Search results for 'Tal Bergman Levy' (try it on Scholar)

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  1.  35
    Tal Bergman Levy, Shlomi Azar, Ronen Huberfeld, Andrew M. Siegel & Rael D. Strous (2013). Attitudes Towards Euthanasia and Assisted Suicide: A Comparison Between Psychiatrists and Other Physicians. Bioethics 27 (7):402-408.
    Euthanasia and physician assisted-suicide are terms used to describe the process in which a doctor of a sick or disabled individual engages in an activity which directly or indirectly leads to their death. This behavior is engaged by the healthcare provider based on their humanistic desire to end suffering and pain. The psychiatrist's involvement may be requested in several distinct situations including evaluation of patient capacity when an appeal for euthanasia is requested on grounds of terminal somatic illness or when (...)
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  2.  9
    Ze'ev Levy (1986). S.H. Bergman on the Relation Between Philosophy and Religion. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 115-134.
    The relations between philosophy, science and religion preoccupied S.H. Bergman for many years. He wanted to corroborate, by belief, a personal God to whom, and not only about whom, one can speak. This should follow from authentic religious experience, making it independent from philosophy. Furthermore, according to Bergman, religion can do what philosophical reasoning is incapable of doing since he considers belief to be stronger than knowledge. A criticalscrutiny of these assumptions involves some interesting implications concerning toleration, freedom-of-thought (...)
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  3. Neil Levy & Yasuko Kitano (2011). We're All Folk: An Interview with Neil Levy About Experimental Philosophy and Conceptual Analysis. Annals of the Japan Association for Philosophy of Science 19:87-98.
    The following is a transcript of the interview I (Yasuko Kitano) conducted with Neil Levy (The Centre for Applied Philosophy and Public Ethics, CAPPE) on the 23rd in July 2009, while he was in Tokyo to give a series of lectures on neuroethics at The University of Tokyo Center for Philosophy. I edited his words for publication with his approval.
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  4.  4
    Nerys Levy (2005). My Husband, Bob Levy. Ethos: Journal of the Society for Psychological Anthropology 33 (4):433-434.
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  5.  2
    R. Bergman (2002). Interview with Rebecca Bergman. Interview by Anne J. Davis. Nursing Ethics 9 (1):3-6.
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  6. Abraham Adolf Fraenkel, Yehoshua Bar-Hillel & Azriel Lévy (1973). Foundations of Set Theory [by] Abraham A. Fraenkel, Yehoshua Bar-Hillel [and] Azriel Levy. With the Collaboration of Dirk van Dalen. --. [REVIEW] North-Holland Pub. Co.
     
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  7. Nerys Levy (2005). My Husband, Bob Levy. Ethos 33 (4):433-434.
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  8. Paul Lévy (1968). Observations de M. Paul Lévy sur la lettre de M. Dieudonné. Revue de Métaphysique et de Morale 73 (2):250 - 251.
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  9.  12
    Lia Levy (2008). Afetividade E Fluxo de Consciência: Uma Hipótese de Inspiração Espinosista. Cadernos de História E Filosofia da Ciência 18 (1).
    O artigo apresenta uma concepção do fluxo de consciência a partir de um modelo de naturalização da consciência de base metafísica não-materialista, inspirado na filosofia de Espinosa. Procura-se responder à questão colocada por Arthur Prior, em seu artigo ?Thank Goodness That?s Over? , acerca do caráter problemático do significado de um certo tipo de proposições indexadas temporalmente no quadro de teorias que recusam a realidade do tempo. Para tanto, defende-se a hipótese de que essas proposições são irredutíveis a proposições não (...)
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  10.  3
    Lia Levy (2000). 9 de fevereiro de 1645. Os “novos” rumos da concepção cartesiana de liberdade. Discurso 31:201-228.
    Este artigo apresenta a maneira pela qual atualmente compreendo um dos pontos mais controverso: da doutrina cartesiana, a saber, sua concepção de liberdade. Meu interesse nas concepções cartesianas de vontade e de liberdade é exclusivamente epistêmico, e não prático; ou melhor, trata-se de pensar esses conceitos, bem como sua relação a partir do ponto de vista estrito do problema do conhecimento, embora - aparentemente - o próprio Descartes não acreditasse que tal separação fosse possível. Através da análise das relações entre (...)
