Search results for 'Shawn Gorman' (try it on Scholar)

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  1. Shawn Gorman (2009). On the Problem of Origin in Sartre's Phenomenology: Essentialism Versus Unlimited Semiosis. Sartre Studies International 15 (1):39-53.score: 240.0
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  2. Michael Gorman (2005). Augustine's Use of Neoplatonism in Confessions VII: A Response to Peter King. Modern Schoolman 82 (3):227-233.score: 60.0
    A modified version of Michael Gorman's comments on Peter King’s paper at the 2004 Henle Conference. Above all, an account of Augustine’s purposes in discussing Neoplatonism in Confessions VII, showing why Augustine does not tell us certain things we wish he would. In my commentary I will address the following topics: (i) what it means to speak of the philosophically interesting points in Augustine; (ii) whether Confessions VII is really about the Trinity; (iii) Augustine‘s intentions in Confessions VII; (iv) (...)
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  3. Ben Gorman (2012). Review of Philosophy in Children's Literature. [REVIEW] Questions 12:17-18.score: 60.0
    Ben Gorman reviews Philosophy in Children’s Literature by Peter R. Costello.
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  4. Daniel Gorman (2012). The Emergence of International Society in the 1920s. Cambridge University Press.score: 60.0
    Chronicling the emergence of an international society in the 1920s, Daniel Gorman describes how the shock of the First World War gave rise to a broad array of overlapping initiatives in international cooperation. Though national rivalries continued to plague world politics, ordinary citizens and state officials found common causes in politics, religion, culture and sport with peers beyond their borders. The League of Nations, the turn to a less centralized British Empire, the beginning of an international ecumenical movement, international (...)
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  5. Michael Gorman (2006). Talking About Intentional Objects. Dialectica 60 (2):135-144.score: 30.0
    Discusses the old problem of how to characterize apparently intentional states that appear to lack objects. In tandem with critically discussing a recent proposal by Tim Crane, I develop the line of reasoning according to which talking about intentional objects is really a way of talking about intentional states—in particular, it’s a way of talking about their satisfaction-conditions.
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  6. Michael Gorman (2005). The Essential and the Accidental. Ratio 18 (3):276–289.score: 30.0
    The distinction between the essential and the accidental characteristics of a thing should be understood not in modal terms (the received view) nor in definitional terms (Fine’s recent proposal) but as follows: an essential characteristic of a thing is one that is not explained by any other of that thing’s characteristics, and an accidental characteristic of a thing is one that is so explained. Various versions of this proposal can be formulated.
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  7. Jonathan Gorman (2007). Historical Judgement. Acumen/McGill-Queen's University Press.score: 30.0
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  8. Michael Gorman (2003). Hugh of Saint Victor. In Noone Gracia (ed.), The Blackwell Companion to Philosophy in the Middle Ages. Blackwell.score: 30.0
    An overview of Hugh’s thought, focusing on philosophical issues. Specifically it gives a summary of his overall vision; the sources he worked from; his understanding of: the division of the science, biblical interpretation, God, creation, providence and evil, human nature and ethics, salvation; and his spiritual teachings.
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  9. Michael Gorman (2012). On Substantial Independence: A Reply to Patrick Toner. Philosophical Studies 159 (2):293-297.score: 30.0
    Patrick Toner has recently criticized accounts of substance provided by Kit Fine, E. J. Lowe, and the author, accounts which say (to a first approximation) that substances cannot depend on things other than their own parts. On Toner’s analysis, the inclusion of this parts exception results in a disjunctive definition of substance rather than a unified account. In this paper (speaking only for myself, but in a way that would, I believe, support the other authors that Toner discusses), I first (...)
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  10. Michael M. Gorman (1993). Ontological Priority and John Duns Scotus. Philosophical Quarterly 44 (173):460-471.score: 30.0
    The philosophical literature understands ontological priority in two ways, in terms of dependence, and in terms of degrees-of-being. These views are not reconcilable in any straightforward manner. However, they can be reconciled indirectly, if both are seen as instances of higher-level concept that is a modification of John Duns Scotus' notion of essential order. The result is a theory of ontological priority that takes the form of a list of membership criteria for the class of "ontological priority relations", of which (...)
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  11. Jonathan Gorman (2009). Law as a Moral Idea • by Nigel Simmonds. Analysis 69 (2):395-397.score: 30.0
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  12. Michael Gorman (2006). Independence and Substance. International Philosophical Quarterly 46 (2):147-159.score: 30.0
    The paper takes up a traditional view that has also been a part of some recent analytic metaphysics, namely, the view that substance is to be understood in terms of independence. Taking as my point of departure some recent remarks by Kit Fine, I propose reviving the Aristotelian-scholastic idea that the sense in which substances are independent is that they are non-inherent, and I do so by developing a broad notion of inherence that is more usable in the context of (...)
