Search results for 'Ursula Franklin' (try it on Scholar)

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  1. Johanna N. Y. Franklin (forthcoming). Reviewed Work(S): Lowness Properties and Randomness. Advances in Mathematics, Vol. 197 by André Nies; Lowness for the Class of Schnorr Random Reals. SIAM Journal on Computing, Vol. 35 by Bjørn Kjos-Hanssen; André Nies; Frank Stephan; Lowness for Kurtz Randomness. The Journal of Symbolic Logic, Vol. 74 by Noam Greenberg; Joseph S. Miller; Randomness and Lowness Notions Via Open Covers. Annals of Pure and Applied Logic, Vol. 163 by Laurent Bienvenu; Joseph S. Miller; Relativizations of Randomness and Genericity Notions. The Bulletin of the London Mathematical Society, Vol. 43 by Johanna N. Y. Franklin; Frank Stephan; Liang Yu; Randomness Notions and Partial Relativization. Israel Journal of Mathematics, Vol. 191 by George Barmpalias; Joseph S. Miller; André Nies. [REVIEW] Association for Symbolic Logic: The Bulletin of Symbolic Logic.score: 150.0
    Review by: Johanna N. Y. Franklin The Bulletin of Symbolic Logic, Volume 19, Issue 1, Page 115-118, March 2013.
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  2. James Franklin, Philorum A Philosophy Forum Jim Franklin - Is There Anything Wrong with Pornography? (Debate with Patricia Petersen) Delivered 02 Jun 2004 Www.Philorum.Org. [REVIEW]score: 120.0
    Argues that married sex is an extreme sexual practice that shows of pornography and other alternatives as second best.
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  3. Ursula Franklin, John Berthrong & Alan Chan (1985). Metallurgy, Cosmology, Knowledge: The Chinese Experience. Journal of Chinese Philosophy 12 (4):333-370.score: 120.0
  4. Allan Franklin (1990). Experiment, Right or Wrong. Cambridge University Press.score: 60.0
    In Experiment, Right or Wrong, Allan Franklin continues his investigation of the history and philosophy of experiment presented in his previous book, The Neglect of Experiment. In this new study, Franklin considers the fallibility and corrigibility of experimental results and presents detailed histories of two such episodes: 1) the experiment and the development of the theory of weak interactions from Fermi's theory in 1934 to the V-A theory of 1957 and 2) atomic parity violation experiments and the Weinberg-Salam (...)
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  5. Wendell Wallach, Stan Franklin & Colin Allen (2010). A Conceptual and Computational Model of Moral Decision Making in Human and Artificial Agents. Topics in Cognitive Science 2 (3):454-485.score: 60.0
    Recently, there has been a resurgence of interest in general, comprehensive models of human cognition. Such models aim to explain higher-order cognitive faculties, such as deliberation and planning. Given a computational representation, the validity of these models can be tested in computer simulations such as software agents or embodied robots. The push to implement computational models of this kind has created the field of artificial general intelligence (AGI). Moral decision making is arguably one of the most challenging tasks for computational (...)
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  6. S. Franklin, B. J. Baars, U. Ramamurthy & M. Ventura (2005). The Role of Consciousness in Memory. Brains, Minds and Media 1.score: 60.0
    Conscious events interact with memory systems in learning, rehearsal and retrieval (Ebbinghaus 1885/1964; Tulving 1985). Here we present hypotheses that arise from the IDA computional model (Franklin,Kelemen and McCauley 1998; Franklin 2001b) of global workspace theory (Baars 1988, 2002). Our primary tool for this exploration is a flexible cognitive cycle employed by the IDA computational model and hypothesized to be a basic element of human cognitive processing. Since cognitive cycles are hypothesized to occur five to tentimes a second (...)
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  7. James Franklin (2009). What Science Knows: And How It Knows It. Encounter Books.score: 60.0
    In What Science Knows, the Australian philosopher and mathematician James Franklin explains in captivating and straightforward prose how science works its magic ...
