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

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  1. Benjamin G. Purzycki, Daniel N. Finkel, John Shaver, Nathan Wales, Adam B. Cohen & Richard Sosis (2012). What Does God Know? Supernatural Agents' Access to Socially Strategic and Non-Strategic Information. Cognitive Science 36 (5):846-869.score: 240.0
    Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...)
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  2. N. M. L. Nathan (2001). The Price of Doubt. Routledge.score: 60.0
    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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  3. N. M. L. Nathan (1980). Evidence and Assurance. Cambridge University Press.score: 60.0
    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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  4. N. M. L. Nathan (1992). Will and World. Oxford University Press.score: 60.0
    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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  5. N. M. L. Nathan (2005). Direct Realism: Proximate Causation and the Missing Object. [REVIEW] Acta Analytica 20 (36):3-6.score: 30.0
    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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  6. Christopher Nathan (2011). Need There Be a Defence of Equality? Winner of the 2010 Postgraduate Essay Prize. Res Publica 17 (3):211-225.score: 30.0
    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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  7. Daniel O. Nathan (1982). Irony and the Artist's Intentions. British Journal of Aesthetics 22 (3):245-256.score: 30.0
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  8. N. M. L. Nathan (2010). Exclusion and Sufficient Reason. Philosophy 85 (3):391-397.score: 30.0
    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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  9. N. M. L. Nathan (2006). Jewish Monotheism and the Christian God. Religious Studies 42 (1):75-85.score: 30.0
    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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  10. N. M. L. Nathan (1991). Mctaggart's Immaterialism. Philosophical Quarterly 41 (165):442-456.score: 30.0
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  11. N. M. L. Nathan (2004). Stoics and Sceptics: A Reply to Brueckner. Analysis 64 (283):264–268.score: 30.0
  12. Daniel O. Nathan (2005). A Paradox in Intentionalism. British Journal of Aesthetics 45 (1):32-48.score: 30.0
    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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  13. N. M. L. Nathan (1982). Conscious Belief. Analysis 42 (March):90-93.score: 30.0
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  14. N. M. L. Nathan & Gabriel Uzquiano (2005). Metaphysics. Philosophical Books 46 (3):268-271.score: 30.0
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  15. N. M. L. Nathan (1997). Naturalism and Self-Defeat: Plantinga's Version. Religious Studies 33 (2):135-142.score: 30.0
    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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  16. Daniel O. Nathan (1990). Skepticism and Legal Interpretation. Erkenntnis 33 (2):165 - 189.score: 30.0
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  17. N. M. L. Nathan (1997). Admiration: A New Obstacle. Philosophy 72 (281):453 - 459.score: 30.0
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  18. Daniel O. Nathan (1973). Categories and Intentions. Journal of Aesthetics and Art Criticism 31 (4):539-541.score: 30.0
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  19. N. M. L. Nathan (1975). Compatibilism and Natural Necessity. Mind 84 (April):277-280.score: 30.0
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  20. N. M. L. Nathan (2001). Knowledge and its Limits by Timothy Williamson, Oxford University Press, 2000, Pp. XI + 340, £25. Philosophy 76 (3):460-475.score: 30.0
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  21. Amos Nathan (1984). The Fallacy of Intrinsic Distributions. Philosophy of Science 51 (4):677-684.score: 30.0
    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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  22. Amos Nathan (1986). How Not to Solve It. Philosophy of Science 53 (1):114-119.score: 30.0
    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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  23. N. M. L. Nathan & J. J. Valberg (1982). Necessity, Inconceivability and the "A Priori". Aristotelian Society Supplementary Volume 56:117 - 155.score: 30.0
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  24. N. M. L. Nathan (2001). Book Review. The Nature of Perception John Foster. [REVIEW] Mind 110 (438):455-460.score: 30.0
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  25. N. M. L. Nathan (1983). `Egalitarianism'. Mind 92 (367):413-416.score: 30.0
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  26. Amos Nathan (1984). False Expectations. Philosophy of Science 51 (1):128-136.score: 30.0
    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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  27. Amos Nathan (2006). Probability Dynamics. Synthese 148 (1):229 - 256.score: 30.0
    ‘Probability dynamics’ (PD) is a second-order probabilistic theory in which probability distribution d X = (P(X 1), . . . , P(X m )) on partition U m X of sample space Ω is weighted by ‘credence’ (c) ranging from −∞ to +∞. c is the relative degree of certainty of d X in ‘α-evidence’ α X =[c; d X ] on U m X . It is shown that higher-order probabilities cannot provide a theory of PD. PD applies to (...)
