Results for 'Anthony L. Brueckner'

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  1. Brains in a vat.Anthony L. Brueckner - 1986 - Journal of Philosophy 83 (3):148-167.
    In chapter 1 of Reason, Truth, and History, Hilary Putnam argues from some plausible assumptions about the nature of reference to the conclusion that it is not possible that all sentient creatures are brains in a vat. If this argument is successful, it seemingly refutes an updated form of Cartesian skepticism concerning knowledge of physical objects. In this paper, I will state what I take to be the most promising interpretation of Putnam's argument. My reconstructed argument differs from an argument (...)
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  2. Why is death bad?Anthony L. Brueckner & John Martin Fischer - 1986 - Philosophical Studies 50 (2):213-221.
    It seems that, whereas a person's death needn't be a bad thing for him, it can be. In some circumstances, death isn't a "bad thing" or an "evil" for a person. For instance, if a person has a terminal and very painful disease, he might rationally regard his own death as a good thing for him, or at least, he may regard it as something whose prospective occurrence shouldn't be regretted. But the attitude of a "normal" and healthy human being (...)
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  3. What an anti-individualist knows A Priori.Anthony L. Brueckner - 1992 - Analysis 52 (2):111-18.
  4.  30
    Brains in a Vat.Anthony L. Brueckner - 1986 - Journal of Philosophy 83 (3):148-167.
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  5.  36
    Skepticism and Epistemic Closure.Anthony L. Brueckner - 1985 - Philosophical Topics 13 (3):89-117.
  6. Skepticism and Epistemic Closure.Anthony L. Brueckner - 1985 - Philosophical Topics 13 (3):89-117.
  7. Branching in the psychological approach to personal identity.Anthony L. Brueckner - 2005 - Analysis 65 (4):294-301.
    In this introduction to the special issue of Theoretical Medicine and Bioethics on the topic of personal identity and bioethics, I provide a background for the topic and then discuss the contributions in the special issue by Eric Olson, Marya Schechtman, Tim Campbell and Jeff McMahan, James Delaney and David Hershenov, and David DeGrazia.
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  8. Chalmers' conceivability argument for dualism.Anthony L. Brueckner - 2001 - Analysis 61 (3):187-193.
    In The Conscious Mind, D. Chalmers appeals to his semantic framework in order to show that conceivability, as employed in his "zombie" argument for dualism , is sufficient for genuine possibility. I criticize this attempt.
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  9.  8
    Charity and Skepticism.Anthony L. Brueckner - 1986 - Pacific Philosophical Quarterly 67 (4):264-268.
  10. Transcendental arguments I.Anthony L. Brueckner - 1983 - Noûs 17 (4):551-575.
    A Kantian transcendental argument is an argument which purports to show that the existence of physical objects of a certain general character is a condition for the possibility of self-conscious experience. Both the Transcendental Deduction and the Refutation of Idealism satisfy this characterization. But we have seen that even a successful Kantian transcendental argument would be somewhat disappointing. Even though such an argument would refute the extreme Cartesian skepticism about the very existence of physical objects, it would not certify any (...)
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  11.  17
    Death's badness.Anthony L. Brueckner & John Martin Fischer - 1993 - Pacific Philosophical Quarterly 74 (1):37-45.
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  12. Transcendental arguments II.Anthony L. Brueckner - 1984 - Noûs 18 (2):197-225.
    In part I of the present work, I used the term 'Kantian transcendental argument' to refer to any argument which purports to establish that the existence of outer objects is a logically necessary condition for the possibility of self-conscious experience. In this second part, then, I examine Kantian transcendental arguments which proceed from the premise that one is the subject of widely construed self-conscious experience.
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  13.  9
    Harman's naturalistic study of reasoning.Anthony L. Brueckner - 1989 - Metaphilosophy 20 (3-4):356-370.