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  11. Robert I. Levy (2005). Ethnography, Comparison, and Changing Times. Ethos: Journal of the Society for Psychological Anthropology 33 (4):435-458.
  12.  88
    Neil Levy (2011). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to (...)
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  13.  21
    Neil Levy (2014). Consciousness and Moral Responsibility. OUP Oxford.
    Neil Levy presents a new theory of freedom and responsibility. He defends a particular account of consciousness--the global workspace view--and argues that consciousness plays an especially important role in action. There are good reasons to think that the naïve assumption, that consciousness is needed for moral responsibility, is in fact true.
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  14. Jacob T. Levy (2008). Self-Determination, Non-Domination, and Federalism. Hypatia 23 (3):pp. 60-78.
    This article summarizes the theory of federalism as non-domination Iris Marion Young began to develop in her final years, a theory of self-government that tried to recognize interconnectedness. Levy also poses an objection to that theory: non-domination cannot do the work Young needed of it, because it is a theory about the merits of decisions not about jurisdiction over them. The article concludes with an attempt to give Young the last word.
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  15.  40
    Neil Levy (2007). The Social: A Missing Term in the Debate Over Addiction and Voluntary Control. American Journal of Bioethics 7 (1):35 – 36.
    The author comments on the article “The Neurobiology of Addiction: Implications for Voluntary Control of Behavior,‘ by S. E. Hyman. Hyman’s article suggests that addicted individuals have impairments in cognitive control of behavior. The author agrees with Hyman’s view that addiction weakens the addict’s ability to align his actions with his judgments. The author states that neuroethics may focus on brains and highlight key aspects of behavior but we still risk missing explanatory elements. Accession Number: 24077912; Authors: Levy, Neil (...)
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  16. Bernard-Henri Levy (2003). Sartre: The Philosopher of the Twentieth Century. Polity.
    'A whole man, made of all men, worth all of them, and any one of them worth him.' This was how Jean-Paul Sartre characterized himself at the end of his autobiographical study, Words. And Bernard-Henri Levy shows how Sartre cannot be understood without taking into account his relations with the intellectual forebears and contemporaries, the lovers and friends, with whom he conducted a lifelong debate. His thinking was essentially a tumultuous dialogue with his whole age and himself. He learned (...)
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  17.  41
    Donald Levy (1996). Freud Among the Philosophers: The Psychoanalytic Unconscious and its Philosophical Critics. Yale University Press.
    In this highly original book, Donald Levy considers the most important and persuasive of these philosophical criticisms, as articulated by four figures: Ludwig Wittgenstein, William James, Alasdair MacIntyre, and Adolf Grunbaum.
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  18.  1
    Shmuel Hugo Bergman (1991). Dialogical Philosophy From Kierkegaard to Buber. State University of New York Press.
    The thinkers presented in these lectures by Bergman represent a radical departure from objectivism and subjectivism.
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  19.  8
    Catherine Levy (1997). La journée du 8 mars 1965 à Alger. Clio 1:11-11.
    Ce témoignage écrit est le récit d'un 8 mars, très particulier, dans un pays aujourd'hui déchiré par la guerre civile, l'Algérie. Catherine Lévy a enseigné de 1962 à 1965 en tant que « pied-rouge » : on désignait ainsi les Français et les Françaises qui sont partis en Algérie après l'indépendance pour aider à la construction de l'Algérie nouvelle. Professeur au Collège Ben Cheneb à Alger, elle était militante à l'UGTA de Bab-El-Oued et a participé à la manifestation qu'elle décrit (...)
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  20. Neil Levy (2014). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press Uk.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to (...)
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  21. Daniel C. Levy (2005). To Export Progress: The Golden Age of University Assistance in the Americas. Indiana University Press.
