Results for 'Blake I. Campbell'

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  1.  8
    Medieval Christianity: A New History. By Kevin Madigan. Pp. 487, New Haven/London, Yale University Press, 2015, $27.50. [REVIEW]Blake I. Campbell - 2021 - Heythrop Journal 62 (4):751-751.
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  2. Restoring Common Sense: Restorationism and Common Sense Epistemology.Blake McAllister - 2019 - In J. Caleb Clanton (ed.), Restoration & Philosophy. University of Tennessee Press. pp. 35-78.
    Alexander Campbell once declared “a solemn league and covenant” between philosophy and common sense. Campbell’s pronouncement is representative of a broader trend in the Restorationist movement to look favorably on the common sense response to skepticism—a response originating in the work of Scottish philosopher and former minister Thomas Reid. I recount the tumultuous history between philosophy and common sense followed by the efforts of Campbell and Reid to reunite them. Turning to the present, I argue that an (...)
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  3. Symposium: Is There an Element of Immediacy in Knowledge?R. I. Aaron & C. M. Campbell - 1934 - Aristotelian Society Supplementary Volume 13:203-236.
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  4.  31
    Is There an Element of Immediacy in Knowledge?R. I. Aaron & C. M. Campbell - 1934 - Aristotelian Society Supplementary Volume 13 (1):203-236.
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  5.  6
    Symposium: Is There an Element of Immediacy in Knowledge?R. I. Aaron & C. M. Campbell - 1934 - Aristotelian Society Supplementary Volume 13:203 - 236.
  6.  11
    Living Without Why: Meister Eckhart's Critique of the Medieval Concept of Will.Blake Campbell - 2015 - British Journal for the History of Philosophy 23 (5):998-999.
  7.  39
    Debating Brain Drain: May Governments Restrict Emigration?Gillian Brock & Michael I. Blake - 2014 - Oup Usa.
    Many of the most skilled and educated citizens of developing countries choose to emigrate. How may those societies respond to these facts? May they ever legitimately prevent the emigration of their citizens? Gillian Brock and Michael Blake debate these questions, and offer distinct arguments about the morality of emigration.
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  8.  11
    Architectures for numerical cognition.Jamie I. D. Campbell - 1994 - Cognition 53 (1):1-44.
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  9.  15
    Cognitive arithmetic across cultures.Jamie I. D. Campbell & Qilin Xue - 2001 - Journal of Experimental Psychology: General 130 (2):299.
  10.  2
    Calculation, culture, and the repeated operand effect.Jamie I. D. Campbell & Raymond Gunter - 2002 - Cognition 86 (1):71-96.
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  11.  5
    Strategy choice for arithmetic verification: effects of numerical surface form.Jamie I. D. Campbell & Jonathan Fugelsang - 2001 - Cognition 80 (3):B21-B30.
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  12.  6
    * Philosophy of Common Sense, Phase I.I. Keith Campbell - 1988 - Philosophy 63:161.
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  13.  5
    Locality, modularity and numerical cognition.Jamie I. D. Campbell - 1994 - Behavioral and Brain Sciences 17 (1):63-64.
  14.  6
    Maternal characteristics of women having twin pregnancies.D. M. Campbell, A. J. Campbell & I. MacGillivray - 1974 - Journal of Biosocial Science 6 (4):463-470.
  15. Doxastic desire and Attitudinal Monism.Douglas I. Campbell - 2018 - Synthese 195 (3):1139-1161.
    How many attitudes must be posited at the level of reductive bedrock in order to reductively explain all the rest? Motivational Humeans hold that at least two attitudes are indispensable, belief and desire. Desire-As-Belief theorists beg to differ. They hold that the belief attitude can do the all the work the desire attitude is supposed to do, because desires are in fact nothing but beliefs of a certain kind. If this is correct it has major implications both for the philosophy (...)
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  16.  2
    The surface form×problem size interaction in cognitive arithmetic: evidence against an encoding locus.Jamie I. D. Campbell - 1999 - Cognition 70 (2):B25-B33.
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  17. The Inconceivable Popularity of Conceivability Arguments.Douglas I. Campbell, Jack Copeland & Zhuo-Ran Deng - 2017 - Philosophical Quarterly 67 (267):223-240.
