Search results for 'intellectual seeming' (try it on Scholar)

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  1.  3
    Historical Epidemiology Of Intellectual (2010). 2 the Limits of the Medical Model: Historical Epidemiology of Intellectual Disability in the United States Jeffrey P. Brosco. In Eva Feder Kittay & Licia Carlson (eds.), Cognitive Disability and its Challenge to Moral Philosophy. Wiley-Blackwell
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  2. Moti Mizrahi (2013). More Intuition Mongering. The Reasoner 7 (1):5-6.
    In this paper, I argue that appeals to intuition are weak arguments because intellectual intuition is an unreliable belief-forming process, since it yields incompatible verdicts in response to the same cases, and since the inference from 'It seems to S that p' to 'p' is unreliable. Since the reliability of intellectual intuition is a necessary condition for strong appeals to intuition, it follows that appeals to intuition are weak arguments.
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  3. Moti Mizrahi (2014). Does the Method of Cases Rest on a Mistake? Review of Philosophy and Psychology 5 (2):183-197.
    In this paper, I argue that the method of cases (namely, the method of using intuitive judgments elicited by intuition pumps as evidence for and/or against philosophical theories) is not a reliable method of generating evidence for and/or against philosophical theories. In other words, the method of cases is unlikely to generate accurate judgments more often than not. This is so because, if perception and intuition are analogous in epistemically relevant respects, then using intuition pumps to elicit intuitive judgments is (...)
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  4.  25
    Dominic Gregory (2013). Showing, Sensing, and Seeming: Distinctively Sensory Representations and Their Contents. Oxford University Press.
    Certain representations are bound in a special way to our sensory capacities. Many pictures show things as looking certain ways, for instance, while auditory mental images show things as sounding certain ways. What do all those distinctively sensory representations have in common, and what makes them different from representations of other kinds? Dominic Gregory argues that they are alike in having meanings of a certain special type. He employs a host of novel ideas relating to kinds of perceptual states, sensory (...)
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  5. Matthew S. Bedke (2008). Ethical Intuitions: What They Are, What They Are Not, and How They Justify. American Philosophical Quarterly 43 (3):253-270.
    There are ways that ethical intuitions might be, and the various possibilities have epistemic ramifications. This paper criticizes some extant accounts of what ethical intuitions are and how they justify, and it offers an alternative account. Roughly, an ethical intuition that p is a kind of seeming state constituted by a consideration whether p, attended by positive phenomenological qualities that count as evidence for p, and so a reason to believe that p. They are distinguished from other kinds of (...)
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  6.  74
    Christian Nimtz (2010). Saving the Doxastic Account of Intuitions. Philosophical Psychology 23 (3):357-375.
    Many philosophers and psychologists hold that intuitions are, or reduce to, beliefs. The argument from intuition without beliefs threatens to undercut any such doxastic account: since there are clear cases of intuition without belief, intuitions cannot be beliefs. Advocates of the intellectual seeming account conclude that intuitions belong to the basic mental kind of intellectual seeming. I argue that rightly understood, apparent cases of intuition without belief are cases of someone having the inclination to believe that (...)
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  7.  31
    Michael Dickson (2007). Intuition in Metaphysics. Philosophical Topics 35 (1/2):43-65.
    ‘Seeing is believing’ perhaps means that some visual experience provides good evidence for some claims that go beyond the content of the experience. Intuition—intellectualseeming’—does not provide similarly good evidence, at least not for metaphysical claims, or so I shall argue. In §2, I sketch the conception of ‘metaphysics’ that is in use here, a conception that leads naturally to a problem about what counts as evidence in metaphysics. Some have suggested that intuition counts. In §3 I raise (...)
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  8.  1
    Ian James Kidd (2015). Intellectual Virtues and Education: Essays in Applied Virtue Epistemology. In Jason Baehr (ed.), Educating for Intellectual Virtues: Applying Virtue Epistemology to Educational Theory and Practice. Routledge 54-70.