    "An immensely valuable and detailed analysis of foreign, mainly American, assistance to Latin American higher education, To Export Progress provides an understanding of the 'what' and the 'why' of foreign aid to a key sector. This book will be a classic in its field." —Philip G. Altbach, Monan Professor of Higher Education, Boston College "Professor Daniel C. Levy, a leading authority in the field of higher education and the nonprofit sector in Latin America, once again has opened an otherwise (...)
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  22.  28
    John Levy (2004/1970). The Nature of Man According to the Vedanta. Sentient Publications.
    You will find this book to be one of the finest expositions of non-dualist philosophy, John Levy--an English mystic, teacher, and artist--uses Advaita's...
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  23. David N. Levy (2014). Wily Elites and Spirited Peoples in Machiavelli’s Republicanism. Lexington Books.
    In this book, author David N. Levy uses Machiavelli’s conflict between the elite and the people as the lens through which to understand the other major features of his republicanism. Through analyzing his Discourses on Livy, Levy shows that Machiavelli’s principles can provide support for, and constructive criticism of, modern liberal democracy.
     
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  24. David N. Levy (2016). Wily Elites and Spirited Peoples in Machiavelli's Republicanism. Lexington Books.
    In this book, author David N. Levy uses Machiavelli’s conflict between the elite and the people as the lens through which to understand the other major features of his republicanism. Through analyzing his Discourses on Livy, Levy shows that Machiavelli’s principles can provide support for, and constructive criticism of, modern liberal democracy.
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  25.  50
    Arnon Levy & William Bechtel (2013). Abstraction and the Organization of Mechanisms. Philosophy of Science 80 (2):241-261.
  26. Arnon Levy (2013). What Was Hodgkin and Huxley's Achievement? British Journal for the Philosophy of Science (3):axs043.
    The Hodgkin–Huxley (HH) model of the action potential is a theoretical pillar of modern neurobiology. In a number of recent publications, Carl Craver ([2006], [2007], [2008]) has argued that the model is explanatorily deficient because it does not reveal enough about underlying molecular mechanisms. I offer an alternative picture of the HH model, according to which it deliberately abstracts from molecular specifics. By doing so, the model explains whole-cell behaviour as the product of a mass of underlying low-level events. The (...)
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  27. Neil Levy (2007). The Responsibility of the Psychopath Revisited. Philosophy, Psychiatry, and Psychology 14 (2):pp. 129-138.
    The question of the psychopath's responsibility for his or her wrongdoing has received considerable attention. Much of this attention has been directed toward whether psychopaths are a counterexample to motivational internalism (MI): Do they possess normal moral beliefs, which fail to motivate them? In this paper, I argue that this is a question that remains conceptually and empirically intractable, and that we ought to settle the psychopath's responsibility in some other way. I argue that recent empirical work on the moral (...)
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  28. Arnon Levy (2013). Three Kinds of New Mechanism. Biology and Philosophy 28 (1):99-114.
    I distinguish three theses associated with the new mechanistic philosophy – concerning causation, explanation and scientific methodology. Advocates of each thesis are identified and relationships among them are outlined. I then look at some recent work on natural selection and mechanisms. There, attention to different kinds of New Mechanism significantly affects of what is at stake.
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  29.  5
    Edward J. Bergman & Nicholas J. Diamond (2013). Sickle Cell Disease and the “Difficult Patient” Conundrum. American Journal of Bioethics 13 (4):3 - 10.
    (2013). Sickle Cell Disease and the “Difficult Patient” Conundrum. The American Journal of Bioethics: Vol. 13, No. 4, pp. 3-10. doi: 10.1080/15265161.2013.767954.
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  30. Neil Levy (2014). Consciousness, Implicit Attitudes and Moral Responsibility. Noûs 48 (1):21-40.
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  31.  56
    A. A. Fraenkel, Y. Bar-Hillel & A. Levy (1973). Foundations of Set Theory. North Holland.
    HISTORICAL INTRODUCTION In Abstract Set Theory) the elements of the theory of sets were presented in a chiefly generic way: the fundamental concepts were ...
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  32. Tim Bayne & Neil Levy (2005). Amputees by Choice: Body Integrity Identity Disorder and the Ethics of Amputation. Journal of Applied Philosophy 22 (1):75–86.
