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Owen Flanagan [51]Owen J. Flanagan [31]Owen J. Flanagan Jr [5]
  1. Owen Flanagan, Virtuous Interdependency.
    At the end of the Nicomachean Ethics , the most in uential secular ethics text in the West (a set of lecture notes dutifully copied by Aristotle’s son Nicomachus), Aristotle wrote (or taught) that he would next take up politics, which in any case he ought to have done before the ethics. It would have been equally sensible if Aristotle had written (or taught) the Politics rst, that he might have had the reverse a erthought – namely, that he should (...)
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  2. Abrol Fairweather & Owen Flanagan (eds.) (forthcoming). Naturalizing Epistemic Virtue. Cambridge University Press.
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  3. Owen J. Flanagan Jr & Jonathan E. Adler (forthcoming). Impartiality and Particularity. Social Research.
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  4. Owen J. Flanagan (forthcoming). Skinnerian Metaphysics and the Problem of Operationism. Behaviorism.
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  5. Owen Flanagan & Abrol Fairweather (eds.) (forthcoming). Naturalizing Virtue. Cambridge University Press.
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  6. Timothy Lane & Owen Flanagan (forthcoming). Neuroexistentialism, Eudaimonics, and Positive Illusions. In Byron Kaldis (ed.), Mind and Society: Cognitive Science Meets the Philosophy of the Social Sciences. SYNTHESE Philosophy Library Studies in Epistemology, Logic, Methodology, & Philosophy of Science. Springer Science+Business.
    There is a distinctive form of existential anxiety, neuroexistential anxiety, which derives from the way in which contemporary neuroscience provides copious amounts of evidence to underscore the Darwinian message—we are animals, nothing more. One response to this 21st century existentialism is to promote Eudaimonics, a version of ethical naturalism that is committed to promoting fruitful interaction between ethical inquiry and science, most notably psychology and neuroscience. We argue that philosophical reflection on human nature and social life reveals that while working (...)
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  7. Owen Flanagan (2014). Buddhism and the Scientific Image: Reply to Critics. Zygon 49 (1):242-258.
    I provide a précis of The Bodhisattva's Brain: Buddhism Naturalized (), and then respond to three critics, Christian Coseru, Charles Goodman, and Bronwyn Finnigan.
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  8. Stefan Dolgert, Owen Flanagan, Eric Goodfield, Stuart Gray, Jing Hu, Murad Idris, Sungmoon Kim, Al Martinich, Abraham Melamed, Magid Shihade, David Slakter, Michael Stoil & Siwing Tsoi (2013). The State of Nature in Comparative Political Thought: Western and Non-Western Perspectives. Lexington Books.
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  9. Ben Flanagan & Owen Flanagan (2012). Anguished Art. In Jesse R. Steinberg & Abrol Fairweather (eds.), Blues -- Philosophy for Everyone: Thinking Deep About Feeling Low. Wiley-Blackwell. 75--83.
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  10. Owen Flanagan (2012). Phenomenal and Historical Selves. Grazer Philosophische Studien 84 (1):217-240.
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  11. Owen Flanagan & Stephen Martin (2012). Science and the Modest Image of Epistemology. Human.Mente - Journal of Philosophical Studies 21.
  12. Owen Flanagan (2011). Wittgenstein's Ethical Nonnaturalism: An Interpretation of Tractatus 6.41-47 and the Lecture on Ethics. American Philosophical Quarterly 48 (2):185-198.
     
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  13. Owen Flanagan (2011). What Is It Like to Be an Addict? In Jeffrey Poland (ed.). Mit Press. 269-292.
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  14. Owen J. Flanagan (2011). The Bodhisattva's Brain: Buddhism Naturalized. Mit Press.
    An Essay in Comparative Neurophilosophy -- Preface -- Introduction: Buddhism Naturalized -- The Bodhisattva's Brain -- The Colour of Happiness -- Buddhist Epistemology and Science -- Buddhism as a Natural Philosophy. Buddhist Persons -- Being No-self & Being Nice -- Virtue & Happiness -- Postscript: Cosmopolitanism and Comparative Philosophy.
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  15. Owen Flanagan & Jing Hu (2011). Han Fei Zi's Philosophical Psychology: Human Nature, Scarcity, and the Neo‐Darwinian Consensus. Journal of Chinese Philosophy 38 (2):293-316.
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  16. Owen Flanagan & H. U. Jing (2011). Han Fei Zi's Philosophical Psychology: Human Nature, Scarcity, and the Neo-Darwinian Consensus. Journal of Chinese Philosophy 38 (2):293-316.
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  17. Owen Flanagan & Robert Anthony Williams (2010). What Does the Modularity of Morals Have to Do With Ethics? Four Moral Sprouts Plus or Minus a Few. Topics in Cognitive Science 2 (3):430-453.
