Search results for 'Understanding' (try it on Scholar)

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  1.  53
    Caleb Cohoe (forthcoming). When and Why Understanding Needs Phantasmata: A Moderate Interpretation of Aristotle’s De Memoria and De Anima on the Role of Images in Intellectual Activities. Phronesis: A Journal for Ancient Philosophy 61.
    I examine the passages where Aristotle maintains that intellectual activity employs φαντάσματα (images) and argue that he requires awareness of the relevant images. This, together with Aristotle’s claims about the universality of understanding, gives us reason to reject the interpretation of Michael Wedin and Victor Caston, on which φαντάσματα serve as the material basis for thinking. I develop a new interpretation by unpacking the comparison Aristotle makes to the role of diagrams in doing geometry. In theoretical understanding of (...)
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  2. Iulian D. Toader (2015). Objectivity and Understanding: A New Reading of Carnap's Aufbau. Synthese 192 (5):1543-1557.
    The paper proposes a new reading of the Aufbau, one that contends that Carnap's epistemological project is not, or not only, to identify the conditions under which a system of purely structural definite descriptions can attain objectivity. Rather, the project is more ambitious: to determine the conditions that allow the concomitant attainment of objectivity and understanding. As such, it can, and perhaps should, be regarded as an attempt to refute a view elsewhere called Weylean skepticism, i.e., the view that (...)
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  3.  88
    Stephen R. Grimm (forthcoming). "Understanding and Transparency". In Explaining Understanding: New Essays in Epistemology and the Philosophy of Science. Routledge
    I explore the extent to which the epistemic state of understanding is transparent to the one who understands. Against several contemporary epistemologists, I argue that it is not transparent in the way that many have claimed, drawing on results from developmental psychology, animal cognition, and other fields.
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  4. Michael Strevens (2013). No Understanding Without Explanation. Studies in History and Philosophy of Science Part A 44 (3):510-515.
    Scientific understanding, this paper argues, can be analyzed entirely in terms of a mental act of “grasping” and a notion of explanation. To understand why a phenomenon occurs is to grasp a correct explanation of the phenomenon. To understand a scientific theory is to be able to construct, or at least to grasp, a range of potential explanations in which that theory accounts for other phenomena. There is no route to scientific understanding, then, that does not (...)
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  5.  8
    Petri Ylikoski (2009). The Illusion of Depth of Understanding in Science. In Henk De Regt, Sabina Leonelli & Kai Eigner (eds.), Scientific Understanding: Philosophical Perspectives. University of Pittsburgh Press
    In this chapter I will employ a well-known scientific research heuristic that studies how something works by focusing on circumstances in which it does not work. Rather than trying to describe what scientific understanding would ideally look like, I will try to learn something about it by observing mundane cases where understanding is partly illusory. My main thesis is that scientists are prone to the illusion of depth of understanding (IDU), and as a consequence they sometimes overestimate (...)
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  6. Josef Perner (1991). Understanding the Representational Mind. Cambridge: MIT Press.
  7.  56
    Finnur Dellsén (2016). Understanding Without Justification or Belief. Ratio 29 (2).
    In recent years there has been a resurgence of interest among epistemologists in the nature of understanding, with some authors arguing that understanding should replace knowledge as the primary focus of epistemology. But what is understanding? According to what is often called the standard view, understanding is a species of knowledge. Although this view has recently been challenged in various ways, even the critics of the standard view have assumed that understanding requires justification and belief. (...)
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  8.  79
    Daniel A. Wilkenfeld (2013). Understanding as Representation Manipulability. Synthese 190 (6):997-1016.
    Claims pertaining to understanding are made in a variety of contexts and ways. As a result, few in the philosophical literature have made an attempt to precisely characterize the state that is y understanding x. This paper builds an account that does just that. The account is motivated by two main observations. First, understanding x is somehow related to being able to manipulate x. Second, understanding is a mental phenomenon, and so what manipulations are required to (...)
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  9.  78
    Kareem Khalifa (2012). Inaugurating Understanding or Repackaging Explanation? Philosophy of Science 79 (1):15-37.
    Recently, several authors have argued that scientific understanding should be a new topic of philosophical research. In this article, I argue that the three most developed accounts of understanding--Grimm's, de Regt's, and de Regt and Dieks's--can be replaced by earlier accounts of scientific explanation without loss. Indeed, in some cases, such replacements have clear benefits.
