Search results for 'Professor Adam Morton' (try it on Scholar)

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  1. Adam Morton (2002). Emotional Truth: Emotional Accuracy: Adam Morton. Aristotelian Society Supplementary Volume 76 (1):265–275.
    This is a reply to de Sousa's 'Emotional Truth', in which he argues that emotions can be objective, as propositional truths are. I say that it is better to distinguish between truth and accuracy, and agree with de Sousa to the extent of arguing that emotions can be more or less accurate, that is, based on the facts as they are.
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  2. Adam Morton (2002). II—Adam Morton: Emotional Accuracy. Aristotelian Society Supplementary Volume 76 (1):265-275.
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    Adam Morton (2002). Emotional Truth: Emotional Accuracy. Proceedings of the Aristotelian Society 76 (76):265-275.
    [Ronald de Sousa: see below for abstract of Adam Morton's contributuion] Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can (...)
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  4.  39
    Professor Adam Morton (2004). Epistemic Virtues, Metavirtues, and Computational Complexity. Noûs 38 (3):481-502.
    I argue that considerations about computational complexity show that all finite agents need characteristics like those that have been called epistemic virtues. The necessity of these virtues follows in part from the nonexistence of shortcuts, or efficient ways of finding shortcuts, to cognitively expensive routines. It follows that agents must possess the capacities – metavirtues –of developing in advance the cognitive virtues they will need when time and memory are at a premium.
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  5. Charles Morton (1995). Aristotelian and Cartesian Logic at Harvard: Charles Morton's a Logick System & William Brattle's Compendium of Logick. Published by the Colonial Society of Massachusetts and Distributed by the University Press of Virginia.
    Machine generated contents note: ARISTOTELIAN AND CARTESIAN LOGIC AT HARVARD -- by Rick Kennedy -- I. Introduction --II. Religiously-Oriented, Dogmatically-Inclined Humanistic Logics from the Renaissance to the Seventeenth Century -- A. Melanchthon and Aristotelianism 01 -- B. Richardson and Ramism 16 -- C. Aristotelianism, Ramism, and Schematic Thinking 25 -- D. Puritan Favoritism From Ramus to Descartes 32 -- E. Cartesian Logic and Christian Skepticism 37 -- F. The Religious and Dogmatic Orientation of The Port-'Royalfogic 42 -- G. Cartesian Logic (...)
     
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  6. Ronald De Sousa & Adam Morton (2002). Emotional Truth. Aristotelian Society Supplementary Volume 76:247-275.
    [Ronald de Sousa] Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like (...)
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  7. John Broome & Adam Morton (1994). The Value of a Person. Aristotelian Society Supplementary Volume 68 (1):167 - 198.
    (for Adam Morton's half) I argue that if we take the values of persons to be ordered in a way that allows incomparability, then the problems Broome raises have easy solutions. In particular we can maintain that creating people is morally neutral while killing them has a negative value.
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  8.  25
    Adam Morton (2013). Emotion and Imagination. Polity.
    I argue that on an understanding of imagination that relates it to an individual's environment rather than her mental contents imagination is essential to emotion, and brings together affective, cognitive, and representational aspects to emotion. My examples focus on morally important emotions, especially retrospective emotions such as shame, guilt, and remorse, which require that one imagine points of view on one's own actions. PUBLISHER'S BLURB: Recent years have seen an enormous amount of philosophical research into the emotions and the imagination, (...)
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  9.  3
    Adam Morton (2002). The Importance of Being Understood: Folk Psychology as Ethics. Routledge.
    I investigate the role that facilitating cooperative action plays in shaping folk psychology. Publisher's blurb: _The Importance of Being Understood _is an innovative and thought-provoking exploration of the links between the way we think about each other's mental states and the fundamentally cooperative nature of everyday life. Adam Morton begins with a consideration of ' folk psychology ', the tendency to attribute emotions, desires, beliefs and thoughts to human minds. He takes the view that it is precisely this (...)
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  10.  6
    Adam Morton (2002). The Importance of Being Understood: Folk Psychology as Ethics. Routledge.
    I describe attribution of states of mind in everyday life to the needs of small-scale cooperation between individuals. This requires us to be able to anticipate one another's actions, within the context of shared projects. I argue that this shapes concepts of belief and desire and motivation, but also leads to routines of simulation which have presuppositions of cooperative intent. Publisher's blurb:_The Importance of Being Understood _is an innovative and thought-provoking exploration of the links between the way we think about (...)
