Results for 'James Maffie'

983 found
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  1.  5
    About face: a reply to Suárez and Fuller.Maffie James - 1999 - History of the Human Sciences 12 (4):57-59.
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  2.  6
    Recent Work on Naturalized Epistemology.James Maffie - 1990 - American Philosophical Quarterly 27 (4):281 - 293.
    Continuity lies at the heart of the recent naturalistic turn in epistemology. Naturalists are united by a shared commitment to the continuity of science and epistemology, and tend to advocate one or more species of continuity: contextual, semantic, epistemological methodological, metaphysical, and axiological. Naturalists divide, however, over the interpretation and scope of this continuity. The naturalism of Goldman, Kim and Sosa is criticised for leaving meta-epistemology methodologically and epistemologically autonomous from science. A more plausible approach naturalizes epistemology 'all the way (...)
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  3.  19
    Naturalism and the normativity of epistemology.James Maffie - 1990 - Philosophical Studies 59 (3):333 - 349.
    Epistemology plays an indisputably normative role in our affairs; it is this which is commonly argued to prevent epistemology's being naturalized. I propose a descriptivist account of epistemology. Epistemic judgments, concepts, and properties are essentially descriptive and only hypothetically and contingently normative. Epistemology enjoys an intimate relationship with human conduct and motivation--and is therefore normative--in virtue of its centrality and widespread utility as a means to our variable ends. Epistemology becomes normative only within the framework of instrumental reason and its (...)
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  4.  11
    Realism, relativism, and naturalized meta-epistemology.James Maffie - 1993 - Metaphilosophy 24 (1-2):1-13.
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  5. Towards an anthropology of epistemology.James Maffie - 1995 - Philosophical Forum 26 (3):218-241.
     
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  6.  8
    Why care about nezahualcoyotl? Veritism and nahua philosophy.James Maffie - 2002 - Philosophy of the Social Sciences 32 (1):71-91.
    Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican philosophy • teotl • (...)
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  7.  17
    Naturalism, scientism and the independence of epistemology.James Maffie - 1995 - Erkenntnis 43 (1):1 - 27.
    Naturalists seek continuity between epistemology and science. Critics argue this illegitimately expands science into epistemology and commits the fallacy of scientism. Must naturalists commit this fallacy? I defend a conception of naturalized epistemology which upholds the non-identity of epistemic ends, norms, and concepts with scientific evidential ends, norms, and concepts. I argue it enables naturalists to avoid three leading scientistic fallacies: dogmatism, one dimensionalism, and granting science an epistemic monopoly.
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  8.  13
    Pre-Columbian philosophies.James Maffie - 2009 - In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Malden, MA: Wiley-Blackwell. pp. 7–22.
    This chapter contains sections titled: Contact‐Period Indigenous Andean Philosophy Contact‐Era Aztec or Nahua Philosophy Conclusion References.
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  9. Aztec philosophy.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
  10. 'Like a painting, we will be erased; like a flower, we will dry up here on earth': Ultimate reality and meaning according to Nahua philosophy in the age of conquest.James Maffie - 2000 - Ultimate Reality and Meaning 23 (4):295-318.
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  11.  10
    Editor's introduction: Truth from the perspective of comparative world philosophy.James Maffie - 2001 - Social Epistemology 15 (4):263 – 273.
  12.  16
    Alternative epistemologies and the value of truth.James Maffie - 2000 - Social Epistemology 14 (4):247 – 257.
  13.  5
    To walk in balance: an encounter between contemporary Western science and conquest-era Nahua philosophy.James Maffie - 2003 - In Robert Figueroa & Sandra G. Harding (eds.), Science and other cultures: issues in philosophies of science and technology. New York: Routledge. pp. 70--90.
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  14. Colorado 80523-1781 USA.James Maffie - 2000 - Ultimate Reality and Meaning 23:295.