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  8. James Franklin (1999). Structure and Domain-Independence in the Formal Sciences. Studies in History and Philosophy of Science 30:721-723.score: 60.0
    Replies to Kevin de Laplante’s ‘Certainty and Domain-Independence in the Sciences of Complexity’ (de Laplante, 1999), defending the thesis of J. Franklin, ‘The formal sciences discover the philosophers’ stone’, Studies in History and Philosophy of Science, 25 (1994), 513-33, that the sciences of complexity can combine certain knowledge with direct applicability to reality.
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  9. A. S. Franklin, B. K. Tranter & R. D. White (2001). Explaining Support for Animal Rights: A Comparison of Two Recent Approaches to Humans, Nonhuman Animals, and Postmodernity. Society and Animals 9 (2):127-144.score: 60.0
    Questions on "animal rights" in a cross-national survey conducted in 1993 provide an opportunity to compare the applicability to this issue of two theories of the socio-political changes summed up in "postmodernity": Inglehart's (1997) thesis of "postmaterialist values" and Franklin's (1999) synthesis of theories of late modernity. Although Inglehart seems not to have addressed human-nonhuman animal relations, it is reasonable to apply his theory of changing values under conditions of "existential security" to "animal rights." Inglehart's postmaterialism thesis argues that (...)
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  10. James Franklin (1989). Species in Aristotle. Philosophy 64 (247):107 - 108.score: 60.0
    Reply to H. Granger, Aristotle and the finitude of natural kinds, Philosophy 62 (1987), 523-26, which discussed J. Franklin, Aristotle on species variation, Philosophy 61 (1986), 245-52.
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  11. James Franklin (1994). Scepticism's Health Buoyant. Philosophy 69 (270):503 - 504.score: 60.0
    Replies to O. Hanfling, ‘Healthy scepticism?’, Philosophy 68 (1993), 91-3, which criticized J. Franklin, ‘Healthy scepticism’, Philosophy 66 (1991), 305-324. The symmetry argument for scepticism is defended (that there is no reason to prefer the realist alternative to sceptical ones).
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  12. James Franklin, Home | Archives | Announcements | About the Journal | Submission Information | Contact Us.score: 60.0
    Decision under conditions of uncertainty is an unavoidable fact of life. The available evidence rarely suffices to establish a claim with complete confidence, and as a result a good deal of our reasoning about the world must employ criteria of probable judgment. Such criteria specify the conditions under which rational agents are justified in accepting or acting upon propositions whose truth cannot be ascertained with certainty. Since the seventeenth century philosophers and mathematicians have been accustomed to consider belief under uncertainty (...)
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  13. Allan Franklin (2002). Selectivity and Discord: Two Problems of Experiment. University of Pittsburgh Press.score: 60.0
    Specifically, Allan Franklin is concerned with two problems in the use of experimental results in science: selectivity of data or analysis procedures and the resolution of discordant results.
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  14. Caroline Franklin & Peter Garside (eds.) (1992). British Women Novelists 1750-1850. Routledge.score: 60.0
    During the 18th Century there was an explosion of female writing as well as a demand from women for fiction. This was predominently met by the growing number of circulating libraries and together with the rapid and rather inferior methods of production, precluded a high survival rate for the mass of this genre. This has resulted in a general scarcity and inaccessability of English novels of this period with, until recently, a corresponding shortage of critical knowledge and study. New introductions (...)
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  15. James Franklin (1980). More on Part IX of Hume's Dialogues. Philosophical Quarterly 30 (118):69-71.score: 30.0
    Defends the cosmological argument for the existence of God against Hume's criticisms. Hume objects that since a cause is before its effect, an eternal succession has no cause; but that would rule of by fiat the possibility of God's creating the world from eternity. Hume argues that once a cause is given for each of a collection of objects, there is not need to posit a cause of the whole collection; but that is to assume the universe to be a (...)
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  16. James Franklin (2000). Thomas Kuhn's Irrationalism. New Criterion 18 (10):29-34.score: 30.0
    Criticizes the irrationalist and social constructionist tendencies in Kuhn's Structure of Scientific Revolutions.
