Search results for 'Paula Cameron' (try it on Scholar)

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  1. Paula Cameron (2011). Curriculum Vitae: Embodied Ethics at the Seams of Intelligibility. Hypatia 27 (2):423-439.score: 240.0
    Sites of embodied disruption challenge academics to engage with power at its seams. In this article I consider an ethics of embodiment, situating it within questions raised by Judith Butler in her articles, “Doing Justice to Someone” (Butler 2001a) and “Giving an Account of Oneself” (Butler 2001b). In “Giving an Account,” Butler claims that gaps in knowledge and representation are germane to ethical practice, that brave inadequacies and creative approximations are the best we can do for others and ourselves. In (...)
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  2. Paula L. Griffiths, Zoë A. Sheppard, William Johnson, Noël Cameron, John M. Pettifor & Shane A. Norris (2012). Associations Between Household and Neighbourhood Socioeconomic Status and Systolic Blood Pressure Among Urban South African Adolescents. Journal of Biosocial Science 44 (4):433-458.score: 240.0
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  3. Edwin Cameron (2007). Normalizing Testing—Normalizing AIDS. Theoria 54 (112):99-108.score: 60.0
    Judge Edwin Cameron (South African Supreme Court of Appeal) makes a plea for a radical change of approach and of formal health policy in relation to HIV/AIDS in South Africa. Cameron delivered this lecture at the University of KwaZulu-Natal Forum on 4 May 2006 as part of the Ronald Louw Memorial Campaign, 'Get Tested, Get Treated'. Ronald Louw was a Professor of Law at the University of KwaZulu-Natal, an AIDS treatment activist and co-founder of the Durban Gay and (...)
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  4. Alan Cameron (2004). Greek Mythography in the Roman World. OUP USA.score: 60.0
    By the Roman age the traditional stories of Greek myth had long since ceased to reflect popular culture. Mythology had become instead a central element in elite culture. If one did not know the stories one would not understand most of the allusions in the poets and orators, classics and contemporaries alike; nor would one be able to identify the scenes represented on the mosaic floors and wall paintings in your cultivated friends' houses, or on the silverware on their tables (...)
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  5. Michael Cameron (2012). Christ Meets Me Everywhere: Augustine's Early Figurative Exegesis. Oup Usa.score: 60.0
    In Christ Meets Me Everywhere, Michael Cameron argues that Augustine wanted to train readers of Scripture to transpose themselves into the texts in the same way he did, by the same process of figuration that he found at its core. Tracking Augustine's developing practice of self-transposition into the figures of the biblical texts over the course of his entire career, Cameron shows that this practice is the key to Augustine's hermeneutics.
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  6. Elizabeth Barnes & Ross Cameron (2009). The Open Future: Bivalence, Determinism and Ontology. Philosophical Studies 146 (2):291 - 309.score: 30.0
    In this paper we aim to disentangle the thesis that the future is open from theses that often get associated or even conflated with it. In particular, we argue that the open future thesis is compatible with both the unrestricted principle of bivalence and determinism with respect to the laws of nature. We also argue that whether or not the future (and indeed the past) is open has no consequences as to the existence of (past and) future ontology.
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  7. Ross P. Cameron (2008). Turtles All the Way Down: Regress, Priority and Fundamentality. Philosophical Quarterly 58 (230):1-14.score: 30.0
    I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...)
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  8. Ross Cameron (2011). Truthmaking for Presentists. Oxford Studies in Metaphysics 6:55-100.score: 30.0
  9. Ross P. Cameron (2010). How to Have a Radically Minimal Ontology. Philosophical Studies 151 (2):249 - 264.score: 30.0
    In this paper I further elucidate and defend a metaontological position that allows you to have a minimal ontology without embracing an error-theory of ordinary talk. On this view 'there are Fs' can be strictly and literally true without bringing an ontological commitment to Fs. Instead of a sentence S committing you to the things that must be amongst the values of the variables if it is true, I argue that S commits you to the things that must exist as (...)
