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Timothy J. Nulty [12]Timothy John Nulty [1]
  1. Timothy J. Nulty (forthcoming). The Fourth Option: Avoiding Sosa's Trilemma. Metaphysica.
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  2. Timothy J. Nulty (2011). Review of Jack Reynolds, James Chase, James Williams, Edwin Mares (Eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
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  3. Timothy J. Nulty (2010). The Metaphysics of Mixed Inferences: Problems with Functionalist Accounts of Alethic Pluralism. [REVIEW] Metaphysica 11 (2):153-162.
    <span class='Hi'>Alethic</span> pluralists argue truth is a metaphysically robust higher-order property that is multiply realized by a set of diverse and domain-specific subvening <span class='Hi'>alethic</span> properties. The higher-order truth property legitimizes mixed inferences and accounts for a univocal truth predicate. Absent of this higher-order property, pluralists lack an account of the validity of mixed inferences and an adequate semantics for the truth predicate and thereby appear forced to abandon the central tenets of <span class='Hi'>alethic</span> pluralism. I argue the use of (...)
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  4. Timothy J. Nulty (2009). Conceptual Schemes Revisited: Davidsonian Metaphysical Pluralism. [REVIEW] Metaphysica 10 (1):123-134.
    Davidson’s 1974 argument denying the possibility of incommensurable conceptual schemes is widely interpreted as entailing a denial of metaphysical pluralism. Speakers may group objects differently or have different beliefs about the world, but there is just one world. I argue there is tension arising from three aspects of Davidson’s philosophy: (1) the 1974 argument against conceptual schemes; (2) Davidson’s more recent emphasis on primitive triangulation as a necessary condition for thought and language; and (3) Davidson’s semantic approach to metaphysics, what (...)
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  5. Timothy J. Nulty (2008). Empirical Considerations Against Alethic Deflationism. Facta Philosophica 10 (1):105-123.
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  6. Timothy J. Nulty (2007). Primitive Disclosive Alethism. Metaphysica 8 (1):1-15.
    The contemporary debate about truth is polarized between deflationists and those who offer robust accounts of truth. I present a theory of truth called ‘Primitive Disclosive Alethism’ that occupies the middle ground between these two extremes. Contrary to deflationist claims, truth has a nature beyond its merely linguistic, expressive function. Truth is objective and non-epistemic, yet cannot be characterized in terms of correspondence. Primitive Disclosive Alethism offers a metaphysically satisfying explanation of our correspondence intuitions, while explaining why the concept of (...)
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  7. Timothy J. Nulty (2006). Davidsonian Triangulation and Heideggerian Comportment. International Journal of Philosophical Studies 14 (3):443 – 453.
    Recent literature comparing the works of Heidegger and Davidson suggests that one of the main differences between these two thinkers is that the latter lacks any notion of non-linguistic interpretation and understanding; the only way of making sense of a domain of entities for Davidson is theory. I argue against this common perspective and show that Davidson is committed to a primitive, pre-conceptual form of understanding that is socially mediated. This primitive form of understanding is essential to the functioning of (...)
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  8. Timothy J. Nulty (2006). Primitive Disclosive Alethism: Davidson, Heidegger, and the Nature of Truth. Peter Lang.
    Davidson, truth, and triangulation -- Davidson applied -- Half truths -- Heidegger's analytic of Dasein -- Dasein and truth -- Truthful intersections -- Primitive disclosive alethism.
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  9. Timothy J. Nulty (2005). Empirical Constraints and Quine's Indeterminacy of Reference. Southern Journal of Philosophy 43 (3):377-393.
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  10. Timothy J. Nulty (2005). Fictional Structures and the Human Psyche. Idealistic Studies 35 (1):73-82.
    This paper offers a deconstructive analysis of the work of Mitra Gholamain and Keith Oatley. The authors’ treatment of fiction as a simulation of psychic reality can be inverted; psychic reality is already constituted by non-literal narrative elements. I offer empirical considerations drawn from current psychological literature. The relationship between readers’ psychology and works of narrativefiction is a constitutive structural similarity, rather than simply a psychological process of simulation.
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  11. Timothy John Nulty (2005). A Critique of Resnik's Mathematical Realism. Erkenntnis 62 (3):379 - 393.
    This paper attempts to motivate skepticism about the reality of mathematical objects. The aim of the paper is not to provide a general critique of mathematical realism, but to demonstrate the insufficiency of the arguments advanced by Michael Resnik. I argue that Resnik’s use of the concept of immanent truth is inconsistent with the treatment of mathematical objects as ontologically and epistemically continuous with the objects posited by the natural sciences. In addition, Resnik’s structuralist program, and his denial of relational (...)
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  12. Timothy J. Nulty (2003). Davidson and Disclosedness. Idealistic Studies 33 (1):25-38.
    Donald Davidson assigns truth a central role in his theory of meaning but he also makes truth a guiding methodological principle in metaphysics. Truth is inexorably connected to belief and meaning, and no one of these concepts has theoretical priority over the others. I argue that there is a methodological circularity in Davidson’s account of how the world contributes to the truth of our beliefs and utterances. The difficulty for Davidson is in providing an account of how speakers share a (...)
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  13. Timothy J. Nulty (2002). A Critical Response to Zhang Longxi. Asian Philosophy 12 (2):141 – 146.
    This is essay is a critical response to Zhang Longxi's argument that Taoist philosophy is susceptible to Derrida's arguments against logocentrism. I present two main arguments. First, I argue that Zhang fails to provide sufficient evidence that would show Taoism is logocentric. Moreover, even if Zhang could provide support for such a claim there cannot be a general deconstructive argument against logocentrism. Derrida's arguments against logocentrism work from within a specific text. The second argument offers reasons for believing Taoism is (...)
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