Search results for 'Nathan Segars' (try it on Scholar)

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  1.  55
    Nathan Segars (2006). The Will and Evidence Toward Belief: A Critical Essay on Jonathan E. Adler's Belief's Own Ethics. Social Epistemology 20 (1):79 – 91.
    In this paper, I take a critical look at Adler's conceptual argument against doxastic voluntarism in his book, Belief's Own Ethics. In making his case, Adler defends evidentialism as the true version of how beliefs are acquired. That is, the will has no direct influence on belief. After a careful exposition of the argument itself, focus is placed on Adler's response to a particularly troubling objection to the form of evidentialism that results: Can evidentialism allow that doubt may be simultaneous (...)
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  2.  3
    N. M. L. Nathan (1980). Evidence and Assurance. Cambridge University Press.
    A systematic study of rational or justified belief, which throws fresh light on current debates about foundations and coherence theories of knowledge, the validation of induction and moral scepticism. Dr Nathan focuses attention on the largely unsatisfiable desires for active and self-conscious assurance of truth liable to be engendered by philosophical reflection about total belief-systems and the sources of knowledge. He extracts a kernel of truth from the doctrine that a regress of justification is both necessary and impossible, contrasts (...)
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  3. Nicholas Nathan (2000). The Price of Doubt. Routledge.
    The Price of Doubt is an important contribution to the problem of scepticism. It offers a new standard for the appraisal of philosophical arguments. Nicholas Nathan confronts the sceptic. He questions the value of his argument and the knowledge it contains and provides a potential remedy to the frustrations of anti-sceptical epistemology.
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  4.  12
    N. M. L. Nathan (2000). The Price of Doubt. Routledge.
    Are any of our beliefs justified? Are they rational? The skeptic thinks that our epistemic justifications are undeserved. Nicholas Nathan confronts the skeptic and questions the value of his argument. Skeptical arguments are against justified and rational belief as well as for ignorance. Nathan argues that the truth value of trivial arguments are a matter of indifference. He tests this conjecture with a varied collection of counterexamples: arguments for ignorance, neo-Cartesian and infinite regress arguments, and also more critically (...)
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  5. N. M. L. Nathan (1992). Will and World. Oxford University Press.
    Beneath metaphysical problems there often lies a conflict between what we want to be true and what we believe to be true. Nathan provides a general account of the resolution of this conflict as a philosophical objective, showing that there are ways of thinking it through systematically with a view to resolving or alleviating it. The author also studies in detail a set of interrelated conflicts about the freedom and the reality of the will. He shows how difficult it (...)
     
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  6. N. M. L. Nathan (1981). On an Argument of Peacocke's About Physicalism and Counterfactuals. Analysis 41 (3):124-125.
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  7.  57
    N. M. L. Nathan (1988). Explicability and the Unpreventable. Analysis 48 (1):36 - 40.
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  8. N. M. L. Nathan (1975). Materialism and Action. Philosophy and Phenomenological Research 35 (4):501-511.
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  9.  66
    Daniel O. Nathan (2013). Maynard, John. Literary Intention, Literary Interpretation, and Readers. Buffalo, NY: Broadview, 2009, 448 Pp., $36.95 Paper. [REVIEW] Journal of Aesthetics and Art Criticism 71 (3):301-303.
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  10.  39
    Marco J. Nathan (2012). The Varieties of Molecular Explanation. Philosophy of Science 79 (2):233-254.
  11.  66
    N. M. L. Nathan (2004). Stoics and Sceptics: A Reply to Brueckner. Analysis 64 (283):264–268.
  12.  67
    Marco J. Nathan (2014). Causation by Concentration. British Journal for the Philosophy of Science 65 (2):191-212.
    This essay is concerned with concentrations of entities, which play an important—albeit often overlooked—role in scientific explanation. First, I discuss an example from molecular biology to show that concentrations can play an irreducible causal role. Second, I provide a preliminary philosophical analysis of this causal role, suggesting some implications for extant theories of causation. I conclude by introducing the concept of causation by concentration, a form of statistical causation whose widespread presence throughout the sciences has been unduly neglected and which (...)
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  13.  41
    Marco J. Nathan & Andrea Borghini (2014). Development and Natural Kinds. Synthese 191 (3):539-556.
