Search results for 'Resemblance (Philosophy' (try it on Scholar)

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  1.  16
    David Scott (2010). Resemblance as a Principle of Representation in Descartes' Philosophy. American Catholic Philosophical Quarterly 84 (3):483-512.
    I argue that Descartes takes true representation by means of concepts (or clear and distinct ideas) to involve resemblance between those concepts andtheir extra-mental objects. On the basis of analysis of a wide range of important Cartesian texts, I contend we must attribute to Descartes a doctrine of conceptualor intellectual resemblance, according to which ideas or concepts represent objects by resembling them. This doctrine of resemblance entails a further doctrine of property-sharing which, though inherently problematic for Cartesian (...)
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  2.  13
    Jiri Benovsky (2015). Ben Blumson, Resemblance and Representation: An Essay in the Philosophy of Pictures, Cambridge: OpenBook Publishers, 2014, 206 Pp., £17.95 , ISBN 9781783740727. [REVIEW] Dialectica 69 (2):254-258.
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  3.  5
    John H. Brown (2015). Blumson, Ben. Resemblance and Representation: An Essay in the Philosophy of Pictures. Cambridge, UK: Open Book Publishers, 2014, 222 Pp., 7 B&W Illus., $52.95 Cloth, $29.95 Paper. [REVIEW] Journal of Aesthetics and Art Criticism 73 (4):472-474.
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  4.  53
    Hjalmar Wennerberg (1967). The Concept of Family Resemblance in Wittgenstein's Later Philosophy. Theoria 33 (2):107-132.
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  5. G. Brykman (1985). Principle of Resemblance and Heterogeneity of Ideas in Berkeley Philosophy. Revue Internationale de Philosophie 39 (154):242-251.
     
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  6.  41
    Ralph Weber (2014). Comparative Philosophy and the Tertium: Comparing What with What, and in What Respect? Dao: A Journal of Comparative Philosophy 13 (2):151-171.
    Comparison is fundamental to the practice and subject-matter of philosophy, but has received scant attention by philosophers. This is even so in “comparative philosophy,” which literally distinguishes itself from other philosophy by being “comparative.” In this article, the need for a philosophy of comparison is suggested. What we compare with what, and in what respect it is done, poses a series of intriguing and intricate questions. In Part One, I offer a problematization of the tertium comparationis (the third of comparison) (...)
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  7.  41
    Gonzalo Rodríguez Pereyra (2002). Resemblance Nominalism: A Solution to the Problem of Universals. Clarendon Press.
    Gonzalo Rodriguez-Pereyra offers a fresh philosophical account of properties. How is it that two different things (such as two red roses) can share the same property (redness)? According to resemblance nominalism, things have their properties in virtue of resembling other things. This unfashionable view is championed with clarity and rigor.
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  8.  80
    Gonzalo Rodriguez-Pereyra (2002). Resemblance Nominalism: A Solution to the Problem of Universals. Oxford University Press.
    Gonzalo Rodriguez-Pereyra offers a fresh philosophical account of properties. How is it that two different things (such as two red roses) can share the same property (redness)? According to resemblance nominalism, things have their properties in virtue of resembling other things. This unfashionable view is championed with clarity and rigor.
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  9.  4
    Ralph Withington Church (1952). An Analysis of Resemblance. Allen & Unwin.
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  10.  4
    Margit Sutrop (2016). What is Estonian Philosophy? Studia Philosophica Estonica 8 (2):4-64.
    What is Estonian Philosophy? What is Estonian Philosophy?
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  11.  2
    Ahti-Veikko Pietarinen (2014). Misrepresentation in “Misrepresentation in Context” in Context. Foundations of Science 19 (4):381-386.
    I argue that in aiming to integrate the notions of representation and resemblance in the arts, philosophy of sciences and cognitive sciences one needs to focus on those processes of reasoning and creative inquiry that exploit our faculties of imagination and mental imagery, create novel and useful metaphors based on iconic types of meaning, and may result in discovery through the interactive practices of artists and scientists. To address these matters within the confines of Goodmanian conventionalist and symbolic theories (...)
