Search results for 'Normative dualism' (try it on Scholar)

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  1. Holly L. Wilson (1997). Rethinking Kant From the Perspective of Ecofeminism. In Robin May Schott (ed.), Feminist Interpretations of Kant.score: 45.0
    Contrary to what Jeanne Moyer asserts, Kant does not have a normative dualism going in his works on teleological judgment and these can be used to develop a more woman friendly view of human nature.
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  2. Christian Onof (2008). Property Dualism, Epistemic Normativity, and the Limits of Naturalism. Philosophy and Phenomenological Research 76 (1):60-85.score: 30.0
    This paper examines some consequences of the (quasi-)epiphenomenalism implied by a property dualistic view of phenomenal consciousness. The focus is upon the variation of phenomenal content over time. A thought-experiment is constructed to support two claims. The weaker claim exhibits an incompatibility which arises in certain logically possible situations between a conscious subject’s epistemic norms and the requirement that one be aware of one’s conscious experience. This could be interpreted as providing some epistemic grounds for the postulation of bridging laws (...)
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  3. Paul Hager (2005). Philosophical Accounts of Learning. Educational Philosophy and Theory 37 (5):649–666.score: 24.0
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  4. Colin Farrelly, Dualism, Incentives and the Demands of Rawlsian Justice.score: 21.0
    In “Institutions and the Demands of Justice,” Liam Murphy ~1999! makes a distinction between two approaches to normative political theory. He labels these two positions “dualism” and “monism.” The former maintains that “the two practical problems of institutional design and personal conduct require, at the fundamental level, two different kinds of practical principle” ~1999: 254!. The most influential proponent of dualism is John Rawls. In A Theory of Justice Rawls defends his theory of “justice as fairness,” which (...)
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  5. Christian J. Onof (2008). Property Dualism, Epistemic Normativity and the Limits of Naturalism. Philosophy and Phenomenological Research 76 (1):60-85.score: 21.0
    This paper examines some consequences of the (quasi-)epiphenomenalism implied by a property dualistic view of phenomenal consciousness. The focus is upon the variation of phenomenal content over time. A thought-experiment is constructed to support two claims. The weaker claim exhibits an incompatibility which arises in certain logically possible situations between a conscious subjecfs epistemicnorms and the requirement that one be aware of one’s conscious experience. This could be interpreted as providing some epistemic grounds for the postulation of bridging laws between (...)
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  6. Carla Yumatle (2012). Isaiah Berlin's Anti-Reductionism: The Move From Semantic to Normative Perspectives. History of Political Thought 33 (4):672-700.score: 21.0
    Against the standard reading of Isaiah Berlin's thought that drives a wedge between his early and subsequent work, this article suggests that his late normative anti-reductionism has roots in the early writings on meaning, semantics and truth. Berlin's anti-reductionist objection to logical positivists in the realm of semantics evince a sensitivity to reductionism, a recognition of the irreducibility of propositional meaning, a plea for the embededness of language in a temporal continuum, an anti-dualist call, and a celebration of the (...)
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  7. Martina Fürst (2014). A Dualist Account of Phenomenal Concepts. In Andrea Lavazza & Howard Robinson (eds.), Contemporary Dualism. A Defense. 112-135. Routledge. 112-135.score: 21.0
    The phenomenal concept strategy is considered a powerful response to anti-physicalist arguments. This physicalist strategy aims to provide a satisfactory account of dualist intuitions without being committed to ontological dualist conclusions. In this paper I first argue that physicalist accounts of phenomenal concepts fail to explain their cognitive role. Second, I develop an encapsulation account of phenomenal concepts that best explains their particularities. Finally, I argue that the encapsulation account, which features self-representing experiences, implies non-physical referents. Therefore, the account of (...)
     
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  8. Radosław Zyzik (2011). Normativity and Moral Psychology : The Social Intuitionist Model and a World Without Normative Moral Rules? In Jerzy Stelmach & Bartosz Brożek (eds.), The Normativity of Law. Copernicus Center Press.score: 19.0
    The paper pores over the recent conceptions of normative judgement developed against the background of advances in psychology and neuroscience. It begins by analyzing what normative claim of morality and law consists of before presenting and criticizing the Social Intuitionist Model of normative judgement developed by Jonathan Haidt. The model poses serious challenges for well-established normative concepts, and the concept of normativity as objective reason for action in particular. A question is asked of what the relationship (...)
