Search results for 'armchair philosophy' (try it on Scholar)

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  1. Jennifer Nagel & Kaija Mortensen (forthcoming). Armchair-Friendly Experimental Philosophy. In Justin Sytsma & Wesley Buckwalter (eds.), A Companion to Experimental Philosophy. Blackwell
    Once symbolized by a burning armchair, experimental philosophy has in recent years shifted away from its original hostility to traditional methods. Starting with a brief historical review of the experimentalist challenge to traditional philosophical practice, this chapter looks at research undercutting that challenge, and at ways in which experimental work has evolved to complement and strengthen traditional approaches to philosophical questions.
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  2.  70
    Jonathan M. Weinberg & Stephen J. Crowley (2009). Loose Constitutivity and Armchair Philosophy. Studia Philosophica Estonica 2 (2):177-195.
    Standard philosophical methodology which proceeds by appeal to intuitions accessible "from the armchair" has come under criticism on the basis of empirical work indicating unanticipated variability of such intuitions. Loose constitutivity---the idea that intuitions are partly, but not strictly, constitutive of the concepts that appear in them---offers an interesting line of response to this empirical challenge. On a loose constitutivist view, it is unlikely that our intuitions are incorrect across the board, since they partly fix the facts in question. (...)
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  3.  28
    Brian Talbot (2014). Why so Negative? Evidence Aggregation and Armchair Philosophy. Synthese 191 (16):3865-3896.
    This paper aims to clarify a debate on philosophical method, and to give a probabilistic argument vindicating armchair philosophy under a wide range of plausible assumptions. The use of intuitions by so-called armchair philosophers has been criticized on empirical grounds. The debate between armchair philosophers and their empirical critics would benefit from greater clarity and precision in our understanding of what it takes for intuition-based approaches to philosophy to make sense. This paper discusses a set (...)
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  4. Timothy Williamson (2005). I *-Armchair Philosophy, Metaphysical Modality and Counterfactual Thinking. Proceedings of the Aristotelian Society 105 (1):1-23.
    A striking feature of the traditional armchair method of philosophy is the use of imaginary examples: for instance, of Gettier cases as counterexamples to the justified true belief analysis of knowledge. The use of such examples is often thought to involve some sort of a priori rational intuition, which crude rationalists regard as a virtue and crude empiricists as a vice. It is argued here that, on the contrary, what is involved is simply an application of our general (...)
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  5.  10
    Anthony Bryson & David Alexander (2012). The View From the Armchair: Responding to Kornblith's Alternative to Armchair Philosophy. Essays in Philosophy 13 (1):10.
    In the last two decades, the greatest threat to armchair philosophy has been the natural kinds approach. On this view, philosophic theorizing should not be obsessed with the ideas of justice, goodness, and truth but should look outward to the world of objects to find these things. And if these things happen to be natural kinds, like kinds of rock or fish for instance, then clearly we should reject the armchair for the lab. The philosopher should leave (...)
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  6.  15
    Timothy Williamson (2005). The Presidential Address: Armchair Philosophy, Metaphysical Modality and Counterfactual Thinking. Proceedings of the Aristotelian Society 105:1 - 23.
    A striking feature of the traditional armchair method of philosophy is the use of imaginary examples: for instance, of Gettier cases as counterexamples to the justified true belief analysis of knowledge. The use of such examples is often thought to involve some sort of a priori rational intuition, which crude rationalists regard as a virtue and crude empiricists as a vice. It is argued here that, on the contrary, what is involved is simply an application of our general (...)
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  7.  19
    Timothy Wilkinson (2004). The Presidential Address I—Armchair Philosophy, Metaphysical Modality and Counterfactual Thinking. Proceedings of the Aristotelian Society 105 (1):1–23.
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  8.  11
    C. M. O'H. (1928). Armchair Philosophy. Modern Schoolman 4 (8):137-137.
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  9.  2
    Tom Sorell (2002). Armchair Applied Philosophy and Business Ethics. In Ruth F. Chadwick & Doris Schroeder (eds.), Applied Ethics: Critical Concepts in Philosophy. Routledge 1--181.
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  10.  2
    Joel Walmsley (2003). Theres Room in the Lab for an Armchair Report on the Philosophy and Neuroscience Conference Carleton University, Ottawa, Canada, 17-20, October 2002. [REVIEW] Journal of Consciousness Studies 10 (3):89-93.