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  17. James Franklin (2009). Evidence Gained From Torture: Wishful Thinking, Checkability, and Extreme Circumstances. Cardozo Journal of International and Comparative Law 17:281-290.score: 30.0
    "Does torture work?" is a factual rather than ethical or legal question. But legal and ethical discussions of torture should be informed by knowledge of the answer to the factual question of the reliability of torture as an interrogation technique. The question as to whether torture works should be asked before that of its legal admissibility—if it is not useful to interrogators, there is no point considering its legality in court.
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  18. Anne Newstead & James Franklin (2012). Indispensability Without Platonism. In Alexander Bird, Brian Ellis & Howard Sankey (eds.), Properties, Powers and Structures. Routledge.score: 30.0
    According to Quine’s indispensability argument, we ought to believe in just those mathematical entities that we quantify over in our best scientific theories. Quine’s criterion of ontological commitment is part of the standard indispensability argument. However, we suggest that a new indispensability argument can be run using Armstrong’s criterion of ontological commitment rather than Quine’s. According to Armstrong’s criterion, ‘to be is to be a truthmaker (or part of one)’. We supplement this criterion with our own brand of metaphysics, 'Aristotelian (...)
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  19. Bernard J. Baars & Stan Franklin (2003). How Conscious Experience and Working Memory Interact. Trends in Cognitive Sciences 7 (4):166-172.score: 30.0
  20. James Franklin (2003). Leibniz's Solution to the Problem of Evil. Think 5 (5):97-101.score: 30.0
    • It would be a moral disgrace for God (if he existed) to allow the many evils in the world, in the same way it would be for a parent to allow a nursery to be infested with criminals who abused the children. • There is a contradiction in asserting all three of the propositions: God is perfectly good; God is perfectly powerful; evil exists (since if God wanted to remove the evils and could, he would). • The religious believer (...)
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  21. Christopher Evan Franklin (2011). Neo-Frankfurtians and Buffer Cases: The New Challenge to the Principle of Alternative Possibilities. [REVIEW] Philosophical Studies 152 (2):189–207.score: 30.0
    The debate over whether Frankfurt-style cases are counterexamples to the principle of alternative possibilities (PAP) has taken an interesting turn in recent years. Frankfurt originally envisaged his attack as an attempting to show that PAP is false—that the ability to do otherwise is not necessary for moral responsibility. To many this attack has failed. But Frankfurtians have not conceded defeat. Neo-Frankfurtians, as I will call them, argue that the upshot of Frankfurt-style cases is not that PAP is false, but that (...)
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  22. James Franklin (2002). Stove's Discovery of the Worst Argument in the World. Philosophy 77 (4):615-624.score: 30.0
    The winning entry in David Stove's Competition to Find the Worst Argument in the World was: “We can know things only as they are related to us/insofar as they fall under our conceptual schemes, etc., so, we cannot know things as they are in themselves.” That argument underpins many recent relativisms, including postmodernism, post-Kuhnian sociological philosophy of science, cultural relativism, sociobiological versions of ethical relativism, and so on. All such arguments have the same form as ‘We have eyes, therefore we (...)
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  23. Christopher Evan Franklin (2011). Farewell to the Luck (and Mind) Argument. Philosophical Studies 156 (2):199-230.score: 30.0
    In this paper I seek to defend libertarianism about free will and moral responsibility against two well-known arguments: the luck argument and the Mind argument. Both of these arguments purport to show that indeterminism is incompatible with the degree of control necessary for free will and moral responsibility. I begin the discussion by elaborating these arguments, clarifying important features of my preferred version of libertarianism—features that will be central to an adequate response to the arguments—and showing why a strategy of (...)