    Famous examples of conceivability arguments include (i) Descartes’ argument for mind-body dualism, (ii) Kripke's ‘modal argument’ against psychophysical identity theory, (iii) Chalmers’ ‘zombie argument’ against materialism, and (iv) modal versions of the ontological argument for theism. In this paper, we show that for any such conceivability argument, C, there is a corresponding ‘mirror argument’, M. M is deductively valid and has a conclusion that contradicts C's conclusion. Hence, a proponent of C—henceforth, a ‘conceivabilist’—can be warranted in holding that C's premises (...)
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  18.  9
    A study of the fitness of color combinations in duple and in triple rhythm, to line designs.I. G. Campbell - 1942 - Journal of Experimental Psychology 30 (4):311.
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  19.  4
    Factors which work toward unit or coherence in visual design.I. G. Campbell - 1941 - Journal of Experimental Psychology 28 (2):145.
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  20. Not So Distinctively Mathematical Explanations.Aditya Jha, Clemency Montelle, Douglas I. Campbell & Phillip Wilson - manuscript
    (Longer version - work in progress) Various accounts of distinctively mathematical explanations (DMEs) of complex systems have been proposed recently which bypass the contingent causal laws and appeal primarily to mathematical necessities constraining the system. These necessities are considered to be modally exalted in that they obtain with a greater necessity than the ordinary laws of nature (Lange 2016). This paper focuses on DMEs of the number of equilibrium positions of n-tuple pendulum systems and considers several different DMEs of these (...)
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  21. The Fragmentation of Being.Douglas I. Campbell - 2019 - Australasian Journal of Philosophy 97 (3):634-635.
    This is a review of Kris McDaniel's book, 'The Fragmentation of Being'. In the book McDaniel defends ontological pluralism -- the doctrine that there are multiple 'ways of being' (i.e., multiple modes, or degrees, or orders, or levels, or gradations of existence). In defending ontological pluralism, McDaniel must reject the rival, Quinean position that there is at root just one generic way for a thing to exist: viz., by its falling in the domain of unrestricted quantification. McDaniel argues against Quine (...)
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  22.  15
    “I had so much it didn’t seem fair”: Eight-year-olds reject two forms of inequity.Peter R. Blake & Katherine McAuliffe - 2011 - Cognition 120 (2):215-224.
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  23.  38
    Dependence on Digital Medicine in Resource-Limited Settings.Jeffrey I. Campbell, Jessica Haberer, Angella Musiimenta & Nir Eyal - 2018 - American Journal of Bioethics 18 (9):54-56.
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  24.  3
    Nelson Roméro: L'Argument historique et la prononciation du latin. Pp. 105. Rio de Janeiro: Olympio, 1948. Paper.I. M. Campbell - 1951 - The Classical Review 1 (01):56-.
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  25. Principles of the Theory of the Historical Process in Philosophy.T. I. Oizerman, A. S. Bogomolov & H. Campbell Creighton - 1991 - Studies in Soviet Thought 41 (3):233-235.
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  26. The Main Trends in Philosophy.T. I. Oizerman & H. Campbell Creighton - 1991 - Studies in Soviet Thought 41 (2):155-157.
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  27.  2
    Linguistic influences in cognitive arithmetic: Comment on Noël, Fias and Brysbaert (1997).Jamie I. D. Campbell - 1998 - Cognition 67 (3):353-364.
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  28.  39
    The role of sense knowledge in divine illumination in the thought of Saint Augustine.James I. Campbell - unknown
  29.  92
    Beyond Gender Essentialism and the Social and Construction of Gender.Jason St John Oliver Campbell & Chioke I’Anson - 2007 - International Studies in Philosophy 39 (1):19-30.
  30.  3
    Arabic digit naming speed: Task context and redundancy gain.Jamie I. D. Campbell & Arron W. S. Metcalfe - 2008 - Cognition 107 (1):218-237.
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  31.  14
    Evidence for two current conduction iron.I. A. Campbell, A. Fert & R. Pomeroy - 1967 - Philosophical Magazine 15 (137):977-983.
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  32.  44
    I–John Campbell.John Campbell - 1997 - Aristotelian Society Supplementary Volume 71 (1):55-74.