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  9. E. J. Lowe (2006). Non-Cartesian Substance Dualism and the Problem of Mental Causation. Erkenntnis 65 (1):5-23.score: 18.0
    Non-Cartesian substance dualism (NCSD) maintains that persons or selves are distinct from their organic physical bodies and any parts of those bodies. It regards persons as ‘substances’ in their own right, but does not maintain that persons are necessarily separable from their bodies, in the sense of being capable of disembodied existence. In this paper, it is urged that NCSD is better equipped than either Cartesian dualism or standard forms of physicalism to explain the possibility of (...)
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  10. William G. Lycan (2013). Is Property Dualism Better Off Than Substance Dualism? Philosophical Studies 164 (2):533-542.score: 18.0
    It is widely thought that mind–body substance dualism is implausible at best, though mere “property” dualism is defensible and even flourishing. This paper argues that substance dualism is no less plausible than property dualism and even has two advantages over it.
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  11. Marcus Arvan, A Simple Proof of Mind-Body Dualism.score: 18.0
    This paper provides a simple proof of mind-body dualism. I show, first, that all properties known to humankind, aside from qualitative properties of consciousness, are fundamentally relational properties. I then show that relational properties are always fully describable in language. Finally, I point out that qualitative properties of consciousness are clearly not fully describable in language. Thus, qualitative properties of consciousness are fundamentally different than all other properties known to humankind.
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  12. Anthony L. Brueckner (2001). Chalmers' Conceivability Argument for Dualism. Analysis 61 (3):187-193.score: 18.0
    In The Conscious Mind, D. Chalmers appeals to his semantic framework in order to show that conceivability, as employed in his "zombie" argument for dualism, is sufficient for genuine possibility. I criticize this attempt.
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  13. Nicholas Everitt (2000). Substance Dualism and Disembodied Existence. Faith and Philosophy 17 (3):333-347.score: 18.0
    Substance dualism, that most unpopular of current theories of mind, continues to find interesting and able defenders.1 I shall focus on one set of arguments supplied by one of the current defenders, and I shall argue that these arguments fail. That in itself is a matter of some interest, since it is always reassuring to be able to demonstrate that unpopular doctrines are rightly unpopular. But I hope that a further interest will attach to the refutation, in that it (...)
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  14. Will Bynoe & Nicholas K. Jones (2013). Solitude Without Souls: Why Peter Unger Hasn't Established Substance Dualism. [REVIEW] Philosophia 41 (1):109-125.score: 18.0
    Unger has recently argued that if you are the only thinking and experiencing subject in your chair, then you are not a material object. This leads Unger to endorse a version of Substance Dualism according to which we are immaterial souls. This paper argues that this is an overreaction. We argue that the specifically Dualist elements of Unger’s view play no role in his response to the problem; only the view’s structure is required, and that is available to Unger’s (...)
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  15. Tim Crane (2000). Dualism, Monism, Physicalism. Mind and Society 1 (2):73-85.score: 18.0
    Dualism can be contrasted with monism, and also with physicalism. It is argued here that what is essential to physicalism is not just its denial of dualism, but the epistemological and ontological authority it gives to physical science. A physicalist view of the mind must be reductive in one or both of the following senses: it must identify mental phenomena with physical phenomena (ontological reduction) or it must give an explanation of mental phenomena in physical terms (...)
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  16. Robert Francescotti (2001). Property Dualism Without Substance Dualism? Philosophical Papers 30 (2):93-116.score: 18.0
    Abstract Substance dualism is widely rejected by philosophers of mind, but many continue to accept some form of property dualism. The assumption here is that one can consistently believe that (1) mental properties are not physical properties, while denying that (2) mental particulars are not physical particulars. But is this assumption true? This paper considers several analyses of what makes something a physical particular (as opposed to a non-physical particular), and it is argued that on any plausible analysis, (...)
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  17. Corbin Collins (1997). Searle on Consciousness and Dualism. International Journal of Philosophical Studies 5 (1):15-33.score: 18.0
    In this article, I examine and criticize John Searle's account of the relation between mind and body. Searle rejects dualism and argues that the traditional mind-body problem has a 'simple solution': mental phenomena are both caused by biological processes in the brain and are themselves features of the brain. More precisely, mental states and events are macro-properties of neurons in much the same way that solidity and liquidity are macro-properties of molecules. However, Searle also maintains that the mental (...)
