Search results for 'Revisionism' (try it on Scholar)

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  1. Manuel Vargas (2005). The Revisionist's Guide to Responsibility. Philosophical Studies 125 (3):399-429.
    Revisionism in the theory of moral responsibility is the idea that some aspect of responsibility practices, attitudes, or concept is in need of revision. While the increased frequency of revisionist language in the literature on free will and moral responsibility is striking, what discussion there has been of revisionism about responsibility and free will tends to be critical. In this paper, I argue that at least one species of revisionism, moderate revisionism, is considerably more sophisticated and (...)
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  2.  56
    Manuel Vargas (2009). Revisionism About Free Will: A Statement and Defense. Philosophical Studies 144 (1):45-62.
    This article summarizes and extends the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to libertarianism based on the moral costs of its current epistemic status, (3) an objection to the (...)
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  3.  58
    Chris Weigel (2012). Experimental Evidence for Free Will Revisionism. Philosophical Explorations 16 (1):31 - 43.
    Philosophers who theorize about whether free will is compatible with causal determinism often rely on ordinary intuitions to bolster their theory. A revisionist theory of free will takes a different approach, saying that the best philosophical theory of what we ought to think about free will conflicts with what we ordinarily do think about free will. I contend that revisionism has not been taken as seriously as should be because philosophers have not realized the extent to which ordinary intuitions (...)
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  4.  14
    Michael Robinson (2015). Revisionism, Libertarianism, and Naturalistic Plausibility. Philosophical Studies 172 (10):2651-2658.
    In his book, Building Better Beings, Manuel Vargas argues that we should reject libertarianism, on the grounds that it is naturalistically implausible, and embrace revisionism rather than eliminativism, on the grounds that the former is a shorter departure from ordinary thinking about moral responsibility. I argue that Vargas fails to adequately appreciate the extent to which ordinary judgments about moral responsibility involve ascriptions of basic desert as well as the centrality of basic desert in the ordinary conception of moral (...)
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  5.  11
    Christopher Cowie (forthcoming). Revisionist Responses to the Amoralism Objection: A Reply to Julia Markovits. Ethical Theory and Moral Practice:1-13.
    Some subjectivist views of practical reasons entail that some people, in some cases, lack sufficient reasons to act as morality requires of them. This is often thought to form the basis of an objection to these subjectivist views: ‘the amoralism objection’. This objection has been developed at length by Julia Markovits in her recent book Moral Reason. But Markovits—alongside many other proponents of this objection—does not explicitly consider that her objection is premised on a claim that her opponents deny on (...)
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  6. Manuel Vargas (2009). Revisionism About Free Will: A Statement & Defense. Philosophical Studies 144 (1):45 - 62.
    This article summarizes and extends the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to libertarianism based on the moral costs of its current epistemic status, (3) an objection to the (...)
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  7.  31
    J. C. Pinto de Oliveira (2007). Carnap, Kuhn, and Revisionism: On the Publication of Structure in Encyclopedia. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 38 (1):147-157.
    In recent years, a revisionist process focused on logical positivism can be observed, particularly regarding Carnap’s work. In this paper, I argue against the interpretation that Kuhn’s The Structure of Scientific Revolutions having been published in the International Encyclopedia of Unified Science, co-edited by Carnap, is evidence of the revisionist idea that Carnap “would have found Structure philosophically congenial”. I claim that Kuhn’s book, from Carnap’s point of view, is not in philosophy of science but rather in history of science (...)
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  8. Manuel Vargas (2011). Revisionist Accounts of Free Will: Origins, Varieties, and Challenges. In Robert Kane (ed.), Oxford Handbook on Free Will, 2nd Edition. Oxford UP
    The present chapter is concerned with revisionism about free will. It begins by offering a new characterization of revisionist accounts and the way such accounts fit (or do not) in the familiar framework of compatibilism and incompatibilism. It then traces some of the recent history of the development of revisionist accounts, and concludes by remarking on some challenges for them.
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  9.  42
    Tibor Bárány (2013). “This is Not Art” — Should We Go Revisionist About Works of Art? Proceedings of the European Society for Aesthetics 5:86-99.
