Results for 'Mattias Vanderhoydonks'

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  1.  3
    Cryptisch godsbewijs: Anselmus van Canterbury, gebedsredenering.Mattias Vanderhoydonks - 2000 - Leuven: Garant.
    Uitleg van het zogenoemde 'ontologisch godsbewijs' van Anselmus van Canterbury (gestorven in 1109).
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  2. Anselm's megethological argument translation according to the meaning of the text.Mattias Vanderhoydonks - 2010 - Revue de Philosophie Ancienne 28 (2):91-100.
     
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  3. Argument mégéthologique d'anselme traduction selon le sens du texte.Mattias Vanderhoydonks - 2010 - Revue de Philosophie Ancienne 28 (1):85-94.
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  4. Megethologischer beweis Des Anselm übersetzung gemäss der bedeutung Des textes.Mattias Vanderhoydonks - 2010 - Revue de Philosophie Ancienne 28 (2):101-110.
     
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  5.  8
    Taalmisbruik.Mattias Vanderhoydonks - 2005 - Antwerpen: Garant.
    Poging tot logische weerlegging van het zogenoemde 'ontologisch godsbewijs' van Anselmus van Canterbury (gestorven in 1109).
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  6. Thomas versus Anselme, Descartes, Leibniz.Mattias Vanderhoydonks - 2010 - Revue de Philosophie Ancienne 28 (2):111-119.
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  7. A higher-order approach to disagreement.Mattias Skipper Rasmussen, Asbjørn Steglich-Petersen & Jens Christian Bjerring - 2018 - Episteme 15 (1):80-100.
    While many philosophers have agreed that evidence of disagreement is a kind of higher-order evidence, this has not yet resulted in formally precise higher-order approaches to the problem of disagreement. In this paper, we outline a simple formal framework for determining the epistemic significance of a body of higher-order evidence, and use this framework to motivate a novel interpretation of the popular “equal weight view” of peer disagreement—we call it the Variably Equal Weight View (VEW). We show that VEW differs (...)
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  8.  58
    On Paradoxes in Normal Form.Mattia Petrolo & Paolo Pistone - 2019 - Topoi 38 (3):605-617.
    A proof-theoretic test for paradoxicality was famously proposed by Tennant: a paradox must yield a closed derivation of absurdity with no normal form. Drawing on the remark that all derivations of a given proposition can be transformed into derivations in normal form of a logically equivalent proposition, we investigate the possibility of paradoxes in normal form. We compare paradoxes à la Tennant and paradoxes in normal form from the viewpoint of the computational interpretation of proofs and from the viewpoint of (...)
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  9. Bayesianism for Non-ideal Agents.Mattias Skipper & Jens Christian Bjerring - 2022 - Erkenntnis 87 (1):93-115.
    Orthodox Bayesianism is a highly idealized theory of how we ought to live our epistemic lives. One of the most widely discussed idealizations is that of logical omniscience: the assumption that an agent’s degrees of belief must be probabilistically coherent to be rational. It is widely agreed that this assumption is problematic if we want to reason about bounded rationality, logical learning, or other aspects of non-ideal epistemic agency. Yet, we still lack a satisfying way to avoid logical omniscience within (...)
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  10.  92
    Le origini di una ricomposizione: Kant, Hegel e la storia della cultura.Mattia Papa - 2019 - Research Trends in Humanities Education & Philosophy 6:89-103.
    The aim of this paper is to trace one of the deepest roots of Hegel's concept of history within Kant's doctrine of schematism. I propose to draw a line of continuity between Kant's Einbildungskraft and Hegel's Selbstbewusstsein. The concept of Selbstbewusstsein of the young Hegel is to be understood, in my view, as the moment when the extreme and radical consequences are drawn from the schematism of the first Critique, revised in the light of Kant's reflections on teleology developed in (...)
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  11. Hyperintensional semantics: a Fregean approach.Mattias Skipper & Jens Christian Bjerring - 2020 - Synthese 197 (8):3535-3558.
    In this paper, we present a new semantic framework designed to capture a distinctly cognitive or epistemic notion of meaning akin to Fregean senses. Traditional Carnapian intensions are too coarse-grained for this purpose: they fail to draw semantic distinctions between sentences that, from a Fregean perspective, differ in meaning. This has led some philosophers to introduce more fine-grained hyperintensions that allow us to draw semantic distinctions among co-intensional sentences. But the hyperintensional strategy has a flip-side: it risks drawing semantic distinctions (...)
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  12. The Idea of Socratic Contestation and the Right to Justification: The Point of Rights-Based Proportionality Review.Mattias Kumm - 2010 - Law and Ethics of Human Rights 4 (2):142-175.
