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Stephen Yablo [95]S. Yablo [3]Stephen Joseph Yablo [1]Steve Yablo [1]
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Profile: Stephen Yablo (Massachusetts Institute of Technology)
  1.  26
    Stephen Yablo (2014). Aboutness. Princeton University Press.
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  2.  12
    Stephen Yablo (2014). Index. In Aboutness. Princeton University Press 219-222.
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  3. Stephen Yablo (1992). Mental Causation. Philosophical Review 101 (2):245-280.
  4. Stephen Yablo (2005). The Myth of Seven. In Mark Eli Kalderon (ed.), Fictionalism in Metaphysics. Clarendon Press 88--115.
  5. Stephen Yablo (1993). Is Conceivability a Guide to Possibility? Philosophy and Phenomenological Research 53 (1):1-42.
  6.  65
    Stephen Yablo (2012). Explanation, Extrapolation, and Existence. Mind 121 (484):1007-1029.
    Mark Colyvan (2010) raises two problems for ‘easy road’ nominalism about mathematical objects. The first is that a theory’s mathematical commitments may run too deep to permit the extraction of nominalistic content. Taking the math out is, or could be, like taking the hobbits out of Lord of the Rings. I agree with the ‘could be’, but not (or not yet) the ‘is’. A notion of logical subtraction is developed that supports the possibility, questioned by Colyvan, of bracketing a theory’s (...)
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  7. Stephen Yablo (2001). Go Figure: A Path Through Fictionalism. Midwest Studies in Philosophy 25 (1):72–102.
  8. Stephen Yablo (2002). Coulda, Woulda, Shoulda. In Tamar S. Gendler & John Hawthorne (eds.), Conceivability and Possibility. Oxford University Press 441-492.
  9. Stephen Yablo (2016). Ifs, Ands, and Buts: An Incremental Truthmaker Semantics for Indicative Conditionals. Analytic Philosophy 57 (1):175-213.
  10. Stephen Yablo (1993). Paradox Without Self--Reference. Analysis 53 (4):251-252.
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  11. Stephen Yablo (forthcoming). Knights, Knaves, Truth, Truthfulness, Grounding, Tethering, Aboutness, and Paradox. In Melvin Fitting (ed.), Essays for Raymond Smullyan.
  12. Agustin Rayo & Stephen Yablo (2001). Nominalism Through de-Nominalization. Noûs 35 (1):74–92.
  13. S. Yablo (1996). Wide Causation. Philosophical Perspectives 11 (11):251-281.
  14. Stephen Yablo (2000). Textbook Kripkeanism and the Open Texture of Concepts. Pacific Philosophical Quarterly 81 (1):98–122.
    Kripke, argued like this: it seems possible that E; the appearance can't be explained away as really pertaining to a "presentation" of E; so, pending a different explanation, it is possible that E. Textbook Kripkeans see in the contrast between E and its presentation intimations of a quite general distinction between two sorts of meaning. E's secondary or a posteriori meaning is the set of all worlds w which E, as employed here, truly describes. Its primary or a priori meaning (...)
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  15. Stephen Yablo (1998). Does Ontology Rest on a Mistake? Aristotelian Society Supplementary Volume 72 (1):229 - 283.
    [Stephen Yablo] The usual charge against Carnap's internal/external distinction is one of 'guilt by association with analytic/synthetic'. But it can be freed of this association, to become the distinction between statements made within make-believe games and those made outside them-or, rather, a special case of it with some claim to be called the metaphorical/literal distinction. Not even Quine considers figurative speech committal, so this turns the tables somewhat. To determine our ontological commitments, we have to ferret out all traces of (...)
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  16. Stephen Yablo (2006). Non-Catastrophic Presupposition Failure. In Judith Jarvis Thomson & Alex Byrne (eds.), Content and Modality: Themes From the Philosophy of Robert Stalnaker. Oxford University Press
  17. Stephen Yablo (1999). Intrinsicness. Philosophical Topics 26 (1/2):479-505.
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  18. Stephen Yablo (2000). Apriority and Existence. In Paul Boghossian & Christopher Peacocke (eds.), New Essays on the A Priori. Oxford University Press 197--228.
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  19. Stephen Yablo (2009). Must Existence-Questions Have Answers? In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press 507-525.
