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Richard A. Moran [6]Richard Atkinson Moran [1]
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Profile: Richard Moran (Harvard University)
  1. Richard A. Moran (2001). Authority and Estrangement: An Essay on Self-Knowledge. Princeton University Press.
    Since Socrates, and through Descartes to the present day, the problems of self-knowledge have been central to philosophy's understanding of itself. Today the idea of ''first-person authority''--the claim of a distinctive relation each person has toward his or her own mental life--has been challenged from a number of directions, to the point where many doubt the person bears any distinctive relation to his or her own mental life, let alone a privileged one. In Authority and Estrangement, Richard Moran argues for (...)
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  2.  93
    Richard A. Moran (2003). Responses to O'Brien and Shoemaker. European Journal of Philosophy 11 (3):402-19.
  3. Richard A. Moran (1997). Self-Knowledge: Discovery, Resolution, and Undoing. European Journal of Philosophy 5 (2):141-61.
    remarks some lessons about self-knowledge (and some other self-relations) as well as use them to throw some light on what might seem to be a fairly distant area of philosophy, namely, Sartre's view of the person as of a divided nature, divided between what he calls the self-as-facticity and the self-as-transcendence. I hope it will become clear that there is not just perversity on my part in bringing together Wittgenstein and the last great Cartesian. One specific connection that will occupy (...)
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  4. Richard A. Moran (1988). Making Up Your Mind: Self-Interpretation and Self-Constitution. Ratio 1 (2):135-51.
  5.  66
    Richard A. Moran (1994). Interpretation Theory and the First-Person. Philosophical Quarterly 44 (175):154-73.
  6.  61
    Richard A. Moran (1999). The Authority of Self-Consciousness. Philosophical Topics 26 (1/2):174-200.
    central to virtually all contemporary thinking on self-consciousness and first-person authority. And a good measure of its importance has been not only as an evolving philosophical account of these phenomena, but also as a model of an account that places the capacity for specifically first-person awareness of one's mental states at the center of what it is to be a subject of mental states in the first place. For not every philosophical account of introspection will take its specifically first-person features (...)
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