  14. Is scepticism about self-knowledge incoherent?Anthony L. Brueckner - 1997 - Analysis 57 (4):287-90.
    Gary Ebbs has argued that skepticism regarding knowledge of the contents of one's own mental states cannot even be coherently formulated. This articles is a reply to that argument.
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  15.  84
    Prenatal and Posthumous Non-Existence: A Reply to Johansson.John Martin Fischer & Anthony L. Brueckner - 2014 - The Journal of Ethics 18 (1):1-9.
    We have argued that it is rational to have asymmetric attitudes toward prenatal and posthumous non-existence insofar as this asymmetry is a special case of a more general (and arguably rational) asymmetry in our attitudes toward past and future pleasures. Here we respond to an interesting critique of our view by Jens Johansson. We contend that his critique involves a crucial and illicit switch in temporal perspectives in the process of considering modal claims (sending us to other possible worlds).
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  16. Externalism and privileged access are consistent.Anthony L. Brueckner - 2007 - In Brian P. McLaughlin & Jonathan Cohen (eds.), Contemporary Debates in Philosophy of Mind. Wiley-Blackwell.
     
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  17. Putnam's Model-Theoretic Argument Against Metaphysical Realism.Anthony L. Brueckner - 1984 - Analysis 44 (3):134--40.
  18. Externalism and the a prioricity of self-knowledge.Anthony L. Brueckner - 2000 - Analysis 60 (1):132-136.
    Michael McKinsey has argued that content externalism has the absurd consequence that one can know a priori that water exists. Richard W. Miller responds that when a prioricity is properly understood, McKinsey's argument should not be seen as a _reductio of externalism. This paper disputes Miller's understanding of a prioricity.
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  19. The characteristic thesis of anti-individualism.Anthony L. Brueckner - 1995 - Analysis 55 (3):146-48.
    This is a response to an argument (by Michael McKinsey) purporting to show that anti-individualism is trivially true. I show that this argument rests upon a misconception of the basic claim of anti-individualism.
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  20.  66
    Two recent approaches to self-knowledge.Anthony L. Brueckner - 1999 - Philosophical Perspectives 13:251-71.
  21. Another failed transcendental argument.Anthony L. Brueckner - 1989 - Noûs 23 (4):525-530.
  22. The omniscient interpreter rides again.Anthony L. Brueckner - 1991 - Analysis (October) 199 (October):199-205.
  23.  20
    A. J. Ayer.Anthony L. Brueckner & John Foster - 1989 - Philosophical Review 98 (1):97.
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  24. Ambiguity and knowledge of content.Anthony L. Brueckner - 2000 - Analysis 60 (3):257-60.
  25.  9
    12. Why Is Death Bad?Anthony L. Brueckner & John Martin Fischer - 1993 - In John Martin Fischer (ed.), The Metaphysics of death. Stanford, Calif.: Stanford University Press. pp. 219-230.
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  26. McGinn on consciousness and the mind-body problem.Anthony L. Brueckner & E. Beroukhim - 2002 - In Aleksandar Jokic & Quentin Smith (eds.), Consciousness: New Philosophical Perspectives. New York: Oxford University Press.
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  27.  56
    Humean fictions.Anthony L. Brueckner - 1986 - Philosophy and Phenomenological Research 46 (4):655-664.
    In "Of Personal Identity,", Hume attempts to explain how one arrives at the fiction of a substantial self which retains its numerical identity through time. In "Of Scepticism with Regard to the Senses," Hume offers a similar explanation of the origin of another fiction - that of objects which enjoy a continued and distinct existence. In this paper, I will argue that his pair of parallel explanations does not jointly account for the pair of fictions to be explained.
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  28.  79
    Problems with internalist coherentism.Anthony L. Brueckner - 1988 - Philosophical Studies 54 (1):153-160.
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  29. Transmission for knowledge not established.Anthony L. Brueckner - 1985 - Philosophical Quarterly 35 (139):193-195.