  20. Stephen Yablo (1999). Concepts and Consciousness. [REVIEW] Philosophy and Phenomenological Research 59 (2):455-463.
  21.  18
    Stephen Yablo (forthcoming). Open Knowledge and Changing the Subject. Philosophical Studies:1-25.
    Knowledge is closed under implication, according to standard theories. Orthodoxy can allow, though, that apparent counterexamples to closure exist, much as Kripkeans recognize the existence of illusions of possibility which they seek to explain away. Should not everyone, orthodox or not, want to make sense of “intimations of openness”? This paper compares two styles of explanation: evidence that boosts P’s probability need not boost that of its consequence Q; evidence bearing on P’s subject matter may not bear on the subject (...)
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  22. Stephen Yablo (2000). A Paradox of Existence. In T. Hofweber & A. Everett (eds.), Empty Names, Fiction, and the Puzzles of Non-Existence. Csli Publications 275--312.
    ontology metaontology wright platonism fregean existence epistemology.
     
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  23. Stephen Yablo (1995). Singling Out Properties. Philosophical Perspectives 9:477-502.
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  24. Stephen Yablo (1996). How in the World? In Christopher Hill (ed.), Philosophical Topics. University of Arkansas Press 255--86.
  25.  17
    Stephen Yablo (forthcoming). Precis of Aboutness. Philosophical Studies:1-7.
    A lightning fast summary of Yablo, Aboutness, cutting many corners in the interests of brevity. The emphasis is on “ways.” Substituting “ways for S to be true” in for “worlds in which S is true” improves a number of philosophical explanations. The subject matter of S is identified with S’s ways of holding in a world, or failing, as the case may be. S contains T iff T is implied by S, and T’s ways of being true are implied by (...)
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  26. Stephen Yablo (2016). Parts and Differences. Philosophical Studies 173 (1):141-157.
    Part/whole is said in many ways: the leg is part of the table, the subset is part of the set, rectangularity is part of squareness, and so on. Do the various flavors of part/whole have anything in common? They may be partial orders, but so are lots of non-mereological relations. I propose an “upward difference transmission” principle: x is part of y if and only if x cannot change in specified respects while y stays the same in those respects.
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  27. Stephen Yablo (1990). The Real Distinction Between Mind and Body. In Canadian Journal of Philosophy. 149--201.
    Descartes's "conceivability argument" for substance-dualism is defended against Arnauld's criticism that, for all he knows, Descartes can conceive himself without a body only because he underestimates his true essence; one could suggest with equal plausibility that it is only for ignorance of his essential hairiness that Descartes can conceive himself as bald. Conceivability intuitions are defeasible but special reasons are required; a model for such defeat is offered, and various potential defeaters of Descartes's intuition are considered and rejected. At best (...)
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  28. Stephen Yablo (2002). De Facto Dependence. Journal of Philosophy 99 (3):130-148.
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  29.  8
    Stephen Yablo (2002). Abstract Objects: A Case Study. Philosophical Issues 12 (1):220-240.
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  30. Stephen Yablo (2002). Abstract Objects: A Case Study. Noûs 36 (s1):220 - 240.
  31. Stephen Yablo (2003). Causal Relevance. Philosophical Issues 13 (1):316-28.
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  32.  49
    Stephen Yablo (2006). Circularity and Paradox. In Thomas Bolander, Vincent F. Hendricks & Stig Andur Pedersen (eds.), Self-Reference. CSLI Publications 139--157.
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  33. Stephen Yablo (2014). Carnap’s Paradox and Easy Ontology. Journal of Philosophy 111 (9/10):470-501.
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  34. Stephen Yablo (1992). Cause and Essence. Synthese 93 (3):403 - 449.
    Essence and causation are fundamental in metaphysics, but little is said about their relations. Some essential properties are of course causal, as it is essential to footprints to have been caused by feet. But I am interested less in causation's role in essence than the reverse: the bearing a thing's essence has on its causal powers. That essencemight make a causal contribution is hinted already by the counterfactual element in causation; and the hint is confirmed by the explanation essence offers (...)
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  35. Stephen Yablo (2013). Saul Kripke: Philosophical Troubles: Collected Papers, Volume 1. [REVIEW] Journal of Philosophy 110 (4):221-229.
