Search results for 'self-preservation' (try it on Scholar)

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  1.  52
    Patricia Sheridan (2012). Resisting the Scaffold: Self-Preservation and Limits of Obligation in Hobbes's Leviathan. Hobbes Studies 24 (2):137-157.
    The degree to which Hobbes's citizenry retains its right to resist sovereign power has been the source of a significant debate. It has been argued by a number of scholars that there is a clear avenue for legitimate rebellion in Hobbes's state, as described in the Leviathan - in this work, Hobbes asserts that subjects can retain their natural right to self-preservation in civil society, and that this represents an inalienable right that cannot, under any circumstances, be transferred to (...)
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  2.  22
    Andrew Youpa (2003). Spinozistic Self-Preservation. Southern Journal of Philosophy 41 (3):477-490.
    In Part 4 of his "Ethics," Spinoza puts forward and defends what might appear to be the controversial Hobbesean thesis that the desire to prolong one’s life is the basis of virtue (i.e., E4p22). Indeed there is a tradition of commentators offering an egoistic, Hobbesean interpretation of Spinoza’s ethical theory. In this paper, however, I argue that we should not understand Spinozistic self-preservation in the commonsense, empiricist sense of prolonging our lives. Instead I argue that, for Spinoza, self-preservation (...)
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  3.  44
    Mitchell Gabhart (1999). Spinoza on Self-Preservation and Self-Destruction. Journal of the History of Philosophy 37 (4):613-628.
  4.  16
    Mary B. Mahowald (2004). Self-Preservation: An Argument for Therapeutic Cloning, and a Strategy for Fostering Respect for Moral Integrity. American Journal of Bioethics 4 (2):56-66.
    The issues of human cloning and stem cell retrieval are inseparable in circumstances in which the rationale of self-preservation may be invoked as a negative right. I apply this rationale to a hypothetical case in which cloning is necessary to preserve the bodily integrity or life of an individual. Self-preservation as moral integrity is examined in a narrower context, i.e., as applicable to those for whom deliberate termination of embryonic life is morally-problematic. This issue is addressed through comparison (...)
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  5.  36
    Frederick Ochieng'-odhiambo (2005). International Justice and Individual Self-Preservation. Journal of Global Ethics 1 (2):99 – 112.
    The article explores the fundamental difference between two aspects of justice: international and global. It is then argued that for the sake of global justice, the difference can be overcome by taking a closer look at the basic human right of self-preservation in relation to moral agency, human well-being and social/distributive justice at both global and national levels. In an endeavour to attain global justice, the article defends an absolute moral right to a human minimum.
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  6.  8
    C. D. Meyers (2013). Hobbes and the Rationality of Self-Preservation: Grounding Morality on the Desires We Should Have. The European Legacy 18 (3):269-286.
    In deriving his moral code, Hobbes does not appeal to any mind-independent good, natural human telos, or innate human sympathies. Instead he assumes a subjectivist theory of value and an egoistic theory of human motivation. Some critics, however, doubt that his laws of nature can be constructed from such scant material. Hobbes ultimately justifies the acceptance of moral laws by the fact that they promote self-preservation. But, as Hobbes himself acknowledges, not everyone prefers survival over natural liberty. In this (...)
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  7.  5
    Whiting Jennifer (2013). Love: Self-Propagation, Self-Preservation, or Ekstasis? Canadian Journal of Philosophy 43 (4):403-429.
    (2013). Love: self-propagation, self-preservation, or ekstasis? Canadian Journal of Philosophy: Vol. 43, No. 4, pp. 403-429.
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  8.  74
    Elijah Weber (2012). Rebels with a Cause: Self-Preservation and Absolute Sovereignty in Hobbes's Leviathan. History of Philosophy Quarterly 29 (3):227-246.
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  9.  96
    Eleanor Curran (2006). Can Rights Curb the Hobbesian Sovereign? The Full Right to Self-Preservation, Duties of Sovereignty and the Limitations of Hohfeld. Law and Philosophy 25 (2):243-265.
  10.  1
    Dinesh Joseph Wadiwel (2014). The Will for Self-Preservation: Locke and Derrida on Dominion, Property and Animals. Substance 43 (2):148-161.
    “Consider, once more, the universal cannibalism of the sea; all of whose creatures prey upon each other, carrying on eternal war since the world began”Despite the strong growth of animal studies within the academy, fundamental critiques of human utilization of animals remain, arguably, on the margins. Classic analytic approaches, such as that advanced by Peter Singer (1975) and Tom Regan (1983), while having a powerful shaping effect on the language of animal advocacy, have been slow to dent academic endeavor, and (...)