    In 1997, a Scottish surgeon by the name of Robert Smith was approached by a man with an unusual request: he wanted his apparently healthy lower left leg amputated. Although details about the case are sketchy, the would-be amputee appears to have desired the amputation on the grounds that his left foot wasn’t part of him – it felt alien. After consultation with psychiatrists, Smith performed the amputation. Two and a half years later, the patient reported that his life had (...)
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  33.  25
    Mats Bergman (2009). Peirce's Philosophy of Communication. Continuum.
    A social conception of science -- The pursuit of forms -- Beyond the doctrine of signs -- Structures of mediation -- Signs in action -- Prospects of communication -- From a rhetorical point of view.
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  34. Neil Levy (2011). Resisting 'Weakness of the Will'. Philosophy and Phenomenological Research 82 (1):134 - 155.
    I develop an account of weakness of the will that is driven by experimental evidence from cognitive and social psychology. I will argue that this account demonstrates that there is no such thing as weakness of the will: no psychological kind corresponds to it. Instead, weakness of the will ought to be understood as depletion of System II resources. Neither the explanatory purposes of psychology nor our practical purposes as agents are well-served by retaining the concept. I therefore suggest that (...)
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  35. Neil Levy & Michael McKenna (2009). Recent Work on Free Will and Moral Responsibility. Philosophy Compass 4 (1):96-133.
    In this article we survey six recent developments in the philosophical literature on free will and moral responsibility: (1) Harry Frankfurt's argument that moral responsibility does not require the freedom to do otherwise; (2) the heightened focus upon the source of free actions; (3) the debate over whether moral responsibility is an essentially historical concept; (4) recent compatibilist attempts to resurrect the thesis that moral responsibility requires the freedom to do otherwise; (5) the role of the control condition in free (...)
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  36. Neil Levy (2013). The Importance of Awareness. Australasian Journal of Philosophy 91 (2):221-229.
    A number of philosophers have recently argued that agents need not be conscious of the reasons for which they act or the moral significance of their actions in order to be morally responsible for them. In this paper, I identify a kind of awareness that, I claim, agents must have in order to be responsible for their actions. I argue that conscious information processing differs from unconscious in a manner that makes the following two claims true: (1) an agent’s values (...)
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  37.  54
    Eran Tal (2011). How Accurate Is the Standard Second? Philosophy of Science 78 (5):1082-1096.
    Contrary to the claim that measurement standards are absolutely accurate by definition, I argue that unit definitions do not completely fix the referents of unit terms. Instead, idealized models play a crucial semantic role in coordinating the theoretical definition of a unit with its multiple concrete realizations. The accuracy of realizations is evaluated by comparing them to each other in light of their respective models. The epistemic credentials of this method are examined and illustrated through an analysis of the contemporary (...)
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  38. Arnon Levy (2011). Information in Biology: A Fictionalist Account. Noûs 45 (4):640-657.
  39. Yair Levy (2013). Intentional Action First. Australasian Journal of Philosophy 91 (4):705-718.
    The paper motivates a novel research programme in the philosophy of action parallel to the ‘Knowledge First’ programme in epistemology. It is argued that much of the grounds for abandoning the quest for a reductive analysis of knowledge in favour of the Knowledge First alternative is mirrored in the case of intentional action, inviting the hypothesis that intentional action is also, like knowledge, metaphysically basic. The paper goes on to demonstrate the sort of explanatory contribution that intentional action can make (...)
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  40.  54
    Neil Levy (2013). Psychopaths and Blame: The Argument From Content. Philosophical Psychology (3):1-17.
    The recent debate over the moral responsibility of psychopaths has centered on whether, or in what sense, they understand moral requirements. In this paper, I argue that even if they do understand what morality requires, the content of their actions is not of the right kind to justify full-blown blame. I advance two independent justifications of this claim. First, I argue that if the psychopath comes to know what morality requires via a route that does not involve a proper appreciation (...)
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  41. Neil Levy (2007). Rethinking Neuroethics in the Light of the Extended Mind Thesis. American Journal of Bioethics 7 (9):3-11.