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  18. Henry P. Stapp (2005). Quantum Interactive Dualism - an Alternative to Materialism. Journal of Consciousness Studies 12 (11):43-58.score: 18.0
    _René Descartes proposed an interactive dualism that posits an interaction between the_ _mind of a human being and some of the matter located in his or her brain. Isaac Newton_ _subsequently formulated a physical theory based exclusively on the material/physical_ _part of Descartes’ ontology. Newton’s theory enforced the principle of the causal closure_ _of the physical, and the classical physics that grew out of it enforces this same principle._ _This classical theory purports to give, in principle, a complete deterministic (...)
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  19. Tomas Bogardus (2013). Undefeated Dualism. Philosophical Studies 165 (2):445-466.score: 18.0
    In the standard thought experiments, dualism strikes many philosophers as true, including many non-dualists. This ‘striking’ generates prima facie justification: in the absence of defeaters, we ought to believe that things are as they seem to be, i.e. we ought to be dualists. In this paper, I examine several proposed undercutting defeaters for our dualist intuitions. I argue that each proposal fails, since each rests on a false assumption, or requires empirical evidence that it lacks, or overgenerates defeaters. By (...)
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  20. Matthew S. Bedke (2012). Against Normative Naturalism. Australasian Journal of Philosophy 90 (1):111 - 129.score: 18.0
    This paper considers normative naturalism, understood as the view that (i) normative sentences are descriptive of the way things are, and (ii) their truth/falsity does not require ontology beyond the ontology of the natural world. Assuming (i) for the sake of argument, I here show that (ii) is false not only as applied to ethics, but more generally as applied to practical and epistemic normativity across the board. The argument is a descendant of Moore's Open Question Argument and (...)
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  21. D. Jehle (2006). Kim Against Dualism. Philosophical Studies 130 (3):565-78.score: 18.0
    This paper presents and evaluates Jaegwon Kim’s recent argument against substance dualism. The argument runs as follows. Causal interaction between two entities requires pairing relations. Pairing relations are spatial relations, such as distance and orientation. Souls are supposedly nonspatial, immaterial substances. So it is hard to see how souls could enter into paired causal relations with material substances. I show that Kim’s argument against dualism fails. I conclude by sketching a way the substance dualist could meet (...)
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  22. Andrew Sepielli (2012). Normative Uncertainty for Non-Cognitivists. Philosophical Studies 160 (2):191-207.score: 18.0
    Normative judgments involve two gradable features. First, the judgments themselves can come in degrees; second, the strength of reasons represented in the judgments can come in degrees. Michael Smith has argued that non-cognitivism cannot accommodate both of these gradable dimensions. The degrees of a non-cognitive state can stand in for degrees of judgment, or degrees of reason strength represented in judgment, but not both. I argue that (a) there are brands of noncognitivism that can surmount Smith’s challenge, and (b) (...)
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  23. Henry P. Stapp (2006). Quantum Interactive Dualism: An Alternative to Materialism. Zygon 41 (3):599-615.score: 18.0
    René Descartes proposed an interactive dualism that posits an interaction between the mind of a human being and some of the matter located in his or her brain. Isaac Newton subsequently formulated a physical theory based exclusively on the material/physical part of Descartes’ ontology. Newton’s theory enforced the principle of the causal closure of the physical, and the classical physics that grew out of it enforces this same principle. This classical theory purports to give, in principle, a complete deterministic (...)
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  24. Bart Streumer (2008). Are There Irreducibly Normative Properties? Australasian Journal of Philosophy 86 (4):537-561.score: 18.0
    Frank Jackson has argued that, given plausible claims about supervenience, descriptive predicates and property identity, there are no irreducibly normative properties. Philosophers who think that there are such properties have made several objections to this argument. In this paper, I argue that all of these objections fail. I conclude that Jackson's argument shows that there are no irreducibly normative properties.
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  25. Henry P. Stapp (2006). Quantum Interactive Dualism, II: The Libet and Einstein-Podolsky-Rosen Causal Anomalies. [REVIEW] Erkenntnis 65 (1):117-142.score: 18.0
    b>: Replacing faulty nineteenth century physics by its orthodox quantum successor converts the earlier materialist conception of nature to a structure that does not enforce the principle of the causal closure of the physical. The quantum laws possess causal gaps, and these gaps are filled in actual scientific practice by inputs from our streams of consciousness. The form of the quantum laws permits and suggests the existence of an underlying reality that is built not on substances, but on psychophysical events, (...)