    Max Tegmark, a physicist at the University of Pennsylania recently remarked, 'To tell you the truth, I think most of my colleagues are terrified of talking to philosophers -- like being caught coming out of a pornographic cinema.' Fortunately, it would seem that at least some neuroscientists do not suffer from such reticence when it comes to their professional relationship with philosophy. Testament to this was the quality and variety of the papers in both philosophically- ambitious-neuroscience and neuroscience-inspired-philosophy (...)
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  11.  15
    Martin Curd (2013). The Future of Philosophy of Science: Armchair Philosophers Need Not Apply. [REVIEW] Metascience 22 (1):159-164.
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  12. Kwame Anthony Appiah (2010). Philosophy in and Out of the Armchair. In T. J. Smiley, Jonathan Lear & Alex Oliver (eds.), The Force of Argument: Essays in Honor of Timothy Smiley. Routledge
     
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  13. Martin Curd (2013). The Future of Philosophy of Science: Armchair Philosophers Need Not Apply: Steven French and Juha Saatsi (Eds): The Continuum Companion to the Philosophy of Science. London and New York: Continuum International Publishing Group, 2011, Xii+ 452pp, $190 HB (Book Review). [REVIEW] Metascience 22 (1):159-164.
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  14.  31
    Jonathan M. Weinberg (2015). The Methodological Necessity of Experimental Philosophy. Discipline Filosofiche 25:23-42.
    Must philosophers incorporate tools of experimental science into their methodological toolbox? I argue here that they must. Tallying up all the resources that are now part of standard practice in analytic philosophy, we see the problem that they do not include adequate resources for detecting and correcting for their own biases and proclivities towards error. Methodologically sufficient resources for error- detection and error-correction can only come, in part, from the deployment of specific methods from the sciences. However, we need (...)
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  15.  8
    Carlo Cellucci (2014). Rethinking Philosophy. Philosophia 42 (2):271-288.
    Can philosophy still be fruitful, and what kind of philosophy can be such? In particular, what kind of philosophy can be legitimized in the face of sciences? The aim of this paper is to answer these questions, listing the characteristics philosophy should have to be fruitful and legitimized in the face of sciences. Since the characteristics in question demand that philosophy search for new knowledge and new rules of discovery, a philosophy with such characteristics (...)
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  16.  53
    Janet Levin (2013). Armchair Methodology and Epistemological Naturalism. Synthese 190 (18):4117-4136.
    In traditional armchair methodology, philosophers attempt to challenge a thesis of the form ‘F iff G’ or ‘F only if G’ by describing a scenario that elicits the intuition that what has been described is an F that isn’t G. If they succeed, then the judgment that there is, or could be, an F that is not G counts as good prima facie evidence against the target thesis. Moreover, if these intuitions remain compelling after further (good faith) reflection, then (...)
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  17. Ernest Sosa (2007). Experimental Philosophy and Philosophical Intuition. Philosophical Studies 132 (1):99-107.
    The topic is experimental philosophy as a naturalistic movement, and its bearing on the value of intuitions in philosophy. This paper explores first how the movement might bear on philosophy more generally, and how it might amount to something novel and promising. Then it turns to one accomplishment repeatedly claimed for it already: namely, the discrediting of armchair intuitions as used in philosophy.
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  18. Max Deutsch (2010). Intuitions, Counter-Examples, and Experimental Philosophy. Review of Philosophy and Psychology 1 (3):447-460.
    Practitioners of the new ‘experimental philosophy’ have collected data that appear to show that some philosophical intuitions are culturally variable. Many experimental philosophers take this to pose a problem for a more traditional, ‘armchair’ style of philosophizing. It is argued that this is a mistake that derives from a false assumption about the character of philosophical methods; neither philosophy nor its methods have anything to fear from cultural variability in philosophical intuitions.
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  19. Uriah Kriegel (forthcoming). Metaphysics and Conceptual Analysis: Experimental Philosophy's Place Under the Sun. In D. Rose (ed.), Experimental Metaphysics. Bloomsbury
    What is the rationale for the methodological innovations of experimental philosophy? This paper starts from the contention that common answers to this question are implausible. It then develops a framework within which experimental philosophy fulfills a specific function in an otherwise traditionalist picture of philosophical inquiry. The framework rests on two principal ideas. The first is Frank Jackson’s claim that conceptual analysis is unavoidable in ‘serious metaphysics’. The second is that the psychological structure of concepts is extremely intricate, (...)