    The institutionalization of a rights-based proportionality review shares a number of salient features and puzzles with the practice of contestation that the Socrates of the early Platonic dialogues became famous for. Understanding the point of Socratic contestation, and its role in a democratic polity, is also the key to understanding the point of proportionality based rights review. To begin with, when judges decide cases within the proportionality framework they do not primarily interpret authority. They assess reasons. Not surprisingly, they, like (...)
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  13. A Dynamic Solution to the Problem of Logical Omniscience.Mattias Skipper & Jens Christian Bjerring - 2019 - Journal of Philosophical Logic 48 (3):501-521.
    The traditional possible-worlds model of belief describes agents as ‘logically omniscient’ in the sense that they believe all logical consequences of what they believe, including all logical truths. This is widely considered a problem if we want to reason about the epistemic lives of non-ideal agents who—much like ordinary human beings—are logically competent, but not logically omniscient. A popular strategy for avoiding logical omniscience centers around the use of impossible worlds: worlds that, in one way or another, violate the laws (...)
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  14. Higher-Order Defeat and the Impossibility of Self-Misleading Evidence.Mattias Skipper - 2019 - In Mattias Skipper & Asbjørn Steglich-Petersen (eds.), Higher-Order Evidence: New Essays. Oxford, United Kingdom: Oxford University Press.
    Evidentialism is the thesis, roughly, that one’s beliefs should fit one’s evidence. The enkratic principle is the thesis, roughly, that one’s beliefs should "line up" with one’s beliefs about which beliefs one ought to have. While both theses have seemed attractive to many, they jointly entail the controversial thesis that self-misleading evidence is impossible. That is to say, if evidentialism and the enkratic principle are both true, one’s evidence cannot support certain false beliefs about which beliefs one’s evidence supports. Recently, (...)
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  15. Causing Global Warming.Mattias Gunnemyr - 2019 - Ethical Theory and Moral Practice 22 (2):399-424.
    Do I cause global warming, climate change and their related harms when I go for a leisure drive with my gas-guzzling car? The current verdict seems to be that I do not; the emissions produced by my drive are much too insignificant to make a difference for the occurrence of global warming and its related harms. I argue that our verdict on this issue depends on what we mean by ‘causation’. If we for instance assume a simple counterfactual analysis of (...)
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  16.  16
    When A+B < A: Cognitive Bias in Experts’ Judgment of Environmental Impact.Mattias Holmgren, Alan Kabanshi, John E. Marsh & Patrik Sörqvist - 2018 - Frontiers in Psychology 9.
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  17. Higher-Order Evidence: New Essays.Mattias Skipper & Asbjørn Steglich-Petersen (eds.) - 2019 - Oxford, United Kingdom: Oxford University Press.
    We often have reason to doubt our own ability to form rational beliefs, or to doubt that some particular belief of ours is rational. Perhaps we learn that a trusted friend disagrees with us about what our shared evidence supports. Or perhaps we learn that our beliefs have been afflicted by motivated reasoning or other cognitive biases. These are examples of higher-order evidence. While it may seem plausible that higher-order evidence should impact our beliefs, it is less clear how and (...)
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  18. A Naturalistic Argument for the Irreducibility of Collective Intentionality.Mattia Gallotti - 2012 - Philosophy of the Social Sciences 42 (1):3-30.
    According to many philosophers and scientists, human sociality is explained by our unique capacity to “share” attitudes with others. The conditions under which mental states are shared have been widely debated in the past two decades, focusing especially on the issue of their reducibility to individual intentionality and the place of collective intentions in the natural realm. It is not clear, however, to what extent these two issues are related and what methodologies of investigation are appropriate in each case. In (...)
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  19. Social cognition in the we-mode.Mattia Gallotti & Chris D. Frith - 2013 - Trends in Cognitive Sciences 17 (4):160-165.
  20. Reconciling Enkrasia and Higher-Order Defeat.Mattias Skipper - 2019 - Erkenntnis 84 (6):1369-1386.
    Titelbaum Oxford studies in epistemology, 2015) has recently argued that the Enkratic Principle is incompatible with the view that rational belief is sensitive to higher-order defeat. That is to say, if it cannot be rational to have akratic beliefs of the form “p, but I shouldn’t believe that p,” then rational beliefs cannot be defeated by higher-order evidence, which indicates that they are irrational. In this paper, I distinguish two ways of understanding Titelbaum’s argument, and argue that neither version is (...)