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  11.  14
    Brian Stoffell (1991). Hobbes on Self-Preservation and Suicide. Hobbes Studies 4 (1):26-33.
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  12.  6
    Justin Oakley (2015). Can Self-Preservation Be Virtuous in Disaster Situations? Journal of Medical Ethics 41 (5):364-365.
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  13.  1
    Richard Löwenthal (1963). The Role of Ideology for the Self-Preservation of a Totalitarian Regime. Studies in East European Thought 3 (3):179-183.
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  14.  4
    Pamela Lyon (2011). 6To Be or Not To Be: Where Is Self-Preservation in Evolutionary Theory? In Brett Calcott & Kim Sterelny (eds.), The Major Transitions in Evolution Revisited. MIT Press
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  15.  20
    J. David Newell (1991). Assisted Suicide and the Ethics of Self-Preservation. HEC Forum 3 (6):321-328.
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  16.  8
    Helen Pringle & Robert Lawton (1993). A Life Well Lost? Hobbes and Self-Preservation. Hobbes Studies 6 (1):58-79.
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  17. L. Andrasik (1998). Virtual Life and Perpetualogy (Self-Preservation of Virtual Entities in Computational Technology). Filozofia 53 (1):15-26.
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  18.  0
    J. Thomas Cook (1986). Self-Knowledge as Self-Preservation? In Marjorie G. Grene & Debra Nails (eds.), Spinoza and the Sciences. Dordrecht: Kluwer 191--210.
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  19. J. E. V. Hafner (2000). Is Environmental Ethics a Collective Egoism of Mankind?: Philosophical Investigation on the Difference Between Self-Conservation and Self-Preservation. Analecta Husserliana 68:103-114.
     
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  20.  0
    Virpi Mäkinen (2014). Duty to Self-Preservation or Right to Life? The Relation Between Natural Law and Natural Rights. In Guy Guldentops & Andreas Speer (eds.), Das Gesetz - the Law - la Loi. De Gruyter 457-470.
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  21. Virpi Mäkinen (2010). Self-Preservation and Natural Rights in Late Medieval and Early Modern Political Thought. In The Nature of Rights: Moral and Political Aspects of Rights in Late Medieval and Early Modern Philosophy. The Philosophical Society of Finland
  22.  13
    Carolyn McLeod (2004). Integrity and Self-Protection. Journal of Social Philosophy 35 (2):216–232.
    Self-protection seems to be negatively correlated with integrity on the standard conception of that virtue. To be self-protective is to lose some of our integrity. In this paper, I pursue the somewhat unlikely claim that a certain amount of self-protection is consistent with integrity and is even required by it in many circumstances.
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  23.  32
    Hilary Kathleen Sloan (2011). Joy. Journal of Value Inquiry 45 (4):419-431.
    Joy is often mentioned in discussion of theories of hedonism, happiness, desire, or religion, but is rarely considered in itself. Consequently, much about the nature of joy remains unclear. Is it, for example, a distinctive state? A feeling? An emotion? Why is it experienced? Does it have a functional role? Through discussion of joy's nature, role, and importance, it will be demonstrated that joy can indeed be defined: as an intense, positively-valenced emotion, whose inherent connection to the desire for (...) renders it inappropriate for providing the basis for theories of morality. (shrink)
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  24.  40
    Michael Lebuffe (2004). Why Spinoza Tells People to Try to Preserve Their Being. Archiv für Geschichte der Philosophie 86 (2):119-145.
    It is puzzling that Spinoza both urges people to seek to preserve themselves and also holds that, as a matter of fact, people do strive to preserve themselves. I argue that the striving for self-preservation that characterizes all individuals grounds, for Spinoza, the claim that human beings seek only whatever they anticipate will lead to pleasure (laetitia). People desire ends other than self-preservation because they anticipate pleasure in those ends, and Spinoza urges people to seek to preserve themselves (...)
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  25.  34
    Kelly Rogers (ed.) (1997). Self-Interest: An Anthology of Philosophical Perspectives. Routledge.
    Human beings naturally care a great deal for themselves--and couldn't survive otherwise. As Aquinas observed, the drive for self-preservation is the first law of nature. Yet in the imperative of self-love, philosophers have also perceived a tacit threat. Plato reminds us that 'the excessive love of self is in reality the source to each man of all offences.' And so the inevitability of self- concern must be balanced with its manifest potential for harm. But how is such a reconciliation (...)
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  26.  15
    Victoria N. Alexander (2013). Creativity: Self-Referential Mistaking, Not Negating. [REVIEW] Biosemiotics 6 (2):253-272.
