Results for 'Joshua C. Taylor'

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  1.  18
    Learning to Look: A Handbook for the Visual Arts.Joshua C. Taylor - 1981 - University of Chicago Press.
    An illustrated beginner's guide to the visual arts examines specific art works, studies expression and construction of art, and discusses creative and technical processes of art.
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  2.  5
    A Guide to Mexican Art.Joshua C. Taylor - 1970 - Journal of Aesthetics and Art Criticism 29 (1):142-143.
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  3.  20
    Two Visual Excursions.Joshua C. Taylor - 1974 - Critical Inquiry 1 (1):91-102.
    As some artists discovered early in the century, there is a particular pleasure and stimulation to be derived from works of art created by cultures untouched by our own traditions of form. In part this is probably a delight in exoticism, in being away from home, and in part it possibly is our sentiment for cultures we look on as traditional, in a Jungian sense, or primitive in their unquestioning allegiance to simple cultural necessity. But more significantly, without indulging in (...)
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  4.  6
    Learning to Look: A Handbook for the Visual Arts.Joshua C. Taylor - 1961 - Journal of Aesthetics and Art Criticism 19 (4):475-476.
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  5.  12
    Painting in AmericaCharles Herbert Moore: Landscape PainterWilliam Page: The American Titian.Paul Mills, E. P. Richardson, Frank Jewett Mather & Joshua C. Taylor - 1959 - Journal of Aesthetics and Art Criticism 18 (1):134.
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  6.  16
    Painting in America.E. P. Richardson, Frank Jewett Mather & Joshua C. Taylor - 1959 - Journal of Aesthetics and Art Criticism 18 (1):134-135.
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  7.  1
    Review of Metaphysics as Rhetoric: Al-Farabi's Summary of Plato's "Logic" by Joshua Parens. [REVIEW]Richard C. Taylor - unknown
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  8. Southern Black Women's Canebrake Gardens: Responding to Taylor's Call for Aesthetic Reconstruction.Joshua M. Hall - 2020 - Debates in Aesthetics 15 (2).
    In this response, I suggest that Black southern women in the U.S. have always been central to the “reconstruction” that Taylor identifies as a central theme of Black aesthetics. Building on his allusions to Alice Walker and Jean Toomer, I explore Walker’s tearful response (in In Search of Our Mothers’ Gardens: Womanist Prose (1983) to Toomer’s Cane (2011). Walker identifies their mothers’ and grandmothers’ informal arts of storytelling and gardening as the hidden roots of both her and Toomer’s work. (...)
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  9.  72
    Evaluating (and Improving) the Correspondence Between Deep Neural Networks and Human Representations.Joshua C. Peterson, Joshua T. Abbott & Thomas L. Griffiths - 2018 - Cognitive Science 42 (8):2648-2669.
    Decades of psychological research have been aimed at modeling how people learn features and categories. The empirical validation of these theories is often based on artificial stimuli with simple representations. Recently, deep neural networks have reached or surpassed human accuracy on tasks such as identifying objects in natural images. These networks learn representations of real‐world stimuli that can potentially be leveraged to capture psychological representations. We find that state‐of‐the‐art object classification networks provide surprisingly accurate predictions of human similarity judgments for (...)
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  10.  49
    Sing C. Chew, Ecology, Artificial Intelligence, and Virtual Reality: Life in the Digital Dark Ages.Joshua C. Gellers - 2021 - Environmental Values 30 (6):789-791.
  11. Does cognitive science show belief in god to be irrational? The epistemic consequences of the cognitive science of religion.Joshua C. Thurow - 2013 - International Journal for Philosophy of Religion 74 (1):77-98.
    The last 15 years or so has seen the development of a fascinating new area of cognitive science: the cognitive science of religion (CSR). Scientists in this field aim to explain religious beliefs and various other religious human activities by appeal to basic cognitive structures that all humans possess. The CSR scientific theories raise an interesting philosophical question: do they somehow show that religious belief, more specifically belief in a god of some kind, is irrational? In this paper I investigate (...)
