Search results for 'Stephen C. Want' (try it on Scholar)

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  1. Stephen C. Want & Paul L. Harris (1998). Indices of Program-Level Comprehension. Behavioral and Brain Sciences 21 (5):706-707.score: 290.0
    Byrne & Russon suggest that the production of action by primates is hierarchically organised. We assess the evidence for hierarchical structure in the comprehension of action by primates. Focusing on work with human children we evaluate several possible indices of program-level comprehension.
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  2. Michael Siegal, Rosemary Varley & Stephen C. Want (2001). Mind Over Grammar: Reasoning in Aphasia and Development. Trends in Cognitive Sciences 5 (7):296-301.score: 290.0
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  3. Eileen Morgan (1998). Navigating Cross-Cultural Ethics: What Global Managers Do Right to Keep From Going Wrong. Butterworth-Heinemann.score: 27.0
    Through the personal stories of managers running global business, this book takes an inside look into the dilemmas of managers who are asked to make profits ethically according to the dictates of their company's ethics code. It examines what companies `think" they are doing to help managers in those situations and how those managers are actually affected. Thanks to the boost from the 1991 Sentencing Guidelines which minimizes penalties for companies with ethics codes caught in ethical wrongdoing, more than 85% (...)
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  4. N. C. Manson (2010). Why Do Patients Want Information If Not to Take Part in Decision Making? Journal of Medical Ethics 36 (12):834-837.score: 15.0
    There is empirical evidence that many patients want information about treatment options even though they do not want to take a full part in decision-making about treatment. Such evidence may have considerable ethical implications but is methodologically problematic. It is argued here that, in fact, it is not at all surprising that patients' informational interests should be separable from (and often stronger than) their interests in decision-making. A number of different reasons for wanting information are offered, some to (...)
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  5. Daniel C. Russell (2012). Happiness for Humans. Oxford University Press.score: 15.0
    In Happiness for Humans , Daniel C. Russell takes a fresh look at happiness from a practical perspective: the perspective of someone trying to solve the wonderful problem of how to give himself a good life. From this perspective, "happiness" is the name of a solution to that problem for practical deliberation. Russell's approach to happiness falls within a tradition that reaches back to ancient Greek and Roman philosophers--a tradition now called "eudaimonism." Beginning with Aristotle's seminal discussion of the role (...)
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  6. Stephen L. Darwall (2001). ''Because I Want It&Quot;. Social Philosophy and Policy 18 (2):129-153.score: 13.0
    How can an agent's desire or will give him reasons for acting? Not long ago, this might have seemed a silly question, since it was widely believed that all reasons for acting are based in the agent's desires. The interesting question, it seemed, was not how what an agent wants could give him reasons, but how anything else could. In recent years, however, this earlier orthodoxy has increasingly appeared wrongheaded as a growing number of philosophers have come to stress the (...)
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  7. C. Vogler (2008). For Want of a Nail. Christian Bioethics 14 (2):187-205.score: 13.0
    In “Modern Moral Philosophy,” Elizabeth Anscombe charged that Sidgwick's failure to distinguish intended from merely foreseen consequences of an action counted as a very bad degeneration of thought. Sidgwick's failure is endemic to contemporary normative models of decision and choice. There are three components to rational decision making on these models: what the agent wants the prospective actions or policies under consideration and what the agent expects will happen as a result of taking specific action or adopting specific policy measures. (...)
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  8. Annette C. Baier (1985). What Do Women Want in a Moral Theory? Noûs 19 (1):53-63.score: 12.0
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  9. Daniel C. Dennett (1978). On Giving Libertarians What They Say They Want. In Brainstorms. MIT Press.score: 12.0
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  10. John Heil (2005). Dispositions. Synthese 144 (3):343 - 356.score: 12.0
    Appeals to dispositionality in explanations of phenomena in metaphysics and the philosophy of mind, require that we first agree on what we are talking about. I sketch an account of what dispositionality might be. That account will place me at odds with most current conceptions of dispositionality. My aim is not to establish a weighty ontological thesis, however, but to move the discussion ahead in two respects. First, I want to call attention to the extent to which assumptions philosophers (...)