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  10. David Bourget (2015). The Role of Consciousness in Grasping and Understanding. Philosophy and Phenomenological Research 91 (1).
    One sometimes believes a proposition without grasping it. For example, a complete achromat might believe that ripe tomatoes are red without grasping this proposition. My aim in this paper is to shed light on the difference between merely believing a proposition and grasping it. I focus on two possible theories of grasping: the inferential theory, which explains grasping in terms of inferential role, and the phenomenal theory, which explains grasping in terms of phenomenal consciousness. I argue that the phenomenal theory (...)
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  11. Kareem Khalifa (2013). Is Understanding Explanatory or Objectual? Synthese 190 (6):1153-1171.
    Jonathan Kvanvig has argued that “objectual” understanding, i.e. the understanding we have of a large body of information, cannot be reduced to explanatory concepts. In this paper, I show that Kvanvig fails to establish this point, and then propose a framework for reducing objectual understanding to explanatory understanding.
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  12.  86
    Kenneth Boyd (forthcoming). Testifying Understanding. Episteme:1-25.
    While it is widely acknowledged that knowledge can be acquired via testimony, it has been argued that understanding cannot. While there is no consensus about what the epistemic relationship of understanding consists in, I argue here that regardless of how understanding is conceived there are kinds of understanding that can be acquired through testimony: easy understanding and easy-s understanding. I address a number of aspects of understanding that might stand in the way of (...)
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  13.  16
    Machiel Keestra (2015). Understanding Human Action. Integrating Meanings, Mechanisms, Causes, and Contexts. In V. Bazhanov & R. W. Scholz (eds.), Transdisciplinarity in philosophy and science: approaches, problems, prospects. Russian Academy of Science 201-235.
    Humans are capable of understanding an incredible variety of actions performed by other humans. Even though these range from primary biological actions, like eating and fleeing, to acts in parliament or in poetry, humans generally can make sense of each other’s actions. Action understanding is the cognitive ability to make sense of another person’s action by integrating perceptual information about the behavior with knowledge about the immediate and sociocultural contexts of the action, understanding of relevant meanings and (...)
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  14. Cheng-Hung Tsai (2014). Technê and Understanding. National Taiwan University Philosophical Review 47:39-60.
    How can we acquire understanding? Linda Zagzebski has long claimed that understanding is acquired through, or arises from, mastering a particular practical technê. In this paper, I explicate Zagzebski’s claim and argue that the claim is problematic. Based on a critical examination of Zagzebski’s claim, I propose, in conclusion and in brief, a new claim regarding the acquisition of understanding.
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  15. Kareem Khalifa (2013). Understanding, Grasping, and Luck. Episteme 10 (1):1-17.
    Recently, it has been debated as to whether understanding is a species of explanatory knowledge. Those who deny this claim frequently argue that understanding, unlike knowledge, can be lucky. In this paper I argue that current arguments do not support this alleged compatibility between understanding and epistemic luck. First, I argue that understanding requires reliable explanatory evaluation, yet the putative examples of lucky understanding underspecify the extent to which subjects possess (...)
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  16. Stephen R. Grimm (2011). Understanding. In D. Pritchard S. Berneker (ed.), The Routledge Companion to Epistemology. Routledge
    This entry offers a critical overview of the contemporary literature on understanding, especially in epistemology and the philosophy of science.
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  17.  43
    Christoph Kelp (2015). Understanding Phenomena. Synthese 192 (12):3799-3816.
    The literature on the nature of understanding can be divided into two broad camps. Explanationists believe that it is knowledge of explanations that is key to understanding. In contrast, their manipulationist rivals maintain that understanding essentially involves an ability to manipulate certain representations. The aim of this paper is to provide a novel knowledge based account of understanding. More specifically, it proposes an account of maximal understanding of a given phenomenon (...)
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  18. Moti Mizrahi (2012). Idealizations and Scientific Understanding. Philosophical Studies 160 (2):237-252.
    In this paper, I propose that the debate in epistemology concerning the nature and value of understanding can shed light on the role of scientific idealizations in producing scientific understanding. In philosophy of science, the received view seems to be that understanding is a species of knowledge. On this view, understanding is factive just as knowledge is, i.e., if S knows that p, then p is true. Epistemologists, however, distinguish between different kinds of understanding. Among (...)
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  19.  98
    Shaun Nichols & Stephen P. Stich (2003). Mindreading. An Integrated Account of Pretence, Self-Awareness, and Understanding Other Minds. Oxford University Press.
