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Wayne Martin [26]Wayne M. Martin [20]
  1. Wayne Martin, Hegel's Failed Confessional Enterprise.
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  2. Wayne Martin, Inverse Psychologism in the Theory of Judgment.
    Outline: 1. Why Judgment? 2. Inverse Psychologism: General Issues 3. Inverse Psychologism in the Phenomeno-Logic of Judgment 4. Judgment and Language 5. [De-]stabilizing Kant’s Inverse Psychologism..
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  3. Wayne Martin, Mischief and Grace.
    this is a review of the Emma Cameron Exhibition at Chappel Galleries, February 2007 forthcoming in Artists’ Papers.
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  4. Wayne Martin, The Judgment of Adam.
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  5. Wayne Martin, Fichte's Theory of Pragmatic Space.
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  6. Wayne Martin, Conscience and Confession in Rousseau's Naturalistic Moral Psychology.
    IN PLACE OF AN ABSTRACT: I here report on my work-in-progress addressing Rousseau’s naturalistic account of human agency. In the first half of these notes I attempt to throw light on the distinctive character of Rousseau’s philosophical naturalism. I compare Rousseau’s naturalism both to that of his own contemporaries and to some of our own (§1), but argue that Rousseauian naturalism is better understood as a development of ancient forms of ethical naturalism, particularly as mediated by Seneca (§2). I then (...)
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  7. Wayne Martin, Descartes and the Phenomenological Tradition.
    The spectre of Descartes figured as a perpetual presence in much of twentieth century philosophy, but nearly always as an emblem for positions to be avoided. Cartesian foundationalism in epistemology, the ontological dualism of mind and body, the associated conception of the mind as a substance, and as a “thing that thinks” – all these have figured in recent philosophy as positions to be refuted or simply renounced, the absurda in one or another reductio argument. But for one prominent twentieth (...)
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  8. Wayne Martin, Fichte's Logical Legacy: Thetic Judgment From the Wissenschaftslehre to Brentano.
    It is not usual to think of Fichte as a logician, nor indeed to think of him as leaving a legacy that shaped the subsequent history of symbolic logic. But I argue here that there is such a legacy, and that Fichte formulated an agenda in formal logic that his students (and their students in turn) used to spark a logical revolution. That revolution arguably reached its culmination in the logical writings of Franz Brentano, better known as a founding figure (...)
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  9. Wayne Martin, Fichte's Transcendental Phenomenology of Agency.
    Fichte’s introduction to the Sittenlehre rather strikingly says nothing about Sitten or Sittlichkeit, nothing about Moral, virtually nothing about die Ethik. Aside from one very pregnant promissory note with no immediate bearing on ethical matters, it says nothing about the specific tasks and strategy of the book it introduces. What it provides instead is a concise statement of Fichte’s fundamental philosophical commitments and a powerful illustration of his distinctive combination of transcendental and phenomenological approaches in philosophy in general and to (...)
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  10. Wayne Martin, Hermeneutic Conditions and Phenomenological Necessity.
    My aim in what follows is to contribute to recent discussions concerning the place of phenomenology within the tradition of transcendental philosophy. Very broadly, the issue here is whether phenomenology aspires to provide transcendental results, and if so, whether it can hope meet those aspirations. This is a large and many-faceted question; my aim here is to explore one rather narrow slice of it. I shall for the most part confine my attention to the version of the phenomenological enterprise found (...)
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  11. Wayne Martin, In Defense of Bad Infinity.
    Hegel’s very first acknowledged publication was, among other things, an attack on Fichte.1 In 1801, Hegel was still laboring in almost complete obscurity, while Fichte was an international sensation, though already somewhat past the peak of his meteoric career. In the 1801 Differenzschrift, Hegel cut his teeth by criticizing Fichte’s already widely-criticized Wissenschaftslehre, and by demonstrating that Schelling’s philosophical system was not simply to be equated with it. Fichte himself never bothered to respond to Hegel’s criticisms; indeed he never publicly (...)
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  12. Wayne Martin, Positive and Negative Logic.
    Acts of criticism characteristically display a negative and a positive dimension. I undertake a qualified defense of the thesis that both dimensions are essential, at least in the case of logical criticism – criticism that relies either implicitly or explicitly on the resources of logic. Such criticism presupposes at least a minimal grasp on what is involved in ‘getting it right’ in the domain that is subjected to critique. In making the case I distinguish between positive and negative logic. Traditional (...)
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  13. Wayne Martin, Stoic Self-Consciousness.
    I investigate Stoic accounts of the structure and function of self-consciousness, specifically in connection with the Stoic notion of Oikeiosis. After reviewing the tortured history of attempts to translate this ancient notion into modern terms, I set out to determine its content by identifying its inferential role in Stoic moral psychology. I then provide a reconstruction of the Stoic claim that Oikeiosis is or involves a form of self-consciousness (Chrysippus), self-sentiment (Seneca), or synæsthesia (Hierocles). I show how the Stoic conception (...)