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  10. Ross P. Cameron, Truthmakers.score: 30.0
    Truthmaker theory says that there is an intimate link between truth and ontology: i.e. between what is the case and what there is. According to truthmaker theory, for a proposition to be true requires there to be some thing (or things) that makes it true. The truthmaker is the ontological ground of the truth; its existence explains why the proposition in question is true.
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  11. Ross P. Cameron (2008). Truthmakers and Ontological Commitment: Or How to Deal with Complex Objects and Mathematical Ontology Without Getting Into Trouble. Philosophical Studies 140 (1):1 - 18.score: 30.0
    What are the ontological commitments of a sentence? In this paper I offer an answer from the perspective of the truthmaker theorist that contrasts with the familiar Quinean criterion. I detail some of the benefits of thinking of things this way: they include making the composition debate tractable without appealing to a neo-Carnapian metaontology, making sense of neo-Fregeanism, and dispensing with some otherwise recalcitrant necessary connections.
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  12. Ross P. Cameron (2010). From Humean Truthmaker Theory to Priority Monism. Noûs 44 (1):178 - 198.score: 30.0
    I argue that the truthmaker theorist should be a priority monist if she wants to avoid commitment to mysterious necessary connections. In section 1 I briefly discuss the ontological options available to the truthmaker theorist. In section 2 I develop the argument against truthmaker theory from the Humean denial of necessary connections. In section 3 I offer an account of when necessary connections are objectionable. In section 4 I use this criterion to narrow down the options from section 1. In (...)
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  13. Ross P. Cameron (2010). The Grounds of Necessity. Philosophy Compass 5 (4):348-358.score: 30.0
    Some truths are necessary, others could have been false. Why? What is the source of the distinction between the necessary and the contingent? What's so special about the necessary truths that account for their necessity? In this article, we look at some of the most promising accounts of the grounds of necessity: David Lewis' reduction of necessity to truth at all possible worlds; Kit Fine's reduction of necessity to essence; and accounts of necessity that take the distinction between the necessary (...)
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  14. Ross Cameron (2009). What's Metaphysical About Metaphysical Necessity? Philosophy and Phenomenological Research 79 (1):1 - 16.score: 30.0
    I begin by contrasting three approaches one can take to the distinction between the essential and accidental properties: an ontological, a deflationary, and a mind-dependent approach. I then go on to apply that distinction to the necessary a posteriori, and defend the deflationist view. Finally I apply the distinction to modal truth in general and argue that the deflationist position lets us avoid an otherwise pressing problem for the actualist: the problem of accounting for the source of modal truth.
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  15. Ross P. Cameron (forthcoming). Parts Generate the Whole, but They Are Not Identical to It. In Donald Baxter & Aaron Cotnoir (eds.), Composition as Identity. Oxford University Press.score: 30.0
    The connection between whole and part is intimate: not only can we share the same space, but I’m incapable of leaving my parts behind; settle the nonmereological facts and you thereby settle what is a part of what; wholes don’t seem to be an additional ontological commitment over their parts. Composition as identity promises to explain this intimacy. But it threatens to make the connection too intimate, for surely the parts could have made a different whole and the whole have (...)
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  16. Ross P. Cameron (2006). Much Ado About Nothing: A Study of Metaphysical Nihilism. Erkenntnis 64 (2):193-222.score: 30.0
    This paper is an investigation of metaphysical nihilism: the view that there could have been no contingent or concrete objects. I begin by showing the connections of the nihilistic theses to other philosophical doctrines. I then go on to look at the arguments for and against metaphysical nihilism in the literature and find both to be flawed. In doing so I will look at the nature of abstract objects, the nature of spacetime and mereological simples, the existence of the empty (...)
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  17. Rich Cameron (2004). How to Be a Realist About Sui Generis Teleology Yet Feel at Home in the 21st Century. The Monist 87 (1):72-95.score: 30.0
    The reigning orthodoxy on biological teleology assumes that teleology either must be reduced (or eliminated) or it depends on a supernatural agent. The dominant orthodox sect rejects supernaturalism and eliminitivism, and, given the poverty of competing views has been allowed to become complacent about the adequacy of favored reductivist accounts. These are beset by more serious problems than proponents acknowledge. Moreover, the assumption underlying orthodoxy is false; there is an alternative scientifically and philosophically plausible naturalistic account of teleology. We can (...)