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  11.  46
    Adam Morton (2012). Contrastive Knowledge. In Martijn Blaauw (ed.), Philosophical Explorations. Routledge 74-89.
    The claim of this paper is that the everyday functions of knowledge make most sense if we see knowledge as contrastive. That is, we can best understand how the concept does what it does by thinking in terms of a relation “a knows that p rather than q.” There is always a contrast with an alternative. Contrastive interpretations of knowledge, and objections to them, have become fairly common in recent philosophy. The version defended here is fairly mild in that there (...)
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  12. Morton Adam (1997). Explaining Culture. Philosophical Books 38 (4).
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  13.  5
    Adam Morton (1980). Frames of Mind: Constraints On The Common-Sense Conception Of The Mental. Oxford University Press.
    This book was an early contribution to the theory of mind debate, and was the origin of the term 'theory theory'. It defends a prototype simulation account.
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  14. Adam Morton (2004). Inequity/Iniquity: Card on Balancing Injustice and Evil. Hypatia 19 (4):199-203.
    Card argues that we should not give injustice priority over evil. I agree. But I think Card sets us up for some difficult balancings, for example of small evils against middle sized injustices. I suggest some ways of staying off the tightrope.
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  15.  43
    Adam Morton (2002). The Importance of Being Understood: Folk Psychology As Ethics. New York: Routledge.
    The Importance of Being Understood argues for an alternative to traditional accounts in contemporary philosophy of the power of folk psychology to explain our...
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  16. Antti Karjalainen & Adam Morton (2003). Contrastive Knowledge. Philosophical Explorations 6 (2):74 – 89.
    We describe the three place relation of contrastive knowledge, which holds between a person, a target proposition, and a contrasting proposition. The person knows that p rather than that q. We argue for three claims about this relation. (a) Many common sense and philosophical ascriptions of knowledge can be understood in terms of it. (b) Its application is subject to fewer complications than non-contrastive knowledge is. (c) It applies over a wide range of human and nonhuman cases.
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  17. Adam Morton (2010). Epistemic Emotions. In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press 385--399.
    I discuss a large number of emotions that are relevant to performance at epistemic tasks. My central concern is the possibility that it is not the emotions that are most relevant to success of these tasks but associated virtues. I present cases in which it does seem to be the emotions rather than the virtues that are doing the work. I end of the paper by mentioning the connections between desirable and undesirable epistemic emotions.
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  18. Adam Morton (2015). A Solution to the Donkey Sentence Problem. Analysis 75 (4):554-557.
    The problem concerns quantifiers that seem to hover between universal and existential readings. I argue that they are neither, but a different quantifier that has features of each. NOTE the published paper has a mistake. I have corrected this in the version on this site. A correction note will appear in Analysis.
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  19.  78
    Adam Morton (2004). On Evil. Routledge.
    I try to differentiate evil from ordinary wrong-doing without succumbing to a demonic account of evilthat makes the motivation for awful actions different in kind to that for less awful ones. I argue that much - not all - evil is perpetrated by people disturbingly like the rest of us. I discuss the possibility that evil is a dangerous and self-perpetuating concept, licencing us to label people in ways that encourage atrocity. I allow that there is a lot to this (...)
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  20.  43
    Adam Morton (2003). The Theory of Knowledge: Saving Epistemology From the Epistemologists. In Peter Clark & Katherine Hawley (eds.), Philosophy of Science Today. Clarendon Press 39.
  21.  2
    Adam Morton (1993). [Book Review] Disasters and Dilemmas, Strategies for Real-Life Decision Making. [REVIEW] Ethics 103 (2):382-385.
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  22.  76
    Stuart Elden & Adam David Morton, Thinking Past Henri Lefebvre : Introducing “the Theory of Ground Rent and Rural Sociology”.
    This introduction to the translation of Henri Lefebvre's 1956 essay “The theory of ground rent and rural Sociology” moves through three stages. First, it suggests that Anglophone appropriations of Lefebvre have tended to focus too much on his urban writings, at the expense of understanding his early work on rural sociology, and failing to recognise how his urban focus emerged as a result of his interest in rural–urban transformation. Second, it provides a summary of his wider work on rural questions, (...)
