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Victoria McGeer [22]Victoria Lynn Mcgeer [1]
  1. Victoria McGeer (forthcoming). Building a Better Theory of Responsibility. Philosophical Studies:1-15.
    In Building Better Beings, Vargas develops and defends a naturalistic account of responsibility, whereby responsible agents must possess a feasibly situated capacity to detect and respond to moral considerations. As a preliminary step, he also offers a substantive account of how we might justify our practices of holding responsible—viz., by appeal to their efficacy in fostering a ‘valuable form of agency’ across the community at large, a form of agency that precisely encompasses sensitivity to moral considerations. But how do these (...)
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  2. Victoria McGeer (2015). Mind-Making Practices: The Social Infrastructure of Self-Knowing Agency and Responsibility. Philosophical Explorations 18 (2):259-281.
    This paper is divided into two parts. In Section 1, I explore and defend a “regulative view” of folk-psychology as against the “standard view”. On the regulative view, folk-psychology is conceptualized in fundamentally interpersonal terms as a “mind-making” practice through which we come to form and regulate our minds in accordance with a rich array of socially shared and socially maintained sense-making norms. It is not, as the standard view maintains, simply an epistemic capacity for coming to know about the (...)
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  3. Victoria McGeer (2012). Die Kunst des guten Hoffens. Deutsche Zeitschrift für Philosophie 60 (1):105-133.
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  4. Carolyn Parkinson, Walter Sinnott-Armstrong, Philipp E. Koralus, Angela Mendelovici, Victoria McGeer & Thalia Wheatley (2011). Is Morality Unified? Evidence That Distinct Neural Systems Underlie Moral Judgments of Harm, Dishonesty, and Disgust. Journal of Cognitive Neuroscience 23 (10):3162-3180.
    Much recent research has sought to uncover the neural basis of moral judgment. However, it has remained unclear whether "moral judgments" are sufficiently homogenous to be studied scientifically as a unified category. We tested this assumption by using fMRI to examine the neural correlates of moral judgments within three moral areas: (physical) harm, dishonesty, and (sexual) disgust. We found that the judgment ofmoral wrongness was subserved by distinct neural systems for each of the different moral areas and that these differences (...)
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  5. Reflections on Ian Hacking & Victoria Mcgeer (2010). The Clinical View Versus the Narrative View Individuals with Autism Are Very Much in the Public Eye. These Days, Anyone Versed in the Comings and Goings of Everyday Culture Will Have Heard of Autism (and/or Asperger Syndrome) 1—and Doubtless Knows Something About It. Misconceptions Also Abound. But Given That Autism. [REVIEW] In Eva Feder Kittay & Licia Carlson (eds.), Cognitive Disability and its Challenge to Moral Philosophy. Wiley-Blackwell
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  6. Victoria McGeer (2009). The Skill of Perceiving Persons. Modern Schoolman 86 (3-4):289-318.
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  7. Victoria Mcgeer (2009). The Thought and Talk of Individuals with Autism: Reflections on Ian Hacking. Metaphilosophy 40 (3-4):517-530.
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  8. Victoria McGeer (2008). Trust, Hope and Empowerment. Australasian Journal of Philosophy 86 (2):237 – 254.
    Philosophers and social scientists have focussed a great deal of attention on our human capacity to trust, but relatively little on the capacity to hope. This is a significant oversight, as hope and trust are importantly interconnected. This paper argues that, even though trust can and does feed our hopes, it is our empowering capacity to hope that significantly underwrites—and makes rational—our capacity to trust.
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  9. Victoria McGeer (2008). The Moral Development of First-Person Authority. European Journal of Philosophy 16 (1):81–108.
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  10. Victoria McGeer (2007). The Regulative Dimension of Folk Psychology. In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press 137--156.
  11. Victoria McGeer (2007). Why Neuroscience Matters to Cognitive Neuropsychology. Synthese 159 (3):347 - 371.
    The broad issue in this paper is the relationship between cognitive psychology and neuroscience. That issue arises particularly sharply for cognitive neurospsychology, some of whose practitioners claim a methodological autonomy for their discipline. They hold that behavioural data from neuropsychological impairments are sufficient to justify assumptions about the underlying modular structure of human cognitive architecture, as well as to make inferences about its various components. But this claim to methodological autonomy can be challenged on both philosophical and empirical grounds. A (...)