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  26. Philippe Mongin (2006). A Concept of Progress for Normative Economics. Economics and Philosophy 22 (1):19-54.score: 18.0
    The paper discusses the sense in which the changes undergone by normative economics in the twentieth century can be said to be progressive. A simple criterion is proposed to decide whether a sequence of normative theories is progressive. This criterion is put to use on the historical transition from the new welfare economics to social choice theory. The paper reconstructs this classic case, and eventually concludes that the latter theory was progressive compared with the former. It also briefly (...)
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  27. Gordon P. Baker (2002). Decartes' Dualism. Routledge.score: 18.0
    Arguing against the prevailing view that Cartesian dualism is fundamental to understanding Descartes' philosophy, Gordon Baker and Katherine Morris present a controversial examination of Descartes' philosophy. As the first full-length study of Descartes' conception of the person, Baker and Morris depart radically from traditional representations of Descartes'argument about the persona, the cogito, and the alleged "mind/body" dualism. Contesting the nearly institutionalized view that Cartesian duality is central to understanding Descartes, Baker and Morris illuminate how this "reading" has been (...)
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  28. Cecilia Wee & Michael Pelczar (2008). Descartes' Dualism and Contemporary Dualism. Southern Journal of Philosophy 46 (1):145-160.score: 18.0
    After drawing a distinction between two kinds of dualism -- numerical dualism (defined in terms of identity) and modal dualism (defined in terms of supervenience) -- we argue that Descartes is a numerical dualist, but not a modal dualist. Since most contemporary dualists advocate modal dualism, the relation of Descartes' views to the contemporary philosophy of mind are more complex than is commonly assumed.
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  29. Fiona Macpherson (2006). Property Dualism and the Merits of Solutions to the Mind-Body Problem: A Reply to Strawson. Journal of Consciousness Studies 13 (s 10-11):72-89.score: 18.0
    This paper is divided into two main sections. The first articulates what I believe Strawson's position to be. I contrast Strawson's usage of 'physicalism' with the mainstream use. I then explain why I think that Strawson's position is one of property dualism and substance monism. In doing this, I outline his view and Locke's view on the nature of substance. I argue that they are similar in many respects and thus it is no surprise that Strawson actually holds a (...)
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  30. Bart Streumer (2013). Why There Really Are No Irreducibly Normative Properties. In David Bakhurst, Brad Hooker & Margaret Olivia Little (eds.), Thinking about Reasons: Themes from the Philosophy of Jonathan Dancy. OUP. 310-336.score: 18.0
    Jonathan Dancy thinks that there are irreducibly normative properties. Frank Jackson has given a well-known argument against this view, and I have elsewhere defended this argument against many objections, including one made by Dancy. But Dancy remains unconvinced. In this chapter, I hope to convince him.
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  31. Terence Rajivan Edward (2012). The Dualism of Conceptual Scheme and Undifferentiated Reality. E-Logos.score: 18.0
    This paper evaluates a form of dualism, which is referred to here as the dualism of conceptual scheme and undifferentiated reality. According to this dualism, although reality appears to be divided into distinct things from the perspective of our system of concepts, it is actually not. I justify the view that this dualism is incoherent.
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  32. Pekka Väyrynen (2013). Grounding and Normative Explanation. Aristotelian Society Supplementary Volume 87 (1):155-178.score: 18.0
    This paper concerns non-causal normative explanations such as ‘This act is wrong because/in virtue of__’ (where the blank is often filled out in non-normative terms, such as ‘it causes pain’). The familiar intuition that normative facts aren't brute or ungrounded but anchored in non-normative facts seems to be in tension with the equally familiar idea that no normative fact can be fully explained in purely non-normative terms. I ask whether the tension could be resolved (...)
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  33. Kimberley Brownlee (2009). Normative Principles and Practical Ethics: A Response to O'Neill. Journal of Applied Philosophy 26 (3):231-237.score: 18.0
    abstract This article briefly examines Onora O'Neill's account of the relation between normative principles and practical ethical problems with an eye to suggesting that philosophers of practical ethics have reason to adopt fairly high moral ambitions to be edifying and instructive both as educators and as advisors on public policy debates.