    Many contemporary philosophical virtue theorists have begun to restore the sense of an intimacy between virtue, character, and ‘the good life’, and, in turn, philosophers of education explore the ways that educational practice could contribute to the cultivation of virtuous character. Certainly many philosophers and educationalists will agree with Ben Kotzee that it is ‘obvious’ that education ought to ‘form good intellectual character’ (2013: p.163). I am sympathetic to this claim, but also sensitive to the worries of those sceptics (...)
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  9. Dennis Whitcomb, Heather Battaly, Jason Baehr & Daniel Howard‐Snyder (2015). Intellectual Humility: Owning Our Limitations. Philosophy and Phenomenological Research 91 (1).
    What is intellectual humility? In this essay, we aim to answer this question by assessing several contemporary accounts of intellectual humility, developing our own account, offering two reasons for our account, and meeting two objections and solving one puzzle.
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  10. George Bealer (1998). Intuition and the Autonomy of Philosophy. In Michael DePaul & William Ramsey (eds.), Rethinking Intuition: The Psychology of Intuition and Its Role in Philosophical Inquiry. Rowman & Littlefield 201-240.
    The phenomenology of a priori intuition is explored at length (where a priori intuition is taken to be not a form of belief but rather a form of seeming, specifically intellectual as opposed to sensory seeming). Various reductive accounts of intuition are criticized, and Humean empiricism (which, unlike radical empiricism, does admit analyticity intuitions as evidence) is shown to be epistemically self-defeating. This paper also recapitulates the defense of the thesis of the Autonomy and Authority of Philosophy (...)
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  11. W. Scott Cleveland (2012). The Distinctiveness of Intellectual Virtues: A Response to Roberts and Wood. Proceedings of the American Catholic Philosophical Association 86:159-169.
    Robert Roberts and Jay Wood criticize St Thomas Aquinas’ distinction between intellectual and moral virtues. They offer three objections to this distinction. They object that intellectual virtues depend on the will in ways that undermine the distinction, that the subject of intellectual virtues is not an intellectual faculty but a whole person, and that some intellectual virtues require that the will act intellectually. They hold that each of these is sufficient to undermine the distinction. I (...)
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  12. Michiel Korthals & Cristian Timmermann (2012). Reflections on the International Networking Conference “Ethical and Social Aspects of Intellectual Property Rights – Agrifood and Health” Brussels, September 2011. Synesis 3 (1):G66-73.
    Public goods, as well as commercial commodities, are affected by exclusive arrangements secured by intellectual property (IP) rights. These rights serve as an incentive to invest human and material capital in research and development. Particularly in the life sciences, IP rights regulate objects such as food and medicines that are key to securing human rights, especially the right to adequate food and the right to health. Consequently, IP serves private (economic) and public interests. Part of this charge claims that (...)
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  13. Laura Frances Callahan & Timothy O'Connor (eds.) (2014). Religious Faith and Intellectual Virtue. Oxford University Press.
    Is religious faith consistent with being an intellectually virtuous thinker? In seeking to answer this question, one quickly finds others, each of which has been the focus of recent renewed attention by epistemologists: What is it to be an intellectually virtuous thinker? Must all reasonable belief be grounded in public evidence? Under what circumstances is a person rationally justified in believing something on trust, on the testimony of another, or because of the conclusions drawn by an intellectual authority? Can (...)
     
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  14. Berit Brogaard (2014). Intuitions as Intellectual Seemings. Analytic Philosophy 55 (4):382-393.
    In Philosophy Without Intuitions Herman Cappelen argues that unlike what is commonly thought, contemporary analytic philosophers do not typically rely on intuitions as evidence. If they do indeed rely on intuitions, that should be evident from their written works, either explicitly in the form of ‘intuition’ talk or by means of other indicators. However, Cappelen argues, while philosophers do engage in ‘intuition’ talk, that is not a good indicator that they rely on intuitions, as ‘intuition’ and its cognates have many (...)
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  15. George Bealer (1992). The Incoherence of Empiricism. Aristotelian Society Supplementary Volume 66 (1):99-138.