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  18. Rich Cameron (2003). The Ontology of Aristotle's Final Cause. Apeiron 35 (2):153-79.score: 30.0
    Modern philosophy is, for what appear to be good reasons, uniformly hostile to sui generis final causes. And motivated to develop philosophically and scientifically plausible interpretations, scholars have increasingly offered reductivist and eliminitivist accounts of Aristotle's teleological commitment. This trend in contemporary scholarship is misguided. We have strong grounds to believe Aristotle accepted unreduced sui generis teleology, and reductivist and eliminitivist accounts face insurmountable textual and philosophical difficulties. We offer Aristotelians cold comfort by replacing his apparent view with failed accounts. (...)
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  19. Ross P. Cameron (2012). Why Lewis's Analysis of Modality Succeeds in its Reductive Ambitions. Philosophers' Imprint 12 (8).score: 30.0
    Some argue that Lewisian realism fails as a reduction of modality because in order to meet some criterion of success the account needs to invoke primitive modality. I defend Lewisian realism against this charge; in the process, I hope to shed some light on the conditions of success for a reduction. In §1 I detail the resources the Lewisian modal realist needs. In §2 I argue against Lycan and Shalkowski’s charge that Lewis needs a modal notion of ‘world’ to ensure (...)
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  20. Ross P. Cameron (2012). Composition as Identity Doesn't Settle the Special Composition Question1. Philosophy and Phenomenological Research 84 (3):531-554.score: 30.0
    Orthodoxy says that the thesis that composition is identity (CAI) entails universalism: the claim that any collection of entities has a sum. If this is true it counts in favour of CAI, since a thesis about the nature of composition that settles the otherwise intractable special composition question (SCQ) is desirable. But I argue that it is false: CAI is compatible with the many forms of restricted composition, and SCQ is no easier to answer given CAI than otherwise. Furthermore, in (...)
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  21. Ross P. Cameron (2008). How to Be a Truthmaker Maximalist. Noûs 42 (3):410 - 421.score: 30.0
    When there is truth, there must be some thing (or things) to account for that truth: some thing(s) that couldn’t exist and the true proposition fail to be true. That is the truthmaker principle. True propositions are made true by entities in the mind-independently existing external world. The truthmaker principle seems attractive to many metaphysicians, but many have wanted to weaken it and accept not that every true proposition has a truthmaker but only that some important class of propositions require (...)
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  22. Ross Cameron (2010). On the Source of Necessity. In Bob Hale & Aviv Hoffman (eds.), Modality: Metaphysics, Logic and Epistemology. Oxford University Press.score: 30.0
    Simon Blackburn posed a dilemma for any realist attempt to identify the source of necessity. Either the facts appealed to to ground modal truth are themselves necessary, or they are contingent. If necessary, we begin the process towards regress; but if contingent, we undermine the necessity whose source we wanted to explain. Bob Hale attempts to blunt both horns of this dilemma. In this paper I examine their respective positions and attempt to clear up some confusions on either side. I (...)
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  23. Ross P. Cameron (2007). The Contingency of Composition. Philosophical Studies 136 (1):99-121.score: 30.0
    There is widespread disagreement as to what the facts are concerning just when a collection of objects composes some further object; but there is widespread agreement that, whatever those facts are, they are necessary. I am unhappy to simply assume this, and in this paper I ask whether there is reason to think that the facts concerning composition hold necessarily. I consider various reasons to think so, but find fault with each of them. I examine the theory of composition as (...)
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  24. Ross Cameron, Mereological Essentialism.score: 30.0
    There are various theses that go by the name ‘mereological essentialism’, but common to all is the thought that things have their parts essentially. The most obvious way of stating this is: for all objects x, for all parts y of x, x has y as a part in every world in which x exists. But there are various ways to read this claim.