    In "Nozick on Scepticism", Graeme Forbes attempts to establish a Transmission Principle for knowledge which has been challenged by a number of anti-sceptical philosophers (such as Nozick). This principle (or something like it) seems to be required by Cartesian sceptical arguments, so if it could be refuted, this would apparently rid us of such scepticism. I do not believe that Nozick or anyone else has refuted the principle, yet I will argue that Forbes has certainly failed to establish it.
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  30.  44
    Begging the skeptic's question.Anthony L. Brueckner - 1987 - Philosophia 17 (4):523-529.
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  31. Losing Track of the Sceptic.Anthony L. Brueckner - 1985 - Analysis 45 (2):103 - 104.
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  32.  45
    McKinsey redux?Anthony L. Brueckner - 2004 - In Richard Schantz (ed.), The Externalist Challenge. De Gruyter. pp. 2--377.
  33. Noordhof on McKinsey-brown.Anthony L. Brueckner - 2005 - Analysis 65 (1):86-88.
  34. Self-knowledge via inner observation of external objects?Anthony L. Brueckner - 2003 - Australasian Journal of Philosophy 81 (1):118-122.
    Harold Langsam has recently presented a novel observational account of self-knowledge. I critically discuss this account and argue that it fails to provide a uniform understanding of how we are able to know the contents of our own thoughts.
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  35.  31
    The failure of an a priori argument for realism.Anthony L. Brueckner - 1984 - Philosophical Quarterly 34 (137):491-498.
  36.  65
    Why Nozick is a sceptic.Anthony L. Brueckner - 1984 - Mind 93 (370):259-264.
  37.  6
    Philosophical Relativity by Peter Unger. [REVIEW]Anthony L. Brueckner - 1986 - Journal of Philosophy 83 (9):509-517.
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  38.  23
    Philosophical Relativity by Peter Unger. [REVIEW]Anthony L. Brueckner - 1986 - Journal of Philosophy 83 (9):509-517.
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  39.  7
    Problems for the Agency Model of Self-Knowledge.Anthony Brueckner - 2001 - Dialogue 40 (3):545-554.
    RÉSUMÉDans un article récent, Victoria McGeer a proposé une conception de la connaissance de soi, qui se présente comme une alternative au modèle durapporteur prédicteur selon lequel confesser des croyances consiste à rapporter des «états sous-jacents» de soi-même. McGeer met l'accent, à la place, sur une approche actantielle: la connaissance de soi, selon elle, est engendrée par les actions responsables que l'agent entreprend pour rendre vrais ses propres aveux quant à ses croyances. Le présent article est une discussion critique de (...)
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  40.  58
    Problems for the Agency Model of Self-Knowledge.Anthony Brueckner - 2001 - Dialogue 40 (3):545-.
    RÉSUMÉ: Dans un article récent, Victoria McGeer a proposé une conception de la connaissance de soi, qui se présente comme une alternative au modèle du rapporteurprédicteur selon lequel confesser des croyances consiste à rapporter des «états sousjacents» de soi-même. McGeer met l’accent, à la place, sur une approche actantielle: la connaissance de soi, selon elle, est engendrée par les actions responsables que l’agent entreprend pour rendre vrais ses propres aveux quant à ses croyances. Le présent article est une discussion critique (...)
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  41.  50
    More on the Mirror: Reply to Fischer and Brueckner.Jens Johansson - 2014 - The Journal of Ethics 18 (4):341-351.
    John Martin Fischer and Anthony L. Brueckner have argued that a person’s death is, in many cases, bad for him, whereas a person’s prenatal non-existence is not bad for him. Their suggestion relies on the idea that death deprives the person of pleasant experiences that it is rational for him to care about, whereas prenatal non-existence only deprives him of pleasant experiences that it is not rational for him to care about. In two recent articles in The Journal (...)
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  42.  74
    Actual and Counterfactual Attitudes: Reply to Brueckner and Fischer.Jens Johansson - 2014 - The Journal of Ethics 18 (1):11-18.
