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Richard White [35]Roger White [27]Robert White [12]R. White [11]
Richard B. White [6]Raymond M. White [5]R. J. White [4]R. E. O. White [4]

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Profile: Robyn Margaret White (University of Newcastle)
Profile: Robin White
Profile: Raymond White (Ohio State University)
Profile: Rachel White
Profile: Rebekka White (Florida State University)
Profile: Rylee White (Mount Royal College)
Profile: Rachel White
Profile: Raymond White
Profile: Ri White (Ukrainian Catholic University)
  1. Roger White (2005). Epistemic Permissiveness. Philosophical Perspectives 19 (1):445–459.
    A rational person doesn’t believe just anything. There are limits on what it is rational to believe. How wide are these limits? That’s the main question that interests me here. But a secondary question immediately arises: What factors impose these limits? A first stab is to say that one’s evidence determines what it is epistemically permissible for one to believe. Many will claim that there are further, non-evidentiary factors relevant to the epistemic rationality of belief. I will be ignoring (...)
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  2. Roger White (2006). Problems for Dogmatism. Philosophical Studies 131 (3):525--57.
    I argue that its appearing to you that P does not provide justification for believing that P unless you have independent justification for the denial of skeptical alternatives – hypotheses incompatible with P but such that if they were true, it would still appear to you that P. Thus I challenge the popular view of ‘dogmatism,’ according to which for some contents P, you need only lack reason to suspect that skeptical alternatives are true, in order for an experience as (...)
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  3. Roger White (2009). Evidential Symmetry and Mushy Credence. In T. Szabo Gendler & J. Hawthorne (eds.), Oxford Studies in Epistemology. Oxford University Press 161-186.
    the symmetry of our evidential situation. If our confidence is best modeled by a standard probability function this means that we are to distribute our subjective probability or credence sharply and evenly over possibilities among which our evidence does not discriminate. Once thought to be the central principle of probabilistic reasoning by great..
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  4.  90
    Roger White (2013). Evidence Cannot Be Permissive. In Matthias Steup & John Turri (eds.), Contemporary Debates in Epistemology. Blackwell 312.
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  5.  41
    Roger White (2015). The Problem of the Problem of Induction. Episteme 12 (2):275-290.
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  6. Roger White (2009). On Treating Oneself and Others as Thermometers. Episteme 6 (3):233-250.
    I treat you as a thermometer when I use your belief states as more or less reliable indicators of the facts. Should I treat myself in a parallel way? Should I think of the outputs of my faculties and yours as like the readings of two thermometers the way a third party would? I explore some of the difficulties in answering these questions. If I am to treat myself as well as others as thermometers in this way, it would appear (...)
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  7. Roger White (2010). You Just Believe That Because…. Philosophical Perspectives 24 (1):573-615.
    I believe that Tom is the proud father of a baby boy. Why do I think his child is a boy? A natural answer might be that I remember that his name is ‘Owen’ which is usually a boy’s name. Here I’ve given information that might be part of a causal explanation of my believing that Tom’s baby is a boy. I do have such a memory and it is largely what sustains my conviction. But I haven’t given you just (...)
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  8. Roger White (2000). Fine-Tuning and Multiple Universes. Noûs 34 (2):260–276.
    ports the thesis that there exist very many universes. The view has found favor with a number of philosophers such as Derek Parfit ~1998!, J. J. C. Smart ~1989! and Peter van Inwagen ~1993!.1 My purpose is to argue that this is a mistake. First let me set out the issue in more detail.
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  9. Roger White (2006). The Generalized Sleeping Beauty Problem: A Challenge for Thirders. Analysis 66 (290):114–119.
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  10. Roger White (2005). Explanation as a Guide to Induction. Philosophers' Imprint 5 (2):1-29.
    It is notoriously difficult to spell out the norms of inductive reasoning in a neat set of rules. I explore the idea that explanatory considerations are the key to sorting out the good inductive inferences from the bad. After defending the crucial explanatory virtue of stability, I apply this approach to a range of inductive inferences, puzzles, and principles such as the Raven and Grue problems, and the significance of varied data and random sampling.
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  11. R. White (2011). What Fine-Tuning's Got to Do with It: A Reply to Weisberg. Analysis 71 (4):676-679.
    The Fine-tuning argument takes the existence of life as evidence that an agent had a hand in making the universe. The argument is thought to hinge on the claim that ‘fine-tuning’ of various parameters is required for life to evolve. Jonathan Weisberg argues that even granting that life can provide evidence for design, further data about the fine-tuning required add nothing to the case. Weisberg charges the argument rests on unsupported assumptions about a designer’s preference for a fine-tuned universe (over (...)