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  11. Harald A. Wiltsche (2012). What is Wrong with Husserl's Scientific Anti-Realism? Inquiry 55 (2):105-130.score: 12.0
    Abstract Not much scholarly work is needed in order to stumble across many passages where Edmund Husserl seems to advocate an anti-realist attitude towards the natural sciences. This tendency, however, is not well-received within the secondary literature. While some commentators criticize Husserl for his alleged scientific anti-realism, others argue that Husserl's position is much more realist than the first impression indicates. It is against this background that I want to argue for the following theses: a) The basic outlook of (...)
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  12. Bradford Skow (2007). What Makes Time Different From Space? Noûs 41 (2):227–252.score: 12.0
    No one denies that time and space are different; and it is easy to catalog differences between them. I can point my finger toward the west, but I can’t point my finger toward the future. If I choose, I can now move to the left, but I cannot now choose to move toward the past. And (as D. C. Williams points out) for many of us, our attitudes toward time differ from our attitudes toward space. We want to maximize (...)
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  13. Brian Weatherson (2007). The Bayesian and the Dogmatist. Proceedings of the Aristotelian Society 107 (1pt2):169 - 185.score: 12.0
    There is a lot of philosophically interesting work being done in the borderlands between traditional and formal epistemology. It is easy to think that this would all be one-way traffic. When we try to formalise a traditional theory, we see that its hidden assumptions are inconsistent or otherwise untenable. Or we see that the proponents of the theory had been conflating two concepts that careful formal work lets us distinguish. Either way, the formalist teaches the traditionalist a lesson about what (...)
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  14. Brian Weatherson, Reflections on Lewis, Naturalness and Meaning.score: 12.0
    It is sometimes claimed (e.g., by Sider (2001a,b); Holton (2003); Stalnaker (2004); Williams (2007); Weatherson (2003, 2010)) that a theory of predicate meaning that assigns a central role to naturalness is either (a) Lewisian, (b) true, or (c) both. The theory in question is rarely developed in particularly great detail, but the rough intuitive idea is that the meaning of a predicate is the most natural property that is more-or-less consistent with the usage of the predicate. The point of this (...)
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  15. Graham Oppy (2008). The Ontological Argument. In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell Pub..score: 12.0
    In "The Ontological Argument", Philosophy 63, 1988, pp.83 91) Stephen Makin offers a defence of what he calls "Anselm's Ontological Argument". I am not much interested in the question whether the argument which Makin defends can properly be attributed to St. Anselm, though I suspect that there is considerable room for disagreement on this score; rather, I want to suggest that the argument which Makin offers is quite clearly invalid (and hence unsound) -and I also want to (...)
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  16. Marc Champagne (2009). Explaining the Qualitative Dimension of Consciousness: Prescission Instead of Reification. Dialogue 48 (01):145-183.score: 12.0
    This paper suggests that it is largely a want of notional distinctions which fosters the "explanatory gap" that has beset the study of consciousness since T. Nagel's revival of the topic. Modifying Ned Block's controversial claim that we should countenance a "phenomenal module" which exists in its own right, we argue that there is a way to recuperate the intuitions he appeals to without engaging in an onerous reification of the facet in question. By renewing with the full type/token/tone (...)
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  17. Olivier Massin (forthcoming). Quand Vouloir, c'est Faire. In R. Clot-Goudard (Dir.), L'Explication de L'Action. Analyses Contemporaines, Recherches Sur la Philosophie Et le Langage N°30, Paris, Vrin.score: 12.0
    This paper defends the action-theory of the Will, according to which willing G is doing F (F≠G) in order to make G happen. In a nutshell, willing something is doing something else in order to bring about what we want. -/- I argue that only the action-theory can reconcile two essential features of the Will. (i) its EFFECTIVITY: willing is closer to acting than desiring. (ii) its FALLIBILITY: one might want something in vain. The action-theory of the will (...)
