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Stephen H. Phillips [25]Steven Phillips [11]Stephen Phillips [7]Suzanne M. Phillips [2]
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  1. Sarah R. Phillips (forthcoming). Asking the Sensitive Question: The Ethics of Survey Research and Teen Sex. Irb.
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  2. Stephen Phillips (forthcoming). Epistemology in Classical Indian Philosophy. Stanford Encyclopedia of Philosophy.
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  3. Stephen Phillips (2014). Hindu and Buddhist Ideas in Dialogue: Self and No-Self Edited by Irena Kuznetsova, Jonardon Ganeri, and Chakravarthi Ram-Prasad. Philosophy East and West 64 (1):253-260.
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  4. Stephen Phillips (2013). Purposeful Play. Philosophy East and West 63 (4):647-655.
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  5. Kristie R. Dukewich, Gail A. Eskes, Michael A. Lawrence, Mary Beth MacIsaac, Stephen J. Phillips & Raymond M. Klein (2012). Speed Impairs Attending on the Left: Comparing Attentional Asymmetries for Neglect Patients in Speeded and Unspeeded Cueing Tasks. Frontiers in Human Neuroscience 6.
    Visuospatial neglect after stroke is often characterized by a disengage deficit on a cued orienting task, in which individuals are disproportionately slower to respond to targets presented on the contralesional side of space following an ispilesional cue as compared to the reverse. The purpose of this study was to investigate the generality of the finding of a disengage deficit on another measure of cued attention, the temporal order judgment (TOJ) task, that does not depend upon speeded manual responses. Individuals with (...)
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  6. Kristie R. Dukewich, Gail A. Eskes, Michael A. Lawrence, Mary-Beth MacIsaac, Stephen J. Phillips & Raymond M. Klein (2012). Speed Impairs Attending on the Left: Comparing Attentional Asymmetries for Neglect Patients in Speeded and Unspeeded Cueing Tasks. Frontiers in Human Neuroscience 6.
  7. Stephen H. Phillips (2012/2011). Epistemology in Classical India: The Knowledge Sources of the Nyāya School. Routledge.
    In this book, Phillips gives an overview of the contribution of Nyaya--the classical Indian school that defends an externalist position about knowledge as well as an internalist position about justification. Nyaya literature extends almost two thousand years and comprises hundreds of texts, and in this book, Phillips presents a useful overview of the under-studied system of thought. For the philosopher rather than the scholar of Sanskrit, the book makes a whole range of Nyaya positions and arguments accessible to students of (...)
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  8. Matthew Dasti & Stephen H. Phillips (2010). Pramāṇa Are Factive— A Response to Jonardon Ganeri. Philosophy East and West 60 (4):535-540.
    Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gaṅgeśa's Tattvacintāmaṇi by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a fundamental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of pramāṇa, knowledge sources, as understood by Gaṅgeśa and, for that matter, Nyāya tradition. This response is (...)
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  9. Graeme S. Halford, William H. Wilson & Steven Phillips (2010). Relational Knowledge: The Foundation of Higher Cognition. Trends in Cognitive Sciences 14 (11):497-505.
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  10. Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.
  11. Fotis Aisopos, Konstantinos Tserpes, Magdalini Kardara, George Panousopoulos, Stephen Phillips & Spyridon Salamouras (2009). Information Exchange in Business Collaboration Using Grid Technologies. Identity in the Information Society 2 (2):189-204.
    With the emergence of service provisioning environments and new networking capabilities, antagonistic businesses have been able to collaborate securely by sharing information in order to have a beneficial result for all. This collaboration has sometimes been imposed by state legislation and sometimes been desirable by the firms themselves so as to resolve frequently occurring abnormalities. In any case, as information exchange takes place between antagonistic firms, security and privacy issues arise. In the context of this paper, a collaborative environment has (...)
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  12. Stephen H. Phillips (2009). Yoga, Karma, and Rebirth: A Brief History and Philosophy. Columbia University Press.
    A remarkable exploration of yoga's conceptual legacy, Yoga, Karma, and Rebirth crystallizes ideas about self and reality that unite the many incarnations of yoga.