    While philosophers tend to consider a single type of causal history, biologists distinguish between two kinds of causal history: evolutionary history and developmental history. This essay studies the peculiarity of development as a criterion for the individuation of biological traits and its relation to form, function, and evolution. By focusing on examples involving serial homologies and genetic reprogramming, we argue that morphology (form) and function, even when supplemented with evolutionary history, are sometimes insufficient to individuate traits. Developmental mechanisms bring in (...)
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  14.  40
    George Nathan (1987). Comments on Tweyman and Davis. Hume Studies 13 (1):98-103.
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  15.  96
    N. M. L. Nathan (1989). Democracy and Impartiality. Analysis 49 (2):65 - 70.
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  16.  32
    Marco J. Nathan (2015). A Simulacrum Account of Dispositional Properties. Noûs 49 (2):253-274.
    This essay presents a model-theoretic account of dispositional properties, according to which dispositions are not ordinary properties of real entities; dispositions capture the behavior of abstract, idealized models. This account has several payoffs. First, it saves the simple conditional analysis of dispositions. Second, it preserves the general connection between dispositions and regularities, despite the fact that some dispositions are not grounded in actual regularities. Finally, it brings together the analysis and the explanation of dispositions under a unified framework.
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  17.  93
    Daniel O. Nathan (1982). Irony and the Artist's Intentions. British Journal of Aesthetics 22 (3):245-256.
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  18.  90
    Jonathan Barnes, W. von Leyden, David Pole, Anthony Manser, W. H. Walsh, Michael Leahy, Gerard J. Hughes, Guy Robinson, Keith Jones, John Williamson, Alan Motefiore, Dorothy Emmet & N. L. Nathan (1973). New Books. [REVIEW] Mind 82 (326):292-320.
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  19.  64
    N. M. L. Nathan (1977). What Vitiates an Infinite Regress of Justification? Analysis 37 (3):116 - 126.
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  20. N. M. L. Nathan (2005). Direct Realism: Proximate Causation and the Missing Object. [REVIEW] Acta Analytica 20 (36):3-6.
    Direct Realists believe that perception involves direct awareness of an object not dependent for its existence on the perceiver. Howard Robinson rejects this doctrine in favour of a Sense-Datum theory of perception. His argument against Direct Realism invokes the principle ‘same proximate cause, same immediate effect’. Since there are cases in which direct awareness has the same proximate cerebral cause as awareness of a sense datum, the Direct Realist is, he thinks, obliged to deny this causal principle. I suggest that (...)
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  21.  69
    Christopher Nathan (2011). Need There Be a Defence of Equality? Winner of the 2010 Postgraduate Essay Prize. Res Publica 17 (3):211-225.
    There is an apparent problem in identifying a basis for equality. This problem vanishes if what I call the ‘intuited response’ is successful. According to this response, there is no further explanation of the significance of the feature in virtue of which an individual matters, beyond the bare fact that it is the feature in virtue of which an individual matters. I argue against this claim, and conclude that if the problem of identifying a basis for equality is to be (...)
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  22.  71
    N. M. L. Nathan (1982). Conscious Belief. Analysis 42 (March):90-93.
  23.  8
    Tobie Nathan & Devorah R. Karp (2004). The Phasmid and the Twig. Common Knowledge 10 (3):518-531.
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  24.  32
    Daniel O. Nathan (2005). A Paradox in Intentionalism. British Journal of Aesthetics 45 (1):32-48.
    I argue that intentionalism in aesthetics and in legal interpretation is vulnerable to a different sort of criticism than is found in the voluminous literature on the topic. Specifically, a kind of paradox arises for the intentionalist out of recognition of a second-order intention embedded in the social practices that characterize both art and law. The paper shows how this second-order intention manifests itself in each of the two enterprises, and argues that its presence entails the overriding centrality of the (...)