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  33.  6
    Numerical order and quantity processing in number comparison.Eva Turconi, Jamie I. D. Campbell & Xavier Seron - 2006 - Cognition 98 (3):273-285.
  34.  27
    I_– _John Campbell.John Campbell - 1997 - Aristotelian Society Supplementary Volume 71 (1):55-74.
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  35.  8
    Ambrosio, Franci J. Dante and Derrida Face to Face. Albany: SUNY Press, 2007. $75.00 Baggett, David and William A. Drrumin, eds. Hitchock and Philosophy: Dail M for Metaphysics. Chicago: Open Court, 2007. $17.95 pb. Bird, Colin. An Introduction to Political Philosophy. Cambridge Introductions to Philosophy. New York: Cambridge University Press, 2007. $24.99 pb. [REVIEW]Peg Birmingham, James Campbell, Maria C. Cimitile, Elian P. Miller, Conal Condren, Stephen Gaukroger, Ian Hunter, John W. Cooper & M. I. Ada - forthcoming - Philosophy Today.
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  36. Seemings as sui generis.Blake McAllister - 2018 - Synthese 195 (7):3079-3096.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...)
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  37. Seemings as sui generis.Blake McAllister - 2017 - Synthese:1-18.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...)
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  38.  99
    Consequentialize This.Campbell Brown - 2011 - Ethics 121 (4):749-771.
    To 'consequentialise' is to take a putatively non-consequentialist moral theory and show that it is actually just another form of consequentialism. Some have speculated that every moral theory can be consequentialised. If this were so, then consequentialism would be empty; it would have no substantive content. As I argue here, however, this is not so. Beginning with the core consequentialist commitment to 'maximising the good', I formulate a precise definition of consequentialism and demonstrate that, given this definition, several sorts of (...)
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  39. Evidence, Judgment, and Belief at Will.Blake Roeber - 2019 - Mind 128 (511):837-859.
    Doxastic involuntarists have paid insufficient attention to two debates in contemporary epistemology: the permissivism debate and the debate over norms of assertion and belief. In combination, these debates highlight a conception of belief on which, if you find yourself in what I will call an ‘equipollent case’ with respect to some proposition p, there will be no reason why you can’t believe p at will. While doxastic involuntarism is virtually epistemological orthodoxy, nothing in the entire stock of objections to belief (...)
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  40. The Pragmatic Encroachment Debate.Blake Roeber - 2016 - Noûs 52 (1):171-195.
    Does knowledge depend in any interesting way on our practical interests? This is the central question in the pragmatic encroachment debate. Pragmatists defend the affirmative answer to this question while purists defend the negative answer. The literature contains two kinds of arguments for pragmatism: principle-based arguments and case-based arguments. Principle-based arguments derive pragmatism from principles that connect knowledge to practical interests. Case-based arguments rely on intuitions about cases that differ with respect to practical interests. I argue that there are insurmountable (...)
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  41. Rescuing a traditional argument for internalism.Blake McAllister - 2023 - Synthese 201 (4):1-22.
    Early moderns such as Locke and Descartes thought we could guarantee the justification of our beliefs, even in worlds most hostile to their truth, if only we form those beliefs with sufficient care. That is, they thought it possible for us to be impeccable with respect to justification. This principle has traditionally been used to argue for internalism. By placing all of the normatively relevant conditions in our minds, we ensure reflective access to what those norms require of us and (...)
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  42. Re-evaluating Reid's Response to Skepticism.Blake McAllister - 2016 - Journal of Scottish Philosophy 14 (3):317-339.
    I argue that some of the most prominent interpretations of Reid's response to skepticism marginalize a crucial aspect of his thought: namely, that our common sense beliefs meet whatever normative standards of rationality the skeptic might fairly demand of them. This should be seen as supplementary to reliabilist or proper functionalist interpretations of Reid, which often ignore this half of the story. I also show how Reid defends the rationality of believing first principles by appealing to their naturalness and irresistibility. (...)
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  43. The Perspective of Faith: It's Nature and Epistemic Implications.Blake McAllister - 2018 - American Catholic Philosophical Quarterly 92 (3):515-533.