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  18. Pierre Pica (1981). Some Theoretical Implications of the Study of NP-Movement in Some Scandinavian Languages. In Thorstein Fretheim & Lars Hellan (eds.), Papers from the sixth Scandinavian Conference of Linguistics.score: 12.0
    We argue that there exist two kinds of passive structures, a) one generated in the base b) the other transformationally derived by the structure preserving-rule of move-NP. Assuming a Case theory along the lmines of Chomsky (1978), we want to argue a) that some oblique Cases are assigned in the base b) that NP movement can move an oblique Case assigned in the base c) that movement should not be defined in terms of Case but in terms of Government.
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  19. Tamler Sommers, The Intellectually Modest Criminal.score: 12.0
    Michael Smith’s The Moral Problem gives an admirably straightforward condition for moral rightness: an act is morally right in circumstance C only if under conditions of full rationality we would all want to perform that act. I will assume that this condition, if met, would make acts objectively right and therefore vindicate a robust form of metaethical realism. There remains the question, however, of whether this condition can be met. Smith considers several arguments that it cannot, and this paper (...)
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  20. Walter Ott (2009). Teaching & Learning Guide For: Locke on Language. Philosophy Compass 4 (5):877-879.score: 12.0
    Although a fascination with language is a familiar feature of 20th-century empiricism, its origins reach back at least to the early modern period empiricists. John Locke offers a detailed (if sometimes puzzling) treatment of language and uses it to illuminate key regions of the philosophical topography, particularly natural kinds and essences. Locke's main conceptual tool for dealing with language is 'signification'. Locke's central linguistic thesis is this: words signify nothing but ideas. This on its face seems absurd. Don't we need (...)
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  21. Ray Jackendoff, Your Theory of Language Evolution Depends on Your Theory of Language.score: 12.0
    language to explain, and I want to show how this depends on what you think language is. So, what is language? Everybody recognizes that language is partly culturally dependent: there is a huge variety of disparate languages in the world, passed down through cultural transmission. If that’s all there is to language, a theory of the evolution of language has nothing at all to explain. We need only explain the cultural evolution of languages: English, Dutch, Mandarin, Hausa, etc. are (...)
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  22. Peter Pagin, Semantic Triangulation.score: 12.0
    Suppose you are stranded on an island and you want to get over to the nearby mainland. Your only option is to swim. But is the other shore close enough? If you embark and it isn’t, you drown. So you prefer to know before taking off. Happily, you are well equipped. You have not only a yardstick, but also a theodolite for measuring angles, and a good knowledge of trigonometry. You then determine the distance to the other shore by (...)
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  23. Yi-Hui Huang (2001). Should a Public Relations Code of Ethics Be Enforced? Journal of Business Ethics 31 (3):259 - 270.score: 12.0
    Whether or not a public relations code of ethics should be enforced, among others, has become one of the most widely controversial topics, especially after the Hill and Knowlton case in 1992. I take the position that ethical codes should be enforced and address this issue from eight aspects: (a) Is a code of ethics an absolute prerequisite of professionalism? (b) Should problems of rhetoric per se in a code of ethics become a rationale against code enforcement? (c) Is a (...)
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  24. Thomas Hurka (2006). A Kantian Theory of Welfare? [REVIEW] Philosophical Studies 130 (3):603 - 617.score: 12.0
    Two main foundations have been proposed for the side-constraints that deontologists think make it sometimes wrong to do what will have the best effects. Thomist views agree with consequentialism that the bearers of value are always states of affairs, but hold that alongside the duty to promote good states are stronger duties not to choose against them.1 Kantian views locate the relevant values in persons, saying it is respect for persons rather than for any state that makes it wrong to (...)
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  25. Christine Tappolet (2000). Truth Pluralism and Many-Valued Logics: A Reply to Beall. Philosophical Quarterly 50 (200):382-385.score: 12.0
    Mixed inferences are a problem for those who want to combine truth-assessability and antirealism with respect to allegedly nondescriptive sentences: the classical account of validity has apparently to be given up. J.C. Beall's response is that validity can be defined as the conservation of designated valued (Beall 2000). I argue that since it presupposes a truth predicate that can be applied to all sentences, this suggestion is not helpful. I also consider problems arising from mixed conjunctions and discuss the (...)