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  23.  88
    Adam Morton (2002). If You're so Smart Why Are You Ignorant? Epistemic Causal Paradoxes. Analysis 62 (2):110-116.
    I describe epistemic versions of the contrast between causal and conventionally probabilistic decision theory, including an epistemic version of Newcomb's paradox.
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  24. Adam Morton (1996). Folk Psychology is Not a Predictive Device. Mind 105 (417):119-37.
    I argue that folk psychology does not serve the purpose of facilitating prediction of others' behaviour but if facilitating cooperative action. (See my subsequent book *The Importance of Being Understood*.
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  25.  84
    Adam Morton & Mauricio Suarez (2001). Kinds of Models. In Model Validation: perspectives in hydrological science. 11-22.
    We separate metaphysical from epistemic questions in the evaluation of models, taking into account the distinctive functions of models as opposed to theories. The examples a\are very varied.
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  26. Adam Morton (1975). Complex Individuals and Multigrade Relations. Noûs 9 (3):309-318.
    I relate plural quantification, and predicate logic where predicates do not need a fixed number of argument places, to the part-whole relation. For more on these themes see later work by Boolos, Lewis, and Oliver & Smiley.
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  27. Adam Morton (1982). Review of Paul Churchland The Plasticity of Mind. [REVIEW] Philosophical Review 91 (2):299-303.
    I assess Churchland's views on folk psychology and conceptual thinking, with particular emphasis on the connection between these topics.
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  28. Fabrizio Mondadori & Adam Morton (1976). Modal Realism: The Poisoned Pawn. Philosophical Review 85 (1):3-20.
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  29.  8
    Adam Morton (2012). Bounded Thinking: Intellectual Virtues for Limited Agents. OUP Oxford.
    An account of the virtues of limitation management: intellectual virtues of adapting to the fact that we cannot solve many of the problems that we can describe. I argue that the best response to many problems depends not on the most rationally promising solution, but on the most likely route to success. I argue against techniques that assume that one will fulfil ones intentions, and distinguish between failures of rationality and failures of intelligence. I describe the trap of supposing that (...)
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  30.  24
    Adam Morton (forthcoming). Corrigendum. Analysis:anw012.
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  31. Adam Morton (2014). Review of Yablo *Aboutness*. [REVIEW] Notre Dame Philosophical Reviews (2014-09-14).
    expanded version of NDPR review of Yablo's Abpoutness.
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  32.  97
    Adam Morton (forthcoming). Shared Knowledge From Individual Vice: The Role of Unworthy Epistemic Emotions. Philosophical Inquiries.
    This paper begins with a discussion the role of less-than-admirable epistemic emotions in our respectable, indeed admirable inquiries: nosiness, obsessiveness, wishful thinking, denial, partisanship. The explanation for their desirable effect is Mandevillian: because of the division of epistemic labour individual epistemic vices can lead to shared knowledge. In fact it is sometimes essential to it.
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  33.  79
    Adam Morton (2011). Review of Sosa Knowing Full Well. [REVIEW] Notre Dame Philosophical Reviews 23.
    A review of Ernest Sosa's *Knowing Full Well* focusing on the safety/reliability contrast and the relation between knowledge and action. There are also remarks on the issue of what value knowledge adds to true belief.
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  34.  77
    Adam Morton (2007). Folk Psychology Does Not Exist. In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press 211--221.
    I discuss the possibility that there is no intrinsic unity to the capacities which are bundled under the label "folk psychology". Cooperative skills, attributional skills, and predictive skills may be scattered as parts of other non--psychological capacities. I discuss how some forms of social life bring these different skills together. I end with some remarks on how abilities that are not unified in their essential mechanisms may still form a rough practical unity. (Remark: the paper is conjectural. It describes a (...)
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  35.  77
    Adam Morton (2006). Review: If. [REVIEW] Mind 115 (458):409-412.
    Review of a book on the psych of conditional language and thinking. I state the philosophical assumptions the authors are making and while generally liking the book express a few doubts.
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  36. Adam Morton, Accomplishment.
    The concepts of knowledge and of accomplishment have many similarities. In fact they are duals, in a sense that I explain. Similar issues arise about both of them, deriving from the functions they serve in everyday evaluation of inquiry and action.
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  37.  83
    Adam Morton & Antti Karjalainen (2008). Contrastivity and Indistinguishability. Social Epistemology 22 (3):271 – 280.
