myth with Mircea Eliade and Moshe Idel. Journal for the Study of Religions and Ideologies 13 (38):229-244.
    Review of Moshe Idel, Mircea Eliade. De la magie la mit (Mircea Eliade. From Magic to Myth), translation by Maria‑Magdalena Anghelescu (Iași: Polirom, 2014).
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  29.  5
    Wang Keping (2009). Plato's Poetic Wisdom in the Myth of Er. Frontiers of Philosophy in China 4 (2):282 - 293.
    The interlink between myth and wisdom in Hellenic heritage is characteristically embodied in the Platonic philosophizing as regards the education and enculturation of the human psyche. As is read in the end of The Republic, the myth of Er turns out to be a philosophical rewriting of poetry to a large degree. For it engagingly reveals Plato's moral inculcation, philosophical instruction and poetic wisdom in particular, all of which are intended to guide human conduct along the right track (...)
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  30.  5
    Michael Strain & John Field (1997). On 'The Myth of the Learning Society'. British Journal of Educational Studies 45 (2):141 - 155.
    A recent critique by Hughes and Tight (1995) argued that the 'Learning Society 'and related notions of productivity and change are 'myths'. In response, it is argued here that myth should not be confused with ideological distortion. The rhetorical dimension of current initiatives is a necessary feature of theoretical formulation, intended to influence public discussion and policy-making. The concepts of productivity and change are reconsidered in a wider historical dimension and the communitarian aspects of the project are shown to (...)
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  31.  41
    Luc Brisson (1998). Plato the Myth Maker. University of Chicago Press.
    The word myth is commonly thought to mean a fictional story, but few know that Plato was the first to use the term muthos in that sense. He also used muthos to describe the practice of making and telling stories, the oral transmission of all that a community keeps in its collective memory. In the first part of Plato the Myth Maker , Luc Brisson reconstructs Plato's multifaceted description of muthos in light of the latter's Atlantis story. The (...)
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  32.  40
    Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.) (2012). Plato and Myth: Studies on the Use and Status of Platonic Myths. Brill.
    Through the contributions of specialists in the field, this volume addresses the still open question of the role and status of myth in Plato’s dialogues and thereby speaks to the broader problem of the relation between philosophy and ...
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  33. Robert S. Ellwood (2008). Myth: Key Concepts in Philosophy. Continuum.
    The other within : encountering myth -- The elf-king's closet : types of myth -- The view from outside : theories of myth -- Singing the world : myths of creation -- The hero's journey : the warrior -- The hero's journey : the Savior -- The end of days and the life everlasting : eschatological myths -- Shadowside : myths of evil, the trickster, and the flood -- Our people : nationalistic myths -- The wizard's prism (...)
     
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  34.  20
    Monica Gale (1994). Myth and Poetry in Lucretius. Cambridge University Press.
    The employment of mythological language and imagery by an Epicurean poet - an adherent of a system not only materialist, but overtly hostile to myth and poetry - is highly paradoxical. This apparent contradiction has often been ascribed to a conflict in the poet between reason and intellect, or to a desire to enliven his philosophical material with mythological digressions. This book attempts to provide a more positive assessment of Lucretius' aims and methodology by considering the poet's attitude to (...)
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  35. David Michael Levin (1982). Sanity and Myth in Affective Space: A Discussion of Merleau-Ponty. Phil Forum (Boston) 14 (2):157-189.
    Three questions govern this ``phenomenological'' inquiry: (1) how are sanity and madness spatialized? (2) how do myths shape lived space? (3) how can we moderns use primitive myth-systems to restructure lived space? i contrast newtonian and einsteinian spaces with the original space of our living. i show that this 'normal' space, and the spaces of science, are structured by the egological subject and therefore reflect ego-pathology. can we use myths to schematize a more satisfying space?
     
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  36.  33
    William Schultz (2000). Cassirer and Langer on Myth: An Introduction. Garland Pub..
    This book provides a detailed overview of the approach by two of the leading philosophical theorists of myth.
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  37. Richard Joyce (2001). The Myth of Morality. Cambridge University Press.
