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Richard Moran [26]Richard A. Moran [6]
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Profile: Richard Moran (Harvard University)
  1. Richard Moran, Comments on Jonathan Lear‟s Tanner Lectures November 2009 Harvard University.
    In an 1896 letter to Wilhelm Fliess, the first and primary confidante for his fledgling ideas, the young Sigmund Freud wrote: “I see that you are using the circuitous route of medicine to attain your first ideal, the physiological understanding of man, while I secretly nurse the hope of arriving by the same route at my own original objective, philosophy. For that was my original ambition, before I knew what I was intended to do in the world.”1 When philosophy is (...)
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  2. Richard Moran, Metaphor.
    Metaphor enters contemporary philosophical discussion from a variety of directions. Aside from its obvious importance in poetics, rhetoric, and aesthetics, it also figures in such fields as philosophy of mind (e.g., the question of the metaphorical status of ordinary mental concepts), philosophy of science (e.g, the comparison of metaphors and explanatory models), in epistemology (e.g., analogical reasoning), and in cognitive studies (in, e.g., the theory of concept-formation). This article will concentrate on issues metaphor raises for the philosophy of language, with (...)
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  3. Richard Moran (2013). Testimony, Illocution and the Second Person. Aristotelian Society Supplementary Volume 87 (1):115-135.
    The notion of ‘bipolar’ or ‘second-personal’ normativity is often illustrated by such situations as that of one person addressing a complaint to another, or asserting some right, or claiming some authority. This paper argues that the presence of speech acts of various kinds in the development of the idea of the ‘second-personal’ is not accidental. Through development of a notion of ‘illocutionary authority’ I seek to show a role for the ‘second-personal’ in ordinary testimony, despite Darwall's argument that the notion (...)
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  4. Richard Moran (2012). Kant, Proust, and the Appeal of Beauty. Critical Inquiry 38 (2):298-329.
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  5. Richard Moran (2012). Self-Knowledge,'Transparency', and the Forms of Activity. In Declan Smithies & Daniel Stoljar (eds.), Introspection and Consciousness. Oxford University Press. 211.
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  6. Richard Moran (2012). Iris Murdoch and Existentialism. In Justin Broackes (ed.), Iris Murdoch, Philosopher. OUP.
    It is not unusual for even the very greatest polemics to proceed through some unfairness toward what they attack, indeed to draw strength from the very distortions which they impose upon their targets. In the same way that a good caricature of a person’s face enables us to see something that we feel was genuinely there to be seen all along, a conviction that persists in the face of, and may indeed be sustained by, our ongoing sense of the discrepancy (...)
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  7. Richard Moran (2011). Cavell on Outsiders and Others. Revue Internationale de Philosophie 2:239-254.
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  8. Richard Moran & Martin J. Stone (2011). Anscombe on Expression of Intention : An Exegesis. In Anton Ford, Jennifer Hornsby & Frederick Stoutland (eds.), Essays on Anscombe's Intention. Harvard University Press.
  9. Richard Moran & Martin J. Stone (2009). Anscombe on Expression of Intention. In Constantine Sandis (ed.), New Essays on the Explanation of Action. Palgrave Macmillan.
    Of course in every act of this kind, there remains the possibility of putting this act into question – insofar as it refers to more distant, more essential ends.... For example the sentence which I write is the meaning of the letters I trace, but the whole work I wish to produce is the meaning of the sentence. And this work is a possibility in connection with which I can feel anguish; it is truly my possibility...tomorrow in relation to it (...)
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  10. Josep E. Corbi, Komarine Romdenh-Romluc, Josep L. Prades, Hilan Bensusan, Manuel de Pinedo, Carla Bagnoli & Richard Moran (2007). On Richard Moran's Authority and Estrangement. Author's Reply. Theoria 22 (58).
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  11. Richard Moran (2007). Review Essay on the Reasons of Love. [REVIEW] Philosophy and Phenomenological Research 74 (2):463–475.
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  12. Richard Moran (2007). Replies to Critics. Theoria 22 (1):53-77.
    In this article, I respond to the comments of six philosophers on my book Authority and Estrangement: An Essay on Self-knowledge. My reply to Josep Corbí mostly concerns the relation between the two modes of self-knowledge I call ‘avowal’ and ‘attribution’, and the sense of activity involved in self-knoweldge; in responding to Josep Prades I try to clarify my picture of deliberation and show that it is not ‘intellectualist’ in an objectionable sense; Komarine Romdenh-Romluc’s paper enables me to say some (...)