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  13. Graeme S. Halford, Steven Phillips & William H. Wilson (2008). The Missing Link: Dynamic, Modifiable Representations in Working Memory. Behavioral and Brain Sciences 31 (2):137-138.
    We propose that the missing link from nonhuman to human cognition lies with our ability to form, modify, and re-form dynamic bindings between internal representations of world-states. This capacity goes beyond dynamic feature binding in perception and involves a new conception of working memory. We propose two tests for structured knowledge that might alleviate the impasse in empirical research in nonhuman animal cognition.
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  14. Steven Phillips (2008). Abstract Analogies Not Primed by Relations Learned as Object Transformations. Behavioral and Brain Sciences 31 (4):393-394.
    Analogy by priming learned transformations of (causally) related objects fails to explain an important class of inference involving abstract source-target relations. This class of analogical inference extends to ad hoc relationships, precluding the possibility of having learned them as object transformations. Rather, objects may be placed into momentarily corresponding, symbolic, source-target relationships just to complete an analogy.
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  15. Suzanne M. Phillips & Monique D. Boivin (2008). Hildegard and Holism. Philosophy, Psychiatry, and Psychology 14 (4):377-379.
  16. Suzanne M. Phillips & Monique D. Boivin (2008). Medieval Holism: Hildegard of Bingen on Mental Disorder. Philosophy, Psychiatry, and Psychology 14 (4):359-368.
  17. Graeme S. Halford, Steven Phillips, William H. Wilson, Julie McCredden, Glenda Andrews, Damian Birney, Rosemary Baker & Bain & D. John (2007). Relational Processing is Fundamental to the Central Executive and It is Limited to Four Variables. In Naoyuki Osaka, Robert H. Logie & Mark D'Esposito (eds.), The Cognitive Neuroscience of Working Memory. Oup Oxford.
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  18. Graeme Sydney Halford, Steven Phillips, William H. Wilson, Julie McCredden, Glenda Andrews, Damian Birney, Rosemary Baker & John Duncan Bain (2007). Relational Processing is Fundamental to the Central Executive and It is Limited to Four Variables. In Naoyuki Osaka, Robert H. Logie & Mark D'Esposito (eds.), The Cognitive Neuroscience of Working Memory. Oup Oxford.
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  19. Steven Phillips (2007). Kenneth Aizawa, The Systematicity Arguments, Studies in Brain and Mind. Minds and Machines 17 (3):357-360.
  20. Susan E. Phillips (2007). Sandy Bardsley, Venomous Tongues: Speech and Gender in Late Medieval England. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2006. Pp. V, 214; 10 Black-and-White Figures, 2 Tables, and 1 Map. $49.95. [REVIEW] Speculum 82 (4):957-959.
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  21. Stephen Phillips (2006). The Challenge of Religious Pluralism: A Reply to James Kraft. Sophia 45 (2):123-126.
    Religious pluralis does have, as James Kraft says, a negative impact on the epistemic confidence with which one holds a religious position, when epistemology is thought on both the externalist and internalist lines. I also conclude both that there is a resulting epistemic humility and that a tolerance of religious diversity results from it, but I reach these conclusions for entirely different reasons. Epistemic humility and religious tolerance are fostered by the realization that many religions are striving for the infinite, (...)
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  22. Susanne J. Phillips (2006). 18th Annual Legislative Update. Jona's Healthcare Law, Ethics, and Regulation 8 (2):60-64.
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  23. Fritz Allhoff, Amy L. Peikoff, Stephen H. Phillips, Avital Simhony & George Streeter (2005). Book Notes. [REVIEW] Ethics 115 (2):435-439.
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  24. Stephen H. Phillips (2004). Epistemology of Perception: Ganṅgeśa's Tattvacintāmaṇi: Jewel of Reflection on the Truth (About Epistemology), the Perception Chapter (Pratyakṣa-Khaṇḍa). American Institute of Buddhist Studies.
  25. Stephen H. Phillips (2004). Perceiving Particulars Blindly: Remarks on a Nyaya-Buddhist Controversy. Philosophy East and West 54 (3):389-403.
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  26. Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier (2003). From Africa to Zen: An Invitation to World Philosophy. Rowman & Littlefield Publishers.
