Search results for 'Ruth Egan' (try it on Scholar)

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  1. Ruth Egan (2007). Book Review. [REVIEW] International Journal of Philosophical Studies 15 (1):149-154.
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  2. Charles Egan (ed.) (2010). Clouds Thick, Whereabouts Unknown: Poems by Zen Monks of China. Columbia University Press.
    Compiled by a leading scholar of Chinese poetry, _Clouds Thick, Whereabouts Unknown_ is the first collection of Chan poems to be situated within Chan thought and practice. Combined with exquisite paintings by Charles Chu, the anthology compellingly captures the ideological and literary nuances of works that were composed, paradoxically, to "say more by saying less," and creates an unparalleled experience for readers of all backgrounds. _Clouds Thick, Whereabouts Unknown_ includes verse composed by monk-poets of the eighth to the seventeenth centuries. (...)
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  3. Andy Egan (2007). Epistemic Modals, Relativism and Assertion. Philosophical Studies 133 (1):1--22.
    I think that there are good reasons to adopt a relativist semantics for epistemic modal claims such as ``the treasure might be under the palm tree'', according to which such utterances determine a truth value relative to something finer-grained than just a world (or a <world, time> pair). Anyone who is inclined to relativise truth to more than just worlds and times faces a problem about assertion. It's easy to be puzzled about just what purpose would be served by assertions (...)
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  4. Andy Egan (2010). Disputing About Taste. In Ted Warfield & Richard Feldman (eds.), Disagreement. OUP
    i> “There’s no disputing about taste.” That’s got a nice ring to it, but it’s not quite the ring of truth. While there’s definitely something right about the aphorism – there’s a reason why it is, after all, an aphorism, and why its utterance tends to produce so much nodding of heads and muttering of “just so” and “yes, quite” – it’s surprisingly difficult to put one’s finger on just what the truth in the neighborhood is, exactly. One thing that’s (...)
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  5. Tyler Doggett & Andy Egan (2007). Wanting Things You Don't Want: The Case for an Imaginative Analogue of Desire. Philosophers' Imprint 7 (9):1-17.
    You’re imagining, in the course of a different game of make-believe, that you’re a bank robber. You don’t believe that you’re a bank robber. You are moved to point your finger, gun-wise, at the person pretending to be the bank teller and say, “Stick ‘em up! This is a robbery!”.
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  6. Andy Egan (2007). Some Counterexamples to Causal Decision Theory. Philosophical Review 116 (1):93-114.
    Many philosophers (myself included) have been converted to causal decision theory by something like the following line of argument: Evidential decision theory endorses irrational courses of action in a range of examples, and endorses “an irrational policy of managing the news”. These are fatal problems for evidential decision theory. Causal decision theory delivers the right results in the troublesome examples, and does not endorse this kind of irrational news-managing. So we should give up evidential decision theory, and be causal decision (...)
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  7. Andy Egan (2009). Billboards, Bombs and Shotgun Weddings. Synthese 166 (2):251 - 279.
    It's a presupposition of a very common way of thinking about contextsensitivity in language that the semantic contribution made by a bit of context-sensitive vocabulary is sensitive only to features of the speaker's situation at the time of utterance. I argue that this is false, and that we need a theory of context-dependence that allows for content to depend not just on the features of the utterance's origin, but also on features of its destination. There are cases in which a (...)
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  8. Andy Egan & Adam Elga (2005). I Can't Believe I'm Stupid. Philosophical Perspectives 19 (1):77–93.
    It is bad news to find out that one's cognitive or perceptual faculties are defective. Furthermore, it’s not always transparent how one ought to revise one's beliefs in light of such news. Two sorts of news should be distinguished. On the one hand, there is news that a faculty is unreliable -- that it doesn't track the truth particularly well. On the other hand, there is news that a faculty is anti-reliable -- that it tends to go positively wrong. These (...)
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  9. Andy Egan (2008). Seeing and Believing: Perception, Belief Formation and the Divided Mind. Philosophical Studies 140 (1):47 - 63.