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  13. Michael Gorman (2005). Nagasawa Vs. Nagel: Omnipotence, Pseudo-Tasks, and a Recent Discussion of Nagel's Doubts About Physicalism. Inquiry 48 (5):436 – 447.score: 30.0
    In his recent "Thomas vs. Thomas: A New Approach to Nagel's Bat Argument", Yujin Nagasawa interprets Thomas Nagel as making a certain argument against physicalism and objects that this argument transgresses a principle, laid down by Thomas Aquinas, according to which inability to perform a pseudo-task does not count against an omnipotence claim. Taking Nagasawa's interpretation of Nagel for granted, I distinguish different kinds of omnipotence claims and different kinds of pseudo-tasks, and on that basis show that Nagasawa's criticism of (...)
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  14. Harry Collins, Robert Evans & Mike Gorman (2007). Trading Zones and Interactional Expertise. Studies in History and Philosophy of Science Part A 38 (4):657-666.score: 30.0
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  15. Jonathan Gorman (2010). The Grammar of Historiography. Epistemology and Philosophy of Science 3:45-53.score: 30.0
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  16. Michael E. Gorman (2005). Heuristics, Moral Imagination, and the Future of Technology. Behavioral and Brain Sciences 28 (4):551-551.score: 30.0
    Successful application of heuristics depends on how a problem is represented, mentally. Moral imagination is a good technique for reflecting on, and sharing, mental representations of ethical dilemmas, including those involving emerging technologies. Future research on moral heuristics should use more ecologically valid problems and combine quantitative and qualitative methods.
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  17. Michael Gorman (2006). Substance and Identity-Dependence. Philosophical Papers 35 (1):103-118.score: 30.0
    There is no consensus on how to define substance, but one popular view is that substances are entities that are independent in some sense or other. E. J. Lowe’s version of this approach stresses that substances are not dependent on other particulars for their identity. I develop the meaning of this proposal, defend it against some criticisms, and then show that others do require that the theory be modified.
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  18. Michael Gorman (2002). Intentionality, Normativity, and a Problem for Searle. Dialogue 42 (4):703-714.score: 30.0
    At the heart of the philosophy of John Serale there is found a comprehensive biology of the spirit. But there is a tension in his position. On the one hand, modern biology, such as he understands it, requires a certain conception of normativity. On the other hand, the fashion in which Searle himself understands intentionality requires a very different conception of normativity. To resolve the difficulty, Searle must at the same time modify his understanding of biology and nuance his idea (...)
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  19. Daphna Heller, Kristen S. Gorman & Michael K. Tanenhaus (2012). To Name or to Describe: Shared Knowledge Affects Referential Form. Topics in Cognitive Science 4 (2):290-305.score: 30.0
    The notion of common ground is important for the production of referring expressions: In order for a referring expression to be felicitous, it has to be based on shared information. But determining what information is shared and what information is privileged may require gathering information from multiple sources, and constantly coordinating and updating them, which might be computationally too intensive to affect the earliest moments of production. Previous work has found that speakers produce overinformative referring expressions, which include privileged names, (...)
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  20. J. L. Gorman (1974). Objectivity and Truth in History. Inquiry 17 (1-4):373 – 397.score: 30.0
    Examples of historical writing are analysed in detail, and it is demonstrated that, with respect to the statements which appear in historical accounts, their truth and value-freedom are neither necessary nor sufficient for the relative acceptability of historical accounts. What is both necessary and sufficient is the acceptability of the selection of statements involved, and it is shown that history can be objective only if the acceptability of selection can be made on the basis of a rational criterion of relevance. (...)
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  21. Michael Gorman (2011). Incarnation. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.score: 30.0
    According to Christian belief, Jesus Christ is a divine person who became “incarnate,” i.e., who became human. A key event in the second act of the drama of creation and redemption, the incarnation could not have failed to interest Aquinas, and he discusses it in a number of places. A proper understanding of what he thought about it is thus part of any complete understanding of his work. It is, furthermore, a window into his ideas on a variety of other (...)
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  22. Michael Gorman (2011). Personhood, Potentiality, and Normativity. American Catholic Philosophical Quarterly 85 (3):483-498.score: 30.0
    The lives of persons are valuable, but are all humans persons? Some humans—the immature, the damaged, and the defective—are not capable, here and now, of engaging in the rational activities characteristic of persons, and for this reason, one might call their personhood into question. A standard way of defendingit is by appeal to potentiality: we know they are persons because we know they have the potentiality to engage in rational activities. In this paper I develop acomplementary strategy based on normativity. (...)