    In a recent article, I criticized Anthony L. Brueckner and John Martin Fischer’s influential argument—appealing to the rationality of our asymmetric attitudes towards past and future pleasures—against the Lucretian claim that death and prenatal non-existence are relevantly similar. Brueckner and Fischer have replied, however, that my critique involves an unjustified shift in temporal perspectives. In this paper, I respond to this charge and also argue that even if it were correct, it would fail to defend Brueckner (...)
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  43.  54
    Torture and Incoherence: A Reply to Cyr.Duncan Purves - 2015 - The Journal of Ethics 19 (2):213-218.
    John Martin Fischer and Anthony L. Brueckner have argued that a person’s death is, in many cases, bad for him, whereas a person’s prenatal non-existence is not bad for him. Their suggestion relies on the idea that death deprives the person of pleasant experiences that it is rational for him to care about, whereas prenatal non-existence only deprives him of pleasant experiences that it is not rational for him to care about. Jens Johansson has objected to this justification (...)
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  44. Putting Reference Beyond Belief.José L. Zalabardo - 1998 - Philosophical Studies 91 (3):221-257.
    The paper deals with Hilary Putnam's model-theoretic argument against metaphysical realism. It considers the objections to the argument raised by David Lewis, Mark Heller, James van Cleve, Anthony Brueckner and others, to the effect that Putnam's reasoning fails to undermine versions of metaphysical realism which construe reference along externalist lines. I argue that the version of Putnam's argument that his critics have attacked is indeed powerless against externalist accounts of reference, but that, on a different construal, the argument (...)
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  45. Rationally Not Caring About Torture: A Reply to Johansson.Taylor W. Cyr - 2014 - The Journal of Ethics 18 (4):331-339.
    Death can be bad for an individual who has died, according to the “deprivation approach,” by depriving that individual of goods. One worry for this account of death’s badness is the Lucretian symmetry argument: since we do not regret having been born later than we could have been born, and since posthumous nonexistence is the mirror image of prenatal nonexistence, we should not regret dying earlier than we could have died. Anthony Brueckner and John Martin Fischer have developed (...)
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  46.  29
    The meaning of learning.Anthony L. Riley - 1985 - Behavioral and Brain Sciences 8 (3):407-408.
  47. Death’s Badness and Time-Relativity: A Reply to Purves.Taylor W. Cyr - 2016 - The Journal of Ethics 20 (4):435-444.
    According to John Martin Fischer and Anthony Brueckner’s unique version of the deprivation approach to accounting for death’s badness, it is rational for us to have asymmetric attitudes toward prenatal and posthumous nonexistence. In previous work, I have defended this approach against a criticism raised by Jens Johansson by attempting to show that Johansson’s criticism relies on an example that is incoherent. Recently, Duncan Purves has argued that my defense reveals an incoherence not only in Johansson’s example but (...)
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  48.  9
    Sleep Changes in Adolescents Following Procedural Task Training.Rebecca S. Nader, Anthony L. Murkar & Carlyle T. Smith - 2016 - Frontiers in Psychology 7.
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    12: Relationship-Centered Administration: A Case Study in a Community Hospital Department of Medicine.Anthony L. Suchman, Howard B. Beckman, Susan H. McDaniel & Edward L. Deci - 2003 - In Richard M. Frankel, Timothy E. Quill & Susan H. McDaniel (eds.), The biopsychosocial approach: past, present, and future. Rochester, NY: University of Rochester Press.
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  50.  10
    From Ontology to Ontologies to Trans-Ontology.Anthony L. Smyrnaios - 2016 - Forum Philosophicum: International Journal for Philosophy 21 (1):73-93.
    This paper describes the implications of the transition from Ontology conceived as fundamental metaphysical logos to ontologies construed as postmodern historical applications of this, and then, finally, to Trans-Ontology as the ultimate, futuristic innovation of Transhumanism. If modernity counts as the key shift that has occurred in our living and understanding of the world since the dawn of history, postmodernism seems to be the record of a transition from the absolute Grand Narratives of modernity to a scenario consisting of polycentric, (...)
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