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Ernest Lepore & Brian P. McLaughlin (eds.) (1985). Actions and Events: Perspectives on the Philosophy of Donald Davidson.

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  1.  8
    The Ladies of Besiktas: An Example of Moral and Ideological Ambiguity?Paul Davis - 2012 - Sport, Ethics and Philosophy 6 (1):4-15.
    The Ladies of Besiktas are a discrete group of followers of Turkey's Besiktas FC. They propose a different ethos from that of the dominant fan culture. They refuse to downplay their femininity, they wear natty black-and-white garb to games, they make breezy videos and they blow whistles when they hear Besiktas fans express foul or insulting sentiments during matches. It seems that the Ladies have motivated most of the offending Besiktas fans to moderate their behaviour in their presence. This discussion (...)
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  2. Speaking of Flux.Xiaoqiang Han - 2009 - Acta Analytica 24 (1):33-42.
    The aim of this paper is to explain how the Heraclitean doctrine of universal flux must be rejected, while the notion of flux should and can be preserved. Against the reductionist account of subjectless change, a modern version of the Heraclitean doctrine advocated by revisionist metaphysics, I argue that (1) the idea of subjectless change is one that can and should be formulated in the established conceptual framework, and (2) subjectlessness is a feature that most aptly characterizes material changes. In (...)
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  3. Self-Deception as Pretense.Gendler Tamar Szabó - 2007 - Philosophical Perspectives 21 (1):231 - 258.
    I propose that paradigmatic cases of self-deception satisfy the following conditions: (a) the person who is self-deceived about not-P pretends (in the sense of makes-believe or imagines or fantasizes) that not-P is the case, often while believing that P is the case and not believing that not-P is the case; (b) the pretense that not-P largely plays the role normally played by belief in terms of (i) introspective vivacity and (ii) motivation of action in a wide range of circumstances. Understanding (...)
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  4.  78
    Vagueness and Inductive Molding.J. R. Welch - 2007 - Synthese 154 (1):147-172.
    Vagueness is epistemic, according to some. Vagueness is ontological, according to others. This article deploys what I take to be a compromise position. Predicates are coined in specific contexts for specific purposes, but these limited practices do not automatically fix the extensions of predicates over the domain of all objects. The linguistic community using the predicate has rarely considered, much less decided, all questions that might arise about the predicate’s extension. To this extent, the ontological view is correct. But a (...)
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  5.  96
    The Status of Charity II: Charity, Probability, and Simplicity.Peter Pagin - 2006 - International Journal of Philosophical Studies 14 (3):361 – 383.
    Treating the principle of charity as a non-empirical, foundational principle leads to insoluble problems of justification. I suggest instead treating semantic properties realistically, and semantic terms as theoretical terms. This allows us to apply ordinary scientific reasoning in meta-semantics. In particular, we can appeal to widespread verbal agreement as an empirical phenomenon, and we can make use of probabilistic reasoning as well as appeal to theoretical simplicity for reaching the conclusion that there is a high rate of agreement in belief (...)
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  6.  38
    A Problem for Causal Theories of Action.Mark Thomas Walker - 2003 - Pacific Philosophical Quarterly 84 (1):84–108.
    Philosophical accounts of "action" standardly take an action to be a doing which _satisfies some description that is semantically related to the content of a propositional attitude of the subject's which _explains why that doing occurred. Causal theories of action require that the explanation in question must involve the causation of action-doings by propositional attitudes (typically intentions, volitions, or combinations of belief and desire). I argue that there are actions whose status, as such, cannot be acknowledged by any causal theory, (...)
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  7.  34
    Intention et faiblesse de la volonté.Renée Bilodeau - 2002 - Dialogue 41 (1):27-44.
    Akrasia is both an intentional and an irrational phenomenon. These two characteristics can be reconciled by a careful reconstruction of practical reasoning. I undertake this task along Davidsonian lines, arguing against his critics that the notion of unconditional judgment is the key to an adequate account of akrasia. Unless akrasia is conceived as a failure of the agent to form an unconditional judgment that conforms to her best judgment "all things considered," the intentionality of akrasia is lost. Likewise, I show (...)
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  8.  13
    Que Sera Sera.Daniel Laurier - 2000 - Dialectica 54 (4):247–264.