    Radical empiricism is the view that a person's experiences (sensory and introspective), or a person's observations, constitute the person's evidence. This view leads to epistemic self-defeat. There are three arguments, concerning respectively: (1) epistemic starting points; (2) epistemic norms; (3) terms of epistemic appraisal. The source of self-defeat is traced to the fact that empiricism does not count a priori intuition as evidence (where a priori intuition is not a form of belief but rather a form of seeming, specifically (...)
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  16. Wolfgang Grassl, Is There Really a Catholic Intellectual Tradition?
    The existence of a Catholic Intellectual Tradition (CIT) is not a given, as arguments contra are in balance with arguments pro. An intellectual tradition consists of a style of thought and of a worldview, as its formal and material modes. The former defines the way knowledge is appropriated, processed, and passed on whereas the latter amounts to its applications to various regions of reality – God, man, morality, society, the Church, etc. A model of the CIT is proposed (...)
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  17.  20
    Steve Fuller (2009). The Sociology of Intellectual Life: The Career of the Mind in and Around the Academy. Sage.
    1. The Place of Intellectual Life: The University -- The University as an Institutional Solution to the Problem of Knowledge -- The Alienability of Knowledge in Our So-called Knowledge Society -- The Knowledge Society as Capitalism of the Third Order -- Will the University Survive the Era of Knowledge Management? -- Postmodernism as an Anti-university Movement -- Regaining the University's Critical Edge by Historicizing the Curriculum -- Affirmative Action as a Strategy for Redressing the Balance Between Research and Teaching (...)
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  18. Rivka Amado & Nevin M. Gewertz (2004). Intellectual Property and the Pharmaceutical Industry: A Moral Crossroads Between Health and Property. [REVIEW] Journal of Business Ethics 55 (3):295 - 308.
    The moral justification of intellectual property is often called into question when placed in the context of pharmaceutical patents and global health concerns. The theoretical accounts of both John Rawls and Robert Nozick provide an excellent ethical framework from which such questions can be clarified. While Nozick upholds an individuals right to intellectual property, based upon its conformation with Lockean notions of property and Nozicks ideas of just acquisition and transfer, Rawls emphasizes the importance of basic liberties, such (...)
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  19.  69
    Markus Christen, Mark Alfano & Brian Robinson, The Semantic Neighborhood of Intellectual Humility. Proceedings of the European Conference on Social Intelligence.
    Intellectual humility is an interesting but underexplored disposition. The claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. There is an explanatory gap between the meaning of the sentence and the meaning the speaker expresses by uttering it. We therefore suggest analyzing intellectual humility semantically, using a psycholexical approach that focuses on both synonyms and antonyms of ‘intellectual humility’. We present a thesaurus-based method to map (...)
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  20.  50
    Yu-Shan Chen (2008). The Positive Effect of Green Intellectual Capital on Competitive Advantages of Firms. Journal of Business Ethics 77 (3):271 - 286.
    No research explored intellectual capital about green innovation or environmental management. This study wanted to fill this research gap, and proposed a novel construct – green intellectual capital – to explore the positive relationship between green intellectual capital and competitive advantages of firms. The empirical results of this study showed that the three types of green intellectual capital – green human capital, green structural capital, and green relational capital – had positive effects on competitive advantages of (...)
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  21. Robert Audi (2008). The Ethics of Belief: Doxastic Self-Control and Intellectual Virtue. Synthese 161 (3):403 - 418.
    Most of the literature on doxastic voluntarism has concentrated on the question of the voluntariness of belief and the issue of how our actual or possible control of our beliefs bears on our justification for holding them and on how, in the light of this control, our intellectual character should be assessed. This paper largely concerns a related question on which less philosophical work has been done: the voluntariness of the grounding of belief and the bearing of various views (...)
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  22. William P. Alston (1982). Religious Experience and Religious Belief. Noûs 16 (1):3-12.
    Can beliefs to the effect that god is manifesting himself in a certain way to the believer ("m-beliefs") be justified by its seeming to the believer that he experiences god doing that? the issue is discussed in the context of several concepts of justification. on a "normative" concept of justification the answer will depend on what one's intellectual obligations are vis-a-vis practices of belief formation. on a rigorous view of such obligations one is justified in forming a m-belief (...)
