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Values in a Universe of Chance

Garden City, N.Y., Doubleday (1958)

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  1. Wittgenstein and Ant-Watching.Deborah M. Gordon - 1992 - Biology and Philosophy 7 (1):13-25.
    Research in animal behavior begins by identifying what animals are doing. In the course of observation, the observer comes to see animals as performing a particular activity. How does this process work? How cn we be certain that behavior is identified correctly? Wittgenstein offers an approach to these questions. looking at the uses of certainly rather than attempting to find rules that guarantee it. Here two stages in research are distinguished: first, watching animals, and second, reporting the results to other (...)
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  • The Transcendental Phases of Learning.Donald Vandenberg - 2002 - Educational Philosophy and Theory 34 (3):321–344.
  • Too Soon to Say.Edward James - 2012 - Philosophy 87 (3):421-442.
    (1) Rupert Read charges that Rawls culpably overlooks the politicized Euthyphro: Do we accept our political perspective because it is right or is it right because we accept it? (2) This charge brings up the question of the deficiency dilemma: Do others disagree with us because of our failures or theirs? —where the two dilemmas appear to be independent of each other and lead to the questions of the logic of deficiency, moral epistemic deficiency, epistemic peers, and the hardness of (...)
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  • Realism, Relativism, and Naturalized Meta-Epistemology.James Maffie - 1993 - Metaphilosophy 24 (1-2):1-13.
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  • Goodbye and Farewell: Siegel Vs. Feyerabend.Alfred Nordmann - 1990 - Inquiry: An Interdisciplinary Journal of Philosophy 33 (3):317 – 331.
    In his review (Inquiry 32 [1989], pp. 343?69) of Paul Feyerabend's Farewell to Reason, Harvey Siegel makes a fairly simple point: Feyerabend provides a bad argument for a good cause. In particular, Siegel maintains that the argument suffers, first, from self?inflicted depreciation: having been rendered impotent by Feyerabend's views of objectivity and rationality, what claim to persuasion can his argument possibly hold? And second, the argument is said to be incoherent: instead of respecting and leaving alone diverse cultures and traditions (...)
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