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  1. Robert Stalnaker, Knowing Where We Are, and What It is Like.
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  2. Robert C. Stalnaker, On Knowing Where You Are and What It's Like.
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  3. Rc Stalnaker (forthcoming). I968]:'A Theory of Conditionals'. Studies in Logical Theory (American Philosophical Quarterly Supplementary Monograph Series), Oxford.
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  4. Elizabeth M. Bucar & Aaron Stalnaker (2014). On Comparative Religious Ethics as a Field of Study. Journal of Religious Ethics 42 (2):358-384.
    This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo-Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross-pollination from a variety of disciplines is a (...)
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  5. Aaron Stalnaker (2013). Confucianism, Democracy, and the Virtue of Deference. Dao: A Journal of Comparative Philosophy 12 (4):441-459.
    Some democratic theorists have argued that contemporary people should practice only a civility that recognizes others as equal persons, and eschew any form of deference to authority as a feudalistic cultural holdover that ought to be abandoned in the modern era. Against such views, this essay engages early Confucian views of ethics and society, including their analyses of different sorts of authority and status, in order to argue that, properly understood, deference is indeed a virtue of considerable importance for contemporary (...)
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  6. Aaron Stalnaker (2013). Comparative Religious Ethics. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  7. Robertc Stalnaker (2013). 7. Assertion. In Maite Ezcurdia & Robert J. Stainton (eds.), The Semantics-Pragmatics Boundary in Philosophy. Broadview Press. 179.
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  8. Elizabeth M. Bucar & Aaron Stalnaker (eds.) (2012). Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis. Palgrave Macmillan.
     
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  9. Aaron Stalnaker (2012). Xunzi's Moral Analysis of War and Some of its Contemporary Implications. Journal of Military Ethics 11 (2):97-113.
    Abstract The early Ru or ?Confucian? figure Xunzi (?Master Xun,? c. 310?c. 220 BCE) gives a sophisticated analysis of war, which he develops on the basis of a larger social and political vision that he works out in considerable detail. This larger vision of human society is thoroughly normative in the sense that Xunzi both argues for the value of his ideal conception of society, and relates these moral arguments for the Confucian Dao or Way to what I take to (...)
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  10. Robert Stalnaker (2012). Intellectualism and the Objects of Knowledge. [REVIEW] Philosophy and Phenomenological Research 85 (3):754-761.
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  11. Robert Stalnaker (2011). Mere Possibilities: Metaphysical Foundations of Modal Semantics. Princeton University Press.
    The book also sheds new light on the nature of metaphysical theorizing by exploring the interaction of semantic and metaphysical issues, the connections between different metaphysical issues, and the nature of ontological commitment.
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  12. Robert Stalnaker (2011). Précis. [REVIEW] Philosophical Studies 155 (3):433-435.
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  13. Robert Stalnaker (2011). Responses to Stoljar, Weatherson and Boghossian. [REVIEW] Philosophical Studies 155 (3):467-479.
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  14. Robert Stalnaker (2011). The Essential Contextual. In Jessica Brown & Herman Cappelen (eds.), Assertion: New Philosophical Essays. Oxford University Press. 137--151.
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  15. Robert Stalnaker (2011). The Metaphysical Conception of Analyticity. [REVIEW] Philosophy and Phenomenological Research 82 (2):507-514.
  16. Aaron Stalnaker (2010). Virtue as Mastery in Early Confucianism. Journal of Religious Ethics 38 (3):404-428.
    This essay explores the interrelation of skills and virtues. I first trace one line of analysis from Aristotle to Alasdair MacIntyre, which argues that there is a categorical difference between skills and virtues, in their ends and intrinsic character. This familiar distinction is fine in certain respects but still importantly misleading. Virtue in general, and also some particular virtues such as ritual propriety and practical wisdom, are not just exercised in practical contexts, but are in fact partially constituted by the (...)
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  17. R. Stalnaker (2010). Merely Possible Propositions. In Bob Hale & Aviv Hoffmann (eds.), Modality: Metaphysics, Logic, and Epistemology. Oxford University Press. 21--32.
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  18. Robert Stalnaker (2010). Responses to Stanley and Schlenker. Philosophical Studies 151 (1):143 - 157.
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  19. R. C. Stalnaker (2009). On Hawthorne and Magidor on Assertion, Context, and Epistemic Accessibility. Mind 118 (470):399-409.
    Hawthorne and Magidor's criticisms of the model of presupposition and assertion that I have used and defended are all based on a rejection of some transparency or introspection of assumptions about speaker presupposition. This response to those criticisms aims first to clarify, and then to defend, the required transparency assumptions. It is argued, first, that if the assumptions are properly understood, some prima facie problems for them do not apply, second, that rejecting the assumptions has intuitively implausible consequences, and third, (...)