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  23. N. Maxwell (2012). Arguing for Wisdom in the University: An Intellectual Autobiography. Philosophia 40 (4):663-704.
    For forty years I have argued that we urgently need to bring about a revolution in academia so that the basic task becomes to seek and promote wisdom. How did I come to argue for such a preposterously gigantic intellectual revolution? It goes back to my childhood. From an early age, I desired passionately to understand the physical universe. Then, around adolescence, my passion became to understand the heart and soul of people via the novel. But I never discovered (...)
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  24.  37
    Peter L. Samuelson, Matthew J. Jarvinen, Thomas B. Paulus, Ian M. Church, Sam A. Hardy & Justin L. Barrett (forthcoming). Implicit Theories of Intellectual Virtues and Vices: A Focus on Intellectual Humility. Journal of Positive Psychology.
    The study of intellectual humility is still in its early stages and issues of definition and measurement are only now being explored. To inform and guide the process of defining and measuring this important intellectual virtue, we conducted a series of studies into the implicit theory – or ‘folk’ understanding – of an intellectually humble person, a wise person, and an intellectually arrogant person. In Study 1, 350 adults used a free-listing procedure to generate a list of descriptors, (...)
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  25.  38
    Bryan Cwik (2014). Labor as the Basis for Intellectual Property Rights. Ethical Theory and Moral Practice 17 (4):681-695.
    In debates about the moral foundations of intellectual property, one very popular strand concerns the role of labor as a moral basis for intellectual property rights. This idea has a great deal of intuitive plausibility; but is there a way to make it philosophically precise? That is, does labor provide strong reasons to grant intellectual property rights to intellectual laborers? In this paper, I argue that the answer to that question is “yes”. I offer a new (...)
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  26. D. B. Resnik (2003). A Pluralistic Account of Intellectual Property. Journal of Business Ethics 46 (4):319 - 335.
    This essay reviews six different approaches to intellectual property. It and argues that none of these accounts provide an adequate justification of intellectual property laws and policies because (1) there are many different types of intellectual property, and (2) a variety of incommensurable values play a role in the justification of intellectual property. The best approach to intellectual property is to assess and balance competing moral values in light of the particular facts and circumstances.
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  27. Richard A. Spinello (2003). The Future of Intellectual Property. Ethics and Information Technology 5 (1):1-16.
    This paper uses two recentworks as a springboard for discussing theproper contours of intellectual propertyprotection. Professor Lessig devotes much ofThe Future of Ideas to demonstrating howthe expanding scope of intellectual propertyprotection threatens the Internet as aninnovation commons. Similarly, ProfessorLitman''s message in Digital Copyright isthat copyright law is both too complicated andtoo restrictive. Both authors contend that asa result of overprotecting individual rights,creativity is stifled and the vitality of theintellectual commons is in jeopardy. It isdifficult to evaluate the claims (...)
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  28.  74
    Herman T. Tavani (2005). Locke, Intellectual Property Rights, and the Information Commons. Ethics and Information Technology 7 (2):87-97.
    This paper examines the question whether, and to what extent, John Locke’s classic theory of property can be applied to the current debate involving intellectual property rights (IPRs) and the information commons. Organized into four main sections, Section 1 includes a brief exposition of Locke’s arguments for the just appropriation of physical objects and tangible property. In Section 2, I consider some challenges involved in extending Locke’s labor theory of property to the debate about IPRs and digital information. In (...)
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  29.  33
    Nathan L. King (2014). Perseverance as an Intellectual Virtue. Synthese 191 (15):3501-3523.
    Much recent work in virtue epistemology has focused on the analysis of such intellectual virtues as responsibility, conscientiousness, honesty, courage, open-mindedness, firmness, humility, charity, and wisdom. Absent from the literature is an extended examination of perseverance as an intellectual virtue. The present paper aims to fill this void. In Sect. 1, I clarify the concept of an intellectual virtue, and distinguish intellectual virtues from other personal characters and properties. In Sect. 2, I provide a conceptual analysis (...)