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  12.  46
    Manuel García-Carpintero (2011). A Genealogical Notion. Teorema: International Journal of Philosophy 30 (1):43-52.
    After a critical examination of several attempts to characterize the Analytic tradition in philosophy, in the book here discussed Hanjo Glock goes on to contend that Analytic Philosophy is “a tradition that is held together both by ties of influence and by a family of partially overlapping features”. Here I question the need to appeal to a “family resemblance” component, arguing instead (in part by drawing on related attempts to characterize art, art genres and art schools) for a genealogical (...)
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  13.  29
    Ben Blumson (2014). Resemblance and Representation. Open Book Publishers.
    It’s a platitude – which only a philosopher would dream of denying – that whereas words are connected to what they represent merely by arbitrary conventions, pictures are connected to what they represent by resemblance. The most important difference between my portrait and my name, for example, is that whereas my portrait and I are connected by my portrait’s resemblance to me, my name and I are connected merely by an arbitrary convention. The first aim of this book (...)
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  14.  17
    Simo Säätelä (2013). Aesthetics - Wittgenstein's Paradigm of Philosophy? Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 6 (1):35-53.
    This paper attempts to elucidate Wittgenstein’s remark about the “strange resemblance between a philosophical investigation (especially in mathematics) and an aesthetic one” from 1937 by looking at its textual and philosophical context. The conclusion is that the remark can be seen both as a description of a particular conception of philosophy, a prescription or declaration of intent (to proceed in a particular way), and a reminder (to Wittgenstein himself) about the form of a philosophical investigation. Furthermore, it is concluded (...)
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  15.  16
    Jenny Bryan (2012). Likeness and Likelihood in the Presocratics and Plato. Cambridge University Press.
    The Greek word eoikos can be translated in various ways. It can be used to describe similarity, plausibility or even suitability. This book explores the philosophical exploitation of its multiple meanings by three philosophers, Xenophanes, Parmenides and Plato. It offers new interpretations of the way that each employs the term to describe the status of their philosophy, tracing the development of this philosophical use of eoikos from the fallibilism of Xenophanes through the deceptive cosmology of Parmenides to Plato's Timaeus. The (...)
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  16.  11
    Kaja Silverman (2009). Flesh of My Flesh. Stanford University Press.
    Through a wide-ranging discussion, that extends from Ovid and Leonardo da Vinci to Gerhard Richter, and from philosophy and literature to time-based art, Kaja ...
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  17.  13
    Theo A. F. Kuipers (ed.) (1987). What is Closer-to-the-Truth?: A Parade of Approaches to Truthlikeness. Rodopi.
    INTRODUCTION When Karl Popper published in' his definition of closer-to-the- truth this was an important intellectual event, but not a shocking one. ...
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  18.  60
    Carl Hooper (2007). Koan Zen and Wittgenstein's Only Correct Method in Philosophy. Asian Philosophy 17 (3):283 – 292.
    Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein's approach to philosophy. In this paper I hope to show that this resemblance is especially evident when we compare the Zen method of koan with Wittgenstein's suggestion, towards the end of his Tractatus, about what would constitute the only correct method in philosophy. Both koan Zen and Wittgenstein's method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, (...)
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  19. Alan Montefiore (1996). Philosophy in Different Cultural Contexts. Royal Institute of Philosophy Supplement 40:7-17.
    The question to which I seek here to address myself may be formulated in the following way. Is philosophy to be thought of as essentially one and the same subject in all its different manifestations, carried on, certainly, in noticeably differing ways by different people at different times and in different places, but to be understood nevertheless as consisting of one overall body of knowledge? Or should the term ‘philosophy’ be regarded rather as standing for a ‘family resemblance concept’, (...)
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  20.  30
    Adolf Portmann & Rudolf Ritsema (eds.) (1975). Correspondences in Man and World =. Brill.
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  21.  76
    Gonzalo Rodriguez-Pereyra (1999). Resemblance Nominalism and the Imperfect Community. Philosophy and Phenomenological Research 59 (4):965-982.
