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  1. Ludwig Wittgenstein, G. E. Moore, Norman Malcolm & Gabriel Citron (2015). A Discussion Between Wittgenstein and Moore on Certainty : From the Notes of Norman Malcolm. Mind 124 (493):73-84.
    In April 1939, G. E. Moore read a paper to the Cambridge University Moral Science Club entitled ‘Certainty’. In it, amongst other things, Moore made the claims that: the phrase ‘it is certain’ could be used with sense-experience-statements, such as ‘I have a pain’, to make statements such as ‘It is certain that I have a pain’; and that sense-experience-statements can be said to be certain in the same sense as some material-thing-statements can be — namely in the sense that (...)
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  2. Norman Malcolm (2004). Les Recherches Philosophiques de Wittgenstein. Philosophie 84 (4):22.
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  3. Norman Malcolm (2001). Ludwig Wittgenstein: A Memoir. Clarendon Press.
    Wittgenstein was one of the most powerful influences on contemporary philosophy, yet he shunned publicity and was essentially a private man. This remarkable, vivid, personal memoir is written by one of his friends, the eminent philosopher Norman Malcolm. Reissued in paperback, this edition includes the complete text of fifty-seven letters which Wittgenstein wrote to Malcolm over a period of eleven years. Also included is a concise biographical sketch by another of Wittgenstein's philosopher friends, Georg Henrik von Wright. 'A reader does (...)
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  4. Norman Malcolm (2001). Self-Reference and Self-Awareness. In Andrew Brook & R. DeVidi (eds.), Self-Reference and Self-Awareness. John Benjamins 30--81.
  5. Norman Malcolm (2000). The Groundlessness of Religious Belief. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
     
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  6. Norman Malcolm (1995). Wittgensteinian Themes: Essays, 1978-1989. Cornell University Press.
    At a time when interest in the Wittgensteinian tradition has quickened, this volume brings together fourteen essays by Norman Malcolm, a prominent philosopher ...
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  7. Norman Malcolm (1994). Wittgenstein: A Religious Point of View? Cornell University Press.
    The book concludes with a critical discussion of Malcolm's essay by Peter Winch.
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  8. Norman Malcolm (1993). The Mystery of Thought. In Josep-Maria Terricabras (ed.), A Wittgenstein Symposium. Amsterdam: Rodopi
  9. Norman Malcolm (1992). Language Without Conversation. Philosophical Investigations 15 (3):207-214.
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  10. Norman Malcolm (1991). I Believe That "P"'. In Ernest LePore & Robert Van Gulick (eds.), John Searle and His Critics. Cambridge: Blackwell
     
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  11. Norman Malcolm (1991). Philosophical Confusion and Sin. In H. G. Lewis (ed.), Peter Geach: Philosophical Encounters. Kluwer Academic Publishers 215--227.
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  12. Norman Malcolm (1990). Nothing Is Hidden. Erkenntnis 33 (2):270-273.
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  13. Norman Malcolm (1990). Reply to Scheer. Philosophical Investigations 13 (2):165-168.
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  14. Norman Malcolm (1989). Wittgenstein on Language and Rules. Philosophy 64 (January):5-28.
    An attempt is made to answer the question why wittgenstein might have found the analogy between speaking and playing games philosophically exciting. It is argued that on the face of it the two are strikingly disanalogous, But that on reflecting further one can find various features of games (9 are distinguished in all) which are also features of some speech episodes, And the awareness of which could be philosophically significant.
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  15. Norman Malcolm (1989). Turning to Stone. Philosophical Investigations 12 (2):101-111.
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  16. Norman Malcolm (1988). Appendix. Inquiry 31 (3):287.
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  17. Norman Malcolm (1988). Subjectivity. Philosophy 63 (April):147-60.
    In his book The View from Nowhere , Thomas Nagel says that ‘the subjectivity of consciousness is an irreducible feature of reality’ . He speaks of ‘the essential subjectivity of the mental’ , and of ‘the mind's irreducibly subjective character’ . ‘Mental concepts’, he says, refer to ‘subjective points of view and their modifications’ : The subjective features of conscious mental processes—as opposed to their physical causes and effects—cannot be captured by the purified form of thought suitable for dealing with (...)
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  18. Norman Malcolm (1988). Wittgenstein's Scepticism' in on Certainty. Inquiry 31 (3):277 – 293.
    This paper compares Wittgenstein's conception of ?objective certainty? with Descartes's ?metaphysical certainty?. According to both conceptions if you are certain of something in these senses, then it is inconceivable that you are mistaken. But a striking difference is that for Descartes, if you are metaphysically certain of something it follows both that the something is so and that you know it is so; whereas on Wittgenstein's conception neither thing follows. I try to show that there is a form of ?scepticism? (...)
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  19. Norman Malcolm (1987). Investigating Wittgenstein By Merrill Hintikka and Jaakko Hintikka Oxford: Basil Blackwell, 1986, Xii+ 248 Pp.,£ 27.50 Nothing is Hidden: Wittgenstein's Criticism of His Early Thought. [REVIEW] Philosophy 62:529.
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  20. Norman Malcolm (1987). Reply to Stephen's Review. Behaviorism 15 (2):155-156.
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  21. Lynn Stephens, Norman Malcolm, D. M. Armstrong, Jonathan E. Adler, Nathan Stemmer & Steven C. Hayes (1987). Reviews and Replies. Behaviorism 15:77.
     
