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Ward E. Jones [35]Ward Eaton Jones [1]
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Profile: Ward E. Jones (Rhodes University)
  1. Ward E. Jones (2015). Venerating Death. Philosophical Papers 44 (1):61-81.
    In this paper, I am concerned with elucidating and expanding our attitudes toward our own death. As it is, our common attitudes toward our death are the following: we fear our premature death, and we dread our inevitable death. These attitudes are rational, but I want to argue that our attitudes toward death should be more complicated than this. A condition upon our value, our preciousness, as creatures is that we are vulnerable, and our vulnerability is, at bottom, a vulnerability (...)
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  2. Ward E. Jones (2015). Wisdom as an Aim of Higher Education. Journal of Value Inquiry 49 (1-2):1-15.
    IntroductionA central concern of theoretical speculation about education is the kind of epistemic states that education can and should aim to achieve. One such epistemic state, long neglected in both education theory and philosophy, is wisdom. Might wisdom be something that educators should aim for? And might it be something that their students can achieve? My answer will be a qualified yes.One qualification derives from the fact that in the present paper I will only be concerned with the potentiality of (...)
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  3. Ward E. Jones (2013). Seeing Fictions in Film: The Epistemology of Movies, by George M. Wilson. Australasian Journal of Philosophy 91 (3):628 - 629.
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  4. Ward E. Jones (2013). Seeing Fictions in Film: The Epistemology of Movies, by George M. Wilson: Oxford: Oxford University Press, 2011, Pp. Viii+ 220,£ 30 (Hardback). [REVIEW] Australasian Journal of Philosophy 91 (3):628-629.
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  5. Ward E. Jones (2013). The Philosophy of Motion Pictures, by Noël Carroll. Mind 122 (486):fzt066.
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  6. Ward E. Jones (2012). A Lover's Shame. Ethical Theory and Moral Practice 15 (5):615-630.
    Shame is one of the more painful consequences of loving someone; my beloved’s doing something immoral can cause me to be ashamed of her. The guiding thought behind this paper is that explaining this phenomenon can tell us something about what it means to love. The phenomenon of beloved-induced shame has been largely neglected by philosophers working on shame, most of whom conceive of shame as being a reflexive attitude. Bennett Helm has recently suggested that in order to account for (...)
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  7. Ward E. Jones (2012). Higher Education, Academic Communities, and the Intellectual Virtues. Educational Theory 62 (6):695-711.
    Because higher education brings members of academic communities in direct contact with students, the reflective higher education student is in an excellent position for developing two important intellectual virtues: confidence and humility. However, academic communities differ as to whether their members reach consensus, and their teaching practices reflect this difference. In this essay, Ward Jones argues that both consensus‐reaching and non‐consensus‐reaching communities can encourage the development of intellectual confidence and humility in their students, although each will do so in very (...)
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  8. Ward E. Jones (2012). The Art of Dying. Philosophical Papers 41 (3):435-454.
    Abstract In this paper, I explore what Jean Améry calls the ?aesthetic view of death?. I address the following three questions. To what extent, and how, do we take an aesthetic view of death? Why do we take an aesthetic view of death? Third, for those whose deaths are impending and have some choice over how they die?most prominently the elderly and the terminally ill?what would it mean for them to take an aesthetic view of their own impending deaths, and, (...)
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  9. Ward E. Jones (2011). Being Moved by a Way the World is Not. Synthese 178 (1):131 - 141.
    At the end of Lecture 3 of The Empirical Stance, Bas van Fraassen suggests that we see the change of view involved in scientific revolutions as being, at least in part, emotional. In this paper, I explore one plausible way of cashing out this suggestion. Someone's emotional approval of a description of the world, I argue, thereby shows that she takes herself to have reason to take that description seriously. This is true even if she is convinced— as a scientific (...)
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  10. Ward E. Jones (2011). Elizabeth Costello and the Biography of the Moral Philosopher. Journal of Aesthetics and Art Criticism 69 (2):209-220.
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  11. Ward E. Jones & Samantha Vice (eds.) (2011). Ethics at the Cinema. Oxford University Press.
    This volume of contributed, previously unpublished essays focuses on general theoretical, meta-ethical and aesthetic issues in philosophy and the ways in which ...
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  12. Ward E. Jones (2010). Philosophers and the Poor. Theoria 57 (125):99-123.
    This is a programmatic paper, calling for the renewal and modernisation of the therapeutic approach to philosophy found in Epicureans, Stoics, and Skeptics; and, in particular, for an application of the therapeutic approach to the life of poverty. The general assumption behind a therapeutic approach to philosophy is that it is possible for someone to be exposed to philosophical work which leads her to an improved understanding of herself and her situation, and for her life to be improved by this (...)
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  13. Ward E. Jones (2009). Epistemic Injustice: Power and the Ethics of Knowing. Ratio 22 (3):369-373.
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  14. Ward E. Jones (2009). The King of Pain. The Philosophers' Magazine 47 (47):79-84.
    Dark comedies invite us to laugh at something which is, at least ostensibly, not funny at all. They take an act or event that would, under most descriptions or presentations, invite pity or anger, and give it characteristics that invite amusement. It is essential to the humour of the kidnapping in The King of Comedy that it is a kidnapping. The immorality of this event is crucial to its humour.
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  15. Ward E. Jones (2009). The• Goods and the Motivation of Believing. In Pritchard, Haddock & MIllar (eds.), Epistemic Value. Oxford: Oxford University Press. 139--62.