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  12. Roger White (2007). Epistemic Subjectivism. Episteme 4 (1):115-129.
    Epistemic subjectivism, as I am using the term, is a view in the same spirit as relativism, rooted in skepticism about the objectivity or universality of epistemic norms. I explore some ways that we might motivate subjectivism drawing from some common themes in analytic epistemology. Without diagnosing where the arguments go wrong, I argue that the resulting position is untenable.
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  13.  89
    Rob White (1984). R. W. Connell: Situational Analysis and Populist Strategies. Thesis Eleven 9 (1):97-107.
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  14. Roger M. White (1996). The Structure of Metaphor: The Way the Language of Metaphor Works. Blackwell.
    This volume provides a philosophical introduction to and analysis of the study of metaphor. By proceeding from the concrete analysis of complex metaphors, White is able to identify a range of features which are incompatible with standard accounts of the way words function in metaphor.
     
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  15.  8
    Richard White (forthcoming). Nietzsche on Generosity and the Gift-Giving Virtue. British Journal for the History of Philosophy:1-17.
    Generosity and gift-giving are important themes in Nietzsche's philosophy. This essay focuses on Nietzsche's idea of the gift-giving virtue which is explicitly discussed at the end of Part One of Thus Spoke Zarathustra. I begin with a critical discussion of this section, and then I consider three different interpretations. Finally, I look at some ways in which the idea of the ‘gift-giving virtue’ may be understood in terms of spiritual generosity, leading to ‘sovereignty’ as its ultimate goal. Throughout, there are (...)
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  16.  22
    Rebekah C. White, Anne M. Aimola Davies, Terri J. Halleen & Martin Davies (2010). Tactile Expectations and the Perception of Self-Touch: An Investigation Using the Rubber Hand Paradigm. Consciousness and Cognition 19 (2):505-519.
    The rubber hand paradigm is used to create the illusion of self-touch, by having the participant administer stimulation to a prosthetic hand while the Examiner, with an identical stimulus , administers stimulation to the participant’s hand. With synchronous stimulation, participants experience the compelling illusion that they are touching their own hand. In the current study, the robustness of this illusion was assessed using incongruent stimuli. The participant used the index finger of the right hand to administer stimulation to a prosthetic (...)
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  17.  66
    Roger M. White (2009). Talking About God: The Concept of Analogy and the Problem of Religious Language. Ashgate Pub. Ltd..
    Introduction -- The mathematical roots of the concept of analogy -- Aristotle : the uses of analogy -- Aristotle : analogy and language -- Thomas Aquinas -- Immanuel Kant -- Karl Barth -- Final reflections.
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  18.  38
    Roger White (2003). The Epistemic Advantage of Prediction Over Accommodation. Mind 112 (448):653-683.
    According to the thesis of Strong Predictionism, we typically have stronger evidence for a theory if it was used to predict certain data, than if it was deliberately constructed to accommodate those same data, even if we fully grasp the theory and all the evidence on which it was based. This thesis faces powerful objections and the existing arguments in support of it are seriously flawed. I offer a new defence of Strong Predictionism which overcomes the objections and provides a (...)
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  19. Roger White (2007). Does Origins of Life Research Rest on a Mistake? Noûs 41 (3):453–477.
    This disagreement extends to the fundamental details of physical and biochemical theories. On the other hand, (2) There is almostuniversal agreementthatlife did notfirstcome aboutmerely by chance. This is not to say that all scientists think that life’s existence was inevitable. The common view is that given a fuller understanding of the physical and biological conditions and processes involved, the emergence of life should be seen to be quite likely, or at least not very surprising. The view which is almost universally (...)
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  20.  3
    Robert B. White & Michael W. Fox (forthcoming). Contested Terrain: Beastly Questions. Hastings Center Report.
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  21. Roger White (2006). Problems for Dogmatism. Philosophical Studies 131 (3):525-557.
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  22.  55
    Roger White (forthcoming). Locke's Relations and God's Good Pleasure. Proceedings of the Aristotelian Society.
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  23.  25
    Rebekah C. White, Anne M. Aimola Davies & Martin Davies (2011). Two Hands Are Better Than One: A New Assessment Method and a New Interpretation of the Non-Visual Illusion of Self-Touch. Consciousness and Cognition 20 (3):956-964.
    A simple experimental paradigm creates the powerful illusion that one is touching one’s own hand even when the two hands are separated by 15 cm. The participant uses her right hand to administer stimulation to a prosthetic hand while the Examiner provides identical stimulation to the participant’s receptive left hand. Change in felt position of the receptive hand toward the prosthetic hand has previously led to the interpretation that the participant experiences self-touch at the location of the prosthetic hand, and (...)
