Search results for 'Tomer Levin' (try it on Scholar)

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  1. Marguerite Lederberg & Tomer Levin (2008). Consultation-Liaison Psychiatry. In Sidney Bloch & Stephen A. Green (eds.), Psychiatric Ethics. Oxford University Press.score: 240.0
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  2. Mathias Risse, Annabelle Lever & Michael Levin (2007). Exchange: Racial and Ethnic Profiling. Criminal Justice Ethics 26:3-35.score: 120.0
    In this paper I respond to Mathias Risse's objections to my critique of his views on racial profiling in Philosophy and Public Affairs. I draw on the work of Richard Sampson and others on racial disadvantage in the USA to show that racial profiling likely aggravates racial injustices that are already there. However, I maintain, clarify and defend my original claim against Risse that racial profiling itself is likely to cause racial injustice, even if we abstract from unfair background conditions. (...)
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  3. Janet Levin (2009). Experimental Philosophy. Analysis 69 (4):761-769.score: 60.0
    Levin argues that the results of the most methodologically sound and philosophically relevant studies discussed in this volume [Experimental Philosophy] could have been obtained from the armchair, and thus that experimental philosophy may not present a serious challenge to the traditional methods of analytic philosophy.
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  4. Susan B. Levin (2001). The Ancient Quarrel Between Philosophy and Poetry Revisited: Plato and the Greek Literary Tradition. Oxford University Press.score: 60.0
    In this study, Levin explores Plato's engagement with the Greek literary tradition in his treatment of key linguistic issues. This investigation, conjoined with a new interpretation of the Republic's familiar critique of poets, supports the view that Plato's work represents a valuable precedent for contemporary reflections on ways in which philosophy might benefit from appeals to literature.
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  5. Michael Levin (2005). Non-Euclidean Sex. Think 4 (10):7-20.score: 60.0
    Perhaps there is nothing morally wrong with homosexuality. But does that mean that those who find it abhorrent should be forced to tolerate, it? Michael Levin questions some common liberal preconceptions about homosexuality, and also responds to my own (which appeared in Issue 5 of Think).
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  6. David Michael Levin (1990). The Body's Recollection of Being: Phenomenological Psychology and the Deconstruction of Nihilism. Routledge.score: 60.0
    This is a unique study, contuining the work of Merleau-Ponty and Heidegger, and using the techniques of phenomenology against the prevailing nihilism of our culture. It expands our understanding of the human potential for spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our gestures and movements. The author argues that a psychological focus on our experience of well-being and pathology as embodied beings contributes significantly to a historically relevant critique of ideology. It also provides an (...)
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  7. David Michael Levin (1989). The Listening Self: Personal Growth, Social Change and the Closure of Metaphysics. Routledge.score: 60.0
    In a study that goes beyond the ego affirmed by Freudian psychology, David Levin offers an account of personal growth and self-fulfillment based on the development of our capacity for listening. Drawing on the work of Dewey, Piaget, Erikson, and Kohlberg, he uses the vocabulary of phenomenological psychology to distinguish four stages in this developmental process and brings us the significance of these stages for music, psychotherapy, ethics, politics, and ecology. This analysis substantiates his claim that the development of (...)
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  8. Janet Levin (2002). Is Conceptual Analysis Needed for the Reduction of Qualitative States? Philosophy and Phenomenological Research 64 (3):571-591.score: 50.0
  9. Janet Levin (1986). Could Love Be Like a Heatwave? Physicalism and the Subjective Character of Experience. Philosophical Studies 49 (March):245-61.score: 30.0
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  10. Janet Levin (2004). The Evidential Status of Philosophical Intuition. Philosophical Studies 121 (3):193-224.score: 30.0
    Philosophers have traditionally held that claims about necessities and possibilities are to be evaluated by consulting our philosophical intuitions; that is, those peculiarly compelling deliverances about possibilities that arise from a serious and reflective attempt to conceive of counterexamples to these claims. But many contemporary philosophers, particularly naturalists, argue that intuitions of this sort are unreliable, citing examples of once-intuitive, but now abandoned, philosophical theses, as well as recent psychological studies that seem to establish the general fallibility of intuition.In the (...)