    Having suggested that a salient feature of philosophical naturalism is to deny that there are non‐natural norms, I make a distinction between a moderate naturalism, which admits the existence of natural norms , and a radical naturalism which denies it . On the assumption that intentional facts are irreducibly normative, their existence would thus seem to raise a problem for moderate epistemological naturalism. I argue that no non‐trivial naturalistic explanation of conceptual intentionality is to be possible unless it is denied (...)
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  9.  31
    Ontological Aspects of Information Modeling.Robert L. Ashenhurst - 1996 - Minds and Machines 6 (3):287-394.
    Information modeling (also known as conceptual modeling or semantic data modeling) may be characterized as the formulation of a model in which information aspects of objective and subjective reality are presented (the application), independent of datasets and processes by which they may be realized (the system).A methodology for information modeling should incorporate a number of concepts which have appeared in the literature, but should also be formulated in terms of constructs which are understandable to and expressible by the system user (...)
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  10.  9
    Les Conditions de L'Interprétation.Martin Montminy - 1996 - Dialogue 35 (3):505-.
    Donald Davidson considère qu'une théorie de l'interprétation doit être radicale, c'est-à-dire qu'elle ne doit présupposer aucune connaissance de la langue à interpréter. Cette exigence repose sur l'idée suivante: si une théorie de l'interprétation pour une langue L présuppose une certaine compréhension de L, alors elle perd son pouvoir explicatif et échoue à rendre compte de ce qui permet la compréhension de L. L'interpr'tation radicale a l'avantage de nous forcer à rendre explicite ce qui est à l'œuvre dans le processus d'interprétation (...)
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  11. Why Reasons May Not Be Causes.Julia Tanney - 1995 - Mind and Language 10 (1-2):103-126.
  12.  7
    La Responsabilité de l'Agent Dans la Philosophie Analytique de L'Action: Une Interprétation.François Blais - 1994 - Dialogue 33 (4):643-.
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  13.  48
    L'inertie du mental.Renée Bilodeau - 1993 - Dialogue 32 (3):507-525.
    This paper addresses two objections raised against anomalous monism. Firstly, on the basis of Davidson's assertion that all causal relations fall under strict laws, many critics conclude mental properties are causally inert since they are non-nomic. I argue that this conclusion follows only on the further assumption that all causally efficacious properties are nomic properties. It is perfectly consistent, however, to hold that there is a law covering each causal relation without each causal statement being the instantiation of a law. (...)
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  14.  96
    The Causal Relevance of the Mental.Louise M. Antony - 1991 - Mind and Language 6 (4):295-327.
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  15.  67
    On the Individuation of Events.Carol Cleland - 1991 - Synthese 86 (2):229 - 254.
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  16.  29
    Explanation and Interpretation of Action.Lars Bergström - 1990 - International Studies in the Philosophy of Science 4 (1):3-15.
    Abstract Contrary to what is usually taken for granted, the traditional positivistic and hermeneutic accounts of explanations of human actions do not really contradict one another. There is no logical or epistemological difference between explanations in this area and explanations in the natural sciences. However, if W. V. Quine and D. Davidson are right, there may be an ontological difference between the explanation of natural events and the interpretation of actions.
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  17.  13
    Apriorisme Et Théorie du Choix Rationnel: Arguments Pour la Défense de la Position de l'École Autrichienne.J. Nicolas Kaufmann - 1990 - Dialogue 29 (2):219-.
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  18.  18
    Social Science and the Mental.Alan J. Nelson - 1990 - Midwest Studies in Philosophy 15 (1):194-209.
  19.  3
    Science in Reflection.André Fuhrmann - 1989 - History of European Ideas 10 (5):625-627.
  20.  44
    How to Be Realistic About Folk Psychology.George Graham & Terence E. Horgan - 1988 - Philosophical Psychology 1 (1):69-81.
    Folk psychological realism is the view that folk psychology is true and that people really do have propositional attitudes, whereas anti-realism is the view that folk psychology is false and people really do not have propositional attitudes. We argue that anti-realism is not worthy of acceptance and that realism is eminently worthy of acceptance. However, it is plainly epistemically possible to favor either of two forms of folk realism: scientific or non-scientific. We argue that non-scientific realism, while perhaps unpopular among (...)
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  21.  67
    Epiphenomenalism and Content.Mark Eli Kalderon - 1987 - Philosophical Studies 52 (July):71-90.
  22.  87
    Darwinism and Determinism.Michael Ruse - 1987 - Zygon 22 (4):419-442.