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  27. Stephen H. Phillips (2002). Does Classicism Explain Universality? Minds and Machines 12 (3):423-434.
    One of the hallmarks of human cognition is the capacity to generalize over arbitrary constituents. Recently, Marcus (1998, 1998a, b; Cognition 66, p. 153; Cognitive Psychology 37, p. 243) argued that this capacity, called universal generalization (universality), is not supported by Connectionist models. Instead, universality is best explained by Classical symbol systems, with Connectionism as its implementation. Here it is argued that universality is also a problem for Classicism in that the syntax-sensitive rules that are supposed to provide causal explanations (...)
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  28. Stephen H. Phillips (2002). Gaṅgeśa on the Upādhi, the "Inferential Undercutting Condition": Introduction, Translation, and Explanation. Indian Council of Philosophical Research.
     
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  29. Steven Phillips (2002). Neo-Associativism: Limited Learning Transfer Without Binding Symbol Representations. Behavioral and Brain Sciences 25 (3):350-351.
    Perruchet & Vinter claim that with the additional capacity to determine whether two arbitrary stimuli are the same or different, their association-based PARSER model is sufficient to account for learning transfer. This claim overstates the generalization capacity of perceptual versus nonperceptual (symbolic) relational processes. An example shows why some types of learning transfer also require the capacity to bind arbitrary representations to nonperceptual relational symbols.
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  30. G. Douglas Browning, Robert Kane, Donald Viney & Stephen Phillips (2001). Charles Hartshorne, 1897-2000. Proceedings and Addresses of the American Philosophical Association 74 (5):229 - 233.
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  31. Graeme S. Halford, Steven Phillips & William H. Wilson (2001). Processing Capacity Limits Are Not Explained by Storage Limits. Behavioral and Brain Sciences 24 (1):123-124.
    Cowan's review shows that a short-term memory limit of four items is consistent with a wide range of phenomena in the field. However, he does not explain that limit, whereas an existing theory does offer an explanation for capacity limitations. Furthermore, processing capacity limits cannot be reduced to storage limits as Cowan claims.
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  32. S. H. Phillips (2001). Hindu Ethics. Australasian Journal of Philosophy 79 (3):428 – 429.
    Book Information Hindu Ethics. By Roy Perrett. University of Hawaii Press. Honolulu. 1998. Pp. xi + 105. Paperback, US$28.00.
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  33. Stephen H. Phillips (2001). Could There Be Mystical Evidence for a Nondual Brahman? A Causal Objection. Philosophy East and West 51 (4):492-506.
    The great Advaita Vedāntin Śaṅkara puts forth a mystic parallelism thesis that is identified and examined here: mystical and sensory experiences are epistemically parallel. Among the conclusions drawn are that the Advaita metaphysics precludes successful defense of a Brahman-centered philosophy on the basis of such a thesis because Advaita precludes a story about how the experience of its Brahman could arise. Thus Śaṅkara needs "scripture" (śruti) to secure important parts of his view. A truly mystical Vedānta, in contrast, would not.
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  34. Stephen H. Phillips (2001). Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Jonardon Ganeri. Mind 110 (439):749-753.
  35. Stephen H. Phillips (2001). There's Nothing Wrong with Raw Perception: A Response to Chakrabarti's Attack on Nyaya's. Philosophy East and West 51 (1).
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  36. Stephen H. Phillips (2001). There's Nothing Wrong with Raw Perception: A Response to Chakrabarti's Attack on Nyāya's "Nirvikalpaka Pratyakṣa". Philosophy East and West 51 (1):104-113.
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  37. Stephen H. Phillips & N. S. Ramanuja Tatacharya (2000). Discourse on Perceptual Presentation of Something as Other Than What It Is. Journal of Indian Philosophy 28 (5/6):567-650.
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  38. Steven Phillips (1999). Systematic Minds, Unsystematic Models: Learning Transfer in Humans and Networks. [REVIEW] Minds and Machines 9 (3):383-398.
    Minds are said to be systematic: the capacity to entertain certain thoughts confers to other related thoughts. Although an important property of human cognition, its implication for cognitive architecture has been less than clear. In part, the uncertainty is due to lack of precise accounts on the degree to which cognition is systematic. However, a recent study on learning transfer provides one clear example. This study is used here to compare transfer in humans and feedforward networks. Simulations and analysis show, (...)