    The object of this paper is to provide a solution to Nelson Goodman’s Imperfect Community difficulty as it arises for Resemblance Nominalism, the view that properties are classes of resembling particulars. The Imperfect Community difficulty consists in that every two members of a class resembling each other is not sufficient for it to be a class such that there is some property common to all their members, even if ‘x resembles y’ is understood as ‘x and y share some (...)
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  22. Gonzalo Rodriguez-Pereyra (2001). Resemblance Nominalism and Russell's Regress. Australasian Journal of Philosophy 79 (3):395 – 408.
    Bertrand Russell argued that any attempt to get rid of universals in favor of resemblances fails. He argued that no resemblance theory could avoid postulating a universal of resemblance without falling prey to a vicious infinite regress. He added that admitting such a universal of resemblance made it pointless to avoid other universals. In this paper I defend resemblance nominalism from both of Russell's points by arguing that (a) resemblance nominalism can avoid the postulation of (...)
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  23.  10
    Jaap van Brakel & M. A. Lin (2015). Extension of Family Resemblance Concepts as a Necessary Condition of Interpretation Across Traditions. Dao: A Journal of Comparative Philosophy 14 (4):475-497.
    In this paper we extend Wittgenstein’s notion of family resemblance to translation, interpretation, and comparison across traditions. There is no need for universals. This holds for everyday concepts such as green and qing 青, philosophical concepts such as emotion and qing 情, as well as philosophical categories such as form of life and dao 道. These notions as well as all other concepts from whatever tradition are family resemblance concepts. We introduce the notion of quasi-universal, which connects family (...)
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  24. Gonzalo Rodriguez-Pereyra (2004). Paradigms and Russell's Resemblance Regress. Australasian Journal of Philosophy 82 (4):644 – 651.
    Resemblance Nominalism is the view that denies universals and tropes and claims that what makes F-things F is their resemblances. A famous argument against Resemblance Nominalism is Russell's regress of resemblances, according to which the resemblance nominalist falls into a vicious infinite regress. Aristocratic Resemblance Nominalism, as opposed to Egalitarian Resemblance Nominalism, is the version of Resemblance Nominalism that claims that what makes F-things F is that they resemble the F-paradigms. In this paper I (...)
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  25.  41
    P. M. S. Hacker (1996). The Rise of Twentieth Century Analytic Philosophy. Ratio 9 (3):243-268.
    The classificatory concept of analytic philosophy cannot fruitfully be given an analytic definition, nor is it a family-resemblance concept. Dummett's contention that it is 'the philosophy of thought' whose main tenet is that an account of thought is to be attained through an account of language is rejected for historical and analytic reasons. Analytic philosophy is most helpfully understood as a historical category earmarking a leading trend in twentieth-century philosophy originating in Cambridge. Its first three phases, viz. Cambridge Platonist (...)
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  26.  2
    Floyd Merrell (2010). Resemblance. Sign Systems Studies 38 (1-4):91-128.
    Three premises set the stage for a Peirce based notion of resemblance, which, as Firstness, cannot be more than vaguely distinguished from Secondnessand Thirdness. Inclusion of Firstness with, and within, Secondness and Thirdness, calls for a nonbivalent, nonlinear, context dependent mode of thinkingcharacteristic of semiosis — that is, the process by which everything is always becoming something other than what it was becoming — and at the same time itincludes linear, bivalent classical logic as a subset. Certain aspects of (...)
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  27.  22
    Jouni-Matti Kuukkanen, Meaning Change in the Context of Thomas S. Kuhn's Philosophy.
    Thomas S. Kuhn claimed that the meanings of scientific terms change in theory changes or in scientific revolutions. In philosophy, meaning change has been taken as the source of a group of problems, such as untranslatability, incommensurability, and referential variance. For this reason, the majority of analytic philosophers have sought to deny that there can be meaning change by focusing on developing a theory of reference that would guarantee referential stability. A number of philosophers have also claimed that Kuhn’s view (...)