    The everyday capacity to understand the mind, or 'mindreading', plays an enormous role in our ordinary lives. Shaun Nichols and Stephen Stich provide a detailed and integrated account of the intricate web of mental components underlying this fascinating and multifarious skill. The imagination, they argue, is essential to understanding others, and there are special cognitive mechanisms for understanding oneself. The account that emerges has broad implications for longstanding philosophical debates over the status of folk psychology. Mindreading is another (...)
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  20. Jonathan L. Kvanvig (2003). The Value of Knowledge and the Pursuit of Understanding. Cambridge University Press.
    Epistemology has for a long time focused on the concept of knowledge and tried to answer questions such as whether knowledge is possible and how much of it there is. Missing from this inquiry, however, is a discussion on the value of knowledge. In The Pursuit of Knowledge and the Value of Understanding Jonathan Kvanvig argues that epistemology properly conceived cannot ignore the question of the value of knowledge. He also questions one of the most fundamental assumptions in epistemology, (...)
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  21. Stephen R. Grimm (2012). The Value of Understanding. Philosophy Compass 7 (2):103-117.
    Over the last several years a number of leading philosophers – including Catherine Elgin, Linda Zagzebski, Jonathan Kvanvig, and Duncan Pritchard – have grown increasingly dissatisfied with the contemporary focus on knowledge in epistemology and have attempted to “recover” the notion of understanding. According to some of these philosophers, in fact, understanding deserves not just to be recovered, but to supplant knowledge as the focus of epistemological inquiry. This entry considers some of the main reasons why (...)
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  22.  96
    Paulina Sliwa (2015). IV—Understanding and Knowing. Proceedings of the Aristotelian Society 115 (1pt1):57-74.
    What is the relationship between understanding and knowing? This paper offers a defence of reductionism about understanding: the view that instances of understanding reduce to instances of knowing. I argue that knowing is both necessary and sufficient for understanding. I then outline some advantages of reductionism.
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  23. Elijah Chudnoff (2013). Is Intuition Based On Understanding? Philosophy and Phenomenological Research 86 (1):42-67.
    According to the most popular non-skeptical views about intuition, intuitions justify beliefs because they are based on understanding. More precisely: if intuiting that p justifies you in believing that p it does so because your intuition is based on your understanding of the proposition that p. The aim of this paper is to raise some challenges for accounts of intuitive justification along these lines. I pursue this project from a non-skeptical perspective. I argue that there are cases in (...)
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  24.  34
    Daniel A. Wilkenfeld (forthcoming). MUDdy Understanding. Synthese:1-21.
    This paper focuses on two questions: Is understanding intimately bound up with accurately representing the world? Is understanding intimately bound up with downstream abilities? We will argue that the answer to both these questions is “yes”, and for the same reason-both accuracy and ability are important elements of orthogonal evaluative criteria along which understanding can be assessed. More precisely, we will argue that representational-accuracy and intelligibility are good-making features of a state of understanding. Interestingly, both evaluative (...)
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  25. J. Adam Carter & Emma C. Gordon (forthcoming). On Pritchard, Objectual Understanding and the Value Problem. American Philosophical Quarterly.
    Duncan Pritchard (2008, 2009, 2010, forthcoming) has argued for an elegant solution to what have been called the value problems for knowledge at the forefront of recent literature on epistemic value. As Pritchard sees it, these problems dissolve once it is recognized that that it is understanding-why, not knowledge, that bears the distinctive epistemic value often (mistakenly) attributed to knowledge. A key element of Pritchard’s revisionist argument is the claim that understanding-why always involves what he calls strong cognitive (...)
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  26. Catherine Elgin (2007). Understanding and the Facts. Philosophical Studies 132 (1):33 - 42.
    If understanding is factive, the propositions that express an understanding are true. I argue that a factive conception of understanding is unduly restrictive. It neither reflects our practices in ascribing understanding nor does justice to contemporary science. For science uses idealizations and models that do not mirror the facts. Strictly speaking, they are false. By appeal to exemplification, I devise a more generous, flexible conception of understanding that accommodates science, reflects (...)
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  27.  11
    Silke Schicktanz, Mark Schweda & Brian Wynne (2012). Erratum To: The Ethics of 'Public Understanding of Ethics'—Why and How Bioethics Expertise Should Include Public and Patients' Voices. Medicine, Health Care and Philosophy 15 (2):251-251.