    To propose a revisionist ontology of art one has to hold that our everyday intuitions about the identity and persistence conditions of various kinds of artworks can be massively mistaken. In my presentation I defend this view: our everyday intuitions about the nature of art can be (and sometimes are) mistaken. First I reconstruct an influential argument of Amie L. Thomasson (2004; 2005; 2006; 2007a; 2007b) against the fallibility of our intuitive judgments about the identity and persistence conditions of various (...)
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  10.  22
    Lene Bomann-Larsen (2010). Revisionism and Desert. Criminal Law and Philosophy 4 (1):1-16.
    Revisionists claim that the retributive intuitions informing our responsibility-attributing practices are unwarranted under determinism, not only because they are false, but because if we are all victims of causal luck, it is unfair to treat one another as if we are deserving of moral and legal sanctions. One revisionist strategy recommends a deflationary concept of moral responsibility, and that we justify punishment in consequentialist rather than retributive terms. Another revisionist strategy recommends that we eliminate all concepts of guilt, blame and (...)
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  11.  4
    Manuel Vargas (2009). Revisionism About Free Will: A Statement & Defense. Philosophical Studies 144 (1):45-62.
    This article summarizes the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to the distinctiveness of semicompatibilism against conventional forms of compatibilism, and (3) whether moderate revisionism is committed to (...)
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  12.  6
    Stephen G. Morris (2015). Vargas-Style Revisionism and the Problem of Retributivism. Acta Analytica 30 (3):305-316.
    Manuel Vargas advocates a revised understanding of the terms “free will” and “moral responsibility” that eliminates the problematic libertarian commitments inherent to the commonsense understanding of these terms. I argue that in order to make a plausible case for why philosophers ought to adopt his recommendations, Vargas must explain why we ought to retain the retributivist elements that figure prominently in both commonsense views about morality and philosophical discussions concerning free will and moral responsibility. Furthermore, I argue that his revisionist (...)
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  13. Manuel Rogelio Vargas (2001). Even Better Than the Real Thing: Revisionism and Responsibility. Dissertation, Stanford University
    This is a dissertation about moral responsibility, whether we have it in the sense we ordinarily suppose, and what alternatives are available to us given that we lack it. ;The dissertation comes in two main parts. The first part defends a particular kind of error theory about the folk concept of moral responsibility. That is, given a roughly scientific picture of the world, it is likely that our commonsense beliefs about responsible agency are systematically mistaken. The second part of the (...)
     
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  14. Manuel Vargas (2004). Responsibility and the Aims of Theory: Strawson and Revisionism. Pacific Philosophical Quarterly 85 (2):218-241.
    In recent years, reflection on the relationship between individual moral responsibility and determinism has undergone a remarkable renaissance. Incompatibilists, those who believe moral responsibility is incompatible with determinism, have offered powerful new arguments in support of their views. Compatibilists, those who think moral responsibility is compatible with determinism, have responded with ingenious counterexamples and alternative accounts of responsibility. Despite the admirable elevation of complexity and subtlety within both camps, the trajectory of the literature is somewhat discouraging. Every dialectical stalemate between (...)
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  15. Manuel Vargas (2010). The Revisionist Turn: A Brief History of Recent Work on Free Will. In Jesus Aguilar, Andrei Buckareff & Keith Frankish (eds.), New Waves in Philosophy of Action. Palgrave
    I’ve been told that in the good old days of the 1970s, when Quine’s desert landscapes were regarded as ideal real estate and David Lewis and John Rawls had not yet left a legion of influential students rewriting the terrain of metaphysics and ethics respectively, compatibilism was still compatibilism about free will. And, of course, incompatibilism was still incompatibilism about free will. That is, compatibilism was the view that free will was compatible with determinism. Incompatibilism was the view that (...)
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  16.  37
    Attila Tanyi (2009). Desire-Based Reasons, Naturalism, and Tolerable Revisionism: Lessons From Moore and Parfit. Cuadernos de Anuario Filosófico 212:49-57.
    My aim in this paper is to critically assess the idea that reasons for action are provided by desires (the Desire-based Reasons Model or the Model). I start from the claim that the most often employed meta-ethical background for the Model is ethical naturalism; I then consider attempts to argue against the Model through its naturalism. I make use of two objections that are both intended to refute naturalism per se. One is the indirect version of G. E. Moore’s Open (...)
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  17.  5
    Ronnie Littlejohn (2014). The Environmental Ethics of Fan Ruiping's Revisionist Confucianism. Dao: A Journal of Comparative Philosophy 13 (3):403-406.