    In The Myth of Morality, Richard Joyce argues that moral discourse is hopelessly flawed. At the heart of ordinary moral judgments is a notion of moral inescapability, or practical authority, which, upon investigation, cannot be reasonably defended. Joyce argues that natural selection is to blame, in that it has provided us with a tendency to invest the world with values that it does not contain, and demands that it does not make. Should we therefore do away with morality, as (...)
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  38. Gregory M. Nixon (2010). Myth and Mind: The Origin of Consciousness in the Discovery of the Sacred. Journal of Consciousness Exploration and Research 1 (3):289-337.
    By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans (...)
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  39.  92
    Robert Hanna (2011). Beyond the Myth of the Myth: A Kantian Theory of Non-Conceptual Content. International Journal of Philosophical Studies 19 (3):323 - 398.
    In this essay I argue that a broadly Kantian strategy for demonstrating and explaining the existence, semantic structure, and psychological function of essentially non-conceptual content can also provide an intelligible and defensible bottom-up theory of the foundations of rationality in minded animals. Otherwise put, if I am correct, then essentially non-conceptual content constitutes the semantic and psychological substructure, or matrix, out of which the categorically normative a priori superstructure of epistemic rationality and practical rationality - Sellars's "logical space of reasons" (...)
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  40.  55
    Adam J. Liska (2005). The Myth and the Meaning of Science as a Vocation. Ultimate Reality and Meaning 28 (2):149-164.
    Many natural scientists of the past and the present have imagined that they pursued their activity according to its own inherent rules in a realm distinctly separate from the business world, or at least in a realm where business tended to interfere with science from time to time, but was not ultimately an essential component, ‘because one thought that in science one possessed and loved something unselfish, harmless, self-sufficient, and truly innocent, in which man’s evil impulses had no part whatever’, (...)
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  41. William P. Bechtel & Robert S. Stufflebeam (1997). PET: Exploring the Myth and the Method. Philosophy of Science 64 (4):S95 - S106.
    New research tools such as PET can produce dramatic results. But they can also produce dramatic artifacts. Why is PET to be trusted? We examine both the rationale that justifies interpreting PET as measuring brain activity and the strategies for interpreting PET results functionally. We show that functional ascriptions with PET make important assumptions and depend critically on relating PET results to those secured through other research techniques.
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  42.  47
    Steffen Borge (2003). The Myth of Self-Deception. Southern Journal of Philosophy 41 (1):1-28.
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  43. Dickinson S. Miller (1951). "Descartes' Myth" and Professor Ryle's Fallacy. Journal of Philosophy 48 (April):270-279.
  44.  70
    Terence Rajivan Edward (2015). From the Myth of the Given to Radical Conceptual Diversity. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 22 (1):3-8.
    This paper evaluates the following argument, suggested in the writings of Donald Davidson: if there is such a thing as the given, then there can be alternative conceptual schemes; there cannot be alternative conceptual schemes; therefore there is no such thing as the given.
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  45. Hans Blumenberg (1988). Work on Myth. The MIT Press.
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  46.  65
    Charles D. Laughlin & C. Jason Throop (2001). Imagination and Reality: On the Relations Between Myth, Consciousness, and the Quantum Sea. Zygon 36 (4):709-736.
  47.  87
    Robert S. Stufflebeam & William P. Bechtel (1997). PET: Exploring the Myth and the Method. Philsophy of Science 64 (4):95-106.
    New research tools such as PET can produce dramatic results. But they can also produce dramatic artifacts. Why is PET to be trusted? We examine both the rationale that justifies interpreting PET as measuring brain activity and the strategies for interpreting PET results functionally. We show that functional ascriptions with PET make important assumptions and depend critically on relating PET results to those secured through other research techniques.
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  48.  38
    Susan L. Hurley (1996). Myth Upon Myth. Proceedings of the Aristotelian Society 96 (1):253-260.
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  49. Frank E. Reynolds & David Tracy (1990). Myth and Philosophy. Monograph Collection (Matt - Pseudo).
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  50.  46
    Susan L. Hurley (1998). Wittgenstein on Practice and the Myth of the Giving. In Consciousness in Action. Harvard University Press
    This is the text of The Lindley Lecture for 1995, given by Susan Hurley (1954-2007), an American philosopher.
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