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Chris Calvert-Minor
University of Wisconsin-Whitewater
  1.  86
    Epistemological Misgivings of Karen Barad’s ‘Posthumanism’.Chris Calvert-Minor - 2014 - Human Studies 37 (1):123-137.
    Karen Barad develops a view she calls ‘posthumanism,’ or ‘agential realism,’ where the human is reconfigured away from the central place of explanation, interpretation, intelligibility, and objectivity to make room for the epistemic importance of other material agents. Barad is not alone in this kind of endeavor, but her posthumanism offers a unique epistemological position. Her aim is to take a performative rather than a representationalist approach to analyzing ‘socialnatural’ practices and challenge methodological assumptions that may go unnoticed in some (...)
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  2.  59
    “Epistemological Communities” and the Problem of Epistemic Agency.Chris Calvert-Minor - 2011 - Social Epistemology 25 (4):341 - 360.
    There is a tendency, a bad tendency, to make epistemic agency the central focus of epistemology. In brief, epistemologists have traditionally elevated epistemic agency as the crucial issue to be addressed, and ask all other epistemological questions in light of that issue. This is not surprising given the Cartesian influence on epistemology, but I argue that epistemic agency should not always be the central focus of epistemology. There are times when giving central place to epistemic agency gets in the way (...)
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  3.  62
    Teaching Philosophy in Second Life: Where the Virtual World and Philosophy Instruction Meet.Chris Calvert-Minor - 2011 - Teaching Philosophy 34 (1):1-16.
    Second Life is a free, three-dimensional, multi-user, online virtual world program created in 2003 by Linden Research Inc. In this paper, I recount the Introduction to Philosophy course I taught in Second Life for the University of Wisconsin-Whitewater and address five areas of interest: traditional vs. non-traditional learning environments, communication, illustrative props, student feedback, and and potential concerns. My conclusion is that philosophy courses can be taught online in Second Life effectively and that philosophy instructors need to be more aware (...)
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  4.  32
    The "Strong Programme", Normativity, and Social Causes.Chris Calvert-Minor - 2008 - Journal for the Theory of Social Behaviour 38 (1):1–22.
    Barry Barnes and David Bloor of the Strong Programme of the sociology of knowledge advance a naturalized epistemology that reduces all accounts of normativity to social causes. I endorse their program of naturalizing one kind of normativity, but I argue that there is another kind they cannot naturalize. Within the context of sociological explanations of rationality, there are norms of rationality instantiated by scientists that Barnes and Bloor study, and Barnes and Bloor's own normative ascriptions of scientists as rational beings. (...)
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  5. Minimal, Narrative, and Committed Selves.Chris Calvert-Minor - 2014 - Journal of Consciousness Studies 21 (1-2):74-95.
     
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  6.  84
    Blurry Humanism: A Reply to Michael Lynch.Chris Calvert-Minor - 2014 - Human Studies 37 (1):147-152.
    Humanism is blurry. It can have some clarity, but it is mainly blurry. To say anything otherwise is to fool oneself. Yes, we can construct reasonable humanistic theories that attempt to organize our understanding, such as methodologicalhumanism where one unifies discourses or practices according to human subjects or substantivehumanism that touts the importance of humanity via some shared attribute or substance. But to suggest that one can delineate and define the full salience of humanity, whether great or small, in the (...)
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  7.  54
    Minds Online: Teaching Effectively with Technology, by Michelle D. Miller.Chris Calvert-Minor - 2015 - Teaching Philosophy 38 (3):321-325.
  8.  32
    Rational Agreement and the Validity of Moral Norms: Criticisms of Habermas' Discourse Ethics.Chris Calvert-Minor - 2008 - Southwest Philosophy Review 24 (1):101-108.
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  9.  28
    Sartre, Consciousness, and God.Chris Calvert-Minor - 2016 - Philosophy and Theology 28 (1):185-205.
    Jean-Paul Sartre is known for his analysis of human consciousness. Surprisingly, however, he never takes seriously what it might mean to theorize God’s existence through that same understanding of consciousness. In this paper, I endeavor that analysis and outline the Sartrean conscious God, where nothingness haunts God’s own being. My argument is not to prove God’s existence through a Sartrean theology. My argument is only that a Sartrean theology centered on the conscious God is fully consistent within Sartre’s existentialism and (...)
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  10.  12
    Truth and Consciousness.Chris Calvert-Minor - 2017 - Human Studies 40 (4):663-679.
    Many work on flushing out what our consciousness means in cognitive and phenomenological terms, but no one has yet connected the dots on how consciousness and truth intersect, much less how our phenomenal consciousness can form the ground for most of our models of truth. Here, I connect those dots and argue that the basic structure of our phenomenal consciousness grounds the nature of truth as concordance, to harmonize in agreement, and that most extant theories on truth are well explained (...)
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  11.  51
    Commonsense Realism and Triangulation.Chris Calvert-Minor - 2009 - Philosophia 37 (1):67-86.
    Realism about the external world enjoys little philosophical support these days. I rectify this predicament by taking a relatively pragmatist line of thought to defend commonsense realism; I support commonsense realism through an interpretation and application of Donald Davidson’s notion of triangulation, the triangle composed of two communicators coordinating and correcting their responses with a shared causal stimulus. This argument is important because it has a crucial advantage over the often used abductive argument for realism. My argument avoids unwarranted conclusions, (...)
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  12.  16
    Archaeology and Humanism: An Incongruent Foucault.Chris Calvert-Minor - 2010 - Kritike 4 (1):1-17.
    Atension exists in Foucault’s writings concerning his alleged antihumanism. While his early archaeological period is taken to sediment his post-structuralist, anti-humanist methodology, Foucault still lets humanism creep into his writing, particularly in his later work. In the spirit of charity, I consider two ways of reading Foucault to overcome this tension: either emphasize his post-structuralism over his humanist leanings or take his humanism seriously and minimize his post-structuralism. After analysis, neither reading is adequate. I conclude that Foucault’s oeuvre is best (...)
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  13.  14
    Social–Theoretical Holism, Practises, and Apriorism: A Reply to Grasswick.Chris Calvert-Minor - 2011 - Social Epistemology 25 (4):371 - 378.
    In Heidi Grasswick?s response to ??Epistemological communities? and the problem of epistemic agency,? she criticizes my move to reconceptualize epistemology as an affair primarily centered on epistemic practises instead of epistemic agency. In this paper, I address some of Grasswick?s counterpoints, and I restate my argument for why epistemology should be centered on practises instead of epistemic agency. However, to advance the discussion, I urge that a more fruitful dialogue would engage looking at what consequences and advantages might follow from (...)
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  14.  4
    The Inescapability of Theorizing Practices Within Epistemology.Chris Calvert-Minor - 2012 - Kritike 6 (1).