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  28. Claudia Brodsky Lacour (1996). Lines of Thought: Discourse, Architectonics, and the Origin of Modern Philosophy. Duke University Press Books.
    It is considerably easier to say that modern philosophy began with Descartes than it is to define the modernity and philosophy to which Descartes gave rise. In _Lines of Thought_, Claudia Brodsky Lacour describes the double origin of modern philosophy in Descartes’s _Discours de la méthode_ and _Géométrie_, works whose interrelation, she argues, reveals the specific nature of the modern in his thought. Her study examines the roles of discourse and writing in Cartesian method and intuition, and the significance of (...)
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  29.  17
    Robert A. Wilson (2016). Primary and Secondary Qualities. In Matthew Stuart (ed.), A Companion to Locke. Blackwell 193-211.
    The first half of this review article on Locke on <span class='Hi'>primary</span> and secondary qualities leads up to a fairly straightforward reading of what Locke says about the distinction in Essay II.viii, one that, in its general outlines, represents a sympathetic understanding of Locke’s discussion. The second half of the paper turns to consider a few of the ways in which interpreting Locke on <span class='Hi'>primary</span> and secondary qualities has proven more complicated. Here we take up what is sometimes called (...)
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  30.  9
    T. C. Meyering (1997). Representation and Resemblance: A Review Essay of Richard A. Watson's Representational Ideas. From Plato to Patricia Churchland. Philosophical Psychology 10 (2):221 – 230.
    Are experience and stimulus necessarily alike? Wertheimer spoke of this as an “insidious and insistent belief”. By contrast, Watson devotes an entire book to the defense of the thesis that representation necessarily requires resemblance. I argue that this bold and important thesis is ambiguous between a historical and a systematic reading, and that in either one of these readings the thesis, for different reasons, will be found wanting. Second, a proper evaluation of it in either one of its possible (...)
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  31.  11
    Gerlof Verwey (1987). Toward a Systematic Philosophy of Medicine. Theoretical Medicine and Bioethics 2 (2).
    Can Pellegrino and Thomasma's book, A Philosophical Basis of Medical Practice (1981), rightfully claim to be a step forward towards a systematic philosophy of medicine? We try to answer this question by focusing our comment upon three related aspects of the book, namely (1) the problem of philosophical method(s), (2) the alleged Aristotelian-Thomistic orientation, (3) the view of philosophical anthropology of the authors. It is first argued that it is doubtful whether there is as much philosophical method in the authors' (...)
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  32.  19
    Neil Pickering (2013). Extending Disorder: Essentialism, Family Resemblance and Secondary Sense. [REVIEW] Medicine, Health Care and Philosophy 16 (2):185-195.
    It is commonly thought that mental disorder is a valid concept only in so far as it is an extension of or continuous with the concept of physical disorder. A valid extension has to meet two criteria: determination and coherence. Essentialists meet these criteria through necessary and sufficient conditions for being a disorder. Two Wittgensteinian alternatives to essentialism are considered and assessed against the two criteria. These are the family resemblance approach and the secondary sense approach. Where the focus (...)
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  33. Claudia Brodsky Lacour (1996). Lines of Thought: Discourse, Architectonics, and the Origin of Modern Philosophy. Duke University Press Books.
    It is considerably easier to say that modern philosophy began with Descartes than it is to define the modernity and philosophy to which Descartes gave rise. In _Lines of Thought_, Claudia Brodsky Lacour describes the double origin of modern philosophy in Descartes’s _Discours de la méthode_ and _Géométrie_, works whose interrelation, she argues, reveals the specific nature of the modern in his thought. Her study examines the roles of discourse and writing in Cartesian method and intuition, and the significance of (...)
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  34.  1
    Robert Hullot-Kentor (2006). Things Beyond Resemblance: Collected Essays on Theodor W. Adorno. Columbia University Press.
    Theodor W. Adorno was a major twentieth-century philosopher and social critic whose writings on oppositional culture in art, music, and literature increasingly stand at the center of contemporary intellectual debate. In this excellent collection, Robert Hullot-Kentor, widely regarded as the most distinguished American translator and commentator on Adorno, gathers together sixteen essays he has written about the philosopher over the past twenty years. The opening essay, "Origin Is the Goal," pursues Adorno's thesis of the dialectic of enlightenment to better understand (...)