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  24. James Franklin (1986). Are Dispositions Reducible to Categorical Properties? Philosophical Quarterly 36 (142):62-64.score: 30.0
    Dispostions, such as solubility, cannont be reduced to categorical properties, such as molecular structure, without some element of dipositionaity remaining. Democritus did not reduce all properties to the geometry of atoms - he had to retain the rigidity of the atoms, that is, their disposition not to change shape when a force is applied. So dispositions-not-to, like rigidity, cannot be eliminated. Neither can dispositions-to, like solubility.
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  25. James Franklin (1996). Proof in Mathematics: An Introduction. Quakers Hill Press.score: 30.0
    Why do students take the instruction "prove" in examinations to mean "go to the next question"? Because they have not been shown the simple techniques of how to do it. Mathematicians meanwhile generate a mystique of proof, as if it requires an inborn and unteachable genius. True, creating research-level proofs does require talent; but reading and understanding the proof that the square of an even number is even is within the capacity of most mortals.
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  26. J. Franklin (2001). Resurrecting Logical Probability. Erkenntnis 55 (2):277-305.score: 30.0
    The logical interpretation of probability, or ``objective Bayesianism''''– the theory that (some) probabilitiesare strictly logical degrees of partial implication – is defended.The main argument against it is that it requires the assignment ofprior probabilities, and that any attempt to determine them by symmetryvia a ``principle of insufficient reason'''' inevitably leads to paradox.Three replies are advanced: that priors are imprecise or of little weight, sothat disagreement about them does not matter, within limits; thatit is possible to distinguish reasonable from unreasonable priorson (...)
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  27. Lee Franklin (2005). Recollection and Philosophical Reflection in Plato's Phaedo. Phronesis 50 (4):289-314.score: 30.0
    Interpretations of recollection in the "Phaedo" are divided between ordinary interpretations, on which recollection explains a kind of learning accomplished by all, and sophisticated interpretations, which restrict recollection to philosophers. A sophisticated interpretation is supported by the prominence of philosophical understanding and reflection in the argument. Recollection is supposed to explain the advanced understanding displayed by Socrates and Simmias (74b2-4). Furthermore, it seems to be a necessary condition on recollection that one who recollects also perform a comparison of sensible particulars (...)
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  28. James Franklin (2007). Introduction. In , Life to the Full: Rights and Social Justice in Australia. Connor Court.score: 30.0
    The late twentieth century saw two long-term trends in popular thinking about ethics. One was an increase in relativist opinions, with the “generation of the Sixties” spearheading a general libertarianism, an insistence on toleration of diverse moral views (for “Who is to say what is right? – it’s only your opinion.”) The other trend was an increasing insistence on rights – the gross violations of rights in the killing fields of the mid-century prompted immense efforts in defence of the “inalienable” (...)
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  29. Christopher Evan Franklin (2011). The Problem of Enhanced Control. Australasian Journal of Philosophy 89 (4):687 - 706.score: 30.0
    A crucial question for libertarians about free will and moral responsibility concerns how their accounts secure more control than compatibilism. This problem is particularly exasperating for event-causal libertarianism, as it seems that the only difference between these accounts and compatibilism is that the former require indeterminism. But how can indeterminism, a mere negative condition, enhance control? This worry has led many to conclude that the only viable form of libertarianism is agent-causal libertarianism. In this paper I show that this conclusion (...)
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  30. L. R. Franklin (2005). Exploratory Experiments. Philosophy of Science 72 (5):888-899.score: 30.0
    Philosophers of experiment have acknowledged that experiments are often more than mere hypothesis-tests, once thought to be an experiment's exclusive calling. Drawing on examples from contemporary biology, I make an additional amendment to our understanding of experiment by examining the way that `wide' instrumentation can, for reasons of efficiency, lead scientists away from traditional hypothesis-directed methods of experimentation and towards exploratory methods.