  36. Stephen Yablo (2004). Advertisement for a Sketch of an Outline of a Proto-Theory of Causation. In Ned Hall, L. A. Paul & John Collins (eds.), Causation and Counterfactuals. Cambridge, Mass.: MIT Press 119--137.
     
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  37. Stephen Yablo (1987). Identity, Essence, and Indiscernibility. Journal of Philosophy 84 (6):293-314.
  38. Stephen Yablo (2009). A Problem About Permission and Possibility. In Andy Egan & B. Weatherson (eds.), Epistemic Modality. Oxford University Press
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  39.  11
    Stephen Yablo (forthcoming). Replies to Commentators. Philosophical Studies:1-12.
    I reply to three commentators—Friederike Moltmann, Daniel Rothschild, and Zoltán Szabó—on six topics—sense and reference, the unity of subject matter, questions, presupposition, partial truth, and content mereology.
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  40. Stephen Yablo (2006). Illusions of Possibility. In Manuel Garcia-Carpintero & Josep Macià (eds.), Two-Dimensional Semantics. Clarendon Press
     
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  41. Stephen Yablo (2000). A Reply to New Zeno. Analysis 60 (2):148–151.
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  42.  30
    Stephen Yablo (2002). Red, Bitter, Best. [REVIEW] Philosophical Books 41 (1):13–23.
    Book reviewed in this article: -/- Jackson, F., From Metaphysics to Ethics .
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  43. Stephen Yablo (2008). Carving Content at the Joints. Canadian Journal of Philosophy 38 (S1):145-177.
    Here is Frege in Foundations of Arithmetic, § 64:The judgment 'Line a is parallel to line b', in symbols: ab, can be taken as an identity. If we do this, we obtain the concept of direction, and say: 'The direction of line a is equal to the direction of line b.' Thus we replace the symbol by the more generic symbol =, through removing what is specific in the content of the former and dividing it between a and b. We (...)
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  44.  92
    Stephen Yablo (1985). Truth and Reflection. Journal of Philosophical Logic 14 (3):297 - 349.
    Many topics have not been covered, in most cases because I don't know quite what to say about them. Would it be possible to add a decidability predicate to the language? What about stronger connectives, like exclusion negation or Lukasiewicz implication? Would an expanded language do better at expressing its own semantics? Would it contain new and more terrible paradoxes? Can the account be supplemented with a workable notion of inherent truth (see note 36)? In what sense does stage semantics (...)
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  45. Stephen Yablo (2009). No Fool's Cold: Notes on Illusions of Possibility. In Oup (ed.), Thoughts. Oxford University Press
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  46.  70
    Stephen Yablo (1993). Definitions, Consistent and Inconsistent. Philosophical Studies 72 (2-3):147 - 175.
  47.  65
    Stephen Yablo (2010). The Seven Habits of Highly Effective Thinkers. The Proceedings of the Twentieth World Congress of Philosophy 9:35-45.
    By effective thinkers I mean not people who think effectively, but people who understand “how it’s done,” i.e., people not paralyzed by the philosophical problem of epiphenomenalism. I argue that mental causes are not preempted by either neural or narrow content states, and that extrinsically individuated mental states are not out of proportion with their putative effects. I give three examples/models of how an extrinsic cause might be more proportional to an effect than the competition.
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  48. Stephen Yablo (2007). Review: Soames on Kripke. [REVIEW] Philosophical Studies 135 (3):451 - 460.
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  49.  77
    Steve Yablo (1982). Grounding, Dependence, and Paradox. Journal of Philosophical Logic 11 (1):117 - 137.
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  50.  65
    Stephen Yablo (1990). The Real Distinction Between Mind and Body. In David Copp (ed.), Canadian Journal of Philosophy. 149-201.
    Descartes's "conceivability argument" for substance-dualism is defended against Arnauld's criticism that, for all he knows, Descartes can conceive himself without a body only because he underestimates his true essence; one could suggest with equal plausibility that it is only for ignorance of his essential hairiness that Descartes can conceive himself as bald. Conceivability intuitions are defeasible but special reasons are required; a model for such defeat is offered, and various potential defeaters of Descartes's intuition are considered and rejected. At best (...)
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