    “Ethics” is used as a label for a new kind of expertise in the field of science and technology. At the same time, it is not clear what ethical expertise consists in and what its political status in modern democracies can be. Starting from the “participatory turn” in recent social research and policy, we will argue that bioethical reasoning has to include public views of and attitudes towards biomedicine. We will sketch the outlines of a bioethical conception of “public (...) of ethics,” addressing three different issues: (a) the methodological relevance of moral questions and problems raised by lay persons in everyday life regarding biomedicine and technology, (b) the normative relevance of such lay moralities for the justification of ethical decisions, and (c) the necessity of public deliberation in this context. Finally, we draw conclusions in view of the concepts and methods such a conception of “public understanding of ethics” should employ. (shrink)
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  28.  22
    Mark Newman (2014). EMU and Inference: What the Explanatory Model of Scientific Understanding Ignores. European Journal for Philosophy of Science 4 (1):55-74.
    The Explanatory Model of Scientific Understanding (EMU) is a deflationary thesis recently advocated by Kareem Khalifa (Philosophy of Science, 79, 15–37, 2012). EMU is committed to two key ideas: all understanding-relevant knowledge is propositional in nature; and the abilities we use to generate understanding are merely our usual logical reasoning skills. In this paper I provide an argument against both ideas, suggesting that scientific understanding requires a significant amount of non-propositional knowledge (...)
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  29.  54
    Sebastian Sunday Grève (2015). The Importance of Understanding Each Other in Philosophy. Philosophy 90 (2):213-239.
    What is philosophy? How is it possible? This essay constitutes an attempt to contribute to a better understanding of what might be a good answer to either of these questions by reflecting on one particular characteristic of philosophy, specifically as it presents itself in the philosophical practice of Socrates, Plato and Wittgenstein. Throughout this essay, I conduct the systematic discussion of my topic in parallel lines with the historico-methodological comparison of my three main authors. First, I describe a (...)
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  30. Jordan Dodd (2014). Realism and Anti-Realism About Experiences of Understanding. Philosophical Studies 168 (3):745-767.
    Strawson (1994) and Peacocke (1992) introduced thought experiments that show that it seems intuitive that there is, in some way, an experiential character to mental events of understanding. Some (e.g., Siewert 1998, 2011; Pitt 2004) try to explain these intuitions by saying that just as we have, say, headache experiences and visual experiences of blueness, so too we have experiences of understanding. Others (e.g., Prinz 2006, 2011; Tye 1996) propose that these intuitions can be explained without positing experiences (...)
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  31.  36
    John Michael (2014). Towards a Consensus About the Role of Empathy in Interpersonal Understanding. Topoi 33 (1):157-172.
    In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different (...)
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  32.  52
    Daniel A. Wilkenfeld, Dillon Plunkett & Tania Lombrozo (2016). Depth and Deference: When and Why We Attribute Understanding. Philosophical Studies 173 (2):373-393.
    Four experiments investigate the folk concept of “understanding,” in particular when and why it is deployed differently from the concept of knowledge. We argue for the positions that people have higher demands with respect to explanatory depth when it comes to attributing understanding, and that this is true, in part, because understanding attributions play a functional role in identifying experts who should be heeded with respect to the general field in question. These claims are supported by our (...)
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  33.  54
    Tamer Nawar (2015). Augustine on the Varieties of Understanding and Why There is No Learning From Words. Oxford Studies in Medieval Philosophy 3:1-31.
    This paper examines Augustine’s views on language, learning, and testimony in De Magistro. It is often held that, in De Magistro, Augustine is especially concerned with explanatory understanding (a complex cognitive state characterized by its synoptic nature and awareness of explanatory relations) and that he thinks testimony is deficient in imparting explanatory understanding. I argue against this view and give a clear analysis of the different kinds of cognitive state Augustine is concerned with and a careful examination of (...)
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  34.  30
    L. C. De Bruin & A. Newen (2012). The Developmental Paradox of False Belief Understanding: A Dual-System Solution. Synthese (3):1-24.
    We explore the developmental paradox of false belief understanding. This paradox follows from the claim that young infants already have an understanding of false belief, despite the fact that they consistently fail the elicited-response false belief task. First, we argue that recent proposals to solve this paradox are unsatisfactory because they (i) try to give a full explanation of false belief understanding in terms of a single system, (ii) fail to provide psychological concepts that are sufficiently fine-grained (...)