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  39. Graeme S. Halford, William H. Wilson & Steven Phillips (1998). Processing Capacity Defined by Relational Complexity: Implications for Comparative, Developmental, and Cognitive Psychology. Behavioral and Brain Sciences 21 (6):803-831.
    Working memory limits are best defined in terms of the complexity of the relations that can be processed in parallel. Complexity is defined as the number of related dimensions or sources of variation. A unary relation has one argument and one source of variation; its argument can be instantiated in only one way at a time. A binary relation has two arguments, two sources of variation, and two instantiations, and so on. Dimensionality is related to the number of chunks, because (...)
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  40. Graeme S. Halford, William H. Wilson & Steven Phillips (1998). Relational Complexity Metric is Effective When Assessments Are Based on Actual Cognitive Processes. Behavioral and Brain Sciences 21 (6):848-860.
    The core issue of our target article concerns how relational complexity should be assessed. We propose that assessments must be based on actual cognitive processes used in performing each step of a task. Complexity comparisons are important for the orderly interpretation of research findings. The links between relational complexity theory and several other formulations, as well as its implications for neural functioning, connectionist models, the roles of knowledge, and individual and developmental differences, are considered.
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  41. S. Phillips (1998). Are Feedforward and Recurrent Networks Systematic? Analysis and Implications for a Connectionist Cognitive Architecture. Philosophical Explorations.
    Human cognition is said to be systematic: cognitive ability generalizes to structurally related behaviours. The connectionist approach to cognitive theorizing has been strongly criticized for its failure to explain systematicity. Demonstrations of generalization notwithstanding, I show that two widely used networks (feedforward and recurrent) do not support systematicity under the condition of local input/output representations. For a connectionist explanation of systematicity, these results leave two choices, either: (1) develop models capable of systematicity under local input/output representations; or (2) justify the (...)
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  42. S. Phillips & G. S. Halford, Systematicity: Psychological Evidence with Connectionist Implications.
    At root, the systematicity debate over classical versus connectionist explanations for cognitive architecture turns on quantifying the degree to which human cognition is systematic. We introduce into the debate recent psychological data that provides strong support for the purely structure-based generalizations claimed by Fodor and Pylyshyn (1988). We then show, via simulation, that two widely used connectionist models (feedforward and simple recurrent networks) do not capture the same degree of generalization as human subjects. However, we show that this limitation is (...)
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  43. Stephen H. Phillips (1995). The Ideal of Philosophy as Globally Informed. In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Distributed by Indian Book Centre. 110--120.
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  44. Georgios Anagnostopoulos Aristotle, Daniel Bonevac & Stephen Phillips (1994). Hans-Georg Gadamer. Heidegger's Ways. John W. Stanley Trs. Albany, NY: SUNY Press, 1994, 211pp. He. 0-7914-1738-7. Edward Goodell. The Nobel Philoso. [REVIEW] Teaching Philosophy 1:7.
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  45. Susan S. Phillips & Patricia E. Benner (eds.) (1994). The Crisis of Care: Affirming and Restoring Caring Practices in the Helping Professions. Georgetown University Press.
    Selected as Outstanding Academic Book by Choice magazine.
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  46. Stephen H. Phillips (1993). Ga [(N)\Dot]\Dot Ngeśa on Characterizing Veridical Awareness. Journal of Indian Philosophy 21 (2):107-168.
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  47. Bridget Cook & Shelagh G. Phillips (1990). [Book Review] Loss and Bereavement. [REVIEW] Journal of Medical Ethics 16:219.
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  48. Robert Kane & Stephen H. Phillips (eds.) (1989). Hartshorne, Process Philosophy, and Theology. State University of New York Press.
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  49. Stephen H. Phillips (1988). Mysticism and Metaphor. International Journal for Philosophy of Religion 23 (1):17 - 41.
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  50. Stephen H. Phillips (1987). Dharmakīrti on Sensation and Causal Efficiency. Journal of Indian Philosophy 15 (3):231-259.
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