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  12. Victoria McGeer (2005). Out of the Mouths of Autistics: Subjective Report and its Role in Cognitive Theorizing. In Andrew Brook & Kathleen Akins (eds.), Cognition and the Brain: The Philosophy and Neuroscience Movement. Cambridge University Press 98.
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  13. Victoria McGeer (2004). Autistic Self-Awareness. Philosophy, Psychiatry, and Psychology 11 (3):235-251.
  14. Victoria McGeer (2004). Autistic Self-Awareness: Comment. Philosophy, Psychiatry, and Psychology. Special Issue 11 (3):235-251.
  15. Victoria McGeer (2004). Constructing Agents: Rethinking the How and What in Developmental Theories of Social Understanding. Behavioral and Brain Sciences 27 (1):115-115.
    Although I am broadly in sympathy with Carpendale & Lewis's (C&L's) version of social constructivism, I raise two issues they might address. One bears on the question of how social understanding develops: Is their resistance to individualism inappropriately combined with a resistance to internalism? A second question concerns a more radical implication of their view for what social understanding is.
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  16. Victoria McGeer (2004). Developing Trust on the Internet. Analyse & Kritik 26 (1):91-107.
    Does the Internet provide an environment in which rational individuals can initiate and maintain relationships of interpersonal trust? This paper argues that it does. It begins by examining distinctive challenges facing would-be trusters on the net, concluding that, however distinctive, such challenges are not unique to the Internet, so cannot be cited as grounds for disparaging the rationality of Internet trust. Nevertheless, these challenges point up the importance of developing mature capacities for trust, since immature trusters are particularly vulnerable to (...)
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  17. Victoria McGeer (2004). The Art of Good Hope. Annals of the American Academy of Political and Social Science (1):100--127.
    What is hope? Though variously characterized as a cognitive attitude, an emotion, a disposition, and even a process or activity, hope, more deeply, a unifying and grounding force of human agency. We cannot live a human life without hope, therefore questions about the rationality of hope are properly recast as questions about what it means to hope well. This thesis is defended and elaborated as follows. First, it is argued that hope is an essential and distinctive feature of human agency, (...)
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  18. Victoria McGeer (2003). The Trouble with Mary. Pacific Philosophical Quarterly 84 (4):384-393.
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  19. Victoria Mcgeer (2002). Developing Trust. Philosophical Explorations 5 (1):21 – 38.
    This paper examines developing trust in two related senses: (1) rationally overcoming distrust, and (2) developing a mature capacity for trusting/distrusting. In focussing exclusively on the first problem, traditional philosophical discussions fail to address how an evidence- based paradigm of rationality is easily co-opted by (immature) agents in support of irrational distrust (or trust) - a manifestation of the second problem. Well-regulated trust requires developing a capacity to tolerate the uncertainties that chracterise relationships among fully autonomous self-directed agents. Early relationships (...)
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  20. Victoria McGeer (2001). Psycho-Practice, Psycho-Theory and the Contrastive Case of Autism: How Practices of Mind Become Second-Nature. Journal of Consciousness Studies 8 (5-7):109-132.
    In philosophy, the last thirty years or so has seen a split between 'simulation theorists' and 'theory-theorists', with a number of variations on each side. In general, simulation theorists favour the idea that our knowledge of others is based on using ourselves as a working model of what complex psychological creatures are like. Theory-theorists claim that our knowledge of complex psychological creatures, including ourselves, is theoretical in character and so more like our knowledge of the world in general. The body (...)
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  21. Victoria McGeer (1996). Is "Self-Knowledge" an Empirical Problem? Renegotiating the Space of Philosophical Explanation. Journal of Philosophy 93 (10):483-515.
  22. Victoria McGeer (1994). Belief and Meaning by Akeel Bilgrami. Journal of Philosophy 91 (8):430-439.