    On many of the idealized models of human cognition and behavior in use by philosophers, agents are represented as having a single corpus of beliefs which (a) is consistent and deductively closed, and (b) guides all of their (rational, deliberate, intentional) actions all the time. In graded-belief frameworks, agents are represented as having a single, coherent distribution of credences, which guides all of their (rational, deliberate, intentional) actions all of the time. It's clear that actual human beings don't live up (...)
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  10. Frances Egan (1995). Computation and Content. Philosophical Review 104 (2):181-203.
  11. Andy Egan (2007). Quasi-Realism and Fundamental Moral Error. Australasian Journal of Philosophy 85 (2):205 – 219.
    A common first reaction to expressivist and quasi-realist theories is the thought that, if these theories are right, there's some objectionable sense in which we can't be wrong about morality. This worry turns out to be surprisingly difficult to make stick - an account of moral error as instability under improving changes provides the quasi-realist with the resources to explain many of our concerns about moral error. The story breaks down, though, in the case of fundamental moral error. This is (...)
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  12. Andy Egan (2006). Secondary Qualities and Self-Location. Philosophy and Phenomenological Research 72 (1):97-119.
    Colors aren't as real as shapes. Shapes are full?fledged qualities of things in themselves, independent of how they're perceived and by whom. Colors aren't. Colors are merely qualities of things as they are for us, and the colors of things depend on who is perceiving them. When we take the fully objective view of the world, things keep their shapes, but the colors fall away, revealed as the mere artifacts of our own subjective, parochial perspective on the world that they (...)
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  13. Andy Egan (2004). Second-Order Predication and the Metaphysics of Properties. Australasian Journal of Philosophy 82 (1):48 – 66.
    Problems about the accidental properties of properties motivate us--force us, I think--not to identify properties with the sets of their instances. If we identify them instead with functions from worlds to extensions, we get a theory of properties that is neutral with respect to disputes over counterpart theory, and we avoid a problem for Lewis's theory of events. Similar problems about the temporary properties of properties motivate us--though this time they probably don't force us--to give up this theory as well, (...)
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  14. Andy Egan (2008). Pretense for the Complete Idiom. Noûs 42 (3):381 - 409.
  15. Frances Egan (1992). Individualism, Computation, and Perceptual Content. Mind 101 (403):443-59.
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    Frances Egan (1991). Must Psychology Be Individualistic? Philosophical Review 100 (April):179-203.
  17.  68
    Frances Egan (1999). In Defence of Narrow Mindedness. Mind and Language 14 (2):177-94.
    Externalism about the mind holds that the explanation of our representational capacities requires appeal to mental states that are individuated by reference to features of the environment. Externalists claim that ‘narrow’ taxonomies cannot account for important features of psychological explanation. I argue that this claim is false, and offer a general argument for preferring narrow taxonomies in psychology.
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  18. Andy Egan (2008). Imagination, Delusion, and Self-Deception. In Tim Bayne & Jordi Fernandez (eds.), Delusion and Self-Deception: Affective and Motivational Influences on Belief Formation (Macquarie Monographs in Cognitive Science). Psychology Press
    Subjects with delusions profess to believe some extremely peculiar things. Patients with Capgras delusion sincerely assert that, for example, their spouses have been replaced by impostors. Patients with Cotard’s delusion sincerely assert that they are dead. Many philosophers and psychologists are hesitant to say that delusional subjects genuinely believe the contents of their delusions.2 One way to reinterpret delusional subjects is to say that we’ve misidentified the content of the problematic belief. So for example, rather than believing that his wife (...)
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  19.  92
    Frances Egan & Robert J. Matthews (2006). Doing Cognitive Neuroscience: A Third Way. Synthese 153 (3):377-391.
    The “top-down” and “bottom-up” approaches have been thought to exhaust the possibilities for doing cognitive neuroscience. We argue that neither approach is likely to succeed in providing a theory that enables us to understand how cognition is achieved in biological creatures like ourselves. We consider a promising third way of doing cognitive neuroscience, what might be called the “neural dynamic systems” approach, that construes cognitive neuroscience as an autonomous explanatory endeavor, aiming to characterize in its own terms the states and (...)