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  30.  81
    Berit Brogaard (2014). Intellectual Flourishing as the Fundamental Epistemic Norm. In C. Littlejohn & J. Turri (eds.), Epistemic Norms. Oxford University Press
    According to the extended knowledge account of assertion, we should only assert and act on what we know. Call this the ‘Knowledge Norm’. Because moral and prudential rules prohibit morally and prudentially unacceptable actions and assertions, they can, familiarly, override the Knowledge Norm. This, however, raises the question of whether other epistemic norms, too, can override the Knowledge Norm. The present paper offers an affirmative answer to this question and then argues that the Knowledge Norm is derived from a more (...)
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  31.  50
    María G. Navarro (2013). Review of A History of Intelligence and 'Intellectual Disability': The Shaping of Psychology in Early Modern Europe by C. F. Goodey. [REVIEW] Seventeenth-Century News 71 (1 & 2).
    A History of Intelligence and “Intellectual Disability” examines how the concepts of intellectual ability and disability became part of psychology, medicine and biology. Focusing on the period between the Protestant Reform and 1700, this book shows that in many cases it has been accepted without scientific and psychological foundations that intelligence and disability describe natural or trans-historical realities.
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  32.  6
    Adam Morton (2012). Bounded Thinking: Intellectual Virtues for Limited Agents. OUP Oxford.
    An account of the virtues of limitation management: intellectual virtues of adapting to the fact that we cannot solve many of the problems that we can describe. I argue that the best response to many problems depends not on the most rationally promising solution, but on the most likely route to success. I argue against techniques that assume that one will fulfil ones intentions, and distinguish between failures of rationality and failures of intelligence. I describe the trap of supposing (...)
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  33.  14
    Nathan L. King (2014). Erratum To: Perseverance as an Intellectual Virtue. Synthese 191 (15):3779-3801.
    Much recent work in virtue epistemology has focused on the analysis of such intellectual virtues as responsibility, conscientiousness, honesty, courage, open-mindedness, firmness, humility, charity, and wisdom. Absent from the literature is an extended examination of perseverance as an intellectual virtue. The present paper aims to fill this void. In Sect. 1, I clarify the concept of an intellectual virtue, and distinguish intellectual virtues from other personal traits and properties. In Sect. 2, I provide a conceptual analysis (...)
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  34.  2
    Susanna Saracco (forthcoming). Theoretical Childhood and Adulthood: Plato’s Account of Human Intellectual Development. Philosophia:1-19.
    The Platonic description of the cognitive development of the human being is a crucial part of his philosophy. This account emphasizes not only the existence of phases of rational growth but also the need that the cognitive progress of the individuals is investigated further. I will reconstruct what rational growth is for Plato in light of the deliberate choice of the philosopher to leave incomplete his schematization of human intellectual development. I will argue that this is a means chosen (...)
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  35.  17
    P. D. Welch (2015). Large Cardinals, Inner Models, and Determinacy: An Introductory Overview. Notre Dame Journal of Formal Logic 56 (1):213-242.
    The interaction between large cardinals, determinacy of two-person perfect information games, and inner model theory has been a singularly powerful driving force in modern set theory during the last three decades. For the outsider the intellectual excitement is often tempered by the somewhat daunting technicalities, and the seeming length of study needed to understand the flow of ideas. The purpose of this article is to try and give a short, albeit rather rough, guide to the broad lines of (...)
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  36.  31
    Frances S. Grodzinsky & Herman T. Tavani (2005). P2p Networks and the Verizon V. RIAA Case: Implications for Personal Privacy and Intellectual Property. [REVIEW] Ethics and Information Technology 7 (4):243-250.
    In this paper, we examine some ethical implications of a controversial court decision in the United States involving Verizon (an Internet Service Provider or ISP) and the Recording Industry Association of America (RIAA). In particular, we analyze the impacts this decision has for personal privacy and intellectual property. We begin with a brief description of the controversies and rulings in this case. This is followed by a look at some of the challenges that peer-to-peer (P2P) systems, used to share (...)