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  22. Norman Malcolm (1986). Nothing is Hidden: Wittgenstein's Criticism of His Early Thought. Blackwell.
  23. D. M. Armstrong, Norman Malcolm, Sydney Shoemaker & Richard Swinburne (1985). Consciousness and Causality. Mind 94 (374):302-306.
     
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  24. David M. Armstrong & Norman Malcolm (1984). Consciousness and Causality: A Debate on the Nature of Mind. Blackwell.
  25. Carl Ginet, Norman Malcolm & Sydney Shoemaker (1983). Knowledge and Mind Philosophical Essays. Monograph Collection (Matt - Pseudo).
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  26. Norman Malcolm (1983). The Intentionality of Sense-Perception. Philosophical Investigations 6 (July):175-183.
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  27. Norman Malcolm (1982). ANSCOMBE, G. E. M. Collected Philosophical Papers: Vol. III, Ethics, Religion and Politics. [REVIEW] Philosophy 57:548.
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  28. Norman Malcolm (1982). Review: Reviews. [REVIEW] Philosophy 57 (222):548 - 551.
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  29. Norman Malcolm (1982). Wittgenstein and Idealism. Royal Institute of Philosophy Lectures 13:249-267.
    Recently some philosophers have proposed that the later philosophy of Wittgenstein tends towards idealism, or even solipsism. The solipsism is said to be of a peculiar kind. It is characterized as a ‘collective’ or ‘aggregative’ solipsism. The solipsism or idealism is also said to be ‘transcendental’. In the first part of this paper I will be examining a recent essay by Professor Bernard Williams, in which he presents what he takes to be the grounds for such an interpretation of Wittgenstein. (...)
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  30. Norman Malcolm (1982). Wittgenstein: The Relation of Language to Instinctive Behaviour. Philosophical Investigations 5 (1):3-22.
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  31. Norman Malcolm (1981). Kripke and the Standard Meter. Philosophical Investigations 4 (1):19-24.
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  32. Norman Malcolm (1981). Misunderstanding Wittgenstein. Philosophical Investigations 4 (2):61-71.
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  33. Norman Malcolm (1980). EBERSOLE, FRANK B. "Language and Perception". [REVIEW] Philosophy 55:555.
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  34. Norman Malcolm (1980). `Functionalism' in Philosophical Psychology. Proceedings of the Aristotelian Society 80:211-30.
     
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  35. Norman Malcolm (1980). Kripke on Heat and Sensations of Heat. Philosophical Investigations 3 (1):12-20.
  36. Norman Malcolm (1980). No Title Available: New Books. [REVIEW] Philosophy 55 (214):555-557.
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  37. Norman Malcolm (1980). Meaning and Saying By Frank B. Ebersole Washington: University Press of America, 1979, Xiii + 240 Pp., $9.50Language and Perception By Frank B. Ebersole Washington: University Press of America, 1979, Xiv + 286 Pp., $10.00. [REVIEW] Philosophy 55 (214):555-.
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  38. Norman Malcolm (1979). 'Functionalism' in Philosophy of Psychology. Proceedings of the Aristotelian Society 80:211 - 229.
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  39. Norman Malcolm (1977). Memory and Mind. Cornell University Press.
  40. Norman Malcolm (1977). Thought and Knowledge: Essays. Cornell University Press.
    Descartes' proof that his essence is thinking.--Thoughtless brutes.--Descartes' proof that he is essentially a non-material thing.--Behaviorism as a philosophy of psychology.--The privacy of experience.--Wittgenstein on the nature of mind.--The myth of cognitive processes and structures.--Moore and Wittgenstein on the sense of "I know."--The groundlessness of belief.
     
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  41. Norman Malcolm (1975). Author's Response. World Futures 14 (3):296-305.
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  42. Norman Malcolm (1975). Memory as Direct Awareness of the Past. Royal Institute of Philosophy Lectures 9:1-22.
    The philosophy of memory has been largely dominated by what could be called ‘the representative theory of memory’. In trying to give an account of ‘what goes on in one's mind’ when one remembers something, or of what ‘the mental content of remembering’ consists, philosophers have usually insisted that there must be some sort of mental image, picture, or copy of what is remembered. Aristotle said that there must be ‘something like a picture or impression’; William James thought that there (...)
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  43. Norman Malcolm (1973). Thoughtless Brutes. Proceedings and Addresses of the American Philosophical Association 46 (September):5-20.
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  44. Norman Malcolm (1972). Problems of Mind: Descartes to Wittgenstein. London,Allen and Unwin.
  45. Norman Malcolm (1970). Memory and Representation. Noûs 4 (February):59-71.
  46. Norman Malcolm (ed.) (1970). Studies in the Theory of Knowledge. Oxford,Blackwell.
     
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  47. Norman Malcolm (1970). Wittgenstein on the Nature of Mind. In Studies in the Theory of Knowledge. Oxford,Blackwell 9--29.
     
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  48. Norman Malcolm (1968). The Conceivability of Mechanism. Philosophical Review 77 (January):45-72.
  49. Norman Malcolm (1967). Explaining Behavior. Philosophical Review 76 (January):97-104.
  50. Norman Malcolm (1967). The Concept of Dreaming. In Harold Morick (ed.), Wittgenstein and the Problem of Other Minds. Humanities Press
     
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