    Fan Ruiping is engaged in a wide-ranging project to reconstruct Confucianism for the contemporary period. It includes his sustained attack on John Rawls’ theory of distributive justice, various Chinese policies and practices on the delivery of health and elder care, and global business ethics. This paper describes his revised Confucian understanding of environmental morality under the metaphor of nature as garden and man as gardener. I argue the current state of this effort is in need of a more robust appropriation (...)
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  18. Harold W. Noonan (2012). Personal Pronoun Revisionism - Asking the Right Question. Analysis 72 (2):316-318.
    Personal pronoun revisionism (so-called by Olson, E. 2007. What are We? A Study in Personal Ontology. Oxford: Oxford University Press) is a response to the problem of the thinking animal on behalf of the neo-Lockean theorist. Many worry about this response. The worry rests on asking the wrong question, namely: how can two thinkers that are so alike differ in this way in their cognitive capacities? This is the wrong question because they don't. The right question is: how can (...)
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  19. J. R. G. Williams (2008). Supervaluationism and Logical Revisionism. Journal of Philosophy 105 (4):192-212.
    In the literature on supervaluationism, a central source of concern has been the acceptability, or otherwise, of its alleged logical revisionism. I attack the presupposition of this debate: arguing that when properly construed, there is no sense in which supervaluational consequence is revisionary. I provide new considerations supporting the claim that the supervaluational consequence should be characterized in a ‘global’ way. But pace Williamson (1994) and Keefe (2000), I argue that supervaluationism does not give rise to counterexamples to familiar (...)
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  20.  67
    Garry Young (2015). Amending the Revisionist Model of the Capgras Delusion: A Further Argument for the Role of Patient Experience in Delusional Belief Formation. Avant: Trends in Interdisciplinary Studies (3):89-112.
    Recent papers on the Capgras delusion have focused on the role played by subpersonal abductive inference in the formation and maintenance of the delusional belief. In these accounts, the delusional belief is posited as the first delusion-related event of which the patient is conscious. As a consequence, an explanatory role for anomalous patient experience is denied. The aim of this paper is to challenge this revisionist position and to integrate subpersonal inference within a model of the Capgras delusion which includes (...)
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  21.  26
    Philip Gerrans (2012). Dream Experience and a Revisionist Account of Delusions of Misidentification. Consciousness and Cognition 21 (1):217-227.
    Standard accounts of delusion explain them as responses to experience. Cognitive models of feature binding in the face recognition systems explain how experiences of mismatch between feelings of "familiarity" and faces can arise. Similar mismatches arise in phenomena such as déjà and jamais vu in which places and scenes are mismatched to feelings of familiarity. These cognitive models also explain similarities between the phenomenology of these delusions and some dream states which involve mismatch between faces, feelings of familiarity and identities. (...)
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  22. Alan Salter & Charles T. Wolfe (2009). “Empiricism Contra Experiment: Harvey, Locke and the Revisionist View of Experimental Philosophy”. Bulletin d'histoire et d'épistémologie des sciences de la vie 16 (2):113-140.
    In this paper we suggest a revisionist perspective on two significant figures in early modern life science and philosophy: William Harvey and John Locke. Harvey, the discoverer of the circulation of the blood, is often named as one of the rare representatives of the ‘life sciences’ who was a major figure in the Scientific Revolution. While this status itself is problematic, we would like to call attention to a different kind of problem: Harvey dislikes abstraction and controlled experiments (aside from (...)
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  23.  11
    Thomas Teo & Laura C. Ball (2009). Twin Research, Revisionism and Metahistory. History of the Human Sciences 22 (5):1-23.
    We understand metahistory as an approach that studies how histories within a particular discipline have been written and focus on insider scientists’ reconstructions of twin research. Using the concept of ethical-political affordances we suggest that such histories are based on a management of resources that prove to be beneficial for representing one’s own research traditions in a positive light. Instead of discussing information on the context and intellectual life of pioneers of the twin method, which include high-caliber eugenicists and Nazi (...)
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  24.  2
    Joseph Femia (1981). An Historicist Critique of "Revisionist" Methods for Studying the History of Ideas. History and Theory 20 (2):113-134.