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  20.  43
    Krist Vaesen, Martin Peterson & Bart Van Bezooijen (2013). The Reliability of Armchair Intuitions. Metaphilosophy 44 (5):559-578.
    Armchair philosophers have questioned the significance of recent work in experimental philosophy by pointing out that experiments have been conducted on laypeople and undergraduate students. To challenge a practice that relies on expert intuitions, so the armchair objection goes, one needs to demonstrate that expert intuitions rather than those of ordinary people are sensitive to contingent facts such as cultural, linguistic, socio-economic, or educational background. This article does exactly that. Based on two empirical studies on populations of (...)
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  21.  72
    Steven W. Horst (2007). Beyond Reduction: Philosophy of Mind and Post-Reductionist Philosophy of Science. Oxford University Press.
    Contemporary philosophers of mind tend to assume that the world of nature can be reduced to basic physics. Yet there are features of the mind consciousness, intentionality, normativity that do not seem to be reducible to physics or neuroscience. This explanatory gap between mind and brain has thus been a major cause of concern in recent philosophy of mind. Reductionists hold that, despite all appearances, the mind can be reduced to the brain. Eliminativists hold that it cannot, and that (...)
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  22.  27
    Joachim Horvath & Thomas Grundmann (eds.) (2012). Experimental Philosophy and its Critics. Routledge.
    Experimental philosophy is one of the most recent and controversial developments in philosophy. Its basic idea is rather simple: to test philosophical thought experiments and philosophers’ intuitions about them with scientific methods, mostly taken from psychology and the social sciences. The ensuing experimental results, such as the cultural relativity of certain philosophical intuitions, has engaged – and at times infuriated – many more traditionally minded "armchair" philosophers since then. In this volume, the metaphilosophical reflection on experimental (...) is brought yet another step forward by engaging some of its most renowned proponents and critics in a lively and controversial debate. In addition to that, the volume also contains original experimental research on personal identity and philosophical temperament, as well as state-of-the-art essays on central metaphilosophical issues, like thought experiments, the nature of intuitions, or the status of philosophical expertise. -/- This book was originally published as a special issue of Philosophical Psychology. (shrink)
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  23.  33
    Graham Oppy (2002). Review : 'New Essays on the A Priori' Ed. By P. Boghossian & C Peacocke. [REVIEW] Australasian Journal of Philosophy 80 (3):384-6.
    Review of *New Essays on the A Priori*, an excellent collection edited by Paul Boghossian and Christopher Peacocke. Contributors include: Tyler Burge; Quassim Cassam; Philip Kitcher; Penelope Maddy; Hartry Field; Paul Horwich; Peter Railton; Stephen Yablo; Bob Hale; Crispin Wright; Frank Jackson; Stewart Shapiro; Michael Friedman; Martin Davies; Bill Brewer; and Thomas Nagel.
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  24. Nikil Mukerji (2014). Intuitions, Experiments, and Armchairs. In Christoph Lütge, Hannes Rusch & Matthias Uhl (eds.), Experimental Ethics. Palgrave Macmillan 227-243.
    Some ethicists believe that we should give no weight to low-level intuitions about cases. In this paper, three common arguments for this position are examined and rejected. All have an empirical basis. The first is the argument from disagreement. The second draws on framing effects. And the third employs debunking explanations. The discussion aims to make a substantive methodological point about ethical inquiry, viz. that low-level intuitions are not to be shunned. Above that, however, its aim is to illuminate, by (...)
     
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  25. Joachim Horvath (2010). How (Not) to React to Experimental Philosophy. Philosophical Psychology 23 (4):447-480.
    In this paper, I am going to offer a reconstruction of a challenge to intuition-based armchair philosophy that has been put forward by experimental philosophers of a restrictionist stripe, which I will call the 'master argument'. I will then discuss a number of popular objections to this argument and explain why they either fail to cast doubt on its first, empirical premise or do not go deep enough to make for a lasting rebuttal. Next, I will consider two (...)
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  26. Ernest Sosa (2011). Can There Be a Discipline of Philosophy? And Can It Be Founded on Intuitions? Mind and Language 26 (4):453-467.