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  11. T. Bresnick & R. Levin (2006). Phenomenal Qualities of Ayahuasca Ingestion and its Relation to Fringe Consciousness and Personality. Journal of Consciousness Studies 13 (9):5-24.score: 30.0
    Ayahuasca, a hallucinogen with profound consciousness- altering properties, has been increasingly utilized in recent studies (e.g., Strassman, 2001; Shanon, 2002a,b). However, other than Shanon's recent work, there has been little attempt to examine the effects of ayahuasca on perceptual, affective and cognitive experience, its relation to fringe consciousness or to pertinent personality variables. Twenty-one volunteers attending a seminar on ayahuasca were administered personality measures and a semi-structured interview about phenomenal qualities of their experience. Ayahuasca ingestion was associated with profound alterations (...)
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  12. Michael E. Levin (1975). Kripke's Argument Against the Identity Thesis. Journal of Philosophy 72 (March):149-67.score: 30.0
  13. Christian Coons & Noah Levin (2011). The Dead Donor Rule, Voluntary Active Euthanasia, and Capital Punishment. Bioethics 25 (5):236-243.score: 30.0
    We argue that the dead donor rule, which states that multiple vital organs should only be taken from dead patients, is justified neither in principle nor in practice. We use a thought experiment and a guiding assumption in the literature about the justification of moral principles to undermine the theoretical justification for the rule. We then offer two real world analogues to this thought experiment, voluntary active euthanasia and capital punishment, and argue that the moral permissibility of terminating any patient (...)
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  14. Janet Levin (2008). Molyneux's Question and the Individuation of Perceptual Concepts. Philosophical Studies 139 (1):1 - 28.score: 30.0
    Molyneux's Question, that is, “Suppose a man born blind, and now adult, and taught by his touch to distinguish between a cube and a sphere... and the blind man made to see: Quaere, whether by his sight, before he touched them, he could now distinguish, and tell, which is the globe, which the cube”, was discussed by many theorists in the 17th and 18th centuries, and has recently been addressed by contemporary philosophers interested in the nature, and identity conditions, of (...)
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  15. Janet Levin (2007). Can Modal Intuitions Be Evidence for Essentialist Claims? Inquiry 50 (3):253 – 269.score: 30.0
    In Naming and Necessity, Kripke argues that intuitions about what is possible play a limited, but important, role in challenging philosophical theses, counting as evidence against them only if they cannot be reconstrued as intuitions about something else, compatible with the thesis in question. But he doesn't provide clear guidelines for determining when such intuitions have been successfully reconstrued, leading some to question their status as evidence for modal claims. In this paper I focus on some worries, articulated by Michael (...)
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  16. David Michael Levin (1998). Tracework: Myself and Others in the Moral Phenomenology of Merleau-Ponty and Levinas. International Journal of Philosophical Studies 6 (3):345 – 392.score: 30.0
    In this study, I examine the significance of the trace and its legibility in the phenomenologies of Merleau-Ponty and Levinas, showing that this trope plays a more significant role in Merleau-Ponty's thinking than has been recognized heretofore and that it constitutes a crucial point of contact between Merleau-Ponty and Levinas. But this point of contact is also, in both their philosophies, a site where their thinking is compelled to confront its limits and the enigmas involved in the description of the (...)
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  17. Michael E. Levin (1981). Is Racial Discrimination Special? Journal of Value Inquiry 15 (3):225-234.score: 30.0
  18. Janet Levin (2008). Taking Type-B Materialism Seriously. Mind and Language 23 (4):402-425.score: 30.0
    Abstract: Type-B materialism is the thesis that though phenomenal states are necessarily identical with physical states, phenomenal concepts have no a priori connections to physical or functional concepts. Though type-B materialists have invoked this conceptual independence to counter a number of well-known arguments against physicalism (e.g. the conceivability of zombies, the ignorance of Mary, the existence of an 'explanatory gap'), anti-physicalists have raised objections to this strategy. My aim here is to defend type-B materialism against these objections, by arguing that (...)
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  19. Janet Levin (1991). Analytic Functionalism and the Reduction of Phenomenal States. Philosophical Studies 61 (March):211-38.score: 30.0
  20. Janet Levin (2011). Reconstruing Modal Intuitions. Croatian Journal of Philosophy 11 (1):97-112.score: 30.0
    In Naming and Necessity, Kripke argues that clearly conceived (or imagined) scenarios that seem to be counterexamples to a posteriori identity theses can indeed count as evidence against them—but only if, after reflection on our understanding of their constituent terms and the relevant empirical facts, we find that they cannot be acceptably reconstrued as intuitions about something else. This makes trouble for phenomenalphysical identity statements such as ‘pain is C-fiber stimulation’, since most agree that such statements cannot be so reconstrued—and (...)