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  20.  88
    Frances Egan (1995). Folk Psychology and Cognitive Architecture. Philosophy of Science 62 (2):179-96.
    It has recently been argued that the success of the connectionist program in cognitive science would threaten folk psychology. I articulate and defend a "minimalist" construal of folk psychology that comports well with empirical evidence on the folk understanding of belief and is compatible with even the most radical developments in cognitive science.
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  21. M. F. Egan (1989). What's Wrong with the Syntactic Theory of Mind. Philosophy of Science 56 (December):664-74.
    Stephen Stich has argued that psychological theories that instantiate his Syntactic Theory of Mind are to be preferred to content-based or representationalist theories, because the former can capture and explain a wider range of generalizations about cognitive processes than the latter. Stich's claims about the relative merits of the Syntactic Theory of Mind are unfounded. Not only is it false that syntactic theories can capture psychological generalizations that content-based theories cannot, but a large class of behavioral regularities, readily explained by (...)
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  22. Frances Egan (2003). Naturalistic Inquiry: Where Does Mental Representation Fit In? In Louise M. Antony (ed.), Chomsky and His Critics. Malden MA: Blackwell Publishing 89--104.
  23.  82
    Frances Egan (2008). The Content of Color Experience. [REVIEW] Philosophy and Phenomenological Research 76 (2):407–414.
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  24.  6
    Kieran Egan (2008). The Future of Education: Reimagining Our Schools From the Ground Up. Yale University Press.
    This engaging book presents a frontal attack on current forms of schooling and a radical rethinking of the whole education process.
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  25.  3
    Kieran Egan (1983). Education and Psychology: Plato, Piaget, and Scientific Psychology. Teachers College Press, Columbia University.
  26. Andy Egan & James John, A Puzzle About Perception.
    experience supervene on the intrinsic properties of the experience.
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  27.  32
    Frances Egan (1998). The Moon Illusion. Philosophy of Science 65 (4):604-23.
    Ever since Berkeley discussed the problem at length in his Essay Toward a New Theory of Vision, theorists of vision have attempted to explain why the moon appears larger on the horizon than it does at the zenith. Prevailing opinion has it that the contemporary perceptual psychologists Kaufman and Rock have finally explained the illusion. This paper argues that Kaufman and Rock have not refuted a Berkeleyan account of the illusion, and have over-interpreted their own experimental results. The moon illusion (...)
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  28. Frances Egan (1996). Intentionality and the Theory of Vision. In Kathleen Akins (ed.), Perception. Oxford University Press
     
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  29.  40
    Frances Egan (1994). Aworld Withoutmind: Comments on Terence Horgan's “Naturalism and Intentionality”. Philosophical Studies 76 (2-3):327 - 338.
  30.  46
    Andy Egan & Brian Weatherson (2004). Prankster's Ethics. Philosophical Perspectives 18 (1):45–52.
    Diversity is a good thing. Some of its value is instrumental. Having people around with diverse beliefs, or customs, or tastes, can expand our horizons and potentially raise to salience some potential true beliefs, useful customs or apt tastes. Even diversity of error can be useful. Seeing other people fall away from the true and the useful in distinctive ways can immunise us against similar errors. And there are a variety of pleasant interactions, not least philosophical exchange, that wouldn’t be (...)
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  31.  28
    M. F. Egan (1991). Propositional Attitudes and the Language of Thought. Canadian Journal of Philosophy 21 (September):379-88.
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  32.  37
    Kieran Egan & Gillian Judson (2009). Values and Imagination in Teaching: With a Special Focus on Social Studies. Educational Philosophy and Theory 41 (2):126-140.
    Both local and global issues are typically dealt with in the Social Studies curriculum, or in curriculum areas with other names but similar intents. In the literature about Social Studies the imagination has played little role, and consequently it hardly appears in texts designed to help teachers plan and implement Social Studies lessons. What is true of Social Studies is also largely reflected in general texts concerning planning teaching. Clearly many theorists and practitioners are concerned to engage students' imaginations in (...)