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  26. Mariale Hardiman, Luke Rinne, Emma Gregory & Julia Yarmolinskaya (2012). Neuroethics, Neuroeducation, and Classroom Teaching: Where the Brain Sciences Meet Pedagogy. [REVIEW] Neuroethics 5 (2):135-143.score: 12.0
    The popularization of neuroscientific ideas about learning—sometimes legitimate, sometimes merely commercial—poses a real challenge for classroom teachers who want to understand how children learn. Until teacher preparation programs are reconceived to incorporate relevant research from the neuro- and cognitive sciences, teachers need translation and guidance to effectively use information about the brain and cognition. Absent such guidance, teachers, schools, and school districts may waste time and money pursuing so called brain-based interventions that lack a firm basis in research. Meanwhile, (...)
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  27. Thom Brooks, On the Importance of the Phenomenology's Preface.score: 12.0
    I want to raise the question of why we should give the Preface this special treatment. What do we <span class='Hi'>hope</span> to learn from such an extended examination of the Preface that will help further the study of Hegel's work beyond its present state? My comments will be limited to a few central issues, such as (a) the relationship between the Phenomenology and the system, (b) the Phenomenology as an introduction to the system, and (c) the Phenomenology as a (...)
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  28. Charles Twardy, HOWTO: Python Programming in Gnumeric.score: 12.0
    I am writing this to help people who want to write Gnumeric scripts in Python, without digging through the Gnumeric C documentation and source code. The installation section is targetted mainly for Debian, but I hope the alternate instructions will work on other systems. Travis Whitton wrote a nice Python/Gnumeric guide for the old API in Gnumeric 1.0. Here's the new one written when 1.1.20 was being released. There are new features since 1.1.18! And note, the API is still (...)
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  29. Kirk A. Ludwig (1993). Causal Relevance and Thought Content. Philosophical Quarterly 43 (176):334-53.score: 12.0
    It is natural to think that our ordinary practices in giving explanations for our actions, for what we do, commit us to claiming that content properties are causally relevant to physical events such as the movements of our limbs and bodies, and events which these in turn cause. If you want to know why my body arnbulates across the street, or why my arm went up before I set out, we suppose I have given you an answer when I (...)
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  30. Christian Miller (2009). Divine Will Theory: Desires or Intentions? In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press.score: 12.0
    Due largely to the work of Mark Murphy and Philip Quinn, divine will theory has emerged as a legitimate alternative to divine command theory in recent years. As an initial characterization, divine will theory is a view of deontological properties according to which, for instance, an agent S‟s obligation to perform action A in circumstances C is grounded in God‟s will that S A in C. Characterized this abstractly, divine will theory does not specify which kind of mental state is (...)
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  31. D. Stump, Science Made Up: Constructivist Sociology of Scientific Knowledge.score: 12.0
    Part of the work for this paper was done during the tenure of a fellowship at the Center for Advanced Study in the Behavioral Sciences. I am grateful for financial support provided by the National Science Foundation, Grant #BNS-8011494, and for the assistance of the staff of the Center. I also want to thank David Bloor, Stephen Downes, David Hull and Andy Pickering for offering good advice and criticism, some of which I have heeded.