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  20. Robert Stalnaker (2009). Another Attempt to Put Sleeping Beauty to Rest. Canadian Joural of Philosophy 39 (Sup1):25-39.
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  21. Robert Stalnaker (2009). Conditional Propositions and Conditional Assertions. In Andy Egan & B. Weatherson (eds.), Epistemic Modality. Oxford University Press.
  22. Robert Stalnaker (2009). Iterated Belief Revision. Erkenntnis 70 (2):189 - 209.
    This is a discussion of the problem of extending the basic AGM belief revision theory to iterated belief revision: the problem of formulating rules, not only for revising a basic belief state in response to potential new information, but also for revising one’s revision rules in response to potential new information. The emphasis in the paper is on foundational questions about the nature of and motivation for various constraints, and about the methodology of the evaluation of putative counterexamples to proposed (...)
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  23. Robert Stalnaker (2009). What is De Re Belief? In Joseph Almog & Paolo Leonardi (eds.), The Philosophy of David Kaplan. Oxford University Press. 233--245.
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  24. Michael Barnes, Francis X. Clooney, Olivier Dufault, Paula Fredriksen, Franklin T. Harkins, Paul J. Lachance, Leo Lefebure, Reid Locklin, C. C. Pecknold & Aaron Stalnaker (2008). Augustine and World Religions. Lexington Books.
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  25. Aaron Stalnaker (2008). Judging Others: History, Ethics, and the Purposes of Comparison. Journal of Religious Ethics 36 (3):425-444.
    The most interesting and perilous issue at present in comparative religious ethics is comparative ethical judgment—when and how to judge others, if at all. There are understandable historical and conceptual reasons for the current tendency to prefer descriptive over normative work in comparative religious ethics. However, judging those we study is inescapable—it can be suppressed or marginalized but not eliminated. Therefore, the real question is how to judge others (and ourselves) well, not whether to judge. Instead of bringing supposedly universal (...)
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  26. Aaron Stalnaker (2008). The Mencius-Xunzi Debate in Early Confucian Ethics. In Jeffrey L. Richey (ed.), Teaching Confucianism. Oxford University Press. 85.
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  27. Robert Stalnaker (2008). A Response to Abbott on Presupposition and Common Ground. Linguistics and Philosophy 31 (5):539-544.
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  28. Robert Stalnaker (2008). Our Knowledge of the Internal World. Oxford University Press.
    Starting in the middle -- Epistemic possibilities and the knowledge argument -- Locating ourselves in the world -- Notes on models of self-locating belief -- Phenomenal and epistemic indistinguishability -- Acquaintance and essence -- Knowing what one is thinking -- After the fall.
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  29. Thomas Stalnaker & Geoffrey Schoenbaum (2008). E Pluribus Unum? A New Take on Addiction by Redish Et Al. Behavioral and Brain Sciences 31 (4):459-459.
    Neuroscientists and psychologists have proposed a variety of well-supported theories to explain addiction. Many of these theories suggest that addiction results from a single process or dysfunction across all of its forms. The authors of the current review, in contrast, have used a well-defined theoretical account of decision-making to outline the variety of dysfunctions that could account for addictive behavior.
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  30. Robert Stalnaker (2007). Critical Notice of Scott Soames's Case Against Two-Dimensionalism. Philosophical Review 116 (2):251-266.
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  31. Robert Stalnaker (2007). Responses. [REVIEW] Philosophical Studies 133 (3):481 - 491.
  32. Robert Stalnaker (2007). Review: Responses. [REVIEW] Philosophical Studies 133 (3):481 - 491.
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  33. Robert Stalnaker (2007). Stalnaker on Zombies (Response to Lycan). Philosophical Studies 133 (3):481-491.
     
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  34. Robert Stalnaker (2007). Ways a World Might Be. Philosophical Studies 133 (3):439 - 441.
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  35. Robert Stalnaker (2006). Assertion Revisited: On the Interpretation of Two-Dimensional Modal Semantics. In Garc (ed.), Two-Dimensional Semantics. Oxford: Clarendon Press. 293-309.
    This paper concerns the applications of two-dimensional modal semantics to the explanation of the contents of speech and thought. Different interpretations and applications of the apparatus are contrasted. First, it is argued that David Kaplan's two-dimensional semantics for indexical expressions is different from the use that I made of a formally similar framework to represent the role of contingent information in the determination of what is said. But the two applications are complementary rather than conflicting. Second, my interpretation of the (...)
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  36. Robert Stalnaker (2006). On Logics of Knowledge and Belief. Philosophical Studies 128 (1):169 - 199.
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  37. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics: Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177 - 185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  38. Thomas A. Lewis, Jonathan Wyn Schofer, Aaron Stalnaker & Mark A. Berkson (2005). Anthropos and Ethics Categories of Inquiry and Procedures of Comparison. Journal of Religious Ethics 33 (2):177-185.
    Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of these (...)
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  39. Aaron Stalnaker (2005). Comparative Religious Ethics and the Problem of “Human Nature”. Journal of Religious Ethics 33 (2):187-224.
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi on (...)
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  40. Frank Jackson, Graham Priest & Robert Stalnaker (2004). Lewis on Intentionality. Australasian Journal of Philosophy 82 (1):199 – 212.
    David Lewis's account of intentionality is a version of what he calls 'global descriptivism'. The rough idea is that the correct interpretation of one's total theory is the one (among the admissible interpretations) that come closest to making it true. I give an exposition of this account, as I understand it, and try to bring out some of its consequences. I argue that there is a tension between Lewis's global descriptivism and his rejection of a linguistic account of the intentionality (...)
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  41. Aaron Stalnaker (2004). Rational Justification in Xunzi. International Philosophical Quarterly 44 (1):53-68.
    Thinkers justify their views in a variety of ways. Operating in an alien intellectual milieu, the early Confucian Xunzi (c. 310–215 B.C.E.) provides an intriguing counterpoint to familiar contemporary options for such reasoned support. This essay examines an idea thatis crucial to Xunzi’s justification of his larger philosophical vision, and which has been the object of incompatible and misleading interpretations. This key term of art is li, meaning “order” or “pattern,” which some scholars have translated as “principle,” and others more (...)
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  42. Robert Stalnaker (2004). Lewis on Intentionality. Australasian Journal of Philosophy 82 (1):199 – 212.
    David Lewis's account of intentionality is a version of what he calls 'global descriptivism'. The rough idea is that the correct interpretation of one's total theory is the one (among the admissible interpretations) that come closest to making it true. I give an exposition of this account, as I understand it, and try to bring out some of its consequences. I argue that there is a tension between Lewis's global descriptivism and his rejection of a linguistic account of the intentionality (...)
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  43. Robert Stalnaker (2004). Assertion Revisited: On the Interpretation of Two-Dimensional Modal Semantics. Philosophical Studies 118 (1-2):299-322.
    This paper concerns the applications of two-dimensional modal semantics to the explanation of the contents of speech and thought. Different interpretations and applications of the apparatus are contrasted. First, it is argued that David Kaplan's two-dimensional semantics for indexical expressions is different from the use that I made of a formally similar framework to represent the role of contingent information in the determination of what is said. But the two applications are complementary rather than conflicting. Second, my interpretation of the (...)
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  44. Robert Stalnaker (2004). Comments on “From Contextualism to Contrastivism”. Philosophical Studies 119 (1-2):105-117.
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  45. Aaron Stalnaker (2003). Aspects of Xunzi's Engagement with Early Daoism. Philosophy East and West 53 (1):87-129.
    : Xunzi borrows several significant ideas originating in the Zhuangzi and the ''Neiye'' chapter of the Guanzi, adapting them to solve problems in his own theories of mind and self-cultivation. This reworking occurs in three main areas. First, he uses some of the psycho-physical terminology of the ''Neiye'' but alters its cosmological background and thus its implications for selfcultivation. Second, largely for rhetorical effect he adopts the language of shen and shenming from both texts, but uses them to argue for (...)
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  46. Robert Stalnaker (2003). Ways a World Might Be: Metaphysical and Anti-Metaphysical Essays. Oxford University Press.
    Robert Stalnaker draws together in this volume his seminal work in metaphysics. The central theme is the role of possible worlds in articulating our various metaphysical commitments. The book begins with reflections on the general idea of a possible world, and then uses the framework of possible worlds to formulate and clarify some questions about properties and individuals, reference, thought, and experience. The essays also reflect on the nature of metaphysics, and on the relation between questions about what there is (...)
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  47. Robert Stalnaker (2003). What Might Nonconceptual Content Be? In York H. Gunther (ed.), Essays on Nonconceptual Content. MIT Press. 339-352.
  48. Robert Stalnaker (2002). Common Ground. Linguistics and Philosophy 25 (5-6):701-721.
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  49. Robert Stalnaker (2002). Epistemic Consequentialism: Robert Stalnaker. Aristotelian Society Supplementary Volume 76 (1):153–168.
    [Philip Percival] I aim to illuminate foundational epistemological issues by reflecting on 'epistemic consequentialism'-the epistemic analogue of ethical consequentialism. Epistemic consequentialism employs a concept of cognitive value playing a role in epistemic norms governing belief-like states that is analogous to the role goodness plays in act-governing moral norms. A distinction between 'direct' and 'indirect' versions of epistemic consequentialism is held to be as important as the familiar ethical distinction on which it is based. These versions are illustrated, respectively, by cognitive (...)
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