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  12. Proceedings of the 4th World Conference on Research Integrity: Brazil, Rio de Janeiro. 31 May - 3 June 2015.Lex Bouter, Melissa S. Anderson, Ana Marusic, Sabine Kleinert, Susan Zimmerman, Paulo S. L. Beirão, Laura Beranzoli, Giuseppe Di Capua, Silvia Peppoloni, Maria Betânia de Freitas Marques, Adriana Sousa, Claudia Rech, Torunn Ellefsen, Adele Flakke Johannessen, Jacob Holen, Raymond Tait, Jillon Van der Wall, John Chibnall, James M. DuBois, Farida Lada, Jigisha Patel, Stephanie Harriman, Leila Posenato Garcia, Adriana Nascimento Sousa, Cláudia Maria Correia Borges Rech, Oliveira Patrocínio, Raphaela Dias Fernandes, Laressa Lima Amâncio, Anja Gillis, David Gallacher, David Malwitz, Tom Lavrijssen, Mariusz Lubomirski, Malini Dasgupta, Katie Speanburg, Elizabeth C. Moylan, Maria K. Kowalczuk, Nikolas Offenhauser, Markus Feufel, Niklas Keller, Volker Bähr, Diego Oliveira Guedes, Douglas Leonardo Gomes Filho, Vincent Larivière, Rodrigo Costas, Daniele Fanelli, Mark William Neff, Aline Carolina de Oliveira Machado Prata, Limbanazo Matandika, Sonia Maria Ramos de Vasconcelos & Karina de A. Rocha - 2016 - Research Integrity and Peer Review 1 (Suppl 1).
    Table of contentsI1 Proceedings of the 4th World Conference on Research IntegrityConcurrent Sessions:1. Countries' systems and policies to foster research integrityCS01.1 Second time around: Implementing and embedding a review of responsible conduct of research policy and practice in an Australian research-intensive universitySusan Patricia O'BrienCS01.2 Measures to promote research integrity in a university: the case of an Asian universityDanny Chan, Frederick Leung2. Examples of research integrity education programmes in different countriesCS02.1 Development of a state-run “cyber education program of research ethics” in (...)
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  13.  95
    The a priori defended: a defense of the generality argument.Joshua C. Thurow - 2008 - Philosophical Studies 146 (2):273-289.
    One of Laurence BonJour’s main arguments for the existence of the a priori is an argument that a priori justification is indispensable for making inferences from experience to conclusions that go beyond experience. This argument has recently come under heavy fire from Albert Casullo, who has dubbed BonJour’s argument, “The Generality Argument.” In this paper I (i) defend the Generality Argument against Casullo’s criticisms, and (ii) develop a new, more plausible, version of the Generality Argument in response to some other (...)
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  14. Religion, 'Religion', and Tolerance.Joshua C. Thurow - 2013 - In Steve Clark Russell Powell & Julian Savulescu (eds.), Religion, Intolerance, and Conflict: A Scientific and Conceptual Investigation. Oxford University Press. pp. 146-162.
  15.  12
    Impulsive delayed reward discounting as a genetically-influenced target for drug abuse prevention: a critical evaluation.Joshua C. Gray & James MacKillop - 2015 - Frontiers in Psychology 6.
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  16.  16
    Mr. Dunne's Theory of Time.Joshua C. Gregory - 1935 - Philosophy 10 (39):380 -.
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  17.  27
    AI ethics discourse: a call to embrace complexity, interdisciplinarity, and epistemic humility.Joshua C. Gellers - forthcoming - AI and Society:1-2.
  18. The defeater version of Benacerraf’s problem for a priori knowledge.Joshua C. Thurow - 2013 - Synthese 190 (9):1587-1603.
    Paul Benacerraf’s argument that mathematical realism is apparently incompatible with mathematical knowledge has been widely thought to also show that a priori knowledge in general is problematic. Although many philosophers have rejected Benacerraf’s argument because it assumes a causal theory of knowledge, some maintain that Benacerraf nevertheless put his finger on a genuine problem, even though he didn’t state the problem in its most challenging form. After diagnosing what went wrong with Benacerraf’s argument, I argue that a new, more challenging, (...)
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  19. Some Reflections on Cognitive Science, Doubt, and Religious Belief.Joshua C. Thurow - 2014 - In Justin Barrett Roger Trigg (ed.), The Root of Religion. Ashgate.