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  35. Robert Hullot-Kentor & Lydia Goehr (2006). Things Beyond Resemblance: Collected Essays on Theodor W. Adorno. Cup.
    Theodor W. Adorno was a major twentieth-century philosopher and social critic whose writings on oppositional culture in art, music, and literature increasingly stand at the center of contemporary intellectual debate. In this excellent collection, Robert Hullot-Kentor, widely regarded as the most distinguished American translator and commentator on Adorno, gathers together sixteen essays he has written about the philosopher over the past twenty years. The opening essay, "Origin Is the Goal," pursues Adorno's thesis of the dialectic of enlightenment to better understand (...)
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  36. Samuel Wheeler (2000). Deconstruction as Analytic Philosophy. Stanford University Press.
    In this collection of essays Samuel Wheeler discusses Derrida and other “deconstructive” thinkers from the perspective of an analytic philosopher willing to treat deconstruction as philosophy, taking it seriously enough to look for and analyze its arguments. The essays focus on the theory of meaning, truth, interpretation, metaphor, and the relationship of language to the world. Wheeler links the thought of Derrida to that of Davidson and argues for close affinities among Derrida, Quine, de Man, and Wittgenstein. He also demonstrates (...)
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  37.  64
    Hanne Andersen (2000). Kuhn's Account of Family Resemblance: A Solution to the Problem of Wide-Open Texture. [REVIEW] Erkenntnis 52 (3):313-337.
    It is a commonly raised argument against thefamily resemblance account of concepts that, on thisaccount, there is no limit to a concept's extension.An account of family resemblance which attempts toprovide a solution to this problem by including bothsimilarity among instances and dissimilarity tonon-instances has been developed by the philosopher ofscience Thomas Kuhn. Similar solutions have beenhinted at in the literature on family resemblanceconcepts, but the solution has never received adetailed investigation. I shall provide areconstruction of Kuhn's theory and (...)
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  38.  41
    Hans-Johann Glock (2004). Was Wittgenstein an Analytic Philosopher? Metaphilosophy 35 (4):419-444.
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  39.  12
    Richard I. Aaron (1954). An Analysis of Resemblance. [REVIEW] Journal of Philosophy 51 (6):195-198.
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  40. J. Barry Maund (1993). Representation, Pictures and Resemblance. In Edmond Leo Wright (ed.), New Representationalisms: Essays in the Philosophy of Perception. Brookfield: Avebury 45--69.
     
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  41. Lorna Burns (2012). Contemporary Caribbean Writing and Deleuze: Literature Between Postcolonialism and Post-Continental Philosophy. Continuum.
    Introduction: How newness enters the world -- Surrealism and the Caribbean: a curious line of resemblance -- Writing back to the colonial event: Derek Walcott and Wilson Harris -- Édouard Glissant's poetics of the chaosmos -- Postcolonial literature as health: Robert Antoni and Nalo Hopkinson.
     
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  42.  83
    Russell Sparkes & Christopher J. Cowton (2004). The Maturing of Socially Responsible Investment: A Review of the Developing Link with Corporate Social Responsibility. [REVIEW] Journal of Business Ethics 52 (1):45-57.
    This paper reviews the development of socially responsible investment (SRI) over recent years and highlights the prospects for an increasingly strong connection with the practice of corporate social responsibility. The paper argues that not only has SRI grown significantly, it has also matured. In particular, it has become an investment philosophy adopted by a growing proportion of large investment institutions. This shift in SRI from margin to mainstream and the position in which institutional investors find themselves is leading to a (...)
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  43. M. Eddon (2007). Armstrong on Quantities and Resemblance. Philosophical Studies 136 (3):385 - 404.
    Resemblances obtain not only between objects but between properties. Resemblances of the latter sort - in particular resemblances between quantitative properties - prove to be the downfall of a well-known theory of universals, namely the one presented by David Armstrong. This paper examines Armstrong's efforts to account for such resemblances within the framework of his theory and also explores several extensions of that theory. All of them fail.