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  25.  10
    N. M. L. Nathan (1971). On the Justification of Democracy. The Monist 55 (1):89-120.
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  26.  50
    N. M. L. Nathan (2001). Book Review. The Nature of Perception John Foster. [REVIEW] Mind 110 (438):455-460.
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  27.  39
    N. M. L. Nathan (1997). Naturalism and Self-Defeat: Plantinga's Version. Religious Studies 33 (2):135-142.
    In "Warrant and Proper Function" Plantinga argues that atheistic Naturalism is self-defeating. What is the probability that our cognitive faculties are reliable, given this Naturalism and an evolutionary explanation of their origins? Plantinga argues that if the Naturalist is modest enough to believe that it is irrational to have any belief as to the value of this probability, then he is irrational even to believe his own Naturalism. I suggest that Plantinga's argument has a false premise, and that even if (...)
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  28.  1
    Justine M. Naylor, Victoria Ko, Steve Rougellis, Nick Green, Danella Hackett, Ann Magrath, Anne Barnett, Grace Kim, Megan White, Priya Nathan, Alison Harmer, Martin Mackey, Rob Heard, Anthony E. T. Yeo, Sam Adie, Ian A. Harris, Rajat Mittal & Adam Cho (2012). Is Discharge Knee Range of Motion a Useful and Relevant Clinical Indicator After Total Knee Replacement? Part 1. Journal of Evaluation in Clinical Practice 18 (3):644-651.
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  29.  13
    N. M. L. Nathan (2010). Murder and the Death of Christ. Think 9 (26):103-107.
    Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ , or when St Paul said that ‘Christ died for our sins according to the scriptures’ . And for many centuries the doctrine was indeed accepted (...)
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  30.  32
    Daniel O. Nathan (1973). Categories and Intentions. Journal of Aesthetics and Art Criticism 31 (4):539-541.
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  31.  35
    N. M. L. Nathan (2010). Exclusion and Sufficient Reason. Philosophy 85 (3):391-397.
    I argue for two principles by combining which we can construct a sound cosmological argument. The first is that for any true proposition p's if 'there is an explanation for p's truth' is consistent then there is an explanation for p's truth. The second is a modified version of the principle that for any class, if there is an explanation for the non-emptiness ofthat class, then there is at least one non-member ofthat class which causes it not to be empty.
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  32.  41
    N. M. L. Nathan (1983). `Egalitarianism'. Mind 92 (367):413-416.
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  33.  16
    Marco J. Nathan (2014). Molecular Ecosystems. Biology and Philosophy 29 (1):101-122.
    Biologists employ a suggestive metaphor to describe the complexities of molecular interactions within cells and embryos: cytological components are said to be part of “ecosystems” that integrate them in a complex network of relations with many other entities. The aim of this essay is to scrutinize the molecular ecosystem, a metaphor that, despite its longstanding history, has seldom be articulated in detail. I begin by analyzing some relevant analogies between the cellular environment and the biosphere. Next, I discuss the applicability (...)
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  34.  21
    Amos Nathan (1986). How Not to Solve It. Philosophy of Science 53 (1):114-119.
    Six recently discussed problems in discrete probabilistic sample space, which have been found puzzling and even paradoxical, are reexamined. The importance is stressed of a sharp distinction between the formalization of mathematical problems and their formal solution that, applied to probability theory, must lead through the explicit partitioning of a sample space. If this approach is consistently followed, such problems reveal themselves to be either inherently ambiguous, and therefore without solution, or quite straightforward. In both cases nothing remains of any (...)
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  35.  12
    N. M. L. Nathan (1997). Self and Will. International Journal of Philosophical Studies 5 (1):81 – 94.
    When do two mental items belong to the same life? We could be content with the answer -just when they have certain volitional qualities in common. An affinity is noted between that theory and Berkeley's early doctrine of the self. Some rivals of the volitional theory invoke a spiritual or physical owner of mental items. They run a risk either of empty formality or of causal superstition. Other rivals postulate a non-transitive and symmetrical relation in the set of mental items. (...)
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  36.  18
    N. M. L. Nathan (2011). Substance Dualism Fortified. Philosophy 86 (2):201-211.
    You have a body, but you are a soul or self. Without your body, you could still exist. Your body could be and perhaps is outlasted by the immaterial substance which is your soul or self. Thus the substance dualist. Most substance dualists are Cartesians. The self, they suppose, is essentially conscious: it cannot exist unless it thinks or wills or has experiences. In this paper I sketch out a different form of substance dualism. I suggest that it is not (...)