    Flanagan (1991) was the first contemporary philosopher to suggest that a modularity of morals hypothesis (MMH) was worth consideration by cognitive science. There is now a serious empirically informed proposal that moral competence is best explained in terms of moral modules-evolutionarily ancient, fast-acting, automatic reactions to particular sociomoral experiences (Haidt & Joseph, 2007). MMH fleshes out an idea nascent in Aristotle, Mencius, and Darwin. We discuss the evidence for MMH, specifically an ancient version, “Mencian Moral Modularity,” which claims four innate (...)
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  18. Owen Flanagan (2009). “Can Do” Attitudes: Some Positive Illusions Are Not Misbeliefs. Behavioral and Brain Sciences 32 (6):519 - 520.
    McKay & Dennett (M&D) argue that positive illusions are a plausible candidate for a class of evolutionarily misbeliefs. I argue (Flanagan 1991; 2007) that the class of alleged positive illusions is a hodge-podge, and that some of its members are best understood as positive attitudes, hopes, and the like, not as beliefs at all.
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  19. Owen Flanagan (2009). Moral Science? Still Metaphysical After All These Years. In Darcia Narvaez & Daniel Lapsley (eds.), Personality, Identity, and Character. Cambridge University Press. 52.
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  20. Owen Flanagan (2009). One Enchanted Being: Neuroexistentialism and Meaning. Zygon 44 (1):41-49.
    The Really Hard Problem: Meaning in a Material World is my attempt to explain whether and how existential meaning is possible in a material world, and how such meaning is best conceived naturalistically. Neuroexistentialism conceives of our predicament in accordance with Darwin plus neuroscience. The prospects for our kind of being-in-the-world are limited by our natures as smart but fully embodied short-lived animals. Many find this picture disenchanting, even depressing. I respond to four criticisms of my relentless upbeat naturalism: that (...)
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  21. Owen Flanagan (2008). Moral Contagion and Logical Persuasion in the Mozi. Journal of Chinese Philosophy 35 (3):473-491.
  22. Owen Flanagan (2007). The Really Hard Problem: Meaning in a Material World. A Bradford Book.
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  23. Owen Flanagan (2006). Varieties of Naturalism. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 430--452.
    Accession Number: ATLA0001712242; Hosting Book Page Citation: p 430-452.; Language(s): English; General Note: Bibliography: p 451-452.; Issued by ATLA: 20130825; Publication Type: Essay.
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  24. Mark Greene, Kathryn Schill, Shoji Takahashi, Alison Bateman-House, Tom Beauchamp, Hilary Bok, Dorothy Cheney, Joseph Coyle, Terrence Deacon, Daniel Dennett, Peter Donovan, Owen Flanagan, Steven Goldman, Henry Greely, Lee Martin & Earl Miller (2005). Moral Issues of Human-Non-Human Primate Neural Grafting. Science 309 (5733):385-386.
    The scientific, ethical, and policy issues raised by research involving the engraftment of human neural stem cells into the brains of nonhuman primates are explored by an interdisciplinary working group in this Policy Forum. The authors consider the possibility that this research might alter the cognitive capacities of recipient great apes and monkeys, with potential significance for their moral status.
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  25. Gillian Einstein & Owen Flanagan (2003). 1 1 Sexual Identities and Narratives of Self. In Gary D. Fireman, T. E. McVay & Owen J. Flanagan (eds.), Narrative and Consciousness: Literature, Psychology and the Brain. Oxford University Press. 209.
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  26. Gary D. Fireman, T. E. McVay & Owen J. Flanagan (eds.) (2003). Narrative and Consciousness: Literature, Psychology and the Brain. Oxford University Press.
    We define our conscious experience by constructing narratives about ourselves and the people with whom we interact. Narrative pervades our lives--conscious experience is not merely linked to the number and variety of personal stories we construct with each other within a cultural frame, but is subsumed by them. The claim, however, that narrative constructions are essential to conscious experience is not useful or informative unless we can also begin to provide a distinct, organized, and empirically consistent explanation for narrative in (...)
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  27. Owen Flanagan (2003). Emotional Expressions. In J. Hodges & Gregory Radick (eds.), The Cambridge Companion to Darwin. Cambridge University Press.
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  28. Owen Flanagan (2003). 16 Ethical Expressions: Why Moralists Scowl, Frown and Smile. In J. Hodges & Gregory Radick (eds.), The Cambridge Companion to Darwin. Cambridge University Press. 377.
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  29. Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be morally (...)
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  30. Thomas W. Polger & Owen J. Flanagan (2002). Consciousness, Adaptation and Epiphenomenalism. In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins.
  31. Owen Flanagan (2001). Dreaming Souls: Sleep, Dreams, and the Evolution of the Conscious Mind: Sleep, Dreams, and the Evolution of the Conscious Mind. OUP USA.
    What, if anything do dreams tell us about ourselves? What is the relationship between types of sleep and types of dreams? Does dreaming serve any purpose? Or are dreams simply meaningless mental noise--'unmusical fingers wandering over the piano keys'? With expertise in philosophy, psychology, and neuroscience, Owen Flanagan is uniquely qualified to answer those questions. And in Dreaming Souls he provides both an accessible survey of the latest research on sleep and dreams and a compelling new theory about the nature (...)