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  35. Brendan Balcerak Jackson (2009). Understanding and Semantic Structure: Reply to Timothy Williamson. Proceedings of the Aristotelian Society 109 (1pt3):337-343.
    In his essay ‘“Conceptual Truth”’, Timothy Williamson (2006) argues that there are no truths or entailments that are constitutive of understanding the sentences involved. In this reply I provide several examples of entailment patterns that are intuitively constitutive of understanding in just the way that Williamson rejects, and I argue that Williamson’s argument does nothing to show otherwise. Williamson bolsters his conclusion by appeal to a certain theory about the nature of understanding. I argue that his (...)
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  36. Simon Beck (2013). The Misunderstandings of the Self-Understanding View. Philosophy, Psychiatry, and Psychology 20 (1):33-42.
    There are two currently popular but quite different ways of answering the question of what constitutes personal identity: the one is usually called the psychological continuity theory (or Psychological View) and the other the narrative theory.1 Despite their differences, they do both claim to be providing an account—the correct account—of what makes someone the same person over time. Marya Schechtman has presented an important argument in this journal (Schechtman 2005) for a version of the narrative view (the ‘Self-Understanding View’) (...)
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  37.  35
    John Turri (2015). Understanding and the Norm of Explanation. Philosophia 43 (4):1171-1175.
    I propose and defend the hypothesis that understanding is the norm of explanation. On this proposal, an explanation should express understanding. I call this the understanding account of explanation. The understanding account is supported by social and introspective observations. It is also supported by the relationship between knowledge and understanding, on the one hand, and assertion and explanation, on the other.
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  38. Kareem Khalifa (2011). Understanding, Knowledge, and Scientific Antirealism. Grazer Philosophische Studien 83 (1):93-112.
    Epistemologists have recently debated whether understanding is a species of knowledge. However, because they have offered little in the way of a detailed analysis of understanding, they lack the resources to resolve this issue. In this paper, I propose that S understands why p if and only if S has the non-Gettierised true belief that p, and for some proposition q, S has the non-Gettierised true belief that q is the best available explanation of p, S can correctly (...)
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  39.  16
    Daniel A. Wilkenfeld & Jennifer K. Hellmann (2014). Understanding Beyond Grasping Propositions: A Discussion of Chess and Fish. Studies in History and Philosophy of Science Part A 48:46-51.
    In this paper, we argue that, contra Strevens (2013), understanding in the sciences is sometimes partially constituted by the possession of abilities; hence, it is not (in such cases) exhausted by the understander’s bearing a particular psychological or epistemic relationship to some set of structured propositions. Specifically, the case will be made that one does not really understand why a modeled phenomenon occurred unless one has the ability to actually work through (meaning run and grasp at each step) a (...)
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  40. Amber Riaz (2015). Moral Understanding and Knowledge. Philosophical Studies 172 (1):113-128.
    Moral understanding is a species of knowledge. Understanding why an action is wrong, for example, amounts to knowing why the action is wrong. The claim that moral understanding is immune to luck while moral knowledge is not does not withstand scrutiny; nor does the idea that there is something deep about understanding for there are different degrees of understanding. It is also mistaken to suppose that grasping is a distinct psychological (...)
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  41. Guy Longworth (2008). Linguistic Understanding and Knowledge. Noûs 42 (1):50–79.
    Is linguistic understanding a form of knowledge? I clarify the question and then consider two natural forms a positive answer might take. I argue that, although some recent arguments fail to decide the issue, neither positive answer should be accepted. The aim is not yet to foreclose on the view that linguistic understanding is a form of knowledge, but to develop desiderata on a satisfactory successor to the two natural views rejected here.
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  42.  97
    Peter Kosso (2007). Scientific Understanding. Foundations of Science 12 (2):173-188.
    Knowledge of many facts does not amount to understanding unless one also has a sense of how the facts fit together. This aspect of coherence among scientific observations and theories is usually overlooked in summaries of scientific method, since the emphasis is on justification and verification rather than on understanding. I argue that the inter-theoretic coherence, as the hallmark of understanding, is an essential and informative component of any accurate description of science.
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  43.  4
    Johannes L. Brandl, Frank Esken, Beate Priewasser & Eva Rafetseder (2015). Young Children’s Protest: What It Can Tell Us About Early Normative Understanding. Phenomenology and the Cognitive Sciences 14 (4):719-740.