    A number of philosophers, going back at least to Kierkegaard, argue that to have faith in something is, in part, to have a passion for that thing—to possess a lasting, formative disposition to feel certain positive patterns of emotion towards the object of faith. I propose that (at least some of) the intellectual dimensions of faith can be modeled in much the same way. Having faith in a person involves taking a certain perspective towards the object of faith—in possessing a (...)
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  44.  17
    Thomistic Forfeiture and the Rehabilitation of Defensive Abortion, Part I.James R. Campbell - 2023 - International Journal of Applied Philosophy 37 (2):115-142.
    A fresh explication of the Thomist justification of self-defense casts off the hobbles of the principle of double effects to find a more secure footing in the historicaldevelopment of subjective natural rights by medieval jurists, and a straight-forward application to the latent threat of death in childbirth posed by non-consensual pregnancy. By articulating the implicit Thomistic right to defensive abortion in terms of conditional rights bestowed in Creation as correlative to particular natural law duties, justly proportionate limits to defensive abortion (...)
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  45. Permissive Situations and Direct Doxastic Control.Blake Roeber - 2020 - Philosophy and Phenomenological Research 101 (2):415-431.
    According to what I will call ‘the disanalogy thesis,’ beliefs differ from actions in at least the following important way: while cognitively healthy people often exhibit direct control over their actions, there is no possible scenario where a cognitively healthy person exhibits direct control over her beliefs. Recent arguments against the disanalogy thesis maintain that, if you find yourself in what I will call a ‘permissive situation’ with respect to p, then you can have direct control over whether you believe (...)
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  46. The Partiality of Faith.Blake McAllister - 2021 - Australasian Philosophical Review 5 (1):36-45.
    ABSTRACT Katherine Dormandy argues that there is no partiality in virtuous faith. Partiality biases and leads to noetic entrenchment. In response, I contend there is an important sense in which virtuous faith is partial towards its object. Namely, it disposes one to perceive the object as more trustworthy and to rely on this partialist evidence in forming beliefs, even when the impartialist evidence points in the other direction. There are, after all, situations in which impartialist evidence is apt to mislead (...)
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  47. How to Argue for Pragmatic Encroachment.Blake Roeber - 2018 - Synthese (6):2649-2664.
    Purists think that changes in our practical interests can’t affect what we know unless those changes are truth-relevant with respect to the propositions in question. Impurists disagree. They think changes in our practical interests can affect what we know even if those changes aren’t truth-relevant with respect to the propositions in question. I argue that impurists are right, but for the wrong reasons, since they haven’t appreciated the best argument for their own view. Together with “Minimalism and the Limits of (...)
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  48. What You're Rejecting When You're Expecting.Blake Hereth - 2023 - Journal of Bioethical Inquiry (3):1-12.
    I defend two collapsing or reductionist arguments against Weak Pro-Natalism (WPN), the view that procreation is generally merely permissible. In particular, I argue that WPN collapses into Strong Pro-Natalism (SPN), the view that procreation is generally obligatory. Because SPN conflicts with the dominant view that procreation is never obligatory, demonstrating that WPN collapses into or entails SPN establishes epistemic parity (at least as concerns reproductive liberty) between WPN and Anti-Natalism (AN), the view that procreation is always impermissible. First, I distinguish (...)
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  49. Anti-Intellectualism.Blake Roeber - 2018 - Mind 127 (506):437-466.
    Intellectualists disagree with anti-intellectualists about the relationship between knowledge and truth. According to intellectualists, this relationship is intimate. Knowledge entails true belief, and in fact everything required for knowledge is somehow relevant to the probability that the belief in question is true. According to anti-intellectualists, this relationship isn’t intimate. Or, at least, it’s not as intimate as intellectualists think. Factors that aren’t in any way relevant to the probability that a belief is true can make a difference to whether it (...)
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  50. Priority or sufficiency …or both?Campbell Brown - 2005 - Economics and Philosophy 21 (2):199-220.
    Prioritarianism is the view that we ought to give priority to benefiting those who are worse off. Sufficientism, on the other hand, is the view that we ought to give priority to benefiting those who are not sufficiently well off. This paper concerns the relative merits of these two views; in particular, it examines an argument advanced by Roger Crisp to the effect that sufficientism is the superior of the two. My aim is to show that Crisp's argument is unsound. (...)
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