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  24. Richard White (2001). Love's Philosophy. Rowman & Littlefield Publishers.
    Love comes in many forms. From friendship to parenthood, from the lover to the altruist, it touches all our lives. As time passes by this remains constant in the human experience. Love's Philosophy explores the basic expressions of love. In this book, White takes into account classical and historical perspecitives. His reflections explain the historical and contemporary formations of love, and offer alternative models to that most encompassing sensation, love.
     
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  25.  13
    Anne M. Aimola Davies, Rebekah C. White & Martin Davies (2013). Spatial Limits on the Nonvisual Self-Touch Illusion and the Visual Rubber Hand Illusion: Subjective Experience of the Illusion and Proprioceptive Drift. Consciousness and Cognition 22 (2):613-636.
    The nonvisual self-touch rubber hand paradigm elicits the compelling illusion that one is touching one’s own hand even though the two hands are not in contact. In four experiments, we investigated spatial limits of distance and alignment on the nonvisual self-touch illusion and the well-known visual rubber hand illusion. Common procedures and common assessment methods were used. Subjective experience of the illusion was assessed by agreement ratings for statements on a questionnaire and time of illusion onset. The nonvisual self-touch illusion (...)
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  26.  16
    Roger M. White (2015). Peter Geach and “The Frege Point”. Philosophical Investigations 38 (1-2):133-149.
    Peter Geach frequently showed the relevance of some of Frege's insights to contemporary philosophical debates, such as that which Geach called “the Frege Point” – “a proposition may occur in discourse now asserted, now unasserted, and yet be recognizably the same proposition”. Geach argued against a variety of “expressivist” accounts of certain propositions that their proponents could not explain the significance of such propositions in subordinate clauses. The paper extends Geach's argument to show that “the Frege Point” presents a powerful (...)
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  27. Roger White (2005). Why Favour Simplicity? Analysis 65 (287):205–210.
    Among theories which fit all of our data, we prefer the simpler over the more complex. Why? Surely not merely for practical convenience or aesthetic pleasure. But how could we be justified in this preference without knowing in advance that the world is more likely to be simple than complex? And isn’t this a rather extravagant a priori assumption to make? I want to suggest some steps we can take toward reducing this embarrassment, by showing that the assumption which supports (...)
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  28.  5
    Richard White (2012). The Heart of Wisdom: A Philosophy of Spiritual Life. Rowman & Littlefield Publishers.
    In The Heart of Wisdom, White examines spiritual concepts like generosity, suffering, and joy, incorporating the various perspectives of great philosophers, including Nietzsche, Aristotle, and Derrida, as well as Eastern wisdom traditions, including Buddhism and Vedanta philosophy.
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  29.  19
    Richard B. White (1979). The Consistency of the Axiom of Comprehension in the Infinite-Valued Predicate Logic of Łukasiewicz. Journal of Philosophical Logic 8 (1):509 - 534.
  30.  66
    Richard White (2008). Rousseau and the Education of Compassion. Journal of Philosophy of Education 42 (1):35-48.
    In this paper I examine Rousseau's strategy for teaching compassion in Book Four of Emile. In particular, I look at the three maxims on compassion that help to organise Rousseau's discussion, and the precise strategy that Emile's tutor uses to instil compassion while avoiding other passions, such as anger, fear and pride. The very idea of an education in compassion is an important one: Rousseau's discussion remains relevant, and he has correctly understood the significance of compassion for modern life. But (...)
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  31.  7
    Richard White (2006). Lyotard and Posthuman Possibilities. Philosophy Today 50 (2):183-189.
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  32.  24
    A. S. Franklin, B. K. Tranter & R. D. White (2001). Explaining Support for Animal Rights: A Comparison of Two Recent Approaches to Humans, Nonhuman Animals, and Postmodernity. Society and Animals 9 (2):127-144.
    Questions on "animal rights" in a cross-national survey conducted in 1993 provide an opportunity to compare the applicability to this issue of two theories of the socio-political changes summed up in "postmodernity": Inglehart's (1997) thesis of "postmaterialist values" and Franklin's (1999) synthesis of theories of late modernity. Although Inglehart seems not to have addressed human-nonhuman animal relations, it is reasonable to apply his theory of changing values under conditions of "existential security" to "animal rights." Inglehart's postmaterialism thesis argues that new (...)
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  33.  17
    Richard White (2014). Foucault on the Care of the Self as an Ethical Project and a Spiritual Goal. Human Studies 37 (4):489-504.