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  37.  64
    Jorn Sonderholm (2010). Ethical Issues Surrounding Intellectual Property Rights. Philosophy Compass 5 (12):1107-1115.
    Much of today’s international trade is conducted according to trade agreements that involve substantial and uniform protections of intellectual property rights. Intellectual property rights are a socio‐economic tool that create a temporary monopoly for inventor firms and enable such firms to charge prices for their innovations that are many times higher than the marginal cost of production of the innovations. This allows the inventor firms to salvage their research‐costs and secure a profit on their innovations. A large body (...)
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  38.  5
    Michael C. Dunn, Isabel C. H. Clare & Anthony J. Holland (2008). Substitute Decision-Making for Adults with Intellectual Disabilities Living in Residential Care: Learning Through Experience. [REVIEW] Health Care Analysis 16 (1):52-64.
    In the UK, current policies and services for people with mental disorders, including those with intellectual disabilities (ID), presume that these men and women can, do, and should, make decisions for themselves. The new Mental Capacity Act (England and Wales) 2005 (MCA) sets this presumption into statute, and codifies how decisions relating to health and welfare should be made for those adults judged unable to make one or more such decisions autonomously. The MCA uses a procedural checklist to guide (...)
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  39.  77
    Jack C. Lyons (2009). Perception and Virtue Reliabilism. Acta Analytica 24 (4):249-261.
    In some recent work, Ernest Sosa rejects the “perceptual model” of rational intuition, according to which intuitive beliefs (e.g., that ) are justified by standing in the appropriate relation to a nondoxastic intellectual experience (a seeming-true, or the like), in much the way that perceptual beliefs are often held to be justified by an appropriate relation to nondoxastic sense experiential states. By extending some of Sosa’s arguments and adding a few of my own, I argue that Sosa is (...)
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  40.  27
    Dalia Nassar (2013). Intellectual Intuition and the Philosophy of Nature: An Examination of the Problem. In Johannes Haag & Markus Wild (eds.), Übergänge - diskrusiv oder intuitiv. Essays zu Eckart Försters Die 25 Jahre der Philosophie. Klostermann
    This paper considers one of the most controversial aspects of Friedrich Schelling’s philosophy, his notion of intellectual intuition and its place within his philosophy of nature. I argue that Schelling developed his account of intellectual intuition through an encounter with--and ultimate critique of--Spinoza’s third kind of knowledge. Thus, Schelling’s notion of intuition was not an appropriation of Fichte’s conception of intuition as an act of consciousness. Nonetheless, and in spite of his sympathy with Spinoza, Schelling contended that (...) intuition must be “productive” or “constructive.” I explicate how Schelling justified his use of intellectual intuition in his Naturphilosophie, and detail its relation to his notion of the philosophical “construction” of nature. (shrink)
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  41. Hugh Breakey (2010). Natural Intellectual Property Rights and the Public Domain. Modern Law Review 73 (2):208-239.
    No natural rights theory justifies strong intellectual property rights. More specifically, no theory within the entire domain of natural rights thinking – encompassing classical liberalism, libertarianism and left-libertarianism, in all their innumerable variants – coherently supports strengthening current intellectual property rights. Despite their many important differences, all these natural rights theories endorse some set of members of a common family of basic ethical precepts. These commitments include non-interference, fairness, non-worsening, consistency, universalisability, prior consent, self-ownership, self-governance, and the establishment (...)
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  42.  24
    Michael O'Rourke (2011). The Afterlives of Queer Theory. Continent 1 (2):102-116.
    continent. 1.2 (2011): 102-116. All experience open to the future is prepared or prepares itself to welcome the monstrous arrivant, to welcome it, that is, to accord hospitality to that which is absolutely foreign or strange [….] All of history has shown that each time an event has been produced, for example in philosophy or in poetry, it took the form of the unacceptable, or even of the intolerable, or the incomprehensible, that is, of a certain monstrosity. Jacques Derrida “Passages—from (...)