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  37.  3
    Kenneth R. Koedinger, Martha W. Alibali & Mitchell J. Nathan (2008). Trade‐Offs Between Grounded and Abstract Representations: Evidence From Algebra Problem Solving. Cognitive Science 32 (2):366-397.
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  38.  32
    N. M. L. Nathan (1991). Mctaggart's Immaterialism. Philosophical Quarterly 41 (165):442-456.
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  39.  25
    Nicholas Nathan (2010). Eat My Flesh and Drink My Blood. Heythrop Journal 51 (5):862-871.
    Disgust or horror is our natural attitude to eating human flesh and drinking human blood. How can this attitude not transfer itself to the Christian Eucharist, in which the bread is said to be Christ's body and the wine his blood? And if the aversion must transfer itself, then how can God have been, as Christians have to think, the founder of the rite? I discuss these questions with reference to several different theories of the Eucharist, one Calvinist, the others (...)
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  40.  20
    N. M. L. Nathan (1994). The Multiplication of Utility. Utilitas 6 (2):217.
    Some people have supposed that utility is good in itself, non-in-strumentally good, as distinct from good because conducive to other good things. And in modern versions of this view, utility often means want-satisfaction, as distinct from pleasure or happiness. For your want that p to be satisfied, is it necessary that you know or believe that p, or sufficient merely that p is true? However that question is answered, there are problems with the view that want-satisfaction is a non-instrumental good. (...)
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  41.  8
    N. M. L. Nathan (1995). The Good and the True. Philosophy and Phenomenological Research 55 (2):494-496.
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  42.  8
    N. M. L. Nathan (1987). Evidential Insatiability. Analysis 47 (2):110 - 115.
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  43.  21
    N. M. L. Nathan (1997). Admiration: A New Obstacle. Philosophy 72 (281):453 - 459.
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  44.  18
    N. M. L. Nathan & J. J. Valberg (1982). Necessity, Inconceivability and the "A Priori". Aristotelian Society Supplementary Volume 56 (1):117 - 155.
  45.  20
    Amos Nathan (1984). The Fallacy of Intrinsic Distributions. Philosophy of Science 51 (4):677-684.
    Jaynes contends that in many statistical problems a seemingly indeterminate probability distribution is made unique by the transformation group of necessarily implied invariance properties, thereby justifying the principle of indifference. To illustrate and substantiate his claims he considers Bertrand's Paradox. These assertions are here refuted and the traditional attitude is vindicated.
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  46.  25
    N. M. L. Nathan (2006). Jewish Monotheism and the Christian God. Religious Studies 42 (1):75-85.
    Some Christians combine a doctrine about Christ which implies that there is more than one divine self with the doctrine that God revealed to the Jews a monotheism according to which there is just one divine self. I suggest that it is less costly for such Christians to achieve consistency by abandoning the second of these doctrines than to achieve it by abandoning the first.
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  47.  24
    Daniel O. Nathan (1990). Skepticism and Legal Interpretation. Erkenntnis 33 (2):165 - 189.
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  48.  23
    Amos Nathan (1984). False Expectations. Philosophy of Science 51 (1):128-136.
    Common probabilistic fallacies and putative paradoxes are surveyed, including those arising from distribution repartitioning, from the reordering of expectation series, and from misconceptions regarding expected and almost certain gains in games of chance. Conditions are given for such games to be well-posed. By way of example, Bernoulli's "Petersburg Paradox" and Hacking's "Strange Expectations" are discussed and the latter are resolved. Feller's generalized "fair price, in the classical sense" is critically reviewed.
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  49.  17
    N. M. L. Nathan & Gabriel Uzquiano (2005). Metaphysics. Philosophical Books 46 (3):268-271.
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  50.  12
    Nicholas Nathan (1986). Simple Colours. Philosophy 61 (July):345-353.
    [Colour is king in our innate quality space, but undistinguished in cosmic circles.] Most philosophers would agree with at least the second half of Quine's dictum. It is indeed on the general view wrong to believe that, as qualities, colours are extra-mentally actual in even the humblest role. Mind-independent material things have on the general view powers to cause sensations of red or blue, but if, in [sensations of red or blue], [red] and [blue] name qualities, we are not to (...)
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