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  25. Ross P. Cameron (2005). Truthmaker Necessitarianism and Maximalism. Logique Et Analyse 48 (189-192):43-56.score: 30.0
    In this paper I examine two principles of orthodox truthmaker theory: truthmaker maximalism - the doctrine that every (contingent) truth has a truthmaker, and truthmaker necessitarianism - the doctrine that the existence of a truthmaker necessitates the truth of any proposition which it in fact makes true. I argue that maximalism should be rejected and that once it is we only have reason to hold a restricted form of necessitarianism.
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  26. Ross P. Cameron (2008). Truthmakers, Realism and Ontology. Royal Institute of Philosophy Supplement 62 (62):107-128.score: 30.0
    in LePoidevinMcGonigalBeing, pp. (forthcoming).
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  27. Ross Cameron (2008). There Are No Things That Are Musical Works. British Journal of Aesthetics 48 (3):295-314.score: 30.0
    Works of music do not appear to be concrete objects; but they do appear to be created by composers, and abstract objects do not seem to be the kind of things that can be created. In this paper I aim to develop an ontological position that lets us salvage the creativity intuition without either adopting an ontology of created abstracta or identifying musical works with concreta. I will argue that there are no musical works in our ontology, but nevertheless the (...)
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  28. Ross Cameron, Quantification, Naturalness and Ontology.score: 30.0
    Quine said that the ontological question can be asked in three words, ‘What is there?’, and answered in one, ‘everything’. He was wrong. We need an extra word to ask the ontological question: it is ‘What is there, really?’; and it cannot be answered truthfully with ‘everything’ because there are some things that exist but which don’t really exist (and maybe even some things that really exist but which don’t exist).
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  29. Rich Cameron (2010). Aristotle's Teleology. Philosophy Compass 5 (12):1096-1106.score: 30.0
    Teleology is the study of ends and goals, things whose existence or occurrence is purposive. Aristotle’s views on teleology are of seminal importance, particularly his views regarding biological functions or purposes. This article surveys core examples of Aristotle’s invocations of teleology; explores philosophically puzzling aspects of teleology (including their normativity and the fact that ends can, apparently, act as causes despite never coming to exist); articulates two of Aristotle’s arguments defending commitment to teleology against critics who attempt to explain nature (...)
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  30. Ross Paul Cameron (2008). Truthmakers and Modality. Synthese 164 (2):261 - 280.score: 30.0
    This paper attempts to locate, within an actualist ontology, truthmakers for modal truths: truths of the form or . In Sect. 1 I motivate the demand for substantial truthmakers for modal truths. In Sect. 21 criticise Armstrong's account of truthmakers for modal truths. In Sect. 31 examine essentialism and defend an account of what makes essentialist attributions true, but I argue that this does not solve the problem of modal truth in general. In Sect. 41 discuss, and dismiss, a theistic (...)
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  31. Elizabeth Barnes & Ross P. Cameron (2011). Back to the Open Future1. Philosophical Perspectives 25 (1):1-26.score: 30.0
    Many of us are tempted by the thought that the future is open, whereas the past is not. The future might unfold one way, or it might unfold another; but the past, having occurred, is now settled. In previous work we presented an account of what openness consists in: roughly, that the openness of the future is a matter of it being metaphysically indeterminate how things will turn out to be. We were previously concerned merely with presenting the view and (...)
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  32. Ross Cameron (2005). A Note on Kripke's Footnote 56 Argument for the Essentiality of Origin. Ratio 18 (3):262-275.score: 30.0
    In footnote 56 of his Naming and Necessity, Kripke offers a ‘proof’ of the essentiality of origin. On its most literal reading the argument is clearly flawed, as was made clear by Nathan Salmon. Salmon attempts to save the literal reading of the argument, but I argue that the new argument is flawed as well, and that it can’t be what Kripke intended. I offer an alternative reconstruction of Kripke’s argument, but I show that this suffers from a more subtle (...)
