19 found
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William R. Carter [20]William Randolph Carter [1]
  1.  46
    William R. Carter & H. Scott Hestevold (1994). On Passage and Persistence. American Philosophical Quarterly 31 (4):269 - 283.
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  2.  58
    H. Scott Hestevold & William R. Carter (2002). On Presentism, Endurance, and Change. Canadian Journal of Philosophy 32 (4):491 - 510.
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  3.  73
    John W. Carroll & William R. Carter (2005). An Unstable Eliminativism. Pacific Philosophical Quarterly 86 (1):1–17.
    In his book Objects and Persons, Trenton Merricks has reoriented and fine-tuned an argument from the philosophy of mind to support a selective eliminativism about macroscopic objects.1 The argument turns on a rejection of systematic causal overdetermination and the conviction that microscopic things do the causal work that is attributed to a great many (though not all) macroscopic things. We will argue that Merricks’ argument fails to establish his selective eliminativism.
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  4.  79
    William R. Carter (1999). Will I Be a Dead Person? Philosophy and Phenomenological Research 59 (1):167-171.
    Eric Olsen argues from the fact that we once existed as fetal individuals to the conclusion that the Standard View of personal identity is mistaken. I shall establish that a similar argument focusing upon dead people opposes Olson’s favored Biological View of personal identity.
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  5.  89
    William R. Carter (1987). Contingent Identity and Rigid Designation. Mind 96 (382):250-255.
  6. William R. Carter (1983). In Defense Of Undetached Parts. Pacific Philosophical Quarterly 64 (2):126.
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  7.  30
    William R. Carter (2002). Many Minds, No Persons. Croatian Journal of Philosophy 2 (4):55-70.
    Four non-Cartesian conceptions of a person are considered. I argue tor one of these, a position called animalism. I reject the idea that a (human) person coincides with, but is numerically distinct from, a certain human animal. Coinciding physical beings would both be psychological subjects. I argue that such subjects could not engage in self-reference. Since self-reference (or the capacity tor self-reference) is a necessary condition for being a person, no physical subject coincident with another such subject can be a (...)
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  8.  47
    William R. Carter (1982). Comments on L. H. Davis, What is It Like to Be an Agent?. Erkenntnis 18 (September):215-221.
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  9.  16
    William R. Carter & John E. Bahde (1998). Magical Antirealism. American Philosophical Quarterly 35 (4):305 - 325.
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  10.  41
    William R. Carter (1974). On Incorrigibility and Eliminative Materialism. Philosophical Studies 28 (2):113-21.
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  11.  31
    William R. Carter (1972). Locke on Feeling Another's Pain. Philosophical Studies 23 (June):280-285.
  12.  21
    William R. Carter (1983). Is There Life After Sumner-Death? Southern Journal of Philosophy 21 (2):159-176.
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  13.  23
    William R. Carter & Mark Heller (1989). Metaphysical Boundaries: A Question of Independence. Australasian Journal of Philosophy 67 (3):263 – 276.
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  14.  12
    William R. Carter (1983). Salmon on Artifact Origins and Lost Possibilities. Philosophical Review 92 (2):223-231.
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  15.  23
    William R. Carter (2008). Review of Peter Van Inwagen, Dean Zimmerman (Eds.), Persons: Human and Divine. [REVIEW] Notre Dame Philosophical Reviews 2008 (8).
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  16.  23
    Michael P. Hodges & William R. Carter (1969). Nelson on Dreaming a Pain. Philosophical Studies 20 (April):43-46.
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  17.  12
    William R. Carter (1975). On “Relative” Possibility. Philosophia 5 (4):489-497.
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  18.  11
    William R. Carter (1988). Hao Wang, Beyond Analytic Philosophy. Metaphilosophy 19 (2):171–176.
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  19.  8
    William R. Carter (1986). Mapping Semantic Paths: Is Essentialism Relevant? Midwest Studies in Philosophy 11 (1):53-73.
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