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Stephen H. Phillips [30]Steven Phillips [11]Stephen Phillips [10]Simon Phillips [3]
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Profile: Steven D. Phillips
Profile: Shirley Phillips
Profile: Susie Phillips
Profile: Sydney Phillips (Louisiana Tech University)
Profile: Sidney Phillips (Yale University)
Profile: Sheldon Phillips (University College London)
Profile: Seger Phillips
  1. Sarah R. Phillips (forthcoming). Asking the Sensitive Question: The Ethics of Survey Research and Teen Sex. IRB: Ethics & Human Research.
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  2.  34
    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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  3.  45
    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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  4. Regina L. Leckie, Lauren E. Oberlin, Michelle W. Voss, Ruchika S. Prakash, Amanda Szabo-Reed, Laura Chaddock-Heyman, Siobhan M. Phillips, Neha P. Gothe, Emily Mailey, Victoria J. Vieira-Potter, Stephen A. Martin, Brandt D. Pence, Mingkuan Lin, Raja Parasuraman, Pamela M. Greenwood, Karl J. Fryxell, Jeffrey A. Woods, Edward McAuley, Arthur F. Kramer & Kirk I. Erickson (2014). BDNF Mediates Improvements in Executive Function Following a 1-Year Exercise Intervention. Frontiers in Human Neuroscience 8.
  5. 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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  6. 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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  7.  8
    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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  8.  28
    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.  3
    Stephen Phillips (2016). Creative Commentary. Philosophy East and West 66 (3):1020-1026.
    Engagement with texts however distant from us in culture and history—distant, that is, from contemporary anglophone philosophy—tries to make them part of an ongoing conversation, focusing on topics and arguments as opposed to context or history. And, as Jonardon Ganeri reports of the innovative Nyāya philosopher Raghunātha Śiromaṇi, who emerges as the hero of The Lost Age of Reason: Philosophy in Early Modern India 1450–1700, this can take the form of “asides and marginal notes, of the sort one makes not (...)
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  10.  48
    Steven Phillips (2007). Kenneth Aizawa, The Systematicity Arguments, Studies in Brain and Mind. Minds and Machines 17 (3):357-360.
  11.  31
    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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  12.  51
    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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  13.  25
    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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  14.  39
    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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  15.  41
    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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  16.  18
    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.
  17.  45
    Stephen H. Phillips (2001). Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Jonardon Ganeri. Mind 110 (439):749-753.
  18.  11
    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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  19. Stephen H. Phillips & Robert C. Solomon (1996). Philosophy of Religion a Global Approach. Monograph Collection (Matt - Pseudo).
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  20.  28
    Stephen Phillips (forthcoming). Epistemology in Classical Indian Philosophy. Stanford Encyclopedia of Philosophy.
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  21.  35
    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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  22.  2
    Robert Kane & Stephen H. Phillips (eds.) (1989). Hartshorne, Process Philosophy, and Theology. State University of New York Press.
    A pocket-size (4 Literature citations are restricted to the main work. A first edition. These 11 papers derive from an international conference in honor of Charles Hartshorne held at the University of Texas, Austin, Feb. 1988.
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  23.  32
    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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  24.  1
    Seymour Phillips (2016). Kathryn Warner with a Foreword by Ian Mortimer,Edward II: The Unconventional King. Stroud, UK: Amberley Publishing, 2014. Pp. 319; 33 Color Plates. £20. ISBN: 978-1-4456-4120-1. [REVIEW] Speculum 91 (2):569-571.
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  25.  27
    Stephen H. Phillips (1985). The Conflict of Voluntarism and Dualism in the Yogasūtra. Journal of Indian Philosophy 13 (4):399-414.
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  26.  25
    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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  27.  17
    Stephen H. Phillips (1985). Aurobindo's Concept of Supermind. International Philosophical Quarterly 25 (4):403-418.
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  28.  27
    Stephen H. Phillips (1988). Mysticism and Metaphor. International Journal for Philosophy of Religion 23 (1):17 - 41.
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  29.  23
    Stephen H. Phillips (1985). The Central Argument of Aurobindo's "the Life Divine". Philosophy East and West 35 (3):271-284.
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  30.  23
    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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  31.  7
    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.
  32.  13
    Stephen H. Phillips (1985). Creative Interchange. Faith and Philosophy 2 (3):320-322.
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  33.  19
    Stephen H. Phillips (1987). Padmapāda's Illusion Argument. Philosophy East and West 37 (1):3-23.
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  34.  15
    Stephen H. Phillips (1987). Dharmakīrti on Sensation and Causal Efficiency. Journal of Indian Philosophy 15 (3):231-259.
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  35.  15
    Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.
  36.  3
    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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  37.  1
    Sheridan Phillips & Marvin Levine (1975). Probing for Hypotheses with Adults and Children: Blank Trials and Introtacts. Journal of Experimental Psychology: General 104 (4):327-354.
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  38.  16
    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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  39.  10
    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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  40.  11
    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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  41.  13
    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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  42.  9
    Suzanne M. Phillips & Monique D. Boivin (2008). Medieval Holism: Hildegard of Bingen on Mental Disorder. Philosophy, Psychiatry, and Psychology 14 (4):359-368.
  43.  4
    Stephen Phillips (2013). Purposeful Play. Philosophy East and West 63 (4):647-655.
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  44.  4
    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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  45.  8
    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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  46.  4
    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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  47.  5
    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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  48.  2
    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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  49.  2
    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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  50.  4
    Suzanne M. Phillips & Monique D. Boivin (2008). Hildegard and Holism. Philosophy, Psychiatry, and Psychology 14 (4):377-379.
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