    This paper takes up the critique of armchair philosophy drawn by some experimental philosophers from survey results. It also takes up a more recent development with increased methodological sophistication. The argument based on disagreement among respondents suggests a much more serious problem for armchair philosophy and puts in question the standing of our would-be discipline.
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  27. Daniel Nolan (2015). The A Posteriori Armchair. Australasian Journal of Philosophy 93 (2):211-231.
    A lot of good philosophy is done in the armchair, but is nevertheless a posteriori. This paper clarifies and then defends that claim. Among the a posteriori activities done in the armchair are assembling and evaluating commonplaces; formulating theoretical alternatives; and integrating well-known past a posteriori discoveries. The activity that receives the most discussion, however, is the application of theoretical virtues to choose philosophical theories: the paper argues that much of this is properly seen as a posteriori.
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  28.  92
    Joseph Shieber (2010). On the Nature of Thought Experiments and a Core Motivation of Experimental Philosophy. Philosophical Psychology 23 (4):547-564.
    In this paper I discuss some underlying motivations common to most strands of experimental philosophy, noting that most forms of experimental philosophy have a commitment to the claim that certain empirical evidence concerning the level of agreement on intuitive judgments across cultures, ethnic groups or socioeconomic strata impugns the role that intuitions play in traditional “armchairphilosophy. I then develop an argument to suggest that, even if one were to grant the truth of the data adduced (...)
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  29. Thomas Nadelhoffer & Eddy Nahmias (2008). Polling as Pedagogy: Experimental Philosophy as a Valuable Tool for Teaching Philosophy. Teaching Philosophy 31 (1):39-58.
    First, we briefly familiarize the reader with the emerging field of “experimental philosophy,” in which philosophers use empirical methods, rather than armchair speculation, to ascertain laypersons’ intuitions about philosophical issues. Second, we discuss how the surveys used by experimental philosophers can serve as valuable pedagogical tools for teaching philosophy—independently of whether one believes surveying laypersons is an illuminating approach to doing philosophy. Giving students surveys that contain questions and thought experiments from philosophical debates gets them to (...)
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  30. Hilary Kornblith (2009). Timothy Williamson's the Philosophy of Philosophy. Analysis 69 (1):109-116.
    Timothy Williamson's new book, The Philosophy of Philosophy, has a number of central themes. The very idea that philosophy has a method which is different in kind from the sciences is one Williamson rejects. “… the common assumption of philosophical exceptionalism is false. Even the distinction between the a priori and the a posteriori turns out to obscure underlying similarities”. Although Williamson sees the book as “a defense of armchair philosophy”, he also argues that “the (...)
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  31.  13
    William A. Rottschaefer (2009). Moral Agency and Moral Learning: Transforming Metaethics From a First to a Second Philosophy Enterprise. Behavior and Philosophy 37:195 - 216.
    Arguably, one of the most exciting recent advances in moral philosophy is the ongoing scientific naturalization of normative ethics and metaethics, in particular moral psychology. A relatively neglected area in these improvements that is centrally important for developing a scientifically based naturalistic metaethics concerns the nature and acquisition of successful moral agency. In this paper I lay out two examples of how empirically based findings help us to understand and explain some cases of successful moral agency. These are research (...)
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  32.  5
    Lord (1927). On Writing Philosophy. Modern Schoolman 4 (2):19-20.
    Father Lord, author of Armchair Philosophy, herein offers to a wider audience some notes from a recent talk to the Philosophers in St. Louis. He believes that writing is necessary not only to express, but also really to assimilate philosophy.
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  33. Martin Davies, In the Armchair, Down and Out.
    Sitting in the philosopher’s armchair, I am not engaged in any detailed empirical investigation of the world. But, as I pursue philosophy’s distinctive armchair methodology, I sometimes come upon arguments that appear to disclose requirements for thought. According to some of these arguments, being a thinking person requires having the right kind of history, or having the right kind of cognitive architecture. According to other arguments, being able to think about particular topics requires being a member of (...)
     
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  34. Justin Sytsma & Jonathan Livengood (2015). The Theory and Practice of Experimental Philosophy. Broadview Press.
    In recent years, developments in experimental philosophy have led many thinkers to reconsider their central assumptions and methods. It is not enough to speculate and introspect from the armchair - philosophers must subject their claims to scientific scrutiny, looking at evidence and in some cases conducting new empirical research. "The Theory and Practice of Experimental Philosophy" is an introduction and guide to the systematic collection and analysis of empirical data in academic philosophy. This book serves two (...)