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  21. Collective intentionality and socially extended minds.Mattia Gallotti & Bryce Huebner - 2017 - Philosophical Psychology 30 (3):247-264.
    There are many ways to advance our understanding of the human mind by studying different kinds of sociality. Our aim in this introduction is to situate claims about extended cognition within a broader framework of research on human sociality. We briefly discuss the existing landscape, focusing on ways of defending socially extended cognition. We then draw on resources from the recent literature on the socially extended mind, as well as the literature on collective intentionality, to provide a framework for thinking (...)
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  22.  62
    Recognition.Mattias Iser - forthcoming - Stanford Encyclopedia of Philosophy.
  23.  39
    The paradoxical economy of crisis: 'Crisis of experience' and the ana-economy of Else.Mattia Paganelli - 2012 - Philosophy of Photography 3 (1):60-72.
  24.  40
    You Just Didn't Care Enough.Mattias Gunnemyr & Caroline Torpe Touborg - 2023 - Journal of Ethics and Social Philosophy 24 (1).
    We refine the intuitively appealing idea that you are blameworthy for something if it happened because you did not care enough. More formally: you are blameworthy for X (where X may be an action, omission, or outcome) just in case there is the right causal-explanatory relation between your poor quality of will and X. First, we argue that blameworthiness for actions, omissions, and outcomes is concerned with negative differences: you are blameworthy for the fact that X occurred instead of X*, (...)
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  25.  15
    Efficiency in Organism-Environment Information Exchanges: A Semantic Hierarchy of Logical Types Based on the Trial-and-Error Strategy Behind the Emergence of Knowledge.Mattia Berera - 2024 - Biosemiotics 17 (1):131-160.
    Based on Kolchinsky and Wolpert’s work on the semantics of autonomous agents, I propose an application of Mathematical Logic and Probability to model cognitive processes. In this work, I will follow Bateson’s insights on the hierarchy of learning in complex organisms and formalize his idea of applying Russell’s Type Theory. Following Weaver’s three levels for the communication problem, I link the Kolchinsky–Wolpert model to Bateson’s insights, and I reach a semantic and conceptual hierarchy in living systems as an explicative model (...)
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  26.  24
    Ethical dilemmas during cardiac arrest incidents in the patient’s home.Mattias Karlsson, Niclas Karlsson & Yvonne Hilli - 2019 - Nursing Ethics 26 (2):625-637.
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  27.  10
    A Consul for a Heavenly Rome: Reclaiming Aristocratic Virtue in Prudentius, Peristephanon 2.Mattias Gassman - 2024 - Hermes 152 (1):100-113.
    At Peristephanon 2.549-560, Prudentius depicts St. Laurence as consul in a heavenly Rome. This extraordinary passage achieves two purposes. First, it links the celebration of Rome’s conversion to the concluding prayer. By looking toward the martyr in heavenly glory, Prudentius can make his prayer heard despite his separation from the martyr’s body. Laurence’s exaltation also qualifies aristocratic ambitions. Prudentius glories in the Senate’s conversion, but senatorial lifestyles were at odds with his ideals (as Laurence’s denunciation of the rich underscores). By (...)
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  28. Can Arbitrary Beliefs be Rational?Mattias Skipper - 2023 - Episteme 20 (2):377-392.
    When a belief has been influenced, in part or whole, by factors that, by the believer's own lights, do not bear on the truth of the believed proposition, we can say that the belief has been, in a sense, arbitrarily formed. Can such beliefs ever be rational? It might seem obvious that they can't. After all, belief, supposedly, “aims at the truth.” But many epistemologists have come to think that certain kinds of arbitrary beliefs can, indeed, be rational. In this (...)
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  29. Unifying Epistemic and Practical Rationality.Mattias Skipper - 2023 - Mind 132 (525):136-157.
    Many theories of rational action are predicated on the idea that what it is rational to do in a given situation depends, in part, on what it is rational to believe in that situation. In short: they treat epistemic rationality as explanatorily prior to practical rationality. If they are right in doing so, it follows, on pain of explanatory circularity, that epistemic rationality cannot itself be a form of practical rationality. Yet, many epistemologists have defended just such a view of (...)
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  30.  8
    Manoscritti napoletani di Paolo Mattia Doria.Paolo Mattia Doria - 1900 - Galatina: Congedo. Edited by Marilena Marangio & Adele Spedicati.
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  31.  43
    Dependent Arising, Non-arising, and the Mind: MMK1 and the Abhidharma.Mattia Salvini - 2014 - Journal of Indian Philosophy 42 (4):471-497.
