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Robinson Ellis [71]Ralph D. Ellis [63]Robert Leslie Ellis [24]Robert Ellis [12]
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Profile: Robert Michael Ellis
Profile: Randolph Ellis (St Mary's Centre)
Profile: Ricardo Ellis
Profile: Ricardo Ellis
Profile: Ransford (RON) Ellis (Virginia Commonwealth University)
Profile: Ruth Ellis
  1.  43
    Ralph D. Ellis (2005). Curious Emotions: Roots of Consciousness and Personality in Motivated Action. Amsterdam: John Benjamins.
    Emotion drives all cognitive processes, largely determining their qualitative feel, their structure, and in part even their content.
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  2. James Spedding, Robert Leslie Ellis & Douglas Denon Heath (eds.) (2011). The Works of Francis Bacon. Cambridge University Press.
    Francis Bacon, the English philosopher, statesman and jurist, is best known for developing the empiricist method which forms the basis of modern science. Bacon's writings concentrated on philosophy and judicial reform. His most significant work is the Instauratio Magna comprising two parts - The Advancement of Learning and the Novum Organum. The first part is noteworthy as the first major philosophical work published in English. James Spedding and his co-editors arranged this fourteen-volume edition, published in London between 1857 and 1874, (...)
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  3. Francis Bacon, Robert Leslie Ellis & James Spedding (1900). Novum Organum. Routledge.
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  4.  31
    Ralph D. Ellis (2014). Enactivism and the New Teleology: Reconciling the Warring Camps. Avant: Trends in Interdisciplinary Studies (2):173-198.
    Enactivism has the potential to provide a sense of teleology in purpose-directed action, but without violating the principles of efficient causation. Action can be distinguished from mere reaction by virtue of the fact that some systems are self-organizing. Self-organization in the brain is reflected in neural plasticity, and also in the primacy of motivational processes that initiate the release of neurotransmitters necessary for mental and conscious functions, and which guide selective attention processes. But in order to flesh out the enactivist (...)
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  5.  18
    Ralph D. Ellis (1995). Questioning Consciousness: The Interplay of Imagery, Cognition, and Emotion in the Human Brain. John Benjamins.
    ... Geoffrey Underwood (University of Nottingham) Francisco Varela (CREA, Ecole Polytechnique. Paris) Volume 2 Ralph D. Ellis Questioning Consciousness ...
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  6.  19
    Ralph D. Ellis (2013). Neuroscience as a Human Science: Integrating Phenomenology and Empiricism in the Study of Action and Consciousness. [REVIEW] Human Studies 36 (4):491-507.
    This paper considers where contemporary neuroscience leaves us in terms of how human consciousness fits into the material world, and whether consciousness is reducible to merely mechanical physical systems, or on the contrary whether consciousness is a self-organizing system that can in a sense use the brain for its own purposes. The paper discusses how phenomenology can be integrated with new findings about “neural plasticity” to yield new approaches to the mind–body problem and the place of consciousness as a (...)
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  7.  11
    Ralph D. Ellis (1992). A Critique of Concepts of Non-Sufficient Causation. Philosophical Inquiry 14 (1-2):1-10.
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  8. Review author[S.]: Anthony Ellis (1995). Recent Work on Punishment. Philosophical Quarterly 45 (179):225-233.
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  9.  6
    Lari Vainio, Ed Symes, Rob Ellis, Mike Tucker & Giovanni Ottoboni (2008). On the Relations Between Action Planning, Object Identification, and Motor Representations of Observed Actions and Objects. Cognition 108 (2):444-465.
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  10.  91
    Ralph D. Ellis (2006). Phenomenology-Friendly Neuroscience: The Return to Merleau-Ponty as Psychologist. Human Studies 29 (1):33 - 55.
    This paper reports on the Kuhnian revolution now occurring in neuropsychology that is finally supportive of and friendly to phenomenology – the “enactive” approach to the mind-body relation, grounded in the notion of self-organization, which is consistent with Husserl and Merleau-Ponty on virtually every point. According to the enactive approach, human minds understand the world by virtue of the ways our bodies can act relative to it, or the ways we can imagine acting. This requires that action be distinguished from (...)
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  11. Ralph D. Ellis (1986). An Ontology of Consciousness. Kluwer.
  12.  13
    Ralph D. Ellis (2010). How the Mind Uses the Brain: To Move the Body and Image the Universe. Open Court.