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  43.  54
    Darryl J. Murphy (2012). Are Intellectual Property Rights Compatible with Rawlsian Principles of Justice? Ethics and Information Technology 14 (2):109-121.
    This paper argues that intellectual property rights are incompatible with Rawls’s principles of justice. This conclusion is based upon an analysis of the social stratification that emerges as a result of the patent mechanism which defines a marginalized group and ensure that its members remain alienated from the rights, benefits, and freedoms afforded by the patent product. This stratification is further complicated, so I argue, by the copyright mechanism that restricts and redistributes those rights already distributed by means of (...)
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  44.  19
    John Alan Lehman (2006). Intellectual Property Rights and Chinese Tradition Section: Philosophical Foundations. [REVIEW] Journal of Business Ethics 69 (1):1 - 9.
    Western attempts to obtain Chinese compliance with intellectual property rights have a long history of failure. Most discussions of the problem focus on either legal comparisons or explanations arising from levels of economic development (based primarily on the example of U.S. disregard for such rights during the 18th and 19th centuries). After decades of heated negotiation, intellectual property rights is still one of the major issues of misunderstanding between the West and the various Chinese political entities. This paper (...)
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  45.  8
    Lisa Geller (2010). Data Management in Academic Settings: An Intellectual Property Perspective. Science and Engineering Ethics 16 (4):769-775.
    Intellectual property can be an important asset for academic institutions. Good data management practices are important for capture, development and protection of intellectual property assets. Selected issues focused on the relationship between data management and intellectual property are reviewed and a thesis that academic institutions and scientists should honor their obligations to responsibly manage data.
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  46.  4
    David L. Marshall (2013). The Implications of Robert Brandom's Inferentialism for Intellectual History. History and Theory 52 (1):1-31.
    Quentin Skinner’s appropriation of speech act theory for intellectual history has been extremely influential. Even as the model continues to be important for historians, however, philosophers now regard the original speech act theory paradigm as dated. Are there more recent initiatives that might reignite theoretical work in this area? This article argues that the inferentialism of Robert Brandom is one of the most interesting contemporary philosophical projects with historical implications. It shows how Brandom’s work emerged out of the broad (...)
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  47.  54
    Chris Hamilton (2006). Biodiversity, Biopiracy and Benefits: What Allegations of Biopiracy Tell Us About Intellectual Property. Developing World Bioethics 6 (3):158–173.
    ABSTRACTThis paper examines the concept of biopiracy, which initially emerged to challenge various aspects of the regime for intellectual property rights in living organisms, as well as related aspects pertaining to the ownership and apportioning of benefits from ‘genetic resources’ derived from the world’s biodiversity.This paper proposes that we take the allegation of biopiracy seriously due to the impact it has as an intervention which indexes a number of different, yet interrelated, problematizations of biodiversity, biotechnology and IPR. Using the (...)
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    Betty Yung (2009). Reflecting on the Common Discourse on Piracy and Intellectual Property Rights: A Divergent Perspective. [REVIEW] Journal of Business Ethics 87 (1):45 - 57.
    The common discourse on intellectual property rights rests mainly on utilitarian ground, with implications on the question of justice as well as moral significance. It runs like this: Intellectual property rights are to reward the originators for his/her intellectual labour mainly in monetary terms, thereby providing incentives for originators to engage in future innovative labouring. Without such incentives, few, if not none, will engage in creative activities and the whole human community will, thereby, suffer because of reduced (...)
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    Feng Cao (2008). A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW] Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence of (...)
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    Altug Yalcintas (2011). On Error: Undisciplined Thoughts on One of the Causes of Intellectual Path Dependency. Ankara University SBF Review 66 (2):215-233.
    Is there not any place in the history of ideas for the imperfect character of human doings (i.e. capability of error) that is repeated for so long until we lately start to think that it had long been wrong? The answer is: In the conventional histories of ideas there is almost none. The importance of the phenomenon,however, is immense. Intellectual history is full of errors. Scholarly errors are among the factors that generate intellectual pathways in which consequences of (...)
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