    In C. S. Peirce, as well as in the work of many biosemioticians, the semiotic object is sometimes described as a physical “object” with material properties and sometimes described as an “ideal object” or mental representation. I argue that to the extent that we can avoid these types of characterizations we will have a more scientific definition of sign use and will be able to better integrate the various fields that interact with biosemiotics. In an effort to end Cartesian dualism (...)
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  27.  33
    Frank Lucash (2012). Spinoza on Friendship. Philosophia 40 (2):305-317.
    Friendships have always been one of the most valuable assets in the lives of human beings, and friendships were of utmost importance to Spinoza. There are different kinds of friendship but for Spinoza genuine friendship can only occur among those who pursue the truth. In this paper I will (1) point out what Spinoza means by the truth, (2) show how friendships are possible even though there is tension in our lives between our desire to preserve ourselves and our desire (...)
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  28.  3
    Hsien-Hsien Chiang, Mei-Bih Chen & I.-Ling Sue (2007). Self-State of Nurses in Caring for Sars Survivors. Nursing Ethics 14 (1):18-26.
    The aim of this study was to analyze nurses' experiences of role strain when taking care of patients with severe acute respiratory syndrome (SARS). We adopted an interpretive/constructivist paradigm. Twenty-one nurses who had taken care of SARS patients were interviewed in focus groups. The data were analyzed using thematic analysis. The self-state of nurses during the SARS outbreak evolved into that of professional self as: (1) self-preservation; (2) self-mirroring; and (3) self-transcendence. The relationship between self-state and reflective practice is (...)
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  29. Glenn D. Walters (1999). Human Survival and the Self-Destruction Paradox: An Integrated Theoretical Model. Journal of Mind and Behavior 20 (1):57-78.
    Borrowing from evolutionary biology, existentialism, developmental psychology, and social learning theory, an integrated model of human behavior is applied to several forms of self-destructive behavior, to include anorexia nervosa, suicide, substance abuse, and pathological gambling. It is argued that self-destructive behavior is a function of how the individual psychologically construes survival and copes with perceptions of isolation and separation from the environment. The paradox of self-destructive behavior in organisms motivated by self-preservation is resolved by taking note of the fact (...)
     
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  30.  7
    Akop P. Nazaretyan (2005). Fear of the Dead as a Factor in Social Self-Organization. Journal for the Theory of Social Behaviour 35 (2):155–169.
    The image of dead person returning to life was the most ancient source of irrational fear appeared in culture. This conclusion is argued with empirical data from archeology and ethnography. Fear has been expressed in funeral rites, the tying of extremities, burning and dismemberment of dead bodies, and ritual cannibalism etc. At the same time, it was attended by effective care for helpless cripples, which seems to descend to the Lower Paleolithic as well. Dread of posthumous revenge played a decisive (...)
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  31.  1
    Marisa Vento (2012). O movimento de expansão E a generalização do interesse E da vontade. Cadernos de Ética E Filosofia Política 21:233-243.
    O estudo aqui apresentado propõe uma interpretação do amor de si como o pathos primordial, da forma como Rousseau o pressentiu.
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  32. Kelly Rogers (ed.) (1997). Self-Interest: An Anthology of Philosophical Perspectives From Antiquity to the Present. Routledge.
    Self-Interest discusses the reconciliation of inevitable self-concern with its manifest potential for harm. This anthology brings together the efforts of twenty three renown philosophers to address the matter of how to bring about such a reconciliation. The drive for self-preservation, as observed by Aquinas, is the first law of nature. With this self-love, however, comes the threat of "the excessive love of self". Self-Interest brings into discussion the reconciliation of necessary self-concern with its manifest potential for harm. This anthology (...)
     
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  33.  4
    Alexandre Erler, Roger Crisp, Guy Kahane & Julian Savulescu, Authenticity and the Ethics of Self-Change.
    This dissertation focuses on the concept of authenticity and its implications for our projects of self-creation, particularly those involving the use of "enhancement technologies" . After an introduction to the concept of authenticity and the enhancement debate in the first part of the thesis, part 2 considers the main analyses of authenticity in the contemporary philosophical literature. It begins with those emphasizing self-creation , and shows that, despite their merits, such views cannot adequately deal with certain types of cases, which (...)
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  34.  37
    George Kateb (2008). Morality and Self-Sacrifice, Martyrdom and Self-Denial. Social Research: An International Quarterly 75 (2):353-394.