    We give a general description of a class of contrastive constructions, intended to capture what is common to contrastive knowledge, belief, hope, fear, understanding and other cases where one expresses a propositional attitude in terms of “rather than”. The crucial element is the agent's incapacity to distinguish some possibilities from others. Contrastivity requires a course-graining of the set of possible worlds. As a result, contrastivity will usually cut across logical consequence, so that an agent can have an attitude to p (...)
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  38.  72
    Adam Morton (1993). Mathematical Models: Questions of Trustworthiness. British Journal for the Philosophy of Science 44 (4):659-674.
    I argue that the contrast between models and theories is important for public policy issues. I focus especially on the way a mathematical model explains just one aspect of the data.
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  39. Adam Morton (1984). Comparatives and Degrees. Analysis 44 (1):16 - 20.
    I describe a way of handling comparative adjectives "a is P-er than b", in terms of degrees "a has P to degree d". I defend this approach against attacks due to C J F Williams in an article in the same issue of *Analysis*, by tracing his objections to the assumption that degrees must be linearly ordered. Since this abstract is written years later, I can mention that some of the ideas were taken further in my Hypercomparatives. Synthese 111, 1997, (...)
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  40.  79
    Adam Morton (2002). The Architecture of Reason: The Structure and Substance of Rationality. [REVIEW] Philosophy 77 (3):454-471.
    I admire Audi's intentions in discussing the rationality of beliefs, desires, and actions together, and doubt that this can be done internalistically, as he tries.
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  41.  42
    Adam Morton (2006). Knowing What to Think About: When Epistemology Meets the Theory of Choice. In Stephen Cade Hetherington (ed.), Epistemology Futures. Oxford University Press 111--30.
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  42.  50
    Adam Morton (1977). Deviant Logic. [REVIEW] Journal of Philosophy 74 (5):308-311.
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  43.  65
    Adam Morton (2004). Epistemic Virtues, Metavirtues, and Computational Complexity. Noûs 38 (3):481–502.
    I argue that considerations about computational complexity show that all finite agents need characteristics like those that have been called epistemic virtues. The necessity of these virtues follows in part from the nonexistence of shortcuts, or efficient ways of finding shortcuts, to cognitively expensive routines. It follows that agents must possess the capacities – metavirtues –of developing in advance the cognitive virtues they will need when time and memory are at a premium.
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  44. Adam Morton (2013). Reasoning: A Social Picture. [REVIEW] Philosophical Quarterly 63 (253):843-846.
    review of Laden's *Reasoning: a social picture* praising the aim and expressing puzzlement at the details,.
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  45.  96
    Adam Morton (1992). Review of McLennen *Rationality and Dynamic Choice*. [REVIEW] Mind 101 (402):381-383.
    review of McLennen's *Rationality and Dynamic Choice*. The topic is important and the discussion is powerful. Some connection with modelling and simulation would be valuable.
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  46.  92
    Adam Morton (1991). Truth. Philosophical Books 32 (4):231-233.
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  47.  78
    Adam Morton (2015). Shared Agency: A Planning Theory of Acting Together. Philosophical Quarterly 65 (260):582-585.
    I praise Bratman's minimal account of shared agency, while expressing some doubts about the explanatory force of his central concepts and some puzzlement about what he means by norms.
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  48.  74
    Adam Morton (2000). 10 The Evolution of Strategic Thinking. In Peter Carruthers & A. Chamberlain (eds.), Evolution and the Human Mind. Cambridge University Press 218.
    I discuss ways in which innate human psychology facilitates the quasi-game-theoretical reasoning required for group life.
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  49.  46
    Adam Morton (2001). Psychology for Cooperators. In Christopher W. Morris & Arthur Ripstein (eds.), Practical Rationality and Preference: Essays for David Gauthier. Cambridge University Press 153.
    I discuss what learned and innate routines of self and other attribution agents need to possess if they are to enter into cooperative arrangements as described game theoretically. I conclude that these are not so different from belief desire psychology as described by philosophers of mind.
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  50. Adam Morton (1990). Mathematical Modelling and Contrastive Explanation. Canadian Journal of Philosophy 20 (Supplement):251-270.
    Mathematical models provide explanations of limited power of specific aspects of phenomena. One way of articulating their limits here, without denying their essential powers, is in terms of contrastive explanation.
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