     
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  35. Eugen Fischer & John Collins (eds.) (2015). Experimental Philosophy, Rationalism, and Naturalism: Rethinking Philosophical Method. Routledge.
    Experimental philosophy is one of the most exciting and controversial philosophical movements today. This book explores how it is reshaping thought about philosophical method. Experimental philosophy imports experimental methods and findings from psychology into philosophy. These fresh resources can be used to develop and defend both armchair methods and naturalist approaches, on an empirical basis. This outstanding collection brings together leading proponents of this new meta-philosophical naturalism, from within and beyond experimental philosophy. They explore how (...)
     
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  36.  67
    Matthew C. Haug (ed.) (2013). Philosophical Methodology: The Armchair or the Laboratory? Routledge.
    What methodology should philosophers follow? Should they rely on methods that can be conducted from the armchair? Or should they leave the armchair and turn to the methods of the natural sciences, such as experiments in the laboratory? Or is this opposition itself a false one? Arguments about philosophical methodology are raging in the wake of a number of often conflicting currents, such as the growth of experimental philosophy, the resurgence of interest in metaphysical questions, and the (...)
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  37. Joshua Knobe & Shaun Nichols (eds.) (2013). Experimental Philosophy: Volume 2. Oxford University Press Usa.
    Experimental Philosophy: Volume 2 contains fourteen articles -- thirteen previously published and one new -- that reflect the fast-moving changes in the field over the last five years. The field of experimental philosophy is one of the most innovative and exciting parts of the current philosophical landscape; it has also engendered controversy. Proponents argue that philosophers should employ empirical research, including the methods of experimental psychology, to buttress their philosophical claims. Rather than armchair theorizing, experimental philosophers should (...)
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  38. Janet Levin (2009). Experimental Philosophy. Analysis 69 (4):761-769.
    Levin argues that the results of the most methodologically sound and philosophically relevant studies discussed in this volume [ Experimental Philosophy] could have been obtained from the armchair, and thus that experimental philosophy may not present a serious challenge to the traditional methods of analytic philosophy.
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  39. Timothy Williamson (2009). The Philosophy of Philosophy • by Timothy Williamson • Blackwell, 2007. X + 332 Pp. £ 15.99 Paper: Summary. [REVIEW] Analysis 69 (1):99-100.
    The book is primarily an essay on the epistemology of the sort of armchair knowledge that we can hope to achieve in philosophy. The possibility of such knowledge is not to be explained by reinterpreting philosophical questions as questions about words or concepts. Although there are philosophical questions about words and concepts, most philosophical questions are not about words or concepts: they are, just as they seem to be, about the things, many of them independent of us, to (...)
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  40.  3
    Michael Dummett (2010). The Nature and Future of Philosophy. Cup.
    Philosophy is a discipline that makes no observations, conducts no experiments, and needs no input from experience. It is an armchair subject, requiring only thought. Yet that thought can advance knowledge in unexpected directions, not only through the discovery of new facts but also through the enhancement of what we already know. Philosophy can clarify our vision of the world and provide exciting ways to interpret it. Of course, philosophy's unified purpose hasn't kept the discipline from (...)
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  41.  9
    Robert Northcott & Anna Alexandrova, Armchair Science.
    We define the notion of armchair science – roughly, a concentration on the development of idealized theory with only a loose relation to possible empirical application, and in particular with no specific real-world target in mind. Work in this style is both very influential and very widespread in contemporary social and biological science. We propose that it be subjected to what we call efficiency analysis. To this end, we examine in detail the role of the Prisoner’s Dilemma game in (...)
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  42.  68
    Massimo Pigliucci (2007). Darwinism & Philosophy. [REVIEW] Quarterly Review of Biology 82 (1):33-35.
    The relationship between science and philosophy has always been a complex one, almost as much as the one that either discipline has with religion. Of course, science historically originated as a branch of philosophy, but ever since the split became per- manent during the 17th and 18th centuries, sci- entists have felt increasingly contemptuous of “armchair speculation,” and philosophers have progressively been fearful of cultural colonization on the part of science. It would be hard to find a (...)
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  43.  34
    Giuseppina D'Oro (2012). Between the Old Metaphysics and the New Empiricism: Collingwood's Defence of the Autonomy of Philosophy. Ratio 25 (1):34-50.
