Results for 'James Maffie'

983 found
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  1.  15
    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.  55
    Realism, relativism, and naturalized meta-epistemology.James Maffie - 1993 - Metaphilosophy 24 (1-2):1-13.
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  3.  60
    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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  4. 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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  5. 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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  6.  18
    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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  7. 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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  8. Aztec philosophy.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
  9.  52
    Editor's introduction: Truth from the perspective of comparative world philosophy.James Maffie - 2001 - Social Epistemology 15 (4):263 – 273.
  10. Alternative epistemologies and the value of truth.James Maffie - 2000 - Social Epistemology 14 (4):247 – 257.
  11. 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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  12. Towards an anthropology of epistemology.James Maffie - 1995 - Philosophical Forum 26 (3):218-241.
     
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  13.  32
    What is social about social epistemics?James Maffie - 1991 - Social Epistemology 5 (2):101 – 110.
  14. '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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  15.  42
    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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  16. Ethnoepistemology.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
     
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  17.  30
    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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  18.  38
    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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  19. 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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  20.  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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  21. Colorado 80523-1781 USA.James Maffie - 2000 - Ultimate Reality and Meaning 23:295.
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  22.  24
    Editor's introduction: Science, modernity, critique.James Maffie - 2005 - Social Epistemology 19 (1):1 – 3.
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  23.  49
    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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  24.  14
    Thought Experiments.James Maffie - 1995 - Philosophical Books 36 (1):51-53.
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  25.  15
    The Open Third-World Society and its First-World Enemies.James Maffie - 2005 - Metascience 14 (2):283-287.
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  26.  78
    Thinking with a good heart.James Maffie - 2008 - Hypatia 23 (4):pp. 182-191.
  27.  21
    Thinking with a Good Heart.James Maffie - 2008 - Hypatia 23 (4):182-191.
  28. " 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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  29. “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.  25
    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. Islam and Science. [REVIEW]James Maffie - 1993 - Radical Philosophy 65.
     
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  32. Rhetoric and the End of Knowledge. [REVIEW]James Maffie - 1995 - Radical Philosophy 73.
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  33.  17
    Scientism: Philosophy and the Infatuation with Science. Tom Sorell. [REVIEW]James Maffie - 1993 - Philosophy of Science 60 (4):677-679.
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  34.  40
    (Some) World Philosophies. [REVIEW]James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
  35.  15
    (Some) World Philosophies. [REVIEW]James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
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  36.  10
    James Maffie. "Aztec Philosophy: Understanding A World in Motion.".Lee Clarke - 2021 - Philosophy in Review 41 (4):270-274.
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  37.  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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  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.  13
    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.  8
    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.  17
    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. Strange Multiplicity: Constitutionalism in an Age of Diversity.James Tully - 1995 - Cambridge University Press.
    Constitutionalism in an Age of Diversity James Tully. these ambassadors from Haida Gwaii conciliate the goods which appear irreconcilable to us? To discover the answer, and learn our way around on this strange common ground, we need to ...
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  44.  79
    The Worldly Infrastructure of Causation.Naftali Weinberger, Porter Williams & James Woodward - forthcoming - British Journal for the Philosophy of Science.
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  45. Social structure and the effects of conformity.Kevin James Spears Zollman - 2010 - Synthese 172 (3):317-340.
    Conformity is an often criticized feature of human belief formation. Although generally regarded as a negative influence on reliability, it has not been widely studied. This paper attempts to determine the epistemic effects of conformity by analyzing a mathematical model of this behavior. In addition to investigating the effect of conformity on the reliability of individuals and groups, this paper attempts to determine the optimal structure for conformity. That is, supposing that conformity is inevitable, what is the best way for (...)
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  46.  17
    Democratic Equality.James Lindley Wilson - 2019 - Princeton University Press.
    Democracy establishes relationships of political equality, ones in which citizens equally share authority over what they do together and respect one another as equals. But in today's divided public square, democracy is challenged by political thinkers who disagree about how democratic institutions should be organized, and by antidemocratic politicians who exploit uncertainties about what democracy requires and why it matters. Democratic Equality mounts a bold and persuasive defense of democracy as a way of making collective decisions, showing how equality of (...)
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  47.  59
    Is a Good God Logically Possible?James P. Sterba - 2019 - Springer Verlag.
    Using yet untapped resources from moral and political philosophy, this book seeks to answer the question of whether an all good God who is presumed to be all powerful is logically compatible with the degree and amount of moral and natural evil that exists in our world. It is widely held by theists and atheists alike that it may be logically impossible for an all good, all powerful God to create a world with moral agents like ourselves that does not (...)
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  48.  14
    Plato Republic.James Plato, D. A. Adam & Rees - 1993 - London: Methuen. Edited by Floyer Sydenham, Thomas Taylor, W. H. D. Rouse & Ernest Barker.
  49.  18
    Investigating Influences on Managers' Moral Reasoning The Impact of Context and Personal and Organizational Factors.James Weber & David Wasieleski - 2001 - Business and Society 40 (1):79-110.
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  50.  41
    Paradox in Christian Theology: An Analysis of Its Presence, Character, and Epistemic Status.James Anderson - 2007 - Eugene, OR: Wipf & Stock.
    Does traditional Christianity involve paradoxical doctrines, that is, doctrines that present the appearance (at least) of logical inconsistency? If so, what is the nature of these paradoxes and why do they arise? What is the relationship between "paradox" and "mystery" in theological theorizing? And what are the implications for the rationality, or otherwise, of orthodox Christian beliefs? In Paradox in Christian Theology, James Anderson argues that the doctrines of the Trinity and the incarnation, as derived from Scripture and formulated (...)
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