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    James P. Egan (1988). Sin and the Economic Analysis of the Pastoral: A Class Act? [REVIEW] Journal of Business Ethics 7 (6):425 - 431.
    The Pastoral contains a non-Marxist class based non-traditional analysis of sinful acts in economic life. Data on poverty, income distribution, unemployment and economic problems are used to assert the existence of a marginalyzed, economically disenfranchised class, victims of the sinful self-serving actions of individuals influential in economic and political institutions. Economic scarcity, the reality of risk, conflicting policy goals, imperfect economic policy insights, mistaken choices, and the consequences of sinful acts for the sinner are ignored as possible causes of imperfect (...)
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  34.  5
    Frances Egan (2009). Is There a Role for Representational Content in Scientific Psychology? In Dominic Murphy & Michael A. Bishop (eds.), Stich and His Critics. Wiley-Blackwell 14.
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  35.  19
    Kieran Egan (1979). Towards a Theory of Educational Development. Educational Philosophy and Theory 11 (2):17–36.
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  36.  16
    Philip A. Egan (1996). Lonergan on Newman's Conversion. Heythrop Journal 37 (4):437–455.
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  37.  12
    Kayhan P. Parsi & Erin A. Egan (2002). Patents: The Public Interest Versus the Private Privilege. American Journal of Bioethics 2 (3):45 – 46.
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  38.  9
    Kieran Egan (1984). Development in Education. Journal of Philosophy of Education 18 (2):187–194.
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  39.  9
    Philip Egan (2008). Lonergan, Evangelisation and the British Context. Heythrop Journal 49 (5):794-821.
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  40.  5
    Sheila Ruth (1979). Methodocracy, Misogyny, and Bad Faith: Sexism in the Philosophic Establishment. Metaphilosophy 10 (1):48–61.
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    S. A. W. Ruth (1962). Book Reviews. [REVIEW] British Journal of Aesthetics 2 (1).
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  42.  2
    S. A. W. Ruth (1963). Book Reviews. [REVIEW] British Journal of Aesthetics 3 (1).
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  43.  2
    S. A. W. Ruth (1964). Book Reviews. [REVIEW] British Journal of Aesthetics 4 (2).
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  44.  6
    Anthony Egan (1997). Does a Real Albert Nolan Need Don Cupitt? A Response to Ronald Nicolson. Heythrop Journal 38 (2):180–190.
    In this paper, in response to Nicolson’s claim that South African liberation theology is non‐realist – or at least is non‐realist in its language – I suggest that Albert Nolan’s important book God in South Africa is not based on such an “exotic” philosophical basis but is a reflection using the populist Marxism of the anti‐apartheid struggle of the 1980s. The clue here is Nolan’s use of the Colonialism of a Special Type thesis, an integral part of ANC and Communist (...)
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  45.  3
    Erin A. Egan (2002). Ethics Training in Graduate Medical Education. American Journal of Bioethics 2 (4):26 – 28.
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  46. M. Ozawa, Andy Egan, A. Ishibashi & M. R. (1995). Burgerliche Intelligenz. Studies in History and Philosophy of Science Part A 26 (4):617-635.
    Long time delay before lasing in a II-VI laser diode has been observed. Due to this delay, a nominal threshold current increases as the width of applied current pulse becomes shorter. This delay is attributed to the internal Q switching caused by the balance of injected carriers, temperature rise and gain-guiding. By fitting the calculated data to the experimental ones, rates of refractive index change with carrier concentration and with temperature have been estimated.
     
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  47. Rose Frances Egan (1921). The Genesis of the Theory of "Art for Art's Sake" in Germany and in England. R. West.
     
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  48. S. A. W. Ruth (1967). Book Reviews. [REVIEW] British Journal of Aesthetics 7 (3).
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  49. S. A. W. Ruth (1968). Book Reviews. [REVIEW] British Journal of Aesthetics 8 (3).
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  50. S. A. W. Ruth (1969). Book Reviews. [REVIEW] British Journal of Aesthetics 9 (4).
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