    Introduction: Searching for the covert agent of consciousness -- The devil's pact (or, why the hard problem is now so hard) -- Action at the macro level : an agent-based theory of intentionality -- Action imagery and representation of the external world -- Do we need an emergency metaphysician? : action versus reaction at the micro level -- Herding neurons : the causal structure of self-organizing systems -- The paradoxes of phenomenal consciousness -- The self-organizing imagination : addressing the mind-body (...)
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  13.  54
    Ralph D. Ellis (2001). Implications of Inattentional Blindness for "Enactive" Theories of Consciousness. Brain and Mind 2 (3):297-322.
    Mack and Rock show evidence that no consciousperception occurs without a prior attentiveact. Subjects already executing attention taskstend to neglect visible elements extraneous tothe attentional task, apparently lacking evenbetter-than-chance ``implicit perception,''except in certain cases where the unattendedstimulus is a meaningful word or has uniquepre-tuned salience similar to that ofmeaningful words. This is highly consistentwith ``enactive'' notions that consciousnessrequires selective attention via emotional subcortical and limbic motivationalactivation as it influences anterior attentionmechanisms. Occipital activation withoutconsciousness suggests that motivated search,enacted through the organism's (...)
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  14.  38
    Ralph D. Ellis & Natika Newton (1998). Three Paradoxes of Phenomenal Consciousness: Bridging the Explanatory Gap. Journal of Consciousness Studies 5 (4):419-42.
    Any physical explanation of consciousness seems to leave unresolved the ‘explanatory gap': Isn't it conceivable that all the elements in that explanation could occur, with the same information processing outcomes as in a conscious process, but in the absence of consciousness? E.g. any digital computational process could occur in the absence of consciousness. To resolve this dilemma, we propose a biological-process-oriented physiological- phenomenological characterization of consciousness that addresses three ‘paradoxical’ qualities seemingly incompatible with the empirical realm: The dual location of (...)
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  15.  24
    Kathryn A. Braun, Rhiannon Ellis & Elizabeth F. Loftus (2002). Make My Memory: How Advertising Can Change Our Memories of the Past. Psychology and Marketing 19 (1):1-23.
    Marketers use autobiographical advertising as a means to create nostalgia for their products. This research explores whether such referencing can cause people to believe that they had experiences as children that are mentioned in the ads. In Experiment 1, participants viewed an ad for Disney that suggested that they shook hands with Mickey Mouse as a child. Relative to controls, the ad increased their confidence that they personally had shaken hands with Mickey as a child at a Disney resort. The (...)
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  16.  10
    Ralph D. Ellis (1990). Afferent-Efferent Connections and ?Neutrality-Modifications? In Perceptual and Imaginative Consciousness. Man and World 23 (1):23-33.
  17.  46
    Robert Ellis (1997). Relativism and the Philosophy of Religious Education. The Philosophers' Magazine 1 (1):17-18.
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  18.  33
    Ralph D. Ellis (1991). Toward a Reconciliation of Liberalism and Communitarianism. Journal of Value Inquiry 25 (1):55-64.
  19.  7
    Davin Bernstein, Robert Ellis & G. A. Ry Gisolo (forthcoming). N EWS and NOTES. Philosophy East and West.
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  20.  13
    J. D. Schmahmann, C. M. Anderson, N. Newton & R. Ellis (2002). The Function of the Cerebellum in Cognition, Affect and Consciousness: Empirical Support for the Embodied Mind. Consciousness and Emotion 2 (2):273-309.
    Editors’ note: These four interrelated discussions of the role of the cerebellum in coordinating emotional and higher cognitive functions developed out of a workshop presented by the four authors for the 2000 Conference of the Cognitive Science Society at the University of Pennsylvania. The four interrelated discussions explore the implications of the recent explosion of cerebellum research suggesting an expanded cerebellar role in higher cognitive functions as well as in the coordination of emotional functions with learning, logical thinking, perceptual consciousness, (...)
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  21.  19
    Ralph D. Ellis (2000). Efferent Brain Processes and the Enactive Approach to Consciousness. Journal of Consciousness Studies 7 (4):40-50.
    [opening paragraph]: Nicholas Humphrey argues persuasively that consciousness results from active and efferent rather than passive and afferent functions. These arguments contribute to the mounting recent evidence that consciousness is inseparable from the motivated action planning of creatures that in some sense are organismic and agent-like rather than passively mechanical and reactive in the way that digital computers are. Newton calls this new approach the ‘action theory of understanding'; Varela et al. dubbed it the ‘enactive’ view of consciousness. It was (...)