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  15. " We eat of the earth then the earth eats us". The concept of nature in pre-Hispanic Nahua thought.James Maffie - 2002 - Ludus Vitalis 10 (17):5-19.
     
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  16.  6
    Epistemology in the face of strong sociology of knowledge.James Maffie - 1999 - History of the Human Sciences 12 (4):21-40.
    Advocates of the strong programme in the sociology of knowledge contend that its four defining tenets entail the elimination and replacement tout court of epistemology by strong sociology of knowledge. I advance a naturalistic conception of both substantive and meta-level epistemological inquiry which fully complies with these four tenets and thereby shows that the strong programme neither entails nor even augurs the demise of epistemology.
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  17. Ethnoepistemology.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
     
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  18.  3
    Atran's evolutionary psychology: “Say it ain't just-so, joe”.James Maffie - 1998 - Behavioral and Brain Sciences 21 (4):583-584.
    Atran advances three theses: our folk-biological taxonomy is (1) universal, (2) innate, and (3) the product of natural selection. I argue that Atran offers insufficient support for theses (2) and (3) and that his evolutionary psychology thus amounts to nothing more than a just-so story.
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  19.  9
    What is social about social epistemics?James Maffie - 1991 - Social Epistemology 5 (2):101 – 110.
  20.  1
    Thought Experiments.James Maffie - 1995 - Philosophical Books 36 (1):51-53.
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  21.  3
    The Open Third-World Society and its First-World Enemies.James Maffie - 2005 - Metascience 14 (2):283-287.
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  22.  21
    Thinking with a Good Heart.James Maffie - 2008 - Hypatia 23 (4):182-191.
  23.  7
    Thinking with a good heart.James Maffie - 2008 - Hypatia 23 (4):pp. 182-191.
  24. Barry Hallen and J. Olubi Sodipo, Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy Reviewed by.James Maffie - 1998 - Philosophy in Review 18 (4):261-262.
     
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  25.  19
    Blind Realism: An Essay on Human Knowledge and Natural Science.James Maffie - 1995 - Philosophical Review 104 (4):616.
    Philosophical discussions concerning the possibility of human knowledge of the external world have been largely influenced by the following picture.
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  26.  5
    Editor's introduction: Science, modernity, critique.James Maffie - 2005 - Social Epistemology 19 (1):1 – 3.
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  27.  12
    The consequences of ideas.James Maffie - 2005 - Social Epistemology 19 (1):63 – 76.
    Meera Nanda arguers first-world intellectuals who espouse anti-science, anti-enlightenment, and relativist epistemological theories are guilty of supporting reactionary religious-political movements in India (and elsewhere in the third-world). I contend Nanda's argument betrays the very enlightenment ideas it aims to defend.
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  28.  58
    Symposium: Does the Concept of »Truth« Have Value in the Pursuit of Cross-Cultural Philosophy? Rosemont Jr, James Maffie, John Maraldo & Sonam Thakchoe - 2014 - IsFrontMatter: put either 1 or 0: 1 if this is not an article but a "front matter" type of entry, e.g. a list of books received, 0 otherwise 1:150-217.
    The symposium »Does the Concept of ›Truth‹ Have Value in the Pursuit of Cross-Cultural Philosophy?« hones on a methodological question which has deep implications on doing philosophy cross-culturally. Drawing on early Confucian writers, the anchor, Henry Rosemont, Jr., attempts to explain why he is skeptical of pat, affirmative answers to this question. His co-symposiasts James Maffie, John Maraldo, and Sonam Thakchoe follow his trail in working out multi-faceted views on truth from Mexican, Japanese Confucian, and Tibetan Buddhist perspectives (...)
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  29.  10
    “Just-so” stories about “inner cognitive Africa”: some doubts about Sorensen's evolutionary epistemology of thought experiments. [REVIEW]James Maffie - 1997 - Biology and Philosophy 12 (2):207-224.