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  32. Eric Wiland (2010). The Incoherence Objection in Moral Theory. Acta Analytica 25 (3):279-284.score: 12.0
    J.J.C. Smart famously complained that rule utilitarianism is incoherent, and that rule utilitarians are guilty of rule worship . Much has been said about whether Smart’s complaint is justified, but I will assume for the sake of argument that Smart was on to something. Instead, I have three other goals. First, I want to show that Smart’s complaint is a specific instance of a more general objection to a moral theory—what I will call the Incoherence Objection. Second, I (...) to illustrate how the Incoherence Objection can apply both to consequentialist and, surprisingly, some nonconsequentialist theories. Finally, I want to demonstrate at least one way nonconsequentialist theories that make use of rules, principles, and the like can dodge the Incoherence Objection. (shrink)
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  33. Craig Callender, Who's Afraid of Maxwell's Demon—and Which One?score: 12.0
    In 1866 J.C. Maxwell thought he had discovered a Maxwellian demon—though not under that description, of course [1]. He thought that the temperature of a gas under gravity would vary inversely with the height of the column. From this he saw that it would then be possible to obtain energy for work from a cooling gas, a clear violation of Thompson’s statement of the second law of thermodynamics. This upsetting conclusion made him worry that “there remains as far as I (...)
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  34. Victor J. Stenger, The Fallacy of Fine Tuning Part.score: 12.0
    The claim that certain fundamental constants of nature are fine tuned for life and that this provides strong evidence for supernatural design is perhaps the best scientific argument for the existence of God since Paley’s watch. Even atheist physicists find these so called “anthropic coincidences” difficult to explain and need to invoke the Weak Anthropic Principle and multiple universes to do so. Certainly if there are many universes, fine tuning is simple. Our form of life was fined tuned to our (...)
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  35. Jacques Derrida (1989). Of Spirit: Heidegger and the Question. University of Chicago Press.score: 12.0
    "I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism--of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought--they still want to today--to oppose to the inhuman. "Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger (...)
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  36. Branden Fitelson (2003). A Probabilistic Theory of Coherence. Analysis 63 (3):194–199.score: 12.0
    Let E be a set of n propositions E1, ..., En. We seek a probabilistic measure C(E) of the ‘degree of coherence’ of E. Intuitively, we want C to be a quantitative, probabilistic generalization of the (deductive) logical coherence of E. So, in particular, we require C to satisfy the following..
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  37. Michael Davis (2012). “Ain't No One Here But Us Social Forces”: Constructing the Professional Responsibility of Engineers. [REVIEW] Science and Engineering Ethics 18 (1):13-34.score: 12.0
    There are many ways to avoid responsibility, for example, explaining what happens as the work of the gods, fate, society, or the system. For engineers, “technology” or “the organization” will serve this purpose quite well. We may distinguish at least nine (related) senses of “responsibility”, the most important of which are: (a) responsibility-as-causation (the storm is responsible for flooding), (b) responsibility-as-liability (he is the person responsible and will have to pay), (c) responsibility-as-competency (he’s a responsible person, that is, he’s rational), (...)
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  38. Branden Fitelson (2001). A Bayesian Account of Independent Evidence with Applications. Proceedings of the Philosophy of Science Association 2001 (3):S123-.score: 12.0
    outlined. This account is partly inspired by the work of C.S. Peirce. When we want to consider how degree of confirmation varies with changing I show that a large class of quantitative Bayesian measures of con-.
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  39. Peter Gärdenfors (1990). An Epistemic Analysis of Explanations and Causal Beliefs. Topoi 9 (2):109-124.score: 12.0
    The analyses of explanation and causal beliefs are heavily dependent on using probability functions as models of epistemic states. There are, however, several aspects of beliefs that are not captured by such a representation and which affect the outcome of the analyses. One dimension that has been neglected in this article is the temporal aspect of the beliefs. The description of a single event naturally involves the time it occurred. Some analyses of causation postulate that the cause must not occur (...)
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  40. Elias L. Khalil (2009). Are Stomachs Rational? Behavioral and Brain Sciences 32 (1):91-92.score: 12.0
    Oaksford & Chater (O&C) would need to define rationality if they want to argue that stomachs are not rational. The question of rationality, anyhow, is orthogonal to the debate concerning whether humans use classical deductive logic or probabilistic reasoning.