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  22.  16
    Ralph D. Ellis (1992). A Thought Experiment Concerning Universal Expansion. Philosophia 21 (3-4):257-275.
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  23.  8
    R. Ellis (2008). In What Sense is “Rationality” a Criterion for Emotional Self-Awareness?☆. Consciousness and Cognition 17 (3):972-973.
  24.  5
    Ralph Ellis (1991). Toward a Coherent Definition of Liberalism. Southwest Philosophy Review 7 (2):31-46.
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  25.  32
    Ralph D. Ellis & Natika Newton (2000). The Interdependence of Consciousness and Emotion. Consciousness and Emotion 1 (1):1-10.
  26.  4
    Ralph D. Ellis (1996). Ray Jackendoff's Phenomenology of Language as a Refutation of the 'Appendage' Theory of Consciousness. Pragmatics and Cognition 4 (1):125-137.
    Since Jackendoff has shown that language facilitates abstract and complex thought by making possible subtle manipulations of the focus of attention, and since the kind of attention relevant here is attention to aspects of intentional objects in conscious awareness, it follows that the abstract and complex thinking that language facilitates owes much to the working of a conscious process. This, however, conflicts with Jackendoff's view of consciousness as something which does not play a direct part in thinking, but is only (...)
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  27. Ralph D. Ellis (1991). Coherence and Verification in Ethics. Upa.
    This book is an attempt to come to grips with problems of the epistemological basis of ethical beliefs by building on criticisms of approaches to this problem which have been attempted in the recent past. Because of the extensive discussions and criticism of these various alternatives, the book is useful to all who are concerned with the epistemology of ethics.
     
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  28.  31
    Robinson Ellis (1889). Le Puniche di Tiberio Cazio Silio Italico. Traduzione di Onoraio Occionb. Seconda Edizione. Torino, 1889. The Classical Review 3 (08):370-.
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  29. Peter Urbach, Francis Bacon, R. L. Ellis, J. Spedding & D. D. Heath (1991). The Philosophy of Francis Bacon. British Journal for the Philosophy of Science 42 (4):577-588.
     
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  30.  4
    P. Aarne Vesilind, Richard J. Ellis & Lewis Ricci (1979). Comment. Environmental Ethics 1 (4):379-380.
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  31.  23
    Robert Richmond Ellis (1994). The Dream Theories of Sartre and Hobson. Bulletin de la Société Américaine de Philosophie de Langue Française 6 (3):69-81.
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  32.  13
    Ralph D. Ellis (2001). Three Elements of Causation: Biconditionality, Asymmetry, and Experimental Manipulability. Philosophia 28 (1-4):103-125.
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  33.  41
    Ralph D. Ellis (2000). Consciousness, Self-Organization, and the Process-Substratum Relation: Rethinking Nonreductive Physicalism. Philosophical Psychology 13 (2):173-190.
    Knowing only what is empirically knowable can't by itself entail knowledge of what consciousness "is like." But if dualism is to be avoided, the question arises: how can a process be completely empirically unobservable when all of its components are completely observable? The recently emerging theory of self-organization offers resources with which to resolve this problem: Consciousness can be an empirically unobservable process because the emotions motivating attention are experienced only from the perspective of the one whose phenomenal states are (...)
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  34.  9
    Ralph D. Ellis (2010). The Enactive Approach to Education. Philosophy in the Contemporary World 17 (2):131-141.
    If human motivation is "enactive" rather than merely a series of passive reactions to extemal stimuli, then a correspondingly "enactive" approach to education should be taken seriously. This paper argues that recent research on the emotional brain by such neuropsychologists as Jaak Panksepp, combined with a self-organizational approach to the concept of action, and the importance of the questioning process in human understanding of information, suggests that treating humanities education as intrinsically valuable, and not just as means toward other ends, (...)
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  35.  38
    Anthony P. Atkinson, I. S. Baker, Susan J. Blackmore, William Braud, Jean E. Burns, R. H. S. Carpenter, Christopher J. S. Clarke, Ralph D. Ellis, David Fontana, Christopher C. French, D. Radin, M. Schlitz, Stefan Schmidt & Max Velmans (2005). Open Peer Commentary on 'the Sense of Being Stared At' Parts 1 &. Journal of Consciousness Studies 12 (6):50-116.
  36.  17
    Ralph D. Ellis (1983). Agent Causation, Chance, and Determinism. Philosophical Inquiry 5 (1):29-42.