    Roy Sorensen advances an evolutionary explanation of our capacity for thought experiments which doubles as a naturalized epistemological justification. I argue Sorensens explanation fails to satisfy key elements of environmental-selectionist explanations and so fails to carry epistemic force. I then argue that even if Sorensen succeeds in showing the adaptive utility of our capacity, he still fails to establish its reliability and hence epistemic utility. I conclude Sorensens account comes to little more than a just-so story.
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  30.  2
    Blind Realism. [REVIEW]James Maffie - 1995 - Philosophical Review 104 (4):616-618.
    Philosophical discussions concerning the possibility of human knowledge of the external world have been largely influenced by the following picture.
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  31.  7
    (Some) World Philosophies. [REVIEW]James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
  32. Islam and Science. [REVIEW]James Maffie - 1993 - Radical Philosophy 65.
     
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  33. Rhetoric and the End of Knowledge. [REVIEW]James Maffie - 1995 - Radical Philosophy 73.
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  34.  31
    Scientism: Philosophy and the Infatuation with Science. Tom Sorell. [REVIEW]James Maffie - 1993 - Philosophy of Science 60 (4):677-679.
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  35.  15
    (Some) World Philosophies. [REVIEW]James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
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  36.  26
    Introducing Confluence.Monika Kirloskar-Steinbach, Geeta Ramana & James Maffie - 2014 - Confluence: Online Journal of World Philosophies 1 (1):7-63.
    In the following thematic introduction, we seek to situate Confluence within the field of comparative philosophy and substantiate why we deem a new publication necessary. For this purpose, we reconstruct the salient stages in the development of comparative philosophy in Part I, and then proceed to expound the rationale underlying Confluence in Part II. Our reconstruction of these stages pursues an exploratory rather than a documentary approach.
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  37.  10
    James Maffie. "Aztec Philosophy: Understanding A World in Motion.".Lee Clarke - 2021 - Philosophy in Review 41 (4):270-274.
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  38. Review of James Maffie, Aztec Philosophy: Understanding a World in Motion: Boulder: University Press of Colorado, 2014, ISBN: 9781607322221, hb, 592 pp. [REVIEW]Iker Garcia - 2015 - Sophia 54 (3):395-397.
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  39.  2
    Epistemology in the face of the strong sociology of knowledge: a reply to Maffie.Mauricio SuáRez - 1999 - History of the Human Sciences 12 (4):41-48.
    James Maffie claims that weak continuity reliabilism is compatible with the principles, as well as the insights, of the Strong Programme in the Sociology of Knowledge (SPSK). There are three possible readings of weak continuity reliabilism: I argue that the first two are unsound, while the third is actually inconsistent with the principles of SPSK. SPSK is instead compatible with an identicist epistemology, one that does not aim to distinguish scientific epistemology from our everyday epistemic practice.
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  40.  2
    Epistemology in your face.Steve Fuller - 1999 - History of the Human Sciences 12 (4):49-55.
    I challenge James Maffie’s claim that a fruitful ‘anthroepistemology’ can be derived from what is effectively a ‘shotgun wedding’ between the strong programme in the sociology of scientific knowledge and a naturalistic version of analytic epistemology. The first problem is that the Strong Programme presupposes a late Wittgensteinian orientation to philosophy that does not allow for the kind of normative perspective Maffie seeks for his anthroepistemology. The second problem is that his conception of the relationship between epistemologists (...)
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  41.  2
    Ontology of Consciousness: Percipient Action.Helmut Wautischer (ed.) - 2008 - Bradford.
    The "hard problem" of today's consciousness studies is subjective experience: understanding why some brain processing is accompanied by an experienced inner life. Recent scientific advances offer insights for understanding the physiological and chemical phenomenology of consciousness. But by leaving aside the internal experiential nature of consciousness in favor of mapping neural activity, such science leaves many questions unanswered. In Ontology of Consciousness, scholars from a range of disciplines -- from neurophysiology to parapsychology, from mathematics to anthropology and indigenous non-Western modes (...)