    The extended mind thesis is the claim that mental states extend beyond the skulls of the agents whose states they are. This seemingly obscure and bizarre claim has far-reaching implications for neuroethics, I argue. In the first half of this article, I sketch the extended mind thesis and defend it against criticisms. In the second half, I turn to its neuroethical implications. I argue that the extended mind thesis entails the falsity of the claim that interventions into the brain are (...)
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  42. Neil Levy (2006). Autonomy and Addiction. Canadian Journal of Philosophy 36 (3):427-447.
  43.  76
    Neil Levy (2009). What, and Where, Luck Is: A Response to Jennifer Lackey. Australasian Journal of Philosophy 87 (3):489 – 497.
    In 'What Luck Is Not', Lackey presents counterexamples to the two most prominent accounts of luck: the absence of control account and the modal account. I offer an account of luck that conjoins absence of control to a modal condition. I then show that Lackey's counterexamples mislocate the luck: the agents in her cases are lucky, but the luck precedes the event upon which Lackey focuses, and that event is itself only fortunate, not lucky. Finally I offer an account of (...)
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  44. Neil Levy (2008). Counterfactual Intervention and Agents' Capacities. Journal of Philosophy 105 (5):223-239.
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  45.  67
    Neil Levy (2014). Forced to Be Free?: Increasing Patient Autonomy by Constraining It. Journal of Medical Ethics 40 (5):293-300.
    It is universally accepted in bioethics that doctors and other medical professionals have an obligation to procure the informed consent of their patients. Informed consent is required because patients have the moral right to autonomy in furthering the pursuit of their most important goals. In the present work, it is argued that evidence from psychology shows that human beings are subject to a number of biases and limitations as reasoners, which can be expected to lower the quality of their decisions (...)
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  46.  88
    Neil Levy (2011). Expressing Who We Are: Moral Responsibility and Awareness of Our Reasons for Action. Analytic Philosophy 52 (4):243-261.
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  47.  93
    Neil Levy (2006). Cognitive Scientific Challenges to Morality. Philosophical Psychology 19 (5):567 – 587.
    Recent findings in neuroscience, evolutionary biology and psychology seem to threaten the existence or the objectivity of morality. Moral theory and practice is founded, ultimately, upon moral intuition, but these empirical findings seem to show that our intuitions are responses to nonmoral features of the world, not to moral properties. They therefore might be taken to show that our moral intuitions are systematically unreliable. I examine three cognitive scientific challenges to morality, and suggest possible lines of reply to them. I (...)
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  48. Omri Tal (2009). From Heritability to Probability. Biology and Philosophy 24 (1):81-105.
    Can a heritability value tell us something about the weight of genetic versus environmental causes that have acted in the development of a particular individual? Two possible questions arise. Q1: what portion of the phenotype of X is due to its genes and what portion to its environment? Q2: what portion of X’s phenotypic deviation from the mean is a result of its genetic deviation and what portion a result of its environmental deviation? An answer to Q1 provides the full (...)
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  49.  85
    Neil Levy (2011). Enhancing Authenticity. Journal of Applied Philosophy 28 (3):308-318.
    Some philosophers have criticized the use of psychopharmaceuticals on the grounds that even if these drugs enhance the person using them, they threaten their authenticity. Others have replied by pointing out that the conception of authenticity upon which this argument rests is contestable; on a rival conception, psychopharmaceuticals might be used to enhance our authenticity. Since, however, it is difficult to decide between these competing conceptions of authenticity, the debate seems to end in a stalemate. I suggest that we need (...)
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  50. Timothy J. Bayne & Neil Levy (2006). The Feeling of Doing: Deconstructing the Phenomenology of Agnecy. In Natalie Sebanz & Wolfgang Prinz (eds.), Disorders of Volition. MIT Press
    Disorders of volition are often accompanied by, and may even be caused by, disruptions in the phenomenology of agency. Yet the phenomenology of agency is at present little explored. In this paper we attempt to describe the experience of normal agency, in order to uncover its representational content.
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