    The first Chapter of Nāgārjuna’s Mūlamadhyamakakārikā offers a critique of causation that includes the Abhidharmic category of the ‘four conditions’. Following the South-Asian commentarial tradition, this article discusses the precise relationship between Madhyamaka philosophy and its fundamental Abhidharmic background. What comes to light is a more precise assessment of Madhyamaka ideas about viable conventions, understood as the process of dependent arising. Since this is primarily in the sense of conceptual dependence, it involves sentiency as a necessary causal element, and the (...)
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  32. Alexy's theory of constitutional rights and the problem of judicial review.Mattias Kumm - 2012 - In Matthias Klatt (ed.), Institutionalized reason: the jurisprudence of Robert Alexy. New York: Oxford University Press.
     
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  33.  32
    Recognition and Violence: The Challenge of Respecting One's Victim.Mattias Iser - 2013 - Revue Internationale de Philosophie 265 (3):353-379.
  34. I pensieri di Mattia.Luigi Mattia Azzarelli - 1970 - Treviso,: Tip. Longo & Zoppelli.
     
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  35. Nietzsche on the Superficiality of Consciousness.Mattia Riccardi - 2018 - In Manuel Dries (ed.), Nietzsche on consciousness and the embodied mind. Boston, USA; Berlin, Germany: De Gruyter. pp. 93-112.
    Abstract: Nietzsche’s famously wrote that “consciousness is a surface” (EH, Why I am so clever, 9: 97). The aim of this paper is to make sense of this quite puzzling contention—Superficiality, for short. In doing this, I shall focus on two further claims—both to be found in Gay Science 354—which I take to substantiate Nietzsche’s endorsement of Superficiality. The first claim is that consciousness is superfluous—which I call the “superfluousness claim” (SC). The second claim is that consciousness is the source (...)
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  36. Does rationality demand higher-order certainty?Mattias Skipper - 2020 - Synthese 198 (12):11561-11585.
    Should you always be certain about what you should believe? In other words, does rationality demand higher-order certainty? First answer: Yes! Higher-order uncertainty can’t be rational, since it breeds at least a mild form of epistemic akrasia. Second answer: No! Higher-order certainty can’t be rational, since it licenses a dogmatic kind of insensitivity to higher-order evidence. Which answer wins out? The first, I argue. Once we get clearer about what higher-order certainty is, a view emerges on which higher-order certainty does (...)
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  37.  67
    Alignment in social interactions.Mattia Gallotti, M. T. Fairhurst & C. D. Frith - 2017 - Consciousness and Cognition 48:253-261.
    According to the prevailing paradigm in social-cognitive neuroscience, the mental states of individuals become shared when they adapt to each other in the pursuit of a shared goal. We challenge this view by proposing an alternative approach to the cognitive foundations of social interactions. The central claim of this paper is that social cognition concerns the graded and dynamic process of alignment of individual minds, even in the absence of a shared goal. When individuals reciprocally exchange information about each other's (...)
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  38.  45
    Financial Risk Models in the Light of the Banking Crisis 2007–2008.Mattia L. Rattaggi - 2012 - Journal of Critical Realism 11 (4):462-486.
    The financial crisis that began in the US real-estate market in 2007 and culminated in a global economic slump showed bluntly how wrong financial risk models can be. This state of affairs has triggered a number of reactions and observations at the level of the specification and use of models and at a more conceptual/fundamental level. This article focuses on the epistemic features of such models – namely the nature, source, conditions of validity, structure and limits of the knowledge that (...)
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  39. Good guesses as accuracy-specificity tradeoffs.Mattias Skipper - 2023 - Philosophical Studies 180 (7):2025-2050.
    Guessing is a familiar activity, one we engage in when we are uncertain of the answer to a question under discussion. It is also an activity that lends itself to normative evaluation: some guesses are better than others. The question that interests me here is what makes for a good guess. In recent work, Dorst and Mandelkern have argued that good guesses are distinguished from bad ones by how well they optimize a tradeoff between accuracy and specificity. Here I argue (...)
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  40.  16
    “Der faule Fleck des Kantischen Kriticismus”. Erscheinung und Ding an sich bei Nietzsche.Mattia Riccardi - 2009 - Schwabe.
    Nietzsche vs. Kant? Der siebzehnte Aphorismus aus dem ersten Teil von Menschliches, Allzumenschliches schliesst mit der korrosiven Bemerkung, das Ding an sich [sei] eines homerischen Gelachters werth. Aufgrund dieser Passage nun aber zu vermuten, Nietzsche habe diesen von Kant stammenden Terminus einfach so ad acta gelegt, ware jedoch ubereilt, denn die Auseinandersetzung mit der Unterscheidung zwischen Erscheinung und Ding an sich lasst sich als Konstante durch Nietzsches gesamtes Werk verfolgen. Mattia Riccardi widmet sich in seiner Studie den verschiedenen Positionen, die (...)