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  31. Bernard J. Baars & Stan Franklin (2009). Consciousness is Computational: The Lida Model of Global Workspace Theory. International Journal of Machine Consciousness 1 (01):23-32.score: 30.0
  32. Scott Campbell & James Franklin (2004). Randomness and the Justification of Induction. Synthese 138 (1):79 - 99.score: 30.0
    In 1947 Donald Cary Williams claimed in The Ground of Induction to have solved the Humean problem of induction, by means of an adaptation of reasoning first advanced by Bernoulli in 1713. Later on David Stove defended and improved upon Williams’ argument in The Rational- ity of Induction (1986). We call this proposed solution of induction the ‘Williams-Stove sampling thesis’. There has been no lack of objections raised to the sampling thesis, and it has not been widely accepted. In our (...)
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  33. James Franklin, Myths About the Middle Ages.score: 30.0
    There are so many myths about the Middle Ages, it has to be suspected that the general level of "knowledge" about things medieval is actually negative. Here are some of the more famous ones.
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  34. James Franklin (1987). Non-Deductive Logic in Mathematics. British Journal for the Philosophy of Science 38 (1):1-18.score: 30.0
    Mathematicians often speak of conjectures as being confirmed by evidence that falls short of proof. For their own conjectures, evidence justifies further work in looking for a proof. Those conjectures of mathematics that have long resisted proof, such as Fermat's Last Theorem and the Riemann Hypothesis, have had to be considered in terms of the evidence for and against them. It is argued here that it is not adequate to describe the relation of evidence to hypothesis as `subjective', `heuristic' or (...)
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  35. L. R. Franklin (2007). Bacteria, Sex, and Systematics. Philosophy of Science 74 (1):69-95.score: 30.0
    Philosophical discussions of species have focused on multicellular, sexual animals and have often neglected to consider unicellular organisms like bacteria. This article begins to fill this gap by considering what species concepts, if any, apply neatly to the bacterial world. First, I argue that the biological species concept cannot be applied to bacteria because of the variable rates of genetic transfer between populations, depending in part on which gene type is prioritized. Second, I present a critique of phylogenetic bacterial species, (...)
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  36. James Franklin (2004). On the Parallel Between Mathematics and Morals. Philosophy 79 (1):97-119.score: 30.0
    The imperviousness of mathematical truth to anti-objectivist attacks has always heartened those who defend objectivism in other areas, such as ethics. It is argued that the parallel between mathematics and ethics is close and does support objectivist theories of ethics. The parallel depends on the foundational role of equality in both disciplines. Despite obvious differences in their subject matter, mathematics and ethics share a status as pure forms of knowledge, distinct from empirical sciences. A pure understanding of principles is possible (...)
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  37. James Franklin (1994). Achievements and Fallacies in Hume's Account of Infinite Divisibility. Hume Studies 20 (1):85-101.score: 30.0
    Throughout history, almost all mathematicians, physicists and philosophers have been of the opinion that space and time are infinitely divisible. That is, it is usually believed that space and time do not consist of atoms, but that any piece of space and time of non-zero size, however small, can itself be divided into still smaller parts. This assumption is included in geometry, as in Euclid, and also in the Euclidean and non- Euclidean geometries used in modern physics. Of the few (...)
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  38. Christopher Evan Franklin (2013). A Theory of the Normative Force of Pleas. Philosophical Studies 163 (2):479-502.score: 30.0
    A familiar feature of our moral responsibility practices are pleas: considerations, such as “That was an accident”, or “I didn’t know what else to do”, that attempt to get agents accused of wrongdoing off the hook. But why do these pleas have the normative force they do in fact have? Why does physical constraint excuse one from responsibility, while forgetfulness or laziness does not? I begin by laying out R. Jay Wallace’s (Responsibility and the moral sentiments, 1994 ) theory of (...)
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  39. James Franklin (2002). Immigration Vs Democracy. IPA Review 54 (2):29.score: 30.0
    Democracy has difficulties with the rights on non-voters (children, the mentally ill, foreigners etc). Democratic leaders have sometimes acted ethically, contrary to the wishes of voters, e.g. in accepting refugees as immigrants.