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  21. Michael Levin (2006). Gettier Cases Without False Lemmas? Erkenntnis 64 (3):381 - 392.score: 30.0
    Examples cited by Feldman, Lehrer and others of true beliefs that are justified, but not by false lemmas, turn out under scrutiny to involve false lemmas after all. In each case there is an EG inference whose conclusion is unwarranted unless its base instance is false. A shift to non-deductive justification does not avert the difficulty. The relation of this result to non-inferential Gettier cases is suggested.
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  22. Janet Levin (2008). Assertion, Practical Reason, and Pragmatic Theories of Knowledge. Philosophy and Phenomenological Research 76 (2):359–384.score: 30.0
    Defenders of pragmatic theories of knowledge (such as contextualism and sensitive invariantism) argue that these theories, unlike those that invoke a single standard for knowledge, comport with the intuitively compelling thesis that knowledge is the norm of assertion and practical reason. In this paper, I dispute this thesis, and argue that, therefore, the prospects for both “high standard” approach, and contend that if one abandons the thesis that knowledge is the norm of assertion and practical reason, the most serious arguments (...)
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  23. Michael Levin (1984). Why Homosexuality is Abnormal. The Monist 67 (2):251-283.score: 30.0
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  24. Melissa R. Beck, Daniel T. Levin & Bonnie L. Angelone (2007). Change Blindness Blindness: Beliefs About the Roles of Intention and Scene Complexity in Change Detection. Consciousness and Cognition 16 (1):31-51.score: 30.0
  25. Daniel J. Simons & Daniel T. Levin (1997). Change Blindness. Trends in Cognitive Sciences 1 (1):241-82.score: 30.0
  26. Bonnie L. Angelone, Daniel T. Levin & Daniel J. Simons (2003). The Relationship Between Change Detection and Recognition of Centrally Attended Objects in Motion Pictures. Perception 32 (8):947-962.score: 30.0
  27. Janet Levin, Functionalism. Stanford Encyclopedia of Philosophy.score: 30.0
    Functionalism in the philosophy of mind is the doctrine that what makes something a mental state of a particular type does not depend on its internal constitution, but rather on the way it functions, or the role it plays, in the system of which it is a part. This doctrine is rooted in Aristotle's conception of the soul, and has antecedents in Hobbes's conception of the mind as a “calculating machine”, but it has become fully articulated (and popularly endorsed) only (...)
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  28. Daniel T. Levin, Nausheen Momen, Sarah B. Drivdahl & Daniel J. Simons (2000). Change Blindness Blindness: The Metacognitive Error of Overestimating Change-Detection Ability. Visual Cognition 7 (1):397-412.score: 30.0
  29. David Michael Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 14 (1):121-147.score: 30.0
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  30. Janet Levin (2000). Dispositional Theories of Color and the Claims of Common Sense. Philosophical Studies 100 (2):151-174.score: 30.0
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  31. Janet Levin (2011). Imaginability, Possibility, and the Puzzle of Imaginative Resistance. Canadian Journal of Philosophy 41 (3):391-421.score: 30.0
    It is standard practice in philosophical inquiry to test a general thesis (of the form 'F iff G' or 'F only if G') by attempting to construct a counterexample to it. If we can imagine or conceive of1an F that isn't a G, then we have evidence that there could be an F that isn't a G — and thus evidence against the thesis in question; if not, then the thesis is (at least temporarily) secure. Or so it is standardly (...)
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  32. David Michael Levin (1994). Making Sense: The Work of Eugene Gendlin. [REVIEW] Human Studies 17 (3):343 - 353.score: 30.0
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  33. Michael E. Levin (2007). Bundling Hume with Kripkenstein. Synthese 155 (1):35 - 64.score: 30.0
    It is argued that the intuition driving Kripke’s famous version of Wittgenstein’s meaning skepticism is precisely the one that prompted Hume to despair of his bundle theory of the self: there are no necessary connections between distinct mental states. This interpretation is shown to throw light on Wittgenstein’s notorious idea that all proofs “create concepts.” Wittgenstein has invented a new form of skepticism. Personally I am inclined to regard it as the most radical and original skeptical problem that philosophy has (...)