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  34. Katinka Quintelier, Linda van Speybroeck & Johan Braeckman (2011). Normative Ethics Does Not Need a Foundation: It Needs More Science. Acta Biotheoretica 59 (1):29-51.score: 18.0
    The impact of science on ethics forms since long the subject of intense debate. Although there is a growing consensus that science can describe morality and explain its evolutionary origins, there is less consensus about the ability of science to provide input to the normative domain of ethics. Whereas defenders of a scientific normative ethics appeal to naturalism, its critics either see the naturalistic fallacy committed or argue that the relevance of science to normative ethics remains undemonstrated. (...)
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  35. John A. Foster (1993). Dennett's Rejection of Dualism. Inquiry 36 (1-2):17-31.score: 18.0
    In Consciousness Explained, Dennett elaborates and defends a materialist?functionalist account of the human mind, and of consciousness in particular. This defence depends crucially on his prior rejection of dualism. Dennett rejects this dualist alternative on three grounds: first, that its version of mind?to?body causation is in conflict with what we know, or have good reason to believe, from the findings of physical science; second, that the very notion of dualistic psychophysical causation is incoherent; and third, that dualism puts (...)
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  36. Andrew Reisner (forthcoming). Normative Conflicts and the Structure of Normativity. In Iwao Hirose & Andrew Reisner (eds.), Weighing and Reasoning: A Festschrift for John Broome.score: 18.0
    This paper considers the relation between the sources of normativity, reasons, and normative conflicts. It argues that common views about how normative reasons relate to their sources have important consequences for how we can understand putative normative conflicts.
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  37. David S. Oderberg (2005). Hylemorphic Dualism. Social Philosophy and Policy 22 (2):70-99.score: 18.0
    To the extent that dualism is even taken to be a serious option in contemporary discussions of personal identity and the philosophy of mind, it is almost exclusively either Cartesian dualism or property dualism that is considered. The more traditional dualism defended by Aristotelians and Thomists, what I call hylemorphic dualism, has only received scattered attention. In this essay I set out the main lines of the hylemorphic dualist position, with (...)
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  38. Pascal Engel (2000). Wherein Lies the Normative Dimension in Meaning and Mental Content? Philosophical Studies 100 (3):305-321.score: 18.0
    This paper argues that the normative dimension in mental and semantic content is not a categorical feature of content, but an hypothetical one, relative to the features of the interpretation of thoughts and meaning. The views of Robert Brandom are discussed. The thesis defended in this paper is not interpretationist about thought. It implies that the normative dimension of content arises from the real capacity of thinkers and speakers to self ascribe thoughts to themselves and to reach self (...)
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  39. Paul E. Griffiths (2004). Emotions as Natural and Normative Kinds. Philosophy of Science 71 (5):901-911.score: 18.0
    In earlier work I have claimed that emotion and some emotions are not `natural kinds'. Here I clarify what I mean by `natural kind', suggest a new and more accurate term, and discuss the objection that emotion and emotions are not descriptive categories at all, but fundamentally normative categories.
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  40. Tim van Gelder (1998). Monism, Dualism, Pluralism. Mind and Language 13 (1):76-97.score: 18.0
    1. Consider the basic outlines of the mind-body debate as it is found in contemporary Anglo-American analytic philosophy. The central question is “whether mental phenomena are physical phenomena, and if not, how they relate to physical phenomena.”1 Over the centuries, a wide range of possible solutions to this problem have emerged. These are the various “isms” familiar to any student of the debate: Cartesian dualism, idealism, epiphenomenalism, central state materialism, non- reductive physicalism, anomalous monism, and so forth. Each (...)
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  41. Marleen Rozemond (1995). Descartes's Case for Dualism. Journal of the History of Philosophy 33 (1):29-63.score: 18.0
    Descartes's dualism, and his argument for it, are often understood in terms of the modal notion of separability. I argue that the central notions, substance and real distinction, should not be understood this way. Descartes's well-known argument for dualism relies implicitly on views he spells out in the Principles of Philosophy, where he explains that a substance has a nature that consists in a single attribute, and all its qualities are modes of that nature. The argument relies ultimately (...)