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  33. Ross Cameron (2009). Intrinsic and Extrinsic Properties. In Robin Le Poidevin (ed.), The Routledge Companion to Metaphysics. Routledge.score: 30.0
    Consider two of my properties: my mass and my weight. There seems to be an interesting distinction between the reasons for my having these two properties. I have my mass solely in virtue of how I am, whereas I have my weight in virtue of both how I am and how my surroundings are. I have my weight as a result of the gravitational pull exerted by the Earth on a thing having my mass, whereas I have my mass independently (...)
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  34. Ross Paul Cameron (2008). Truthmakers and Necessary Connections. Synthese 161 (1):27-45.score: 30.0
    In this paper I examine the objection to truthmaker theory, forcibly made by David Lewis and endorsed by many, that it violates the Humean denial of necessary connections between distinct existences. In Sect. 1 I present the argument that acceptance of truthmakers commits us to necessary connections. In Sect. 2 I examine Lewis’ ‘Things-qua-truthmakers’ theory which attempts to give truthmakers without such a commitment, and find it wanting. In Sects. 3–5 I discuss various formulations of the denial of necessary connections (...)
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  35. Deborah Cameron (2010). Gender, Language, and the New Biologism. Constellations 17 (4):526-539.score: 30.0
  36. Ross P. Cameron (2010). Necessity and Triviality. Australasian Journal of Philosophy 88 (3):401-415.score: 30.0
    In this paper I argue that there are some sentences whose truth makes no demands on the world, being trivially true in that their truth-conditions are trivially met. I argue that this does not amount to their truth-conditions being met necessarily: we need a non-modal understanding of the notion of the demands the truth of a sentence makes, lest we be blinded to certain conceptual possibilities. I defend the claim that the truths of pure mathematics and set theory are trivially (...)
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  37. Ross P. Cameron (2013). How to Be a Nominalist and a Fictional Realist. In Christy Mag Uidhir (ed.), Art and Abstract Objects. Oxford University Press. 179.score: 30.0
  38. Ross Cameron (2013). Changing Truthmakers: Reply to Tallant and Ingram. Oxford Studies in Metaphysics 8:362.score: 30.0
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  39. Ross P. Cameron (2010). Vagueness and Naturalness. Erkenntnis 72 (2):281 - 293.score: 30.0
    I attempt to accommodate the phenomenon of vagueness with classical logic and bivalence. I hold that for any vague predicate there is a sharp cut-off between the things that satisfy it and the things that do not; I claim that this is due to the greater naturalness of one of the candidate meanings of that predicate. I extend the thought to the problem of the many and Benacerraf cases. I go on to explore the idea that (...)
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  40. Ross P. Cameron (2008). Comments on Merricks'struth and Ontology. Philosophical Books 49 (4):292-301.score: 30.0
    In his Truth and Ontology,1 Trenton Merricks argues against the truthmaker principle: Truthmaker: ∀p( p → ∃xxᮀ(Exx → p)). Truthmaker says that for any true proposition, there are some things whose existence guarantees the truth of that proposition: that is, some things which couldn’t all exist and the proposition fail to be true. His main arguments against Truthmaker are that there cannot be satisfactory truthmakers for (i) negative existentials, (ii) modal truths, (iii) truths about the past (given that presentism is (...)
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  41. Ross P. Cameron (2007). Lewisian Realism: Methodology, Epistemology, and Circularity. Synthese 156 (1):143 - 159.score: 30.0
    In this paper I argue that warrant for Lewis’ Modal Realism is unobtainable. I consider two familiar objections to Lewisian realism – the modal irrelevance objection and the epistemological objection – and argue that Lewis’ response to each is unsatisfactory because they presuppose claims that only the Lewisian realist will accept. Since, I argue, warrant for Lewisian realism can only be obtained if we have a response to each objection that does not presuppose the truth of Lewisian realism, this circularity (...)
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  42. Ross P. Cameron (2008). Recombination and Intrinsicality. Ratio 21 (1):1–12.score: 30.0
    In this paper I argue that warrant for Lewis' principle of recombination presupposes warrant for a combinatorial analysis of intrinsicality, which in turn presupposes warrant for the principle of recombination. This, I claim, leads to a vicious circularity: warrant for neither doctrine can get off the ground.