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  23. Michael E. Gorman (2008). Trading Zones, Moral Imagination and Socially Sensitive Computing. Foundations of Science 13 (1):89-97.score: 30.0
    As computating technologies become ubiquitous and at least partly autonomous, they will have increasing impact on societies, both in the developed and developing worlds. This article outlines a framework for guiding emerging technologies in directions that promise social as well as technical progress. Multiple stakeholders will have to be engaged in dialogues over new technological directions, forming trading zones in which knowledge and resources are exchanged. Such discussions will have to incorporate cultural and individual values.
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  24. Veronica Johansson, Martin Garwicz, Martin Kanje, Helena Röcklinsberg, Jens Schouenborg, Anders Tingström & Ulf Görman (2013). Beyond Blind Optimism and Unfounded Fears: Deep Brain Stimulation for Treatment Resistant Depression. Neuroethics 6 (3):457-471.score: 30.0
    The introduction of new medical treatments based on invasive technologies has often been surrounded by both hopes and fears. Hope, since a new intervention can create new opportunities either in terms of providing a cure for the disease or impairment at hand; or as alleviation of symptoms. Fear, since an invasive treatment involving implanting a medical device can result in unknown complications such as hardware failure and undesirable medical consequences. However, hopes and fears may also arise due to the cultural (...)
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  25. John D. Schaeffer & David Gorman (2008). Ong and Derrida on Presence: A Case Study in the Conflict of Traditions. Educational Philosophy and Theory 40 (7):856-872.score: 30.0
    Ong and Derrida are concerned with presence—for Ong the presence of the other; for Derrida the presence of the signified. These seemingly disparate epistemological meanings of 'presence' actually share some striking similarities, but differ about how reason should be figured, that is, what metaphors should be used to conceptualize reason. This disagreement is fundamentally about what Ong called 'analogues for intellect.' After describing the history of Ong's and Derrida's concept of presence, we indicate how the ethical and religious implications Ong (...)
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  26. 1Imre Balogh, Brian Beakley, Paul Churchland, Michael Gorman, Stevan Harnad, David Mertz, H. H. Pattee, William Ramsey, John Ringen, Georg Schwarz, Brian Slator, Alan Strudler & Charles Wallis (1990). Responses to 'Computationalism'. Social Epistemology 4 (2):155 – 199.score: 30.0
  27. David Gorman (2011). The Nature and Future of Philosophy – By Michael Dummett. Philosophical Investigations 34 (3):323-327.score: 30.0
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  28. John Gorman (1998). Monitoring Employee Internet Usage. Business Ethics 7 (1):21–24.score: 30.0
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  29. Michael Gorman (2011). Real Essentialism. American Catholic Philosophical Quarterly 85 (3):510-513.score: 30.0
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  30. Jonathan Gorman (2009). Allan Megill's Historical Knowledge, Historical Error: A Contemporary Guide to Practice. Journal of the Philosophy of History 3 (1):79-89.score: 30.0
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  31. Michael Gorman (2014). Two Types of Features: An Aristotelian Approach. Ratio 27 (2):140-154.score: 30.0
    A certain theory of substance, one that grows out of Aristotelian philosophy but which has adherents today as well, draws a distinction between the features a substance has by instantiating a universal and the features it has by possessing a trope. An adherent of this theory might say that a certain cat is red because it possesses a redness-trope, but that it is a cat because it instantiates the universal CAT. A problem that must be faced by philosophers who hold (...)
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  32. Michael Gorman (2009). Review of James Ross, Thought and World: The Hidden Necessities. [REVIEW] Notre Dame Philosophical Reviews 2009 (4).score: 30.0
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  33. Michael Gorman (2003). Subjectivism About Normativity and the Normativity of Intentional States. International Philosophical Quarterly 43 (1):5-14.score: 30.0
    Subjectivism about normativity (SN) is the view that norms are never intrinsic to things but are instead always imposed from without. After clarifying what SN is, I argue against it on the basis of its implications concerning intentionality. Intentional states with the mind-to-world direction of fit are essentially norm-subservient, i.e., essentially subject to norms such as truth, coherence, and the like. SN implies that nothing is intrinsically an intentional state of the mind-to-world sort: its being such a state is only (...)
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  34. Aloysia M. Gorman (1961). Recognition Memory for Nouns as a Function of Abstractness and Frequency. Journal of Experimental Psychology 61 (1):23.score: 30.0
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  35. Jonathan Gorman (2004). Convergence to Agreement. History and Theory 43 (1):107–116.score: 30.0
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  36. Jonathan Gorman (2005). Our Knowledge of the Past: A Philosophy of Historiography by Aviezer Tucker. Cambridge: Cambridge University Press, 2004. Pp. VII + 291. £45.00. [REVIEW] Philosophy 80 (2):292-300.score: 30.0
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  37. Michael Gorman (2000). Christ as Composite According to Aquinas. Traditio 55:143-157.score: 30.0
    In this paper I explain Thomas Aquinas's view that Christ is a composite person, and then I explain the role of Christ's compositeness in Thomas‘s solutions to a range of Christological problems. On the topics I will be discussing, Thomas‘s views did not change significantly over the course of his career; for the sake of simplicity, then, I will focus on texts from the Summa theologiae, citing parallels in the notes.