    Collingwood has failed to make a significant impact in the history of twentieth century philosophy either because he has been dismissed as a dusty old idealist committed to the very metaphysics the analytical school was trying to leave behind, or because his later work has been interpreted as advocating the dissolution of philosophy into history. I argue that Collingwood's key philosophical works are a sustained attempt to defend the view that philosophy is an autonomous discipline with a (...)
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  44.  10
    Chris Weigel (2009). Experimental Philosophy Is Here to Stay. Analyse & Kritik 31 (2):221-242.
    Experimental philosophy is comprised of two broad projects, the negative project and the positive project, each of which is a response to a kind of armchair use of intuitions. I examine two examples of the negative project—the analysis of knowledge and the theory of reference—and two examples of the positive project—free will and intentional action—and review criticisms of each example. I show how the criticisms can be met and argue that even if they could not have been met, (...)
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  45.  7
    Timothy Williamson, Summary of "The Philosophy of Philosophy".
    The book is primarily an essay on the epistemology of the sort of armchair knowledge that we can hope to achieve in philosophy. The possibility of such knowledge is not to be explained by reinterpreting philosophical questions as questions about words or concepts. Although there are philosophical questions about words and concepts, most philosophical questions are not about words or concepts: they are, just as they seem to be, about the things, many of them independent of us, to (...)
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  46. Eugen Fischer & John Collins (eds.) (2015). Experimental Philosophy, Rationalism, and Naturalism: Rethinking Philosophical Method. Routledge.
    Experimental philosophy is one of the most exciting and controversial philosophical movements today. This book explores how it is reshaping thought about philosophical method. Experimental philosophy imports experimental methods and findings from psychology into philosophy. These fresh resources can be used to develop and defend both armchair methods and naturalist approaches, on an empirical basis. This outstanding collection brings together leading proponents of this new meta-philosophical naturalism, from within and beyond experimental philosophy. They explore how (...)
     
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  47.  30
    Benjamin Hale (ed.) (2008). Philosophy Looks at Chess. Open Court Press.
    This book offers a collection of contemporary essays that explore philosophical themes at work in chess. This collection includes essays on the nature of a game, the appropriateness of chess as a metaphor for life, and even deigns to query whether Garry Kasparov might—just might—be a cyborg. In twelve unique essays, contributed by philosophers with a broad range of expertise in chess, this book poses both serious and playful questions about this centuries-old pastime. -/- Perhaps more interestingly, philosophers have often (...)
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  48. Steven Horst (2012). Beyond Reduction: Philosophy of Mind and Post-Reductionist Philosophy of Science. Oxford University Press Usa.
    Contemporary philosophers of mind tend to assume that the world of nature can be reduced to basic physics. Yet there are features of the mind consciousness, intentionality, normativity that do not seem to be reducible to physics or neuroscience. This explanatory gap between mind and brain has thus been a major cause of concern in recent philosophy of mind. Reductionists hold that, despite all appearances, the mind can be reduced to the brain. Eliminativists hold that it cannot, and that (...)
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  49.  26
    Nenad Miščević (2013). An Uncomfortable Armchair. Croatian Journal of Philosophy 13 (1):5-28.
    The paper addresses Williamson’s original and challenging proposal for understanding of thought experiments . First, it puts it on the map of positions, describing it as “ordinarism”, the view that sees thinker’s reaction to the thought-experimental question as nothing extraordinary, let alone mysterious. Then, it passes to Williamson’s proposal to use counterfactuals in order to understand TEs, agrees with the main idea, but proposes a more structured view of capacities or “competences” active in the understanding and answering. Intuitions are important, (...)
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  50. Julian Baggini (2006). The Pig That Wants to Be Eaten: 100 Experiments for the Armchair Philosopher. Plume.
    Both entertaining and startling, The Pig That Wants to Be Eaten offers one hundred philosophical puzzles that stimulate thought on a host of moral, social, and personal dilemmas. Taking examples from sources as diverse as Plato and Steven Spielberg, author Julian Baggini presents abstract philosophical issues in concrete terms, suggesting possible solutions while encouraging readers to draw their own conclusions: Lively, clever, and thought-provoking, The Pig That Wants to Be Eaten is a portable feast for the mind that is sure (...)
     
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