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  13. Richard Moran (2007). The Reasons of Love by Harry G. Frankfurt. Philosophy and Phenomenological Research 74 (2):463-475.
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  14. Richard Moran (2005). Getting Told and Being Believed. Philosophers' Imprint 5 (5):1-29.
    The paper argues for the centrality of believing the speaker (as distinct from believing the statement) in the epistemology of testimony, and develops a line of thought from Angus Ross which claims that in telling someone something, the kind of reason for belief that a speaker presents is of an essentially different kind from ordinary evidence. Investigating the nature of the audience's dependence on the speaker's free assurance leads to a discussion of Grice's formulation of non-natural meaning in an epistemological (...)
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  15. Richard Moran (2005). Problems of Sincerity. Proceedings of the Aristotelian Society 105 (3):341–361.
    It is undeniable that the assumption of sincerity is important to assertion, and that assertion is central to the transmission of beliefs through human testimony. Discussions of testimony, however, often assume that the epistemic importance of sincerity to testimony is that of a (fallible) guarantee of access to the actual beliefs of the speaker. Other things being equal, we would do as well or better if we had some kind of unmediated access to the beliefs of the other person, without (...)
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  16. Jane Heal & Richard Moran (2004). Review: Moran's "Authority and Estrangement". [REVIEW] Philosophy and Phenomenological Research 69 (2):427 - 432.
  17. Richard Moran (2004). Anscombe on 'Practical Knowledge'. In J. Hyman & H. Steward (eds.), Agency and Action (Royal Institute of Philosophy Suppl. 55). Cambridge University Press. 43-68.
    Among the legacies of Elizabeth Anscombe's 1957 monograph Intention are the introduction of the notion of 'practical knowledge' into contemporary philosophical discussion of action, and her claim, pursued throughout the book, that an agent's knowledge of what he is doing is characteristically not based on observation.' Each idea by itself has its own obscurities, of course, but my focus here will be on the relation between the two ideas, how it is that the discussion of action may lead us to (...)
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  18. Richard Moran (2004). Précis of Authority and Estrangement: An Essay on Self-Knowledge. [REVIEW] Philosophy and Phenomenological Research 69 (2):423–426.
  19. Richard Moran (2004). Review: Replies to Heal, Reginster, Wilson, and Lear. [REVIEW] Philosophy and Phenomenological Research 69 (2):455 - 472.
  20. Richard Moran (2004). Replies to Heal, Reginster, Wilson, and Lear. [REVIEW] Philosophy and Phenomenological Research 69 (2):455–472.
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  21. Richard A. Moran (2003). Responses to O'Brien and Shoemaker. European Journal of Philosophy 11 (3):402-19.
  22. Richard A. Moran (2001). Authority and Estrangement: An Essay on Self-Knowledge. Princeton University Press.
    Drawing on certain themes from Wittgenstein, Sartre, and others, the book explores the extent to which what we say about ourselves is a matter of discovery or...
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  23. Richard Moran, Alan Sidelle & Jennifer E. Whiting (eds.) (2000). The Philosophy of Sydney Shoemaker. University of Arkansas Press.
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  24. 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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  25. 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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  26. Richard Moran (1994). Review: Arthur Collins's The Nature of Mental Things. [REVIEW] Philosophy and Phenomenological Research 54 (4):917 - 920.
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  27. Richard Moran (1994). The Expression of Feeling in Imagination. Philosophical Review 103 (1):75-106.
  28. Richard A. Moran (1994). Interpretation Theory and the First-Person. Philosophical Quarterly 44 (175):154-73.
  29. Richard Moran (1993). Impersonality, Character, and Moral Expressivism. Journal of Philosophy 60 (11):578-595.
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  30. Richard Moran (1989). Seeing and Believing: Metaphor, Image, and Force. Critical Inquiry 16 (1):87.
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  31. Richard A. Moran (1988). Making Up Your Mind: Self-Interpretation and Self-Constitution. Ratio 1 (2):135-51.
  32. Richard Moran, Metaphor, Image, and Force.
    take ourselves to know about the meaning of what we say. Philosophy will often find less than we thought was there, perhaps nothing at all, in what we say about the "external" world, or in our judgments of value, or in our ordinary psychological talk. The work of criticism, on the other hand, frequently disillusions by finding disturbingly more in what is said than we precritically thought was there. In our relation to the meaningfulness of what we say, there is (...)
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