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  38. Michael Gorman & Bernard Carlson (1989). Can Experiments Be Used to Study Science? Social Epistemology 3 (2):89 – 106.score: 30.0
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  39. Michael M. Gorman (1993). Hume's Theory of Belief. Hume Studies 19 (1):89-101.score: 30.0
    The paper defends Hume's theory of belief against charges of inconsistency (but does not argue that Hume's theory is correct). It is noted that his statements about belief are actually statements about three different questions: the nature of belief, the effects of belief, and the causes of belief. The question of the nature of belief is analyzed in the most detail. Hume has two theories, which I call his "manner of conception theory" and his "feeling theory," but on Humean assumptions, (...)
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  40. Michael Gorman (2005). Intellectual Property Rights, Moral Imagination, and Access to Life-Enhancing Drugs. Business Ethics Quarterly 15 (4):595-613.score: 30.0
    Although the idea of intellectual property (IP) rights—proprietary rights to what one invents, writes, paints, composes or creates—is firmlyembedded in Western thinking, these rights are now being challenged across the globe in a number of areas. This paper will focus on one of these challenges: government-sanctioned copying of patented drugs without permission or license of the patent owner in the name of national security, in health emergencies, or life-threatening epidemics. After discussing standard rights-based and utilitarian arguments defending intellectual property we (...)
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  41. Michael Gorman (2009). On a Thomistic Worry About Scotus's Doctrine of the Esse Christi. Antonianum 84:719-733.score: 30.0
    According to authoritative Christian teaching, Jesus Christ is a single person existing in two natures, divinity and humanity. In attempting to understand this claim, the high-scholastic theologians often asked whether there was more than one existence in Christ. John Duns Scotus answers the question with a clear and strongly-formulated yes, and Thomists have sometimes suspected that his answer leads in a heretical direction. But before we can ask whether Scotus‘s answer is acceptable or not, we have to come to a (...)
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  42. Benjamin A. Gorman (2009). Review of What’s the Use of Truth? [REVIEW] Philosophy in Review 29 (3):219-220.score: 30.0
  43. Michael M. Gorman (2006). The Oldest Annotations on Augustine's De Civitate Dei. Augustinianum 46 (2):457-479.score: 30.0
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  44. David Gorman (1992). The Logical Basis of Metaphysics (Review). Philosophy and Literature 16 (2):405-406.score: 30.0
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  45. Michael Gorman (2011). Doing Science, Technology and Society in the National Science Foundation. Science and Engineering Ethics 17 (4):839-849.score: 30.0
    The author describes his efforts to become a participant observer while he was a Program Director at the NSF. He describes his plans for keeping track of his reflections and his goals before he arrived at NSF, then includes sections from his reflective diary and comments after he had completed his two-year rotation. The influx of rotators means the NSF has to be an adaptive, learning organization but there are bureaucratic obstacles in the way.
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  46. Jonathan Gorman (1995). For Tolerance. Philosophy Now 12:22-23.score: 30.0
  47. Michael E. Gorman (2000). Heuristics in Technoscientific Thinking. Behavioral and Brain Sciences 23 (5):752-752.score: 30.0
    This review of Gigerenzer, Todd, and the ABC Research Group's Simple heuristics that make us smart focuses on the role of heuristics in discovery, invention, and hypothesis-testing and concludes with a comment on the role of heuristics in population growth.
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  48. Michael Gorman (2000). Kim, Jaegwon. Mind in a Physical World: An Essay on the Mind-Body Problem and Mental Causation. Review of Metaphysics 53 (4):937-938.score: 30.0
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  49. Michael Gorman (2000). Personal Unity and the Problem of Christ's Knowledge. Proceedings of the American Catholic Philosophical Association 74:175-186.score: 30.0
    According to the orthodox Christian belief expressed most famously at the Council of Chalcedon in 451, Jesus Christ is one person who is both divine and human. Not surprisingly, many have wondered at this, for it seems impossible for one person to have both divine and human characteristics. There are different versions of this difficulty, which correspond to different human and divine characteristics. In this article, I will defend traditional Christology against an argument that bases itself on one particular difficulty. (...)
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  50. Jonathan Gorman (2011). The Normativity of Logic in the History of Ideas. Intellectual History Review 21 (1):3-13.score: 30.0
    (2011). The Normativity of Logic in the History of Ideas. Intellectual History Review: Vol. 21, Post-Analytic Hermeneutics: Themes from Mark Bevir's Philosophy of History, pp. 3-13. doi: 10.1080/17496977.2011.546631.
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