     
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  32. Thomas W. Polger & Owen J. Flanagan (2001). A Decade of Teleofunctionalism: Lycan's Consciousness and Consciousness and Experience. [REVIEW] Minds and Machines 11 (1):113-126.
  33. Owen Flanagan (2000). Dreaming is Not an Adaptation. Behavioral and Brain Sciences 23 (6):936-939.
    The five papers in this issue all deal with the proper evolutionary function of sleep and dreams, these being different. To establish that some trait of character is an adaptation in the strict biological sense requires a story about the fitness enhancing function it served when it evolved and possibly a story of how the maintenance of this function is fitness enhancing now. My aim is to evaluate the proposals put forward in these papers. My conclusion is that although sleep (...)
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  34. Owen J. Flanagan (2000). Dreaming Souls: Sleep, Dreams, and the Evolution of the Conscious Mind. Oxford University Press.
    What, if anything, do dreams tell us about ourselves? What is the relationship between types of sleep and types of dreams? Does dreaming serve any purpose? Or are dreams simply meaningless mental noise--"unmusical fingers wandering over the piano keys"? With expertise in philosophy, psychology, and neuroscience, Owen Flanagan is uniquely qualified to answer these questions. In this groundbreaking work, he provides both an accessible survey of the latest research on sleep and dreams and a compelling new theory about the nature (...)
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  35. Guven Guzeldere, Owen J. Flanagan & Valerie Gray Hardcastle (2000). The Nature and Function of Consciousness: Lessons From Blindsight. In Michael S. Gazzaniga (ed.), The New Cognitive Neurosciences: 2nd Edition. Mit Press.
  36. Owen Flanagan (1999). Multiplex Vs. Multiple Selves. The Monist 82 (4):645-657.
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  37. Owen Flanagan, Patrizia Magli, Giovanni Manetti, Patrizia Violi, Charles Sanders Peirce & Ruggero Puletti (1999). The Name of the Rose. 1988. Dir. Jean-Jacques Annaud, with Sean Connery, F. Murray Abra-Ham, and Christian Slater. Cristaldifilm. [REVIEW] Semiotics 23:81.
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  38. Valerie Gray Hardcastle & Owen J. Flanagan (1999). Multiplex Vs. Multiple Selves: Distinguishing Dissociative Disorders. The Monist 82 (4):645-657.
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  39. Brendan A. Maher, A. W. Young, Philip Gerrans, John Campbell, Kai Vogeley, Valerie Gray Hardcastle, Owen Flanagan, Robert L. Woolfolk, Barry Smith & Joëlle Proust (1999). Cognitive Theories of Mental Illness. The Monist 82 (4).
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  40. Owen J. Flanagan & Thomas W. Polger (1998). Consciousness, Adaptation, and Epiphenomenalism. In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins.
  41. Ned Block, Owen J. Flanagan & Guven Guzeldere (eds.) (1997). The Nature of Consciousness: Philosophical Debates. MIT Press.
    " -- "New Scientist" Intended for anyone attempting to find their way through the large and confusingly interwoven philosophical literature on consciousness, ...
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  42. Owen Flanagan (1997). Consciousness as a Pragmatist Views It. In Ruth Anna Putnam (ed.), The Cambridge Companion to William James. Cambridge University Press. 25--48.
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  43. Owen Flanagan (1997). Conscious Inessentialism and the Epiphenomenalist Suspicion. In Ned Block, Owen Flanagan & Güven Güzeldere (eds.), The Nature of Consciousness: Philosophical Debates. The Mit Press.
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  44. Owen Flanagan (1997). The Robust Phenomenology of the Stream of Consciousness. In Ned Block, Owen Flanagan & Güven Güzeldere (eds.), The Nature of Consciousness: Philosophical Debates. Mit Press. 89--93.
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  45. Owen J. Flanagan (1997). Prospects for a Unified Theory of Consciousness or, What Dreams Are Made Of. In Jonathan D. Cohen & Jonathan W. Schooler (eds.), Scientific Approaches to Consciousness. Lawrence Erlbaum. 405--422.
  46. Owen J. Flanagan, Ned Block & Guven Guzeldere (eds.) (1997). The Nature of Consciousness. MIT Press.
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  47. Owen J. Flanagan & Guven Guzeldere (1997). Consciousness: A Philosophical Tour. In M. Ito, Y. Miyashita & Edmund T. Rolls (eds.), Cognition, Computation, and Consciousness. Oxford University Press.
     
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  48. Owen Flanagan (1996). Ethics Naturalized: Ethics as Human Ecology. In L. May, Michael Friedman & A. Clark (eds.), Mind and Morals: Essays on Ethics and Cognitive Science. Mit Press. 19--44.
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  49. Owen J. Flanagan (1996). Self Expressions: Mind, Morals, and the Meaning of Life. Oxford University Press.
    Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there (...)
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  50. Owen J. Flanagan (1996). Self-Expression in Sleep: Neuroscience and Dreams. In Self-Expressions. Oxford University Press.
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