    Revisionists such as Quentin Skinner, J. G. A. Pocock, and John Dunn argue that in order to understand an historical text, one must recover the particularity of intended meaning. According to this view, in the sphere of political/ social reality, thought has no universal truth, no independence of its context, no significance for the present, and no meaning beyond the author's intentions. Although this is a variant of classic historicism, it goes far beyond the latter. A study of Gramsci's historicism (...)
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  25.  49
    D. G. Brown (2010). Mill's Moral Theory: Ongoing Revisionism. Politics, Philosophy and Economics 9 (1):5-45.
    Revisionist interpretation of Mill needs to be extended to deal with a residue of puzzles about his moral theory and its connection with his theory of liberty. The upshot shows his reinterpretation of his Benthamite tradition as a form of ‘philosophical utilitarianism’; his definition of the art of morality as collective self-defence; his ignoring of maximization in favour of ad hoc dealing in utilities; the central role of his account of the justice of punishment; the marginal role of the internal (...)
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  26.  30
    J. Blandford (2011). An Examination of the Revisionist Challenge to the Catholic Tradition on Providing Artificial Nutrition and Hydration to Patients in a Persistent Vegetative State. Christian Bioethics 17 (2):153-164.
    The Catholic moral tradition has consistently offered the distinction between ordinary and extraordinary means as a framework for making end-of-life decisions. Recent papal allocutions, however, have raised the question of whether providing artificial nutrition to patients in a persistent vegetative state is to be considered ordinary and thus morally obligatory in all cases. I argue that this “revisionist” position is contrary to Catholic teaching and that enforcing such a position would endanger the ability of Catholic health care institutions to minister (...)
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  27.  35
    Sheila Fitzpatrick (2007). Revisionism in Soviet History. History and Theory 46 (4):77–91.
    This essay is an account of the "revisionism" movement of the 1970s and 1980s in Soviet history, analyzing its challenge to the totalitarian model in terms of Kuhnian paradigm shift. The focus is on revisionism of the Stalin period, an area that was particularly highly charged by the passions of the Cold War. These passions tended to obscure the fact that one of the main issues at stake was not ideological but purely disciplinary, namely a challenge by social (...)
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  28.  27
    Todd A. Salzman (2001). The Basic Goods Theory and Revisionism: A Methodological Comparison on the Use of Reason and Experience as Sources of Moral Knowledge. Heythrop Journal 42 (4):423–450.
    In Roman Catholic moral theology there is an ongoing debate between the proportionalist or revisionist school and the traditionalist school that has developed what is referred to as the ‘New Natural Law Theory’ or ‘Basic Goods Theory’ . The stakes in this debate have been raised with Pope John Paul II's encyclical Veritatis Splendor on fundamental moral theology that condemned ‘proportionalism’ or ‘teleologism’ as an ethical theory while utilizing many of the ideas, concepts, and terminology of the BGT, (...)
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  29.  32
    Ted Honderich, Manuel R. Vargas: The Revisionist's Guide to Responsibility.
    Revisionism in the theory of moral responsibility is, roughly, the idea that some aspect of our responsibility practices, attitudes, or concept is in need of revision. In this paper, I argue that (1) in spite of being an increasingly prevalent thread in discussions of moral responsibility, revisionism is poorly understood, (2) the limited critical discussion there has been of it does not reflect the complexities and nuances of revisionist theories, and (3) at least one species of revisionismmoderate (...)- has some advantages over conventional compatibilist and incompatibilist theories. If I am right, one result is that the outcome of prominent debates about the compatibility (or not) of determinism and our commonsense thinking about moral responsibility may be less crucial than they seem. (shrink)
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  30.  6
    Elizabeth Rapaport (2013). Classical Liberalism and Rawlsian Revisionism. Canadian Journal of Philosophy 7 (sup1):95-119.
    (1977). Classical Liberalism and Rawlsian Revisionism. Canadian Journal of Philosophy: Vol. 7, Supplementary Volume 3: New Essays on Contract Theory, pp. 95-119.
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  31.  5
    Fabrice Pataut, Logical Revisionism: Logical Rules Vs. Structural Rules.
    As far as logic is concerned, the conclusion of Michael Dummett's manifestability argument is that intuitionistic logic, as first developed by Heyting, satisfies the semantic requirements of antirealism. The argument may be roughly sketched as follows: since we cannot manifest a grasp of possibly justification-transcendent truth conditions, we must countenance conditions which are such that, at least in principle and by the very nature of the case, we are able to recognize that they are satisfied whenever they are. Intuitionistic logic (...)