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  43. Ross Cameron (2006). Tropes, Necessary Connections, and Non-Transferability. Dialectica 60 (2):99–113.score: 30.0
    In this paper I examine whether the Humean denial of necessary connections between wholly distinct contingent existents poses problems for a theory of tropes. In section one I consider the substance-attribute theory of tropes. I distinguish first between three versions of the non-transferability of a trope from the substratum in which it inheres and then between two versions of the denial of necessary connections. I show that the most plausible combination of these views is consistent. In section two I consider (...)
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  44. Ross Cameron, A Critical Study of John Heil's 'From an Ontological Point of View'.score: 30.0
    Metaphysicians eager to engage with substantive, thoughtful, and provocative issues will be happy with John Heil’s From an Ontological Point of View. The book represents not only a sustained defence of a specific metaphysical theory, but also of a specific way of doing metaphysics. Put ontology first, Heil urges us, in order to remember that the original fascination of metaphysics wasn’t the question ‘what must the world be like in order to correspond neatly to our use of language?’, but rather (...)
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  45. Margaret Cameron & John Marenbon (2010). Aristotelian Logic East and West, 500-1500: On Interpretation and Prior Analytics in Two Traditions Introduction. Vivarium 48 (1-2):1-6.score: 30.0
    This article is currently available as a free download on ingentaconnect.
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  46. Kim Cameron (2011). Responsible Leadership as Virtuous Leadership. Journal of Business Ethics 98 (S1):25-35.score: 30.0
    Responsible leadership is rare. It is not that most leaders are irresponsible, but responsibility in leadership is frequently defined so that an important connotation of responsible leadership is ignored. This article equates responsible leadership with virtuousness. Using this connotation implies that responsible leadership is based on three assumptions—eudaemonism, inherent value, and amplification. Secondarily, this connotation produces two important outcomes—a fixed point for coping with change, and benefits for constituencies who may never be affected otherwise. The meaning and advantages of responsible (...)
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  47. C. Daryl Cameron, Joshua Knobe & B. Keith Payne (2010). Do Theories of Implicit Race Bias Change Moral Judgments? Social Justice Research 23:272-289.score: 30.0
    Recent work in social psychology suggests that people harbor “implicit race biases,” biases which can be unconscious or uncontrollable. Because awareness and control have traditionally been deemed necessary for the ascription of moral responsibility, implicit biases present a unique challenge: do we pardon discrimination based on implicit biases because of its unintentional nature, or do we punish discrimination regardless of how it comes about? The present experiments investigated the impact such theories have upon moral judgments about racial discrimination. The results (...)
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  48. Ross Cameron, Critical Notice.score: 30.0
    In this book, Yagisawa defends a type of realism about merely possible worlds and individuals.1 The view defended is much closer to David Lewis’s genuine modal realism than it is to any kind of actualist or ersatzist modal realism, and I think the best way of understanding Yagisawa’s view will be to see where it differs from Lewis’s. To that end, let’s briefly remind ourselves of Lewis’s theory.
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  49. Ross Cameron, The Unjustified-Suffering Argument for Vegetarianism.score: 30.0
    A major argument for vegetarianism is that eating animals causes unjustified suffering. While this argument has been articulated by several people, it has received surprisingly little attention. Here I restate it in a way that I believe is most convincing, considering and rejecting the two main justifications for causing suffering in order to eat animals. I compare it to some other prominent arguments for vegetarianism, and discuss a major objection to the argument which focuses on whether the animals would not (...)
     
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  50. Sonia Roca-Royes & Ross Cameron (2006). Rohrbaugh and deRosset on the Necessity of Origin. Mind 115 (458):361-366.score: 30.0
    In ‘A New Route to the Necessity of Origin’, Rohbraugh and deRosset offer an argument for the Necessity of Origin appealing neither to Suffciency of Origin nor to a branching-times model of necessity. What is doing the crucial work in their argument is instead the thesis they name ‘Locality of Prevention’. In this response, we object that their argument is question-begging by showing, first, that the locality of prevention thesis is not strong enough to satisfactorily derive from it the intended (...)
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