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  16. Ward E. Jones & Alexis Tabensky (2009). South Africa. The Philosophers' Magazine 45:40-44.
  17. Ward E. Jones (2006). The Function and Content of Amusement. South African Journal of Philosophy 25 (2):126-137.
    Once we establish that the fundamental subject matter of the study of humour is a mental state – which I will call finding funny – then it immediately follows that we need to find the content and function of this mental state. The main contender for the content of finding funny is the incongruous (the incongruity thesis ); the main contenders for the function of finding funny are grounded either in its generally being an enjoyable state (the gratification thesis ) (...)
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  18. Ward E. Jones (2006). Philosophers, Their Context, and Their Responsibilities. Metaphilosophy 37 (5):623-645.
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  19. Ward E. Jones (2005). Rumor, Reproach, and the Norms of Testimony. Public Affairs Quarterly 19 (3):195-212.
  20. Ward E. Jones (2004). El creer pragmático y su explicación. Critica 36 (108):3-36.
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  21. Ward E. Jones (2004). Pragmatic Believing and its Explanation (El Creer Pragmático y Su Explicatión). Critica 36 (108):3 - 36.
    Most explanations of beliefs are epistemically or pragmatically rationalizing. The distinction between these two types involves the explainer's differing expectations of how the believer will behave in the face of counter-evidence. This feature suggests that rationalizing explanations portray beliefs as either (i) a consequence of the believer's following a norm, or (ii) part of a sub-intentional goal-oriented system. Which properly characterizes pragmatic believing? If there were pragmatic norms for believing, I argue, they would not be consciously followable. Yet an unallowable (...)
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  22. Ward E. Jones (2004). Review of Steven Luper (Ed.), The Skeptics. [REVIEW] Notre Dame Philosophical Reviews 2004 (11).
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  23. Ward E. Jones & Thomas Martin (2004). Introduction. Philosophical Papers 33 (3):243-250.
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  24. Ward E. Jones (2003). Is Scientific Theory-Commitment Doxastic or Practical? Synthese 137 (3):325 - 344.
    Associated with Bayesianism is the claim that insofar as thereis anything like scientific theory-commitment, it is not a doxastic commitment to the truth of the theory or any proposition involving the theory, but is rather an essentiallypractical commitment to behaving in accordance with a theory. While there are a number of a priori reasons to think that this should be true, there is stronga posteriori reason to think that it is not in fact true of current scientific practice.After outlining a (...)
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  25. Ward E. Jones (2002). Dissident Versus Loyalist: Which Scientists Should We Trust? [REVIEW] Journal of Value Inquiry 36 (4):511-520.
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  26. Ward E. Jones (2002). Explaining Our Own Beliefs: Non-Epistemic Believing and Doxastic Instability. [REVIEW] Philosophical Studies 111 (3):217 - 249.
    It has often been claimed that ourbelieving some proposition is dependent uponour not being committed to a non-epistemicexplanation of why we believe that proposition.Very roughly, I cannot believe that p andalso accept a non-epistemic explanation of mybelieving that p. Those who have assertedsuch a claim have drawn from it a range ofimplications: doxastic involuntarism, theunacceptability of Humean naturalism, doxasticfreedom, restrictions upon the effectiveness ofpractical (Pascalian) arguments, as well asothers. If any of these implications are right,then we would do well to (...)
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  27. Ward E. Jones (2001). Belonging to the Ultra-Faithful: A Response to Eze. Philosophical Papers 30 (3):215-222.
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  28. Ward E. Jones (2000). Can We Infer Naturalism From Scepticism? Philosophical Quarterly 50 (201):433-451.
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  29. Ward E. Jones (2000). Underdetermination and the Explanation of Theory-Acceptance: A Response to Samir Okasha. International Studies in the Philosophy of Science 14 (3):299 – 304.
    After a thorough examination of the claim that "the underdetermination of theory by evidence forces us to seek sociological explanations of scientists' cognitive choices", Samir Okasha concludes that the only significant problem with this argument is that the thesis of underdetermination is not adequately supported. Against Okasha, I argue (1) that there is a very good reason to question the inference from the underdetermination of a theory to a sociological account of that theory's acceptance, and (2) that Okasha's own objection (...)
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  30. Ward E. Jones (1998). Religious Conversion, Self-Deception, and Pascal's Wager. Journal of the History of Philosophy 36 (2):167-188.
    Religious Conversion, Serf- Deception, and Pascal's Wager WARD E.JONES BLAISE PASCAL'S Pens~es is a sustained attempt to convert, to lead its reader to form the belief in the articles of faith. Pascal does not hope to convert by a direct presentation of evidence or argument, but rather attempts to induce in the reader a desire for belief in the articles of faith. He hopes that this desire will lead the reader to put herself in a situation in which she will (...)
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  31. Ward E. Jones (1997). John Locke, Some Thoughts Concerning Education and Of the Conduct of the Understanding Reviewed By. Philosophy in Review 17 (5):346-347.
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  32. Ward E. Jones (1997). ``Why Do We Value Knowledge&Quot. American Philosophical Quarterly 34:423-440.
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  33. Ward E. Jones (1997). Why Do We Value Knowledge? American Philosophical Quarterly 34 (4):423 - 439.
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  34. Why do We Value Knowledge & Ward E. Jones (1997). Current Periodical Articles 465. American Philosophical Quarterly 34 (4).
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  35. Ward Eaton Jones, Samir Okasha & W. Newton-Smith (1988). A Selective Bibliography of the Philosophy of Science. Sub-Faculty of Philosophy [University of Oxford].
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