    In this paper we address the question how children come to understand normativity through simple forms of social interaction. A recent line of research suggests that even very young children can understand social norms quite independently of any moral context. We focus on a methodological procedure developed by Rakoczy et al., Developmental Psychology, 44, 875–881, that measures children’s protest behaviour when a pre-established constitutive rule has been violated. Children seem to protest when they realize that rule violations are not allowed (...)
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  44.  66
    Kevin Morris (2012). A Defense of Lucky Understanding. British Journal for the Philosophy of Science 63 (2):357-371.
    It is plausible to think that the epistemic benefit of having an explanation is understanding. My focus in this article is on the extent to which explanatory understanding, perhaps unlike knowledge, is compatible with certain forms of luck—the extent to which one can understand why something is the case when one is lucky to truly believe an explanatorily relevant proposition. I argue, contra Stephen Grimm ([2006]) and Duncan Pritchard ([2008], [2009]), that understanding quite generally is compatible with (...)
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  45. Magdalena Balcerak Jackson & Brendan Balcerak Jackson (2012). Understanding and Philosophical Methodology. Philosophical Studies 161 (2):185-205.
    According to Conceptualism, philosophy is an independent discipline that can be pursued from the armchair because philosophy seeks truths that can be discovered purely on the basis of our understanding of expressions and the concepts they express. In his recent book, The Philosophy of Philosophy, Timothy Williamson argues that while philosophy can indeed be pursued from the armchair, we should reject any form of Conceptualism. In this paper, we show that Williamson’s arguments against Conceptualism are not successful, and we (...)
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  46.  18
    Collin C. Rice (2016). Factive Scientific Understanding Without Accurate Representation. Biology and Philosophy 31 (1):81-102.
    This paper analyzes two ways idealized biological models produce factive scientific understanding. I then argue that models can provide factive scientific understanding of a phenomenon without providing an accurate representation of the features of their real-world target system. My analysis of these cases also suggests that the debate over scientific realism needs to investigate the factive scientific understanding produced by scientists’ use of idealized models rather than the accuracy of scientific models themselves.
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  47. Mikael Janvid (2014). Understanding Understanding: An Epistemological Investigation. Philosophia 42 (4):971-985.
    Understanding has received growing interest from epistemologists in recent years, but no consensus regarding its epistemic properties has yet been reached. This paper extracts, but also rejects, candidates of epistemic properties for construing an epistemological model of understanding from the writings of epistemologists participating in the current discussion surrounding that state. On the basis of these results, a suggestion is put forward according to which understanding is a non-basic epistemic state of warrant rather than (...)
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  48.  5
    Paul M. Ndebele, Douglas Wassenaar, Esther Munalula & Francis Masiye (2012). Improving Understanding of Clinical Trial Procedures Among Low Literacy Populations: An Intervention Within a Microbicide Trial in Malawi. [REVIEW] BMC Medical Ethics 13 (1):29-.
    Background The intervention reported in this paper was a follow up to an empirical study conducted in Malawi with the aim of assessing trial participants’ understanding of randomisation, double-blinding and placebo use. In the empirical study, the majority of respondents (61.1%; n= 124) obtained low scores (lower than 75%) on understanding of all three concepts under study. Based on these findings, an intervention based on a narrative which included all three concepts and their personal implications was (...)
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  49. Peter J. Markie (2013). Rational Intuition and Understanding. Philosophical Studies 163 (1):271-290.
    Rational intuitions involve a particular form of understanding that gives them a special epistemic status. This form of understanding and its epistemic efficacy are not explained by several current theories of rational intuition, including Phenomenal Conservatism (Huemer, Skepticism and the veil of perception, 2001 ; Ethical intuitionism, 2005 ; Philos Phenomenol Res 74:30–55, 2007 ), Proper Functionalism (Plantinga, Warrant and proper function, 1993 ), the Competency Theory (Bealer Pac Philos Q 81:1–30, 2000 ; Sosa, A virtue (...)
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  50.  53
    John P. Wright (2013). The Understanding. In James A. Harris (ed.), The Oxford Handbook of British Philosophy in the Eighteenth Century. Oxford University Press 148-70.
    The article discusses the varying conceptions of the faculty of ‘the understanding’ in 18th-century British philosophy and logic. Topics include the distinction between the understanding and the will, the traditional division of three acts of understanding and its critics, the naturalizing of human understanding, conceiving of the limits of human understanding, British innatism and the critique of empiricist conceptions of the understanding, and reconceiving the understanding and (...)
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