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  14. Wayne Martin (forthcoming). The Judgment Stroke and the Truth-Predicate: Frege, Heidegger, and the Logical Representation of Judgment. The New Yearbook for Phenomenology and Phenomenological Philosophy.
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  15. Gareth S. Owen, Fabian Freyenhagen, Matthew Hotopf & Wayne Martin (forthcoming). Temporal Inabilities and Decision-Making Capacity in Depression. Phenomenology and the Cognitive Sciences:1-20.
    We report on an interview-based study of decision-making capacity in two classes of patients suffering from depression. Developing a method of second-person hermeneutic phenomenology, we articulate the distinctive combination of temporal agility and temporal inability characteristic of the experience of severely depressed patients. We argue that a cluster of decision-specific temporal abilities is a critical element of decision-making capacity, and we show that loss of these abilities is a risk factor distinguishing severely depressed patients from mildly/moderately depressed patients. We explore (...)
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  16. Wayne Martin (2013). Theodor Lipps and the Psycho-Logical Theory of Judgement. In Mark Textor (ed.), Judgement and Truth in Early Analytic Philosophy and Phenomenology. Palgrave. 9.
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  17. Wayne Martin & Ryan Hickerson (2013). Mental Capacity and the Applied Phenomenology of Judgement. Phenomenology and the Cognitive Sciences 12 (1):195-214.
    We undertake to bring a phenomenological perspective to bear on a challenge of contemporary law and clinical practice. In a wide variety of contexts, legal and medical professionals are called upon to assess the competence or capacity of an individual to exercise her own judgement in making a decision for herself. We focus on decisions regarding consent to or refusal of medical treatment and contrast a widely recognised clinical instrument, the MacCAT-T, with a more phenomenologically informed approach. While the MacCAT-T (...)
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  18. Wayne Martin & Kristian Bjørkdahl (2011). Arne Dekke Eide Naess. Inquiry 54 (1):1-1.
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  19. Wayne M. Martin (2010). Hegel and the Philosophy of Food. Journal of Moral Philosophy 7 (2):279-290.
    In this review of Robert Pippin's recent book, elements of Hegel's Practical Philosophy are assessed both against opposed philosophical positions and by the guidance they offer in thinking through the practical matter of deciding what to eat.
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  20. Wayne Martin (2009). Ought but Cannot. Proceedings of the Aristotelian Society 109 (1pt2):103 - 128.
    I assess a series of arguments intended to show that 'ought' implies 'can'. Two are rooted in uses of 'ought' in contexts of deliberation and command. A third draws on the distinctive resources of deontic logic. I show that, in each case, the arguments leave scope for forms of infinite moral consciousness—forms of moral consciousness in which a moral obligation retains its authority even in the face of the conviction that the obligation is impossible to fulfil. In this respect the (...)
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  21. Wayne Martin (2009). VI-Ought but Cannot. Proceedings of the Aristotelian Society 109 (1pt2):103-128.
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  22. Wayne M. Martin (2009). Review of Frederick Neuhouser, Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
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  23. Wayne M. Martin (2008). Transcendental Philosophy and Atheism. European Journal of Philosophy 16 (1):109–130.
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  24. Wayne M. Martin (2007). Review of David Woodruff Smith, Husserl. [REVIEW] Notre Dame Philosophical Reviews 2007 (9).
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  25. Wayne M. Martin, Conscience and Consciousness: Rousseau's Critique of the Stoic Theory of Oikeosis.
    I set out to trace the history of a distinctive conception of self-consciousness -- from its first formulation in the 3rd century BC, through its reception among Roman philosophers around the 1st century AD, and finally to its fate in Enlightenment thought of the 18th century. I use this history to clarify and defend an idea that figured centrally in the history of philosophy, but which has recently come under sustained attack: the idea that human beings are in some very (...)
     
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  26. Wayne M. Martin (2006). Theories of Judgment: Psychology, Logic, Phenomenology. Cambridge University Press.
    Wayne Martin traces attempts to develop theories of judgment in British Empiricism, the logical tradition stemming from Kant, nineteenth-century psychologism, recent experimental neuropsychology, and the phenomenological tradition associated with Brentano, Husserl and Heidegger. His reconstruction of vibrant but largely forgotten nineteenth-century debates links Kantian approaches to judgment with twentieth-century phenomenological accounts. He also shows that the psychological, logical and phenomenological dimensions of judgment are not only equally important, but fundamentally interlinked.
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  27. Wayne M. Martin (2005). Bubbles and Skulls: The Phenomenological Structure of Self-Consciousness in Dutch Still-Life Painting. In M. Wrathal & Hubert L. Dreyfus (eds.), The Blackwell Companion to Phenomenology and Existentialism. Blackwell.