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  28. Nicholas Nathan (2010). Eat My Flesh and Drink My Blood. Heythrop Journal 51 (5):862-871.score: 30.0
    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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  29. Daniel O. Nathan (2008). Aesthetic Creationby Zangwill, Nick. Journal of Aesthetics and Art Criticism 66 (4):416-418.score: 30.0
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  30. N. M. L. Nathan (1977). What Vitiates an Infinite Regress of Justification? Analysis 37 (3):116 - 126.score: 30.0
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  31. Daniel O. Nathan (1979). On the Factual Basis of Moral Reasoning. Australasian Journal of Philosophy 57 (2):157 – 162.score: 30.0
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  32. N. M. L. Nathan (1976). On the Non-Causal Explanation of Human Action. Philosophy of the Social Sciences 6 (3):241-243.score: 30.0
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  33. N. M. L. Nathan (1997). Self and Will. International Journal of Philosophical Studies 5 (1):81 – 94.score: 30.0
    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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  34. George J. Nathan & Julian Wolfe (1968). The Identity Thesis as a Scientific Hypothesis. Dialogue 7 (December):469-472.score: 30.0
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  35. N. M. L. Nathan (1987). Projectivist Utilitarianism: Reply to Gordon. [REVIEW] Erkenntnis 26 (1):129 - 130.score: 30.0
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  36. 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.score: 30.0
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  37. N. M. L. Nathan (1984). A New Incompatibilism. Mind 93 (369):39-55.score: 30.0
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  38. N. M. L. Nathan (1981). On an Argument of Peacocke's About Physicalism and Counterfactuals. Analysis 41 (3):124-125.score: 30.0
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  39. Nicholas Nathan (1986). Simple Colours. Philosophy 61 (July):345-353.score: 30.0
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  40. N. M. L. Nathan (2008). Being Reasonable About Religion William Charlton Ashgate: Aldershot, 2006, Pp. 170, £45. Philosophy 83 (1):145-149.score: 30.0
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  41. G. J. Nathan (1976). Reason and Conduct in Hume and His Predecessors. By Stanley Tweyman. The Hague: Martinus Nijhoff. 1974. Pp. 183. 30 Guilders. [REVIEW] Dialogue 15 (02):327-333.score: 30.0
  42. Nicholas Nathan (1992). On the Ethics of Belief. Ratio 5 (2):147-159.score: 30.0
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  43. Nicholas Nathan (1989). Three Philosophical Research Programmes. Ratio 2 (1):46-62.score: 30.0
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  44. N. M. L. Nathan (1993). Democracy. Proceedings of the Aristotelian Society 93:123 - 137.score: 30.0
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  45. N. M. L. Nathan (1970). History, Literature and the Classification of Knowledge. Australasian Journal of Philosophy 48 (2):213 – 233.score: 30.0
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  46. N. M. L. Nathan (2001). Vicious Regression and the Value of Belief. Philosophia 28 (1-4):369-372.score: 30.0
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  47. N. M. L. Nathan (1994). The Multiplication of Utility. Utilitas 6 (02):217-.score: 30.0
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  48. D. O. Nathan (2006). The Aesthetic Function of Art. British Journal of Aesthetics 46 (3):315-317.score: 30.0
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  49. N. M. L. Nathan (1989). Democracy and Impartiality. Analysis 49 (2):65 - 70.score: 30.0
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  50. N. M. L. Nathan (1987). Evidential Insatiability. Analysis 47 (2):110 - 115.score: 30.0
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