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  44. Keith Allen (2008). Mechanism, Resemblance and Secondary Qualities: From Descartes to Locke. British Journal for the History of Philosophy 16 (2):273 – 291.
    Locke’s argument for the primary-secondary quality distinction is compared with Descartes’s argument (in the Principles of Philosophy) for the distinction between mechanical modifications and sensible qualities. I argue that following Descartes, Locke’s argument for the primary-secondary quality distinction is an essentially a priori argument, based on our conception of substance, and the constraints on intelligible bodily interaction that this conception of substance sets.
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  45.  33
    Eric Schwitzgebel (2014). The Problem of Known Illusion and the Resemblance of Experience to Reality. Philosophy of Science 81 (5):954-960.
    Are objects in convex passenger-side mirrors “closer than they appear”? If one adapts to inverting goggles, does the world go back to looking the way it was before, or does the world look approximately the same throughout the course of adaptation, only losing its normative sense of wrongness? The answers to these empirical, introspective questions might help cast light on the classic philosophical debate about the degree of resemblance between our visual experience of reality and things as they are (...)
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  46. Gonzalo Rodriguez-Pereyra (1999). Resemblance Nominalism and the Imperfect Community. Philosophy and Phenomenological Research 59 (4):965 - 982.
    The object of this paper is to provide a solution to Nelson Goodman’s Imperfect Community difficulty as it arises for Resemblance Nominalism, the view that properties are classes of resembling particulars. The Imperfect Community difficulty consists in that every two members of a class resembling each other is not sufficient for it to be a class such that there is some property common to all their members, even if ‘x resembles y’ is understood as ‘x and y share some (...)
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  47. Vasso P. Kindi (1995). Kuhn'sthe Structure of Scientific Revolutions Revisited. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 26 (1):75 - 92.
    The present paper argues that there is an affinity between Kuhn's "The Structure of Scientific Revolutions" and Wittgenstein's philosophy. It is maintained, in particular, that Kuhn's notion of paradigm draws on such Wittgensteinian concepts as language games, family resemblance, rules, forms of life. It is also claimed that Kuhn's incommensurability thesis is a sequel of the theory of meaning supplied by Wittgenstein's later philosophy. As such its assessment is not fallacious, since it is not an empirical hypothesis and it (...)
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  48.  23
    K. Sadegh-Zadeh (2008). The Prototype Resemblance Theory of Disease. Journal of Medicine and Philosophy 33 (2):106-139.
    In a previous paper the concept of disease was fuzzy-logically analyzed and a sketch was given of a prototype resemblance theory of disease (Sadegh-Zadeh (2000). J. Med. Philos., 25:605–38). This theory is outlined in the present paper. It demonstrates what it means to say that the concept of disease is a nonclassical one and, therefore, not amenable to traditional methods of inquiry. The theory undertakes a reconstruction of disease as a category that in contradistinction to traditional views is not (...)
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  49. D. M. Armstrong (2003). Review of Gonzalo Rodriguez-Pereyra's Resemblance Nominalism: A Solution to the Problem of Universals. [REVIEW] Australasian Journal of Philosophy 81 (2):285 – 286.
    Book Information Resemblance Nominalism: A Solution to the Problem of Universals. By Gonzalo Rodriguez-Pereyra. Clarendon Press. Oxford. 2002. Pp. xii + 238. £35.
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  50.  79
    James Cargile (2003). On Russell's Argument Against Resemblance Nominalism. Australasian Journal of Philosophy 81 (4):549 – 560.
    Russell famously argued that Resemblance Nominalism leads to a vicious infinite regress in attempting to avoid admitting universals. Saying that a number of things are white only in that they resemble a particular white thing leaves a number of resemblances to that white thing, each of them constituting the holding of the same relation to the paradigm, qualifying that resemblance relation as a universal. Trying to dismiss that new universal by appeal to resemblances between those first resemblances only (...)
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