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  34. Janet Levin (1987). Physicalism and the Subjectivity of Secondary Qualities. Australasian Journal of Philosophy 65 (December):400-411.score: 30.0
    In "the subjective view", Colin mcginn contends that a dispositional (or "subjectivist") account of secondary qualities may be incompatible with physicalism, As it provides special reasons to think that the experiences of secondary qualities cannot be reduced to physical or functional states. The primary aim of this paper is to show that such an account of secondary qualities is compatible with--Indeed, Encourages--A physico-Functional theory of experience. Further, It argues that if secondary quality experiences cannot be reduced to physical or functional (...)
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  35. Daniel T. Levin & D. Alexander Varakin (2004). No Pause for a Brief Disruption: Failures of Visual Awareness During Ongoing Events. Consciousness and Cognition 13 (2):363-372.score: 30.0
  36. Margarita R. Levin (1981). On Tymoczko's Argument for Mathematical Empiricism. Philosophical Studies 39 (1):79 - 86.score: 30.0
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  37. Michael Levin (2004). Virtue Epistemology: No New Cures. Philosophy and Phenomenological Research 69 (2):397–410.score: 30.0
    One version of virtue epistemology defines knowledge as belief whose truth arises from, or is explained by, the motives that produced it. This version is also intended to solve the Gettier problem, by shielding properly caused beliefs from double accidents. Unfortunately, there is no notion of "explains" or "arises from" which explains in the intended sense the truth of true beliefs.
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  38. Michael Levin (1992). Responses to Race Differences in Crime. Journal of Social Philosophy 23 (1):5-29.score: 30.0
  39. Jonathan Adler & Michael Levin (2002). Is the Generality Problem Too General? Philosophy and Phenomenological Research 65 (1):87-97.score: 30.0
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  40. Michael Levin (2007). Compatibilism and Special Relativity. Journal of Philosophy 104 (9):433-463.score: 30.0
  41. Michael Levin (2004). J.S. Mill on Civilization and Barbarism. Frank Cass.score: 30.0
    John Stuart Mill's best-known work is On Liberty (1859). In it he declared that Western society was in danger of coming to a standstill. This was an extraordinarily pessimistic claim in view of Britain's global dominance at the time and one that has been insufficiently investigated in the secondary literature. The wanting model was that of China, a once advanced civilization that had apparently ossified. To understand how Mill came to this conclusion requires one to investigate his notion of the (...)
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  42. Michael E. Levin (1979). On Theory-Change and Meaning-Change. Philosophy of Science 46 (3):407-424.score: 30.0
    I argue against the currently popular view that a radical change in theory affects the meaning of theoretical terms, and hence render pre- and post-shift theories incomparable. I first show how to pose the meaning-change issue without appeal to meanings reified. I contend that arguments against theory-neutral observation languages are faulty, but that even if they were sound, there are semantic devices that allow a theory to refer to the factual basis of a competitor. This suggests a picture of science (...)
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  43. Michael E. Levin (1995). Tortuous Dualism. Journal of Philosophy 92 (6):313-22.score: 30.0
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  44. Janet Levin (2012). Tye's Ptolemaic Revolution (Review of Consciousness Revisited: Materialism Without Phenomenal Concepts). Analytic Philosophy 53 (1):98-117.score: 30.0
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  45. Michael E. Levin (1981). Equality of Opportunity. Philosophical Quarterly 31 (123):110-125.score: 30.0
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  46. Daniel T. Levin, Daniel J. Simons, Bonnie L. Angelone & Christopher Chabris (2002). Memory for Centrally Attended Changing Objects in an Incidental Real-World Change Detection Paradigm. British Journal of Psychology 93:289-302.score: 30.0
  47. David Michael Levin (1985). The Body Politic: Political Economy and the Human Body. [REVIEW] Human Studies 8 (3):235 - 278.score: 30.0
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  48. Janet Levin (2001). The Myth of Jones and the Return of Subjectivity. Mind and Language 16 (2):173-192.score: 30.0
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  49. Michael E. Levin (1984). Why We Believe in Other Minds. Philosophy and Phenomenological Research 44 (March):343-59.score: 30.0
  50. Daniel T. Levin (2002). Change Blindness Blindness as Visual Metacognition. Journal of Consciousness Studies 9 (5-6):111-30.score: 30.0
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