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  41. Mark Thornton (1989). Book Review:Elbow Room: The Varieties of Free Will Worth Wanting Daniel C. Dennett. [REVIEW] Philosophy of Science 56 (3):543-.score: 12.0
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  42. Alec Walen & David Wasserman (2012). Agents, Impartiality, and the Priority of Claims Over Duties: Diagnosing Why Thomson Still Gets the Trolley Problem Wrong by Appeal to the “Mechanics of Claims”. [REVIEW] Journal of Moral Philosophy 9 (4):545-571.score: 12.0
    Judith Jarvis Thomson recently argued that it is impermissible for a bystander to turn a runaway trolley from five onto one. But she also argues that a trolley driver is required to do just that. We believe that her argument is flawed in three important ways. She fails to give proper weight to (a) an agent¹s claims not to be required to act in ways he does not want to, (b) impartiality in the weighing of competing patient-claims, and (c) (...)
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  43. David H. Sanford (1986). Elbow Room: The Varieties of Free Will Worth Wanting By Daniel C. Dennett Clarendon Press, 1985, X + 200 Pp., £17.50, £7.95 Paper. [REVIEW] Philosophy 61 (238):547-.score: 12.0
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  44. G. Matthews (2004). The Aporetic Augustine. Proceedings of the American Catholic Philosophical Association 78:23-39.score: 12.0
    Augustine was undeniably a dogmatic thinker, but he also had an “aporetic side” which makes him more relevant to Christian philosophers today than isgenerally recognized. Augustine’s first experience of reading philosophy came from Cicero’s Hortensius, from which Augustine gained an appreciation for philosophical scepticism which he never lost. Thus, in all of his works and in all periods of his life, Augustine’s characteristic way of doing philosophy is aporetic, rather than either systematic or speculative. Paradoxically, Augustine’s faith in the truth (...)
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  45. Kelly A. Parker, The Spirit of Two Communities: Charles S. Peirce and Josiah Royce on Scientific and Religious Community.score: 12.0
    My fellow panelists and I are generally searching for what Robert C. Neville calls a "high road around modernism," a road that leads out of the (hyper-) modernist morass while avoiding the pitfalls of Euro-style postmodernism. We seek a way toward genuine community, and toward the kind of meaningful individualism that can exist in such communities. We stake quite a lot on the Roycean model of community as perhaps the most promising path on this "high road." In the (...)
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  46. Nigel J. T. Thomas (1994). The Imagery Debate. [REVIEW] Journal of Mind and Behavior 15:291-294.score: 12.0
    This book is a philosopher's examination of the dispute, which raged amongst cognitive psychologists in the 1970s, and has continued to sputter on since, about the nature of mental imagery. As Tye sees things (and, indeed, as the textbooks generally have it) on the one side of the issue we find Stephen Kosslyn and certain close associates, arguing that mental images are best understood on analogy with pictures; and on the other side we find Zenon Pylyshyn, ably seconded by (...)
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  47. John Finnis (2004). Self-Referential (or Performative) Inconsistency. Proceedings of the American Catholic Philosophical Association 78:13-22.score: 12.0
    Augustine was undeniably a dogmatic thinker, but he also had an “aporetic side” which makes him more relevant to Christian philosophers today than isgenerally recognized. Augustine’s first experience of reading philosophy came from Cicero’s Hortensius, from which Augustine gained an appreciation for philosophical scepticism which he never lost. Thus, in all of his works and in all periods of his life, Augustine’s characteristic way of doing philosophy is aporetic, rather than either systematic or speculative. Paradoxically, Augustine’s faith in the truth (...)
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  48. Ben Woodard (2010). Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy. Continent 1 (1):3-13.score: 12.0
    continent. 1.1 (2011): 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has (...)
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  49. Stephen Davies (1997). So, You Want to Sing with the Beatles? Too Late! Journal of Aesthetics and Art Criticism 55 (2):129-137.score: 12.0
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  50. Maria Bittner, Notes From Greenland.score: 12.0
    Tuesday evening, December 27, 1983 …I did go skiing today, though, which is what I want to write about. The temperature is down to –10°C again, on my thermometer, which probably means –12 to –13°C, in real terms. The visibility is still very poor though the wind has stopped. I set off at 2 pm and got home at about 4 pm, which meant skiing in the dark all the time. This wouldn’t have bothered me except that I had (...)
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