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  41. Belief gambles in epistemic decision theory.Mattias Skipper - 2021 - Philosophical Studies 178 (2):407-426.
    Don’t form beliefs on the basis of coin flips or random guesses. More generally, don’t take belief gambles: if a proposition is no more likely to be true than false given your total body of evidence, don’t go ahead and believe that proposition. Few would deny this seemingly innocuous piece of epistemic advice. But what, exactly, is wrong with taking belief gambles? Philosophers have debated versions of this question at least since the classic dispute between William Clifford and William James (...)
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  42. Higher-Order Defeat Without Epistemic Dilemmas.Mattias Skipper - 2018 - Logos and Episteme 9 (4):451-465.
    Many epistemologists have endorsed a version of the view that rational belief is sensitive to higher-order defeat. That is to say, even a fully rational belief state can be defeated by misleading higher-order evidence, which indicates that the belief state is irrational. In a recent paper, however, Maria Lasonen-Aarnio calls this view into doubt. Her argument proceeds in two stages. First, she argues that higher-order defeat calls for a two-tiered theory of epistemic rationality. Secondly, she argues that there seems to (...)
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  43.  4
    Il potere delle piattaforme come infrastrutture. Tecnica, estetica, egemonia.Mattia Frapporti - 2024 - Scienza and Politica. Per Una Storia Delle Dottrine 35 (69):35-51.
    È ormai diffusa la letteratura che mostra il carattere infrastrutturale delle piattaforme digitali. Brevemente sondata, ma sostanzialmente assunta questa dimensione, in questo articolo l’obiettivo è indagare le implicazioni politiche di tale categorizzazione. Nello specifico, risulterà particolarmente centrato analizzare il carattere tecnico, estetico ed egemonico del potere delle piattaforme, le declinazioni in termini governamentali, e le sfide che esse pongono all’attore statale.
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  44.  67
    Replicability Crisis and Scientific Reforms: Overlooked Issues and Unmet Challenges.Mattia Andreoletti - 2020 - International Studies in the Philosophy of Science 33 (3):135-151.
    Nowadays, almost everyone seems to agree that science is facing an epistemological crisis – namely the replicability crisis – and that we need to take action. But as to precisely what to do or how...
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  45. Research Challenges in Information Science - 16th International Conference, RCIS 2023.Mattia Fumagalli, Gal Engelberg, Tiago Prince Sales, Ítalo Oliveira, Dan Klein, Pnina Soffer, Riccardo Baratella & Giancarlo Guizzardi (eds.) - forthcoming - Springer.
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  46.  50
    Why the Social Connection Model Fails: Participation is Neither Necessary nor Sufficient for Political Responsibility.Mattias Gunnemyr - 2020 - Hypatia 35 (4):567-586.
    Iris Marion Young presents a social connection model on which those, and only those, who participate in structural processes that produce injustice have a forward-looking responsibility to redress the resulting injustice by challenging the structures that produce it. In Young's view, this is an all-things-considered, albeit discretionary, responsibility. I argue that participation in a structural process that produces injustice is neither necessary nor sufficient for having political responsibilities, and that therefore the social connection model must be rejected. A subtler model (...)
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  47. Objects in Mind.Mattia Gallotti & John Michael - 2014 - In Mattia Gallotti & John Michael (eds.), Perspectives on Social Ontology and Social Cognition. Dordrecht: Springer.
  48. Higher-Order Evidence and the Normativity of Logic.Mattias Skipper - 2020 - In Scott Stapleford & Kevin McCain (eds.), Epistemic Duties: New Arguments, New Angles. New York: Routledge.
    Many theories of rational belief give a special place to logic. They say that an ideally rational agent would never be uncertain about logical facts. In short: they say that ideal rationality requires "logical omniscience." Here I argue against the view that ideal rationality requires logical omniscience on the grounds that the requirement of logical omniscience can come into conflict with the requirement to proportion one’s beliefs to the evidence. I proceed in two steps. First, I rehearse an influential line (...)
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  49.  71
    Response to Di Paolo et al.: How, exactly, does it ‘just happen’? Interaction by magic.Mattia Gallotti & Chris D. Frith - 2013 - Trends in Cognitive Sciences 17 (7):304-305.
  50. English abstracts.Mattia Miani - 2003 - Polis 17:189.
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