    Religious belief and behavior raises the following two questions: (Q1) Does God, or any other being or state that is integral to various religious traditions, exist? (Q2) Why do humans have religious beliefs and engage in religious behavior? How one answers (Q2) can affect how reasonable individuals can be in accepting a particular answer to (Q1). My aim in this chapter is to carefully distinguish the various ways in which an answer to Q2 might affect the rationality of believing in (...)
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  20.  15
    Explaining Rationalist Weak Conciliationism: A Challenge.Joshua C. Thurow - 2023 - International Journal for the Study of Skepticism 13 (4):297-310.
    In his book, Disagreement, Deference, and Religious Commitment, John Pittard presents and critiques what he calls the “master argument for disagreement-motivated religious skepticism.” This argument purports to show, using only higher-order reasoning and facts about religious disagreement, that nobody’s religious outlook is justified (at least, nobody aware of the argument). The master argument presupposes that any attempt to vindicate one’s religious outlook must employ dispute-independent reasons. Pittard objects to this assumption and argues, instead, for rationalist weak conciliationism: the view that (...)
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  21.  29
    Triadic to Trinitarian: Kevin J. Vanhoozer's Application of JL Austin's Speech Act Theory.Joshua C. Stone - 2010 - Eleutheria: A Graduate Student Journal 1 (1):6.
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  22.  56
    Debunking and fully apt belief.Joshua C. Thurow - 2018 - Filosofia Unisinos 19 (3).
    One of the contentious philosophical issues surrounding the cognitive science of religion (CSR) is whether well-confirmed CSR theories would debunk religious beliefs. These debates have been contentious in part because of criticisms of epistemic principles used in debunking arguments. In this paper I use Ernest Sosa’s respected theory of knowledge as fully apt belief—which avoids objections that have been leveled against sensitivity and safety principles often used in debunking arguments—to construct a plausible debunking argument for religious belief on the assumption (...)
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  23.  6
    Heterological and Homological.Joshua C. Gregory - 1952 - Journal of Symbolic Logic 17 (3):220-220.
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  24. Heterological and homological.Joshua C. Gregory - 1952 - Mind 61 (241):85-88.
  25.  14
    Augustine on Original Cognition.Joshua C. Davies - 2009 - Augustinian Studies 40 (2):251-276.
  26.  53
    A comparison of strong's theory of perception with Reid's.Joshua C. Gregory - 1921 - Philosophical Review 30 (4):352-366.
  27.  15
    Philosophy and common sense.Joshua C. Gregory - 1920 - Philosophical Review 29 (6):530-546.
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  28.  27
    Realism and imagination.Joshua C. Gregory - 1921 - Mind 30 (119):303-312.
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  29. Does the Scientific Study of Religion Cast Doubt on Theistic Belief?Joshua C. Thurow - 2014 - In Michael Bergmann Patrick Kain (ed.), Challenges to Moral and Religious Belief: Disagreement and Evolution. Oxford ; New York, NY: Oxford University Press. pp. 277-294.
  30.  62
    Dreams as psychical explosions.Joshua C. Gregory - 1916 - Mind 25 (98):193-205.
  31.  38
    Dr. Mctaggart and causality.Joshua C. Gregory - 1922 - Journal of Philosophy 19 (19):515-525.
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  32.  14
    I.—Causal Efficacy.Joshua C. Gregory - 1944 - Proceedings of the Aristotelian Society 44 (1):1-14.
  33.  24
    The dream of "frustrated effort": A suggested explanation.Joshua C. Gregory - 1918 - Mind 27 (105):125-128.
  34.  37
    The Development of the Notion of Cause.Joshua C. Gregory - 1919 - The Monist 29 (4):509-519.
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  35.  13
    Cudworth and Descartes.Joshua C. Gregory - 1933 - Philosophy 8 (32):454 - 467.
    Ralph Cudworth, Doctor of Divinity, Master of Christ’s College at Cambridge, and philosophical chieftain of the Cambridge Platonists, published The True Intellectual System of the Universe in 1678 to disprove “the fatal necessity of all actions and events.” This disproof would destroy the various atheisms founded upon such “fatal necessity”; it would also correct those Christians who mistakenly honoured God by subjecting men to a divinely administered fate. Cudworth, with a constant eye on Hobbes, whom he did not name, struck (...)