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  40. James Franklin (1989). Mathematical Necessity and Reality. Australasian Journal of Philosophy 67 (3):286 – 294.score: 30.0
    Einstein, like most philosophers, thought that there cannot be mathematical truths which are both necessary and about reality. The article argues against this, starting with prima facie examples such as "It is impossible to tile my bathroom floor with (equally-sized) regular pentagonal tiles." Replies are given to objections based on the supposedly purely logical or hypothetical nature of mathematics.
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  41. Stan Franklin & Art Graesser (1999). A Software Agent Model of Consciousness. Consciousness And Cognition 8 (3):285-301.score: 30.0
    Baars (1988, 1997) has proposed a psychological theory of consciousness, called global workspace theory. The present study describes a software agent implementation of that theory, called ''Conscious'' Mattie (CMattie). CMattie operates in a clerical domain from within a UNIX operating system, sending messages and interpreting messages in natural language that organize seminars at a university. CMattie fleshes out global workspace theory with a detailed computational model that integrates contemporary architectures in cognitive science and artificial intelligence. Baars (1997) lists the psychological (...)
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  42. James Franklin (2011). Philosophy in Sydney. In G. Oppy & N. Trakakis (eds.), The Antipodean Philosopher. Lexington Books. 61-66.score: 30.0
    Let me tell you what philosophy is about, then about how Sydney does it in its own special way. Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I’m told? Those are questions it’s easy to avoid, in the rush to acquire (...)
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  43. James Franklin (1998). Two Caricatures, I: Pascal's Wager. [REVIEW] International Journal for Philosophy of Religion 44 (2):109 - 114.score: 30.0
    Pascal’s wager and Leibniz’s theory that this is the best of all possible worlds are latecomers in the Faith-and-Reason tradition. They have remained interlopers; they have never been taken as seriously as the older arguments for the existence of God and other themes related to faith and reason.
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  44. Myles Bogner, Uma Ramamurthy & Stan Franklin (2000). Consciousness and Conceptual Learning in a Socially Situated Agent. In Kerstin Dauthenhahn (ed.), Human Cognition and Social Agent Technology. Amsterdam: John Benjamins Publishing Company. 113--135.score: 30.0
  45. Stan Franklin (2003). Ida: A Conscious Artifact? Journal of Consciousness Studies 10 (4):47-66.score: 30.0
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  46. Allan Franklin (1984). The Epistemology of Experiment. [REVIEW] British Journal for the Philosophy of Science 35 (4):381-390.score: 30.0
  47. Bernard J. Baars, Uma Ramamurthy & Stan Franklin (2007). How Deliberate, Spontaneous, and Unwanted Memories Emerge in a Computational Model of Consciousness. In John H. Mace (ed.), Involuntary Memory. New Perspectives in Cognitive Psychology. Blackwell Publishing. 177-207.score: 30.0
  48. James Franklin (2009). Aristotelian Realism. In A. Irvine (ed.), The Philosophy of Mathematics (Handbook of the Philosophy of Science series). North-Holland Elsevier.score: 30.0
    Aristotelian, or non-Platonist, realism holds that mathematics is a science of the real world, just as much as biology or sociology are. Where biology studies living things and sociology studies human social relations, mathematics studies the quantitative or structural aspects of things, such as ratios, or patterns, or complexity, or numerosity, or symmetry. Let us start with an example, as Aristotelians always prefer, an example that introduces the essential themes of the Aristotelian view of mathematics. A typical mathematical truth is (...)
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  49. Allan Franklin (2010). Gravity Waves and Neutrinos: The Later Work of Joseph Weber. Perspectives on Science 18 (2):pp. 119-151.score: 30.0
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  50. James Franklin (1991). Healthy Scepticism. Philosophy 66 (257):305 - 324.score: 30.0
    The classical arguments for scepticism about the external world are defended, especially the symmetry argument: that there is no reason to prefer the realist hypothesis to, say, the deceitful demon hypothesis. This argument is defended against the various standard objections, such as that the demon hypothesis is only a bare possibility, does not lead to pragmatic success, lacks coherence or simplicity, is ad hoc or parasitic, makes impossible demands for certainty, or contravenes some basic standards for a conceptual or linguistic (...)
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