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  37.  13
    Ralph D. Ellis (1988). Factual Adequacy and Comparative Coherentisminethical Theory. Southern Journal of Philosophy 26 (1):57-81.
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  38.  10
    Ralph D. Ellis (1982). Existentialism and the Demonstrability of Ethical Theories. Journal of Value Inquiry 16 (3):165-175.
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  39.  7
    R. D. Ellis (1983). Agent Causation, Chance, and Determinism. Philosophical Inquiry 5 (1):29-42.
  40.  1
    Randall P. Ellis (2001). Formal Risk Adjustment by Private Employers. Inquiry 38 (3):299-309.
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  41.  8
    Francis Bacon, Robert Leslie Ellis, Douglas Denon Heath, William Rawley & James Spedding, Works; Collected and Edited by James Spedding, R.L. Ellis and D.D. Heath.
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  42.  1
    R. D. Ellis (1999). Just Results: Ethical Foundations for Policy Analysis (Rosemarie Tong). Journal of Value Inquiry 33 (4):565-569.
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  43.  19
    Robert Ellis (2003). Conformity Versus Creativity? The Philosophers' Magazine 24 (24):45-48.
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  44.  17
    Robert Richmond Ellis (1992). Sartrean Logic and the God-Project. Bulletin de la Société Américaine de Philosophie de Langue Française 4 (2/3):201-208.
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  45.  21
    Robert Ellis (2000). Parfit and the Buddha: Identity and Identification Inreasons and Persons. Contemporary Buddhism 1 (1):91-106.
    (2000). Parfit and the buddha: Identity and identification in reasons and persons. Contemporary Buddhism: Vol. 1, No. 1, pp. 91-106. doi: 10.1080/14639940008573723.
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  46.  7
    Ralph D. Ellis (1998). The Embodied and Transcendental Self. Philosophy in the Contemporary World 5 (2/3):67-83.
    The ‘embodied self’ is the purposeful dimension of any organism capable of acting toward a unified motivation to maintain a self-organizing structure by appropriating, replacing, and reproducing material components to serve as substrata. We reflect on the ‘self’ in this sense when we direct attention away from the objects of experience and toward the way our bodies motivate our experiences in terms of emotional purposes of the organism, by looking, searching, shifting the focus of attention, etc.---actions rather than reactions of (...)
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  47.  11
    Ralph D. Ellis (2012). The Snake That Eats Itself. Philosophy in the Contemporary World 19 (2):103-114.
    As globalized corporations are traded intemationally, with investors and workers from many countries, nation-states have diminishing interest in fighting wars promoting competitive profit interests of intemational companies. Theoretically, this trend could prompt diminution in the role of warfare. Militarism continues to serve corporations that are globally owned, operated, and controlled, fought by the very workers who then must compete against the resulting unregulated and often cormpt intemational labor and resource markets—driving down the real wages of domestic and foreign workers. But (...)
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  48.  7
    Robert Ellis (1997). Revelation, Wisdom, and Learning From Religion. British Journal of Religious Education 19 (2):95-103.
    D.G Attfield's article "Learning from Religion" in BJRE 18:2 raises a number of difficulties in the treatment of truth claims in Religious Education. He argues that these claims should limit the acceptable goals of non-confessional R.E. to teaching about religion and not cross a threshold of faith-commitment beyond which a child may learn from religion. His arguments rest on a questionable understanding of religions as entirely defined by their irreconcilable revelations, which actually condemns R.E to an ineffectual relativism. Attfield also (...)
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  49.  6
    Ralph D. Ellis (1999). The Existential Condition at the Millennium. Philosophy in the Contemporary World 6 (3/4):51-57.
    This essay describes the authentic use of religious experience to address the value expressive dimension of being human. This value expressive dimension intensifies our experiential affirmation of the value of existence itself in a way not available through attaining valued or valuable outcomes.
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  50.  14
    Ralph D. Ellis (2008). Love, Religion, and the Psychology of Inspiration. Philosophy in the Contemporary World 15 (2):6-40.
    While much of contemporary psychology preserves the legacy of behaviorism and consummatory drive-reductionism, this paper by contrast grounds itself in an "enactivist" approach to emotion and motivation, and goes on to consider the implications of this view for the psychology of inspiration, especially as applied to love and religion. Emotions are not responses to stimuli, but expressions of an active system. The tendency of complex systems is to prefer higher-energy basins of attraction rather than settle into satiation and dull comfort. (...)
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