    The main purpose of the paper is to examine the question as to whether self-sacrifice is intrinsic to moral action. The conclusion is that though some moral deeds can be free of appreciable self-sacrifice, most of the time some degree of self-sacrifice is called for. The necessity is not conceptual but built into the lives of most people. The paper is especially interested in a person's refusal to go along with or actively cooperate with wrongdoing, even when there is some (...)
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  35.  23
    Daniel C. Mograbi, Richard G. Brown & Robin G. Morris (2009). Anosognosia in Alzheimer's Disease – The Petrified Self. Consciousness and Cognition 18 (4):989-1003.
    This paper reviews the literature concerning the neural correlates of the self, the relationship between self and memory and the profile of memory impairments in Alzheimer’s disease and explores the relationship between the preservation of the self and anosognosia in this condition. It concludes that a potential explanation for anosognosia in AD is a lack of updating of personal information due to the memory impairments characteristic of this disease. We put forward the hypothesis that anosognosia is due in part to (...)
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  36.  7
    Anders Strand (2010). Causal Exclusion and the Preservation of Causal Sufficiency. SATS: Northern European Journal of Philosophy 11 (2):117-135.
    Causal overdetermination, the existence of more than one sufficient cause for an effect, is standardly regarded as unacceptable among philosophers of mental causation. Philosophers of mind, both proponents of causal exclusion arguments and defenders of non-reductive physicalism, seem generally displeased with the idea of mental causes merely overdetermining their already physically determined effects. However, as I point out below, overdetermination is widespread in the broadly physical domain. Many of these cases are due to what I call the preservation of causal (...)
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  37.  5
    Alin Cristian (2008). Fixating the World's Most Caring Cornerstone: Heidegger on Self-Sacrifice. Indo-Pacific Journal of Phenomenology 8 (1):1-9.
    Prior to having its authenticity and transparency examined the openness of human existence may be said to need preservation as is, regardless of its receptivity and responsiveness to the truth of Being. Paradoxically, in self-sacrifice the fulfilment of Dasein’s ownmost potentiality-for-being is dependent upon a most radical disowning of itself. This investigation approaches self-sacrifice on the basis of its analogy with the creation of the work of art – as the peculiar fixation of the existing, already disclosed world of everydayness (...)
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  38.  14
    Chaim Gans (2007). Individuals' Interest in the Preservation of Their Culture. Law and Ethics of Human Rights 1 (1):6-16.
    The interest individuals have in the preservation of their culture raises various difficulties pertaining to the meaning of this interest, its justification, and its normative implications. In this Paper, I wish to make several comments on these issues and the relationships between them. I will discuss the meaning of the interest individuals have in the preservation of their culture and the justification of this interest by referring to Margalit and Halbertal’s article “Liberalism and the Right to Culture.” I will then (...)
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  39.  5
    A. MishAra (2007). Is Minimal Self Preserved in Schizophrenia? A Subcomponents View☆. Consciousness and Cognition 16 (3):715-721.
  40.  58
    Dorit Bar-On (2004). Speaking My Mind: Expression and Self-Knowledge. Oxford University Press.
    Dorit Bar-On develops and defends a novel view of avowals and self-knowledge. Drawing on resources from the philosophy of language, the theory of action, epistemology, and the philosophy of mind, she offers original and systematic answers to many long-standing questions concerning our ability to know our own minds. We are all very good at telling what states of mind we are in at a given moment. When it comes to our own present states of mind, what we say goes; an (...)
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  41.  50
    Peter Langland-Hassan (2015). Self-Knowledge and Imagination. Philosophical Explorations 18 (2):226-245.
    How do we know when we have imagined something? How do we distinguish our imaginings from other kinds of mental states we might have? These questions present serious, if often overlooked, challenges for theories of introspection and self-knowledge. This paper looks specifically at the difficulties imagination creates for Neo-Expressivist, outward-looking, and inner sense theories of self-knowledge. A path forward is then charted, by considering the connection between the kinds of situations in which we can reliably say that another person is (...)
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  42.  5
    Eva Mark (2001). Is the Self of the Infant Preserved in the Adult? Medicine, Health Care and Philosophy 4 (3):347-353.
    What does a confrontation between philosophy and psychoanalysis look like? My task is a philosophical investigation of a psychoanalytic concept. Thus, I offer a conceptual analysis of a concept that is used both clinically and as a part of a metapsychology. The concept that I investigate in this article is regression. I work with the following two problems: What does a conceptual analysis of the phenomenon called regression look like? Regression can be regarded as an instrument that can give us (...)
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  43. Mark McCullagh (2002). Self-Knowledge Failures and First Person Authority. Philosophy and Phenomenological Research 64 (2):365-380.