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  42.  47
    A Process Interpretation of Aztec Metaphysics.Michel Weber - 2015 - Process Studies 44 (1):48-62.
    This article is a review essay on James Maffie's recent book titled Aztec Philosophy: Understanding a World in Motion. I try to understand the nature and significance of Aztec philosophy when interpreted as a version of process philosophy.
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  43.  16
    Gilles Deleuze's Logic of Sense: A Critical Introduction and Guide.James Williams - 2008 - Edinburgh University Press.
    This is the first critical study of The Logic of Sense, Gilles Deleuze's most important work on language and ethics, as well as the main source of his vital philosophy of the event.James Williams explains the originality of Deleuze's work with careful definitions of all his innovative terms and a detailed description of the complex structure he constructs. This reading makes connections to his ground-breaking work on literature, to his critical but also progressive relation to the sciences, and to (...)
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  44.  52
    Stand Out of Our Light: Freedom and Resistance in the Attention Economy.James Williams - 2018 - Cambridge University Press.
    Former Google advertising strategist, now Oxford-trained philosopher James Williams launches a plea to society and to the tech industry to help ensure that the technology we all carry with us every day does not distract us from pursuing our true goals in life. As information becomes ever more plentiful, the resource that is becoming more scarce is our attention. In this 'attention economy', we need to recognise the fundamental impacts of our new information environment on our lives in order (...)
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  45.  17
    Gilles Deleuze's Difference and Repetition: A Critical Introduction and Guide.James Williams - 2013 - Edinburgh University Press.
    A revised, expanded and fully up-to-date critical introduction to Deleuze's most important work of philosophyBy critically analysing Deleuze's methods, principles and arguments, James Williams helps readers to engage with the revolutionary core of Deleuze's philosophy and take up positions for or against its most innovative and controversial ideas.
  46.  8
    Animal welfare in veterinary practice.James Yeates - 2013 - Chichester, West Sussex: Wiley-Blackwell.
    Patients -- Clients -- Welfare assessment -- Clinical choices -- Achieving animal welfare goals -- Beyond the clinic.
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  47.  19
    A History of Western Philosophy of Music.James O. Young - 2023 - New York, NY: Cambridge University Press.
    This book presents a comprehensive, accessible survey of Western philosophy of music from Pythagoras to the present. Its narrative traces themes and schools through history, in a sequence of five chapters that survey the ancient, medieval, early modern, modern and contemporary periods. Its wide-ranging coverage includes medieval Islamic thinkers, Continental and analytic thinkers, and neglected female thinkers such as Vernon Lee (Violet Paget). All aspects of the philosophy of music are discussed, including music and the cosmos, music's value, music's relation (...)
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  48.  10
    Health inequities.James Wilson - 2011 - In Angus Dawson (ed.), Public Health Ethics: Key Concepts and Issues in Policy and Practice. Cambridge University Press. pp. 211-230.
    The infant mortality rate in Liberia is 50 times higher than it is in Sweden, whilst a child born in Japan has a life expectancy at birth of more than double that of one born in Zambia. 1 And within countries, we see differences which are nearly as great. For example, if you were in the USA and travelled the short journey from the poorer parts of Washington to Montgomery County Maryland, you would find that ‘for each mile travelled life (...)
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  49.  5
    The harmonious circle: the lives and work of G.I. Gurdjieff, P.D. Ouspensky, and their followers.James Webb - 1980 - Boston: Shambhala.
    Discusses the work of G.I. Gurdjieff and his establishment of the Institute for the Harmonious Development of man, and examines the contributions of Gurdjieff's two major disciples, P.D. Ouspensky and A.R. Orage.
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  50.  41
    Every thing must go: metaphysics naturalized.James Ladyman & Don Ross - 2007 - New York: Oxford University Press. Edited by Don Ross, David Spurrett & John G. Collier.
    Every Thing Must Go aruges that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it ...
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