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  36.  22
    Intuition Theory of the A Priori, with Implications for Experimental Philosophy.Joshua C. Thurow - 2013 - In Albert Casullo & Joshua C. Thurow (eds.), The a Priori in Philosophy. Oxford: Oxford University Press UK. pp. 67.
  37.  70
    Problems with Compensation: Gleeson on Marilyn McCord Adams on Evil.Joshua C. Thurow - 2020 - Sophia 59 (3):513-524.
    According to the most recent articulation of her view, Marilyn Adams’s reply to the problem of horrendous evils states that God offers compensation to those who experience horrendous evils. This compensation includes the good of the incarnation of God and the good of identification with God in virtue of suffering horrendous evils. Andrew Gleeson has raised a series of objections to Adams’s recent articulation. I argue that all of Gleeson’s arguments fail or fail to pose a distinct challenge. I then (...)
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  38. Debunking Arguments and Religious Belief.Joshua C. Thurow - 2023 - In John Greco, Tyler Dalton McNabb & Jonathan Fuqua (eds.), The Cambridge Handbook of Religious Epistemology. New York, NY: Cambridge University Press.
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  39.  30
    Evolutionary Religion, written by J. L. Schellenberg.Joshua C. Thurow - 2016 - International Journal for the Study of Skepticism 6 (4):418-421.
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  40.  31
    A Note on Statement and Assertion.Joshua C. Gregory - 1939 - Analysis 7 (3):75 - 76.
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  41.  93
    Do we know other minds mediately or immediately?Joshua C. Gregory - 1920 - Mind 29 (116):446-457.
  42. Do We Know Other Minds Mediately or Immediately.Joshua C. Gregory - 1921 - Philosophical Review 30:123.
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  43.  24
    Neo-realism and the origin of consciousness.Joshua C. Gregory - 1920 - Philosophical Review 29 (3):242-255.
  44.  3
    No title available: Journal of philosophical studies.Joshua C. Gregory - 1928 - Philosophy 3 (10):256-258.
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  45.  17
    The group spirit and the fear of the dead.Joshua C. Gregory - 1921 - Journal of Philosophy 18 (22):606-609.
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  46.  19
    Parallelograms revisited: Exploring the limitations of vector space models for simple analogies.Joshua C. Peterson, Dawn Chen & Thomas L. Griffiths - 2020 - Cognition 205 (C):104440.
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  47. Does Religious Disagreement Actually Aid the Case for Theism?Joshua C. Thurow - 2012 - In Jake Chandler & Victoria S. Harrison (eds.), Probability in the Philosophy of Religion. Oxford, GB: Oxford University Press.
  48. The implicit conception and intuition theory of the a priori, with implications for experimental philosophy.Joshua C. Thurow - 2013 - In Albert Casullo & Joshua C. Thurow (eds.), The a Priori in Philosophy. Oxford: Oxford University Press UK.
  49.  52
    He Died for Our Sins.Joshua C. Thurow - 2021 - Journal of Analytic Theology 9:238-261.
    How does Jesus’s death atone for human sin? Traditional answers to this question face a challenge: explain how Jesus’s death plays an important and distinctive role in atoning for human sin without employing problematic philosophical or moral assumptions. I present a new answer that meets the challenge. In the context of the Jewish sacrificial background, the blood of a pure victim can communicate the washing away of sins. Jesus’s death atones because through it his blood, and then his resurrection, can (...)
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  50.  8
    Not Ecological Enough: A Commentary on an Eco-Relational Approach in Robot Ethics.Joshua C. Gellers - 2024 - Philosophy and Technology 37 (2):1-6.
    This Commentary offers a critique of an eco-relational approach in robot ethics, highlighting the importance of articulating an ecologically-sensitive ethical orientation that incorporates the entire more-than-human world, including technological entities like forms of artificial intelligence. While the eco-relational approach enhances our understanding of the complex way in which morally significant properties operate on a phenomenological level, it is not without its flaws. In particular, this perspective focuses on ethical concepts when it needs to be rooted in ethical systems, misrepresents the (...)
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