    Davidson and Burge have claimed that the conditions under which self-knowledge is possessed are such that externalism poses no obstacle to their being met by ordinary speakers and thinkers. On their accounts. no such person could fail to possess self-knowledge. But we do from time to time attribute to each other such failures; so we should prefer to their accounts an account that preserves first person authority while allowing us to make sense of what appear to be true attributions of (...)
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  44.  16
    Kate A. Moran (2014). Delusions of Virtue: Kant on Self-Conceit. Kantian Review 19 (3):419-447.
    Little extended attention has been given to Kantnkel), though it appears throughout his theoretical and practical philosophy. Authors who discuss self-conceit often describe it as a kind of imperiousness or arrogance in which the conceited agent seeks to impose selfish principles upon others, or sees others as worthless. I argue that these features of self-conceit are symptoms of a deeper and more thoroughgoing failure. Self-conceit is best described as the tendency to insist upon one to oneself or to others s (...)
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  45.  46
    Sanford C. Goldberg (1997). The Very Idea of Computer Self-Knowledge and Self-Deception. Minds and Machines 7 (4):515-529.
    Do computers have beliefs? I argue that anyone who answers in the affirmative holds a view that is incompatible with what I shall call the commonsense approach to the propositional attitudes. My claims shall be two. First,the commonsense view places important constraints on what can be acknowledged as a case of having a belief. Second, computers – at least those for which having a belief would be conceived as having a sentence in a belief box – fail to satisfy some (...)
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  46.  3
    Kate A. Moran (2014). Delusions of Virtue: Kant on Self-Conceit. Kantian Review 19 (3):419-447.
    Little extended attention has been given to Kantnkel), though it appears throughout his theoretical and practical philosophy. Authors who discuss self-conceit often describe it as a kind of imperiousness or arrogance in which the conceited agent seeks to impose selfish principles upon others, or sees others as worthless. I argue that these features of self-conceit are symptoms of a deeper and more thoroughgoing failure. Self-conceit is best described as the tendency to insist upon one to oneself or to others s (...)
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  47.  11
    Hans Lindahl (2008). Collective Self-Legislation as an Actus Impurus : A Response to Heidegger's Critique of European Nihilism. [REVIEW] Continental Philosophy Review 41 (3):323-343.
    Heidegger’s critique of European nihilism seeks to expose self-legislation as the governing principle of central manifestations of modernity such as science, technology, and the interpretation of art as aesthetics. Need we accept the conclusion that modern constitutional democracies are intrinsically nihilistic, insofar as they give political and legal form to the principle of collective self-legislation? An answer to this question turns on the concept of power implied in constituent and constituted power. A confrontation of the genealogies of modern subjectivity proposed (...)
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  48.  44
    Sanford C. Goldberg (2007). Anti-Individualism, Content Preservation, and Discursive Justification. Noûs 41 (2):178-203.
    Most explorations of the epistemic implications of Semantic Anti- Individualism (SAI) focus on issues of self-knowledge (first-person au- thority) and/or external-world skepticism. Less explored has been SAIs implications forthe epistemology of reasoning. In this paperI argue that SAI has some nontrivial implications on this score. I bring these out by reflecting on a problem first raised by Boghossian (1992). Whereas Boghos- sians main interest was in establishing the incompatibility of SAI and the a priority of logical abilities (Boghossian 1992: 22), (...)
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  49.  14
    Jorah Dannenberg (2015). Promising Ourselves, Promising Others. Journal of Ethics 19 (2):159-183.
    Promising ourselves is familiar, yet some find it philosophically troubling. Though most of us take the promises we make ourselves seriously, it can seem mysterious how a promise made only to oneself could genuinely bind. Moreover, the desire to be bound by a promise to oneself may seem to expose an unflattering lack of trust in oneself. In this paper I aim to vindicate self-promising from these broadly skeptical concerns. Borrowing Nietzsche’s idea of a memory of the will, I suggest (...)
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  50.  32
    Lisa Bortolotti & Rochelle Cox (2009). Faultless Ignorance: Strengths and Limitations of Epistemic Definitions of Confabulation. Consciousness and Cognition 18 (4):952-965.
    There is no satisfactory account for the general phenomenon of confabulation, for the following reasons: (1) confabulation occurs in a number of pathological and non-pathological conditions; (2) impairments giving rise to confabulation are likely to have different neural bases; and (3) there is no unique theory explaining the aetiology of confabulations. An epistemic approach to defining confabulation could solve all of these issues, by focusing on the surface features of the phenomenon. However, existing epistemic accounts are unable to offer sufficient (...)
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