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  32.  5
    Evi Gkotzaridis (2008). Revisionism in the Twentieth Century: A Bankrupt Concept or Permanent Practice? The European Legacy 13 (6):725-741.
    Written in the wake of a critical incident which the author considers worrying and yet characteristic of the times we live in, this article contends that the conflation heretofore evident between critical historical thinking (revisionism) and negationism is ultimately harmful to the historical discipline since it can serve the interests of the deniers and indirectly grant an argument to radical postmodernists who demote history to a loosely constructed form of personal fiction. On the other hand, it also eschews the (...)
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  33.  12
    Yemima Ben-Menahem (1995). Pragmatism and Revisionism: James's Conception of Truth. International Journal of Philosophical Studies 3 (2):270 – 289.
    Abstract The paper argues that James's conception of truth is non?revisionist, that is, it sanctions common use of the notion of truth, but criticizes foundation?alist philosophical accounts of that notion. This interpretation conflicts with traditional interpretations of James such as Russell's and Moore's, and contemporary interpretations such as Dummett's, all of which are revisionist. To the extent that objections raised against James's pragmatism depend on such revisionist reading, this paper constitutes a defence of James. The paper argues, further, that non? (...) distinguishes James from logical positivism and contemporary verificationism, and that James seeks to defend rather than renounce metaphysics. On this issue the paper disagrees with Rorty, who ascribes to James an extreme anti?metaphysical stance. (shrink)
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  34.  9
    Giorgos Antoniou (2007). The Lost Atlantis of Objectivity: The Revisionist Struggles Between the Academic and Public Spheres. History and Theory 46 (4):92–112.
    This article examines the theoretical and methodological implications of the revisionist debates. It focuses on the political, academic, and moral dimensions of the process of rewriting history and its interrelation with the public sphere. The article examines the recent debate in Greece and compares it with case studies of Germany, Spain, Israel, the Soviet Union, and Ireland. It comments on the common elements of these cases and proposes a basic typology of the revisionist debates in terms of similarities and differences. (...)
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  35.  2
    V. I. Mazu (1976). Problems of Criticism of Revisionist Conceptions of the Revolution in Science and Technology. Russian Studies in Philosophy 15 (1):78-82.
    In order to consistently and effectively overcome attempts at revisionist vulgarization of revolutionary theory, which now pursue an active parasitic existence on the process of cognition of the essence and consequences of the revolution in science and technology, great importance should be attached to a correct understanding of the objective logic of the origin and development of contemporary revisionist conceptions. Analysis of the right-wing and "left-wing" revisionist deviations that the communist movement encounters shows that revisionist thought goes through a number (...)
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  36.  3
    N. -N. Lee (2014). Sublimated or Castrated Psychoanalysis? Adorno's Critique of the Revisionist Psychoanalysis: An Introduction to 'The Revisionist Psychoanalysis'. Philosophy and Social Criticism 40 (3):309-338.
    In ‘The Revisionist Psychoanalysis’, Adorno criticizes the neo-Freudian psychoanalysis for losing the critical edge of Freud’s theory with regard to social critique. Neo-Freudians whom Adorno calls ‘revisionists’ criticize Freud for his ‘mechanical’ views of the human psyche and for his over-emphasis on sexual libido. They reverse Freud’s dictum – ‘where id was, there ego shall be’ – by stressing the importance of development of the ego, and thus that of its adaptive functions. For revisionists, the aim of psychoanalytic practice is (...)
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  37. Chris Daly & David Liggins (forthcoming). Is Ontological Revisionism Uncharitable? Canadian Journal of Philosophy.
    Abstract. Some philosophers ('nihilists') deny the existence of composite material objects. Other philosophers ('universalists') hold that whenever there are some things, they compose something. The purpose of this paper is to scrutinize an objection to these revisionary views: the objection that nihilism and universalism are both unacceptably uncharitable because each of them implies that a great deal of what we ordinarily believe is false. Our main business is to show how nihilism and universalism can be defended against the objection. A (...)
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  38.  45
    C. J. G. Wright (2001). On Being in a Quandary. Relativism Vagueness Logical Revisionism. Mind 110 (437):45--97.
    This paper addresses three problems: the problem of formulating a coherent relativism, the Sorites paradox and a seldom noticed difficulty in the best intuitionistic case for the revision of classical logic. A response to the latter is proposed which, generalised, contributes towards the solution of the other two. The key to this response is a generalised conception of indeterminacy as a specific kind of intellectual bafflement - Quandary. Intuitionistic revisions of classical logic are merited wherever a subject matter is conceived (...)