    In this paper, I examine Foucault’s ideas concerning the care of the self. What exactly is this ideal that Foucault describes in his last two books? Do these books represent a break or a continuation with the earlier writings on knowledge and power? Most important, I consider whether the care of the self could ever be a significant ethical ideal given some of the objections that have been raised against Foucault’s position. I also look at the care of the self (...)
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  34.  1
    Richard White (1999). Elemental Passions and the Nature of Love. Philosophy Today 43 (1):43-48.
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  35.  35
    Roger M. White (2001). Literal Meaning and “Figurative Meaning”. Theoria 67 (1):24-59.
  36.  2
    Joanne M. Hader, Robin White, Steven Lewis, Jeanette L. B. Foreman, Paul W. McDonald & Laurence G. Thompson (2007). Doctors' Views of Clinical Practice Guidelines: A Qualitative Exploration Using Innovation Theory. Journal of Evaluation in Clinical Practice 13 (4):601-606.
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  37.  22
    Richard White (1999). Friendship and Commitment. Journal of Value Inquiry 33 (1):79-88.
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  38.  7
    Robert White (1992). Análisis cultural en la comunicación para el desarrollo: el rol de la dramaturgia cultural en la creación de una esfera pública. Dialogos 34.
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  39.  28
    Roger White (1977). Wittgenstein on Identity. Proceedings of the Aristotelian Society 78:157 - viii.
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  40.  10
    Ronald F. White (1982). Peircean Perspectives on Experimental Psychology and the Unconscious Mind. Semiotics:515-527.
  41.  3
    Holley Stewart, Linda Morison & Richard White (2002). Determinants of Coital Frequency Among Married Women in Central African Republic: The Role of Female Genital Cutting. Journal of Biosocial Science 34 (4):525-539.
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  42. Richard J. White (1997). Nietzsche and the Problem of Sovereignty. University of Illinois Press.
     
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  43.  21
    Roger White (2006). More Praise for Moore's Proof. In Stephen Hetherington (ed.), Aspects of Knowing. Elsevier Science 67.
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  44.  8
    Richard White (1999). Friendship. International Philosophical Quarterly 39 (1):19-34.
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  45.  40
    Peter Long & Roger White (1980). On the Translation of Frege's Bedeutung: A Reply to Dr. Bell. Analysis 40 (4):196 - 202.
    A defense of the translation of "bedeutung" by "meaning" in frege's "posthumous writings" (blackwell 1979). Objections made to such renderings as 'denotation' and 'reference'.
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  46.  13
    Richard White (2004). Reading Nietzsche Rhetorically. International Studies in Philosophy 36 (1):324-325.
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  47.  13
    Richard White (2003). Reflections on the Scream: Francis Bacon, Lessing, and the Aesthetics of the Beautiful and the Sublime. Philosophy Today 47 (1):44-52.
    The artist Francis Bacon frequently depicted the open screaming mouth in his powerful paintings. But according to Lessing's classic work, _Laocoon, a scream is inherently ugly and a "blot on a painting productive of the worst possible effect." The conjunction of Lessing and Bacon is clearly a provocative one and it can tell us much about the fortunes of contemporary aesthetics.
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  48.  15
    Reger White (1999). Lnstrumentalism, Conflict and the Temporality of Consciousness by Sartre's Philosophy. Bulletin de la Société Américaine de Philosophie de Langue Française 11 (2):53-64.
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  49.  33
    Richard White (2010). Schopenhauer and Indian Philosophy. International Philosophical Quarterly 50 (1):57-76.
    Schopenhauer was one of the first Western philosophers to appreciate the significance of Indian philosophy. He comments on “the admirable agreement” between his own thought and the teachings of Buddhism, and he praises the wisdom of the Upanishads as among the most profound productions of the human mind. But how accurate is his grasp of Indian philosophy? In this essay I focus on three significant points of comparison: compassion, the illusory nature of the individual, and the value of life. To (...)
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  50.  12
    Richard B. White (1993). A Consistent Theory of Attributes in a Logic Without Contraction. Studia Logica 52 (1):113 - 142.
    This essay demonstrates proof-theoretically the consistency of a type-free theoryC with an unrestricted principle of comprehension and based on a predicate logic in which contraction (A (A B)) (A B), although it cannot holds in general, is provable for a wide range ofA's.C is presented as an axiomatic theoryCH (with a natural-deduction equivalentCS) as a finitary system, without formulas of infinite length. ThenCH is proved simply consistent by passing to a Gentzen-style natural-deduction systemCG that allows countably infinite conjunctions and in (...)
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