    In this paper I investigate the representation of self-consciousness in the still life tradition in the Netherlands around the time of Descartes’ residence there. I treat the paintings of this tradition as both a phenomenological resource and as a phenomenological undertaking in their own right. I begin with an introductory overview of the still life tradition, with particular attention to semiotic structures characteristic of the vanitas still life. I then focus my analysis on the representation of self-consciousness in this tradition, (...)
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  28. Wayne M. Martin (2005). Husserl and the Logic of Consciousness. In David Woodruff Smith & Amie Lynn Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press. 203.
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  29. Wayne M. Martin (2004). Review: German Idealism: The Struggle Against Subjectivism 1781–1801. [REVIEW] Mind 113 (449):150-154.
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  30. Wayne Martin (2003). Editorial. Inquiry 46 (1):1.
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  31. Wayne Martin (2003). Introduction. Topoi 22 (1):433.
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  32. Wayne M. Martin (2003). Nothing More or Less Than Logic: General Logic, Transcendental Philosophy, and Kant's Repudiation of Fichte's Wissenschaftslehre. Topoi 22 (1):29-39.
    In this paper I lay the foundations for an understanding of one of Fichte's most neglected and least understood texts: the late lecture course on Transcendental Logic. I situate this work in the context of Fichte's lifelong struggle with the problem of understanding the relation between logic and philosophy – a problem that I show to figure centrally both in Fichte's own revolutionary thinking and in his response to Kant's notorious denunciation of the Wissenschaftslehre. By attending to this context we (...)
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  33. Wayne M. Martin (2003). The Judgment Stroke and the Truth-Predicate. New Yearbook for Phenomenology and Phenomenological Philosophy 3:27-52.
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  34. Wayne M. Martin (2001). Ameriks, Karl, Ed. The Cambridge Companion to German Idealism. Review of Metaphysics 55 (2):373-374.
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  35. Wayne M. Martin (2001). Book Review. Husserl and Heidegger on Human Experience Pierre Keller. [REVIEW] Mind 110 (438):491-495.
  36. Wayne M. Martin (2001). Claesz in the Window. Inquiry 44 (4):481 – 499.
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  37. Wayne M. Martin (2001). Fichte's Transcendental Philosophy. The Owl of Minerva 32 (2):201-205.
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  38. Wayne M. Martin (2000). John Russon, The Self and Its Body in Hegel's Phenomenology of Spirit. [REVIEW] Dialogue 39 (04):850-.
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  39. Wayne M. Martin (2000). The Self and Its Body in Hegel's Phenomenology of Spirit. Dialogue 39 (4):850-851.
     
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  40. Wayne M. Martin (1999). Husserl's Relapse? Concerning a Fregean Challenge to Phenomenology. Inquiry 42 (3 & 4):343 – 369.
    An influential interpretation of phenomenology construes Husserl's project as an attempt to generalize the Fregean notion of sense- an attempt to extend Frege's analysis of the structure of meaningful expressions to a more general account of the structure of meaning in experience . Michael Dummett has articulated a broadly Fregean critique of this Husserlian program, arguing that the project is misguided and retrograde-a relapse into the psychologism and idealism that Frege sought to avoid. A defense of Husserl is offered, based (...)
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  41. Wayne Martin (1997). Idealism and Objectivity: Understanding Fichte’s Jena Project. Stanford University Press.
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  42. Wayne M. Martin (1997). Language and German Idealism: Fichte's Linguistic Philosophy (Review). Journal of the History of Philosophy 35 (4):634-635.
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  43. Wayne M. Martin (1992). Fichtes Anti-Dogmatism. Ratio 5 (2):129-146.
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  44. Wayne Martin, From Kant to Fichte.
    Few periods in the history of philosophy manifest the degree of dynamism and historical complexity that characterize early post-Kantian philosophy. The reasons for this special character of so-called “classical German philosophy” are no doubt themselves quite complex. Institutional and political circumstances certainly played an important role. The end of the eighteenth century marks a point at which philosophy was seen as being deeply implicated in the political developments of the day (in particular: the upheavals in France). What’s more, this intense (...)
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  45. Wayne Martin, Fichtes Transzendentale Phänomenologie der Tätigkeit. Kommentar Zu Fichtes Einleitung in Die Sittenlehre.
    Es fällt auf, daß in Fichtes Einleitung in die Sittenlehre von Sitten oder von Sittlichkeit ebensowenig die Rede ist wie von Moral; auch über Ethik wird so gut wie nichts gesagt. Abgesehen von einer vielversprechenden Ankündigung, die jedoch keinen unmittelbaren Bezug auf ethische Fragen hat, gibt sie keinerlei Auskunft über die spezifischen Aufgaben und die Argumentationsstrategie des Buches, dessen Einleitung sie ist. Was sie statt dessen bietet, ist eine konzise Darlegung der fundamentalen philosophischen Prämissen Fichtes und eine wirkungsvolle Illustration der (...)
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