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  39.  90
    Norman Wintrop (1989). Reviews : David Boucher, Texts in Context: Revisionist Methods for Studying the History of Ideas (Martinus Nijhoff, Dordrecht, 1985). Thesis Eleven 22 (1):140-142.
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  40. Harold W. Noonan (2010). The Thinking Animal Problem and Personal Pronoun Revisionism. Analysis 70 (1):93-98.
    (No abstract is available for this citation).
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  41.  6
    Louis Sass (2015). Lacan, Foucault, and the 'Crisis of the Subject': Revisionist Reflections on Phenomenology and Post-Structuralism. Philosophy, Psychiatry, and Psychology 21 (4):325-341.
    French thought in the twentieth century is typically described as marked by a major fault line, a rupture or grande coupure, that emerged in the 1960s, the heyday of the ‘crisis of the subject.’ Before this time French philosophy, together with associated fields, were focused on issues of subjectivity—first in the vein of Bergsonian vitalism but then shifting, with Sartre and Merleau-Ponty in the late 1930s and 1940s, to forms of phenomenology and existentialism inspired first by Husserl and then, even (...)
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  42. Manuel Vargas (2007). Revisionism. In John Martin Fischer (ed.), Four Views on Free Will. Blackwell Pub.
     
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  43.  10
    Rom Harré, Paul Needham, Eric Scerri & Alan Chalmers (2010). A Revisionist History of Atomism. Metascience 19 (3):349-371.
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  44.  28
    Tristram McPherson (2009). Moorean Arguments and Moral Revisionism. Journal of Ethics and Social Philosophy (2).
    G. E. Moore famously argued against skepticism and idealism by appealing to their inconsistency with alleged certainties, like the existence of his own hands. Recently, some philosophers have offered analogous arguments against revisionary views about ethics such as metaethical error theory. These arguments appeal to the inconsistency of error theory with seemingly obvious moral claims like “it is wrong to torture an innocent child just for fun.” It might seem that such ‘Moorean’ arguments in ethics will stand or fall with (...)
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  45. Charles T. Wolfe (2010). Rethinking Empiricism and Materialism: The Revisionist View. Annales Philosophici 1 (1):101-113.
    There is an enduring story about empiricism, which runs as follows: from Locke onwards to Carnap, empiricism is the doctrine in which raw sense-data are received through the passive mechanism of perception; experience is the effect produced by external reality on the mind or ‘receptors’. Empiricism on this view is the ‘handmaiden’ of experimental natural science, seeking to redefine philosophy and its methods in conformity with the results of modern science. Secondly, there is a story about materialism, popularized initially by (...)
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  46.  6
    Nathan Cockram (forthcoming). Pritchard, Revisionism and Warranted Assertability. Acta Analytica:1-16.
    Against contextualism, Duncan Pritchard has argued that conversational pragmatics give rise to an argument in favour of invariantist neoMooreanism. More specifically, he argues that when we conjoin a Moorean view with a warranted assertability manoeuvre, we can satisfy our pretheoretical intuitions (which are decidedly invariantist), whereas contextualists cannot. In the following paper, I challenge Pritchard’s argument and contend that he is too quick to declare victory for invariantism, for not only does the WAM he employs appear to be ad hoc (...)
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  47.  32
    Scott Soames (1995). Revisionism About Reference: A Reply to Smith. Synthese 104 (2):191-216.
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  48. Stephen Spielman (1975). Levi on Personalism and Revisionism. Journal of Philosophy 72 (21):785-793.
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    John-Michael Kuczynski (2013). Some Non-Revisionist Solutions to Some Semantic Antinomies. Philosophical Inquiry 37 (3-4):51-61.
    It is shown that Russell's Paradox can be solved without advocating the Theory of Types, and also that the Liar's Paradox can be solved in much the same way. Neither solution requires that any of our commonsense-based beliefs be revised, let alone jettisoned. It is also shown that the Theory of Types is false.
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    Andrew D. Williams (1995). The Revisionist Difference Principle. Canadian Journal of Philosophy 25 (2):257 - 281.
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