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  42. Wolfram Hinzen (2006). Dualism and the Atoms of Thought. Journal of Consciousness Studies 13 (9):25-55.score: 18.0
    Contemporary arguments for forms of psycho-physical dualism standardly depart from phenomenal aspects of consciousness ('what it is like' to have some particular conscious experience). Conceptual aspects of conscious experience, as opposed to phenomenal or visual/perceptual ones, are often taken to be within the scope of functionalist, reductionist, or physicalist theories. I argue that the particular conceptual structure of human consciousness makes this asymmetry unmotivated. The argument for a form of dualism defended here proceeds from the empirical (...)
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  43. Robert K. Garcia (forthcoming). Descartes's Independence Conception of Substance and His Separability Argument for Substance Dualism. Journal of Philosophical Research.score: 18.0
    I critically examine the view that Descartes’s independence conception (IC) of substance plays a crucial role in his “separability argument” for substance dualism. I argue that IC is a poisoned chalice. I do so by considering how an IC-based separability argument fares on two different ways of thinking about principal attributes. On the one hand, if we take principal attributes to be universals, then a separability argument that deploys IC establishes a version of dualism that is unacceptably strong. (...)
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  44. Jay F. Rosenberg (1988). On Not Knowing What or Who One Is: Reflections on the Intelligibility of Dualism. Topoi 7 (March):57-63.score: 18.0
    Beginning with Descartes' caution not “imprudently” to “take some other object in place of myself”, I consider first the problems of self-identification confronted by various amnesiacs , both ordinary and Cartesian. Noting that cogitationes as such do not individuate, I proceed to examine conclusions drawn from certain sorts of “body-switching” thought experiments. This, in turn, gives rise to a general critique of “psychological connectedness” or “unity of consciousness” as a candidate criterion of personal identity. I conclude that our ability to (...)
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  45. Chauncey Maher (2011). Action Individuation: A Normative Functionalist Approach. Philosophical Explorations 14 (1):99-116.score: 18.0
    How or in virtue of what does any one particular action differ from another? Available views on the issue of action individuation tend to emphasize the descriptive features of actions, such as where and when they occur, or what they cause or are caused by. I contend instead that actions are individuated by their normative features, such as what licenses them and what they license in turn. In this essay, deploying a suggestion from Sellars and Brandom, I argue specifically (...)
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  46. Bart Streumer (2011). Are Normative Properties Descriptive Properties? Philosophical Studies 154 (3):325 - 348.score: 18.0
    Some philosophers think that normative properties are identical to descriptive properties. In this paper, I argue that this entails that it is possible to say which descriptive properties normative properties are identical to. I argue that Frank Jackson's argument to show that this is possible fails, and that the objections to this argument show that it is impossible to say which descriptive properties normative properties are identical to. I conclude that normative properties are not identical to (...)
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  47. Emmett L. Holman (2006). Dualism and Secondary Quality Eliminativism: Putting a New Spin on the Knowledge Argument. Philosophical Studies 128 (2):229-56.score: 18.0
    Frank Jackson formulated his knowledge argument as an argument for dualism. In this paper I show how the argument can be modified to also establish the irreducibility of the secondary qualities to the properties of physical theory, and ultimately.
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  48. Timothy Schroeder (2003). Donald Davidson's Theory of Mind is Non-Normative. Philosophers' Imprint 3 (1):1-14.score: 18.0
    Donald Davidson's theory of mind is widely regarded as a normative theory. This is a something of a confusion. Once a distinction has been made between the categorisation scheme of a norm and the norm's force-maker, it becomes clear that a Davidsonian theory of mind is not a normative theory after all. Making clear the distinction, applying it to Davidson's theory of mind, and showing its significance are the main purposes of this paper. In the concluding paragraphs, a (...)
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  49. Warren Shrader (2006). The Unity of Consciousness: Trouble for the Materialist or the Emergent Dualist? Faith and Philosophy 23 (1):33-44.score: 18.0
    As part of his case for emergent dualism, William Hasker proffers a _unity-of-_ _consciousness_ (UOC) argument against materialism. I formalize the argument and show how the warrant for two of its premises accrues from the warrant one assigns to two distinct theses about unified conscious experience. I then argue that though both unity theses are plausible, the materialist has little to fear from Hasker.
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  50. Bart Streumer (2013). Do Normative Judgements Aim to Represent the World? Ratio 26 (4):450-470.score: 18.0
    Many philosophers think that normative judgements do not aim to represent the world. In this paper, I argue that this view is incompatible with the thought that when two people make conflicting normative judgements, at most one of these judgements is correct. I argue that this shows that normative judgements do aim to represent the world.
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