80 found
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  1. Knowledge---By Examples.Colin Radford - 1966 - Analysis 27 (1):1--11.
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  2. How Can We Be Moved by the Fate of Anna Karenina?Colin Radford & Michael Weston - 1975 - Aristotelian Society Supplementary Volume 49 (1):67 - 93.
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  3.  5
    Knowledge: By Examples.Colin Radford - 1966 - Analysis 27 (1):1.
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  4.  99
    The Umpire's Dilemma.Colin Radford - 1985 - Analysis 45 (2):109 - 111.
  5. On Subject Terms.Colin Radford - 1974 - Mind 83 (330):161-179.
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  6. Belief, Acceptance, and Knowledge.Colin Radford - 1990 - Mind 99 (396):609-617.
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  7.  74
    Does Unwitting Knowledge Entail Unconscious Belief?Colin Radford - 1970 - Analysis 30 (3):103 - 107.
  8.  98
    On Sticking to What I Don't Believe to Be the Case.Colin Radford - 1972 - Analysis 32 (5):170 - 173.
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  9.  12
    The Incoherence and Irrationality of Philosophers.Colin Radford - 1990 - Philosophy 65 (253):349 - 354.
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  10. Emotions and Music: A Reply to the Cognitivists.Colin Radford - 1989 - Journal of Aesthetics and Art Criticism 47 (1):69-76.
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  11.  88
    Fakes.Colin Radford - 1978 - Mind 87 (345):66-76.
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  12. Fiction, Pity, Fear, and Jealousy.Colin Radford - 1995 - Journal of Aesthetics and Art Criticism 53 (1):71-75.
  13.  48
    Tears and Fiction.Colin Radford - 1977 - Philosophy 52 (200):208 - 213.
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  14.  25
    Radford Revisiting.Colin Radford - 1988 - Philosophical Quarterly 38 (153):496-499.
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  15.  7
    Utilitarianism and the Noble Art.Colin Radford - 1988 - Philosophy 63 (243):63 - 81.
    Utilitarianism tells us that actions are morally right and good if and to the extent that they add to human happiness or diminish human unhappiness. And—or, perhaps, therefore—it also tells us that the best action a person can perform is that which of all the possible actions open to him is the one which makes the greatest positive difference to human happiness. Moreover, as everyone will also remember, utilitarianism further tries to tell us, perhaps intending it as a corollary of (...)
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  16.  90
    Philosophers and Their Monstrous Thoughts.Colin Radford - 1982 - British Journal of Aesthetics 22 (3):261-263.
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  17.  60
    Charlton's Feelings About the Fictitious: A Reply.Colin Radford - 1985 - British Journal of Aesthetics 25 (4):380-383.
  18.  26
    Knowing and Telling.Colin Radford - 1969 - Philosophical Review 78 (3):326-336.
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  19.  37
    The Essential Anna.Colin Radford - 1979 - Philosophy 54 (209):390 - 394.
    Having distinguished essentially fictional characters from inessentially fictional ones and having identified Anna Karenina as an inessentially fictional character, Barrie Paskins solves the problem I posed in ‘How Can We Be Moved by the Fate of Anna Karenina?’ thus: ‘our pity towards the inessentially fictional is, or can without forcing be construed as, pity for those people if any who are in the same bind as the character in the fiction’. Making a similar point in a footnote, ‘our emotions towards (...)
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  20.  44
    Characterizing-Judgments and Their Causal Counterparts.Colin Radford - 1971 - Analysis 31 (3):65 - 75.
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  21.  61
    Knowing but Not Believing.Colin Radford - 1967 - Analysis 27 (4):139 - 140.
  22.  44
    Muddy Waters.Colin Radford - 1991 - Journal of Aesthetics and Art Criticism 49 (3):247-252.
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  23.  73
    The Insolubility of the Red-Green Problem.Colin Radford - 1963 - Analysis 23 (3):68-71.
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  24.  23
    Stuffed Tigers: A Reply to H. O. Mounce.Colin Radford - 1982 - Philosophy 57 (222):529 - 532.
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  25.  31
    Replies to Three Critics.Colin Radford - 1989 - Philosophy 64 (247):93 - 97.
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  26. Knowing but not believing.Colin Radford - 1967 - Erkenntnis 27 (4):139.
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  27.  11
    Stuffed Tigers: A Reply to H. O. Mounce: Discussion.Colin Radford - 1982 - Philosophy 57 (222):529-532.
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  28.  6
    Book Reviews. [REVIEW]Colin Radford - 1998 - British Journal of Aesthetics 38 (2):154-162.
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  29.  29
    Analysing" `Know(s) That.Colin Radford - 1970 - Philosophical Quarterly 20 (80):222-229.
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  30.  43
    Neuroscience and Anna; a Reply to Glenn Hartz.Colin Radford - 2000 - Philosophy 75 (3):437-440.
    Glen Hartz argues, that neuroscience reveals that persons moved or frightened by fictional characters believe that they are real, so such behaviour is not irrational. But these beliefs, if they exist, are not rational and, in any case inconsistent with our conscious rational beliefs that fictional characters are not real. So his argument fails to establish that we are not irrational or incoherent when moved or frightened by such characters. It powerfully reinforces the contrary view.
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  31.  19
    It's on the Tip of My Tongue.Colin Radford - 1978 - Philosophical Investigations 1 (2):70-79.
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  32.  3
    Book Reviews. [REVIEW]Colin Radford - 1995 - Mind 104 (413):154-162.
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  33.  12
    Report on Analysis 'Problem' No. 19.Colin Radford - 1983 - Analysis 43 (3):113 - 115.
    If I am looking at myself in a mirror I am directly facing, do I see myself looking at myself? If so, do I also see myself looking at myself looking at myself – and so on?
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  34.  13
    Knowledge and Evidence.Colin Radford - 1991 - Philosophical Books 32 (1):33-37.
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  35.  3
    Life, Flesh, and Animate Behavior: A Reappraisal of the Argument From Analogy.Colin Radford - 1981 - Philosophical Investigations 4 (4):56-64.
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  36.  9
    On Agreement.Colin Radford - 1990 - Grazer Philosophische Studien 38:47-64.
    Examining the nuances of verbalised agreements reveals that though not always about judgements, even the simplest involves participants in making judgements about why speakers say what they say, what in so saying they are doing, what this implies or leaves open etc. So conversations involve thinking, reasoning, and although the languages in which they are couched are culturally relative, the reasoning, propositions, logic involved are not. This illuminates why philosophers have been preoccupied with propositions and why they have been inclined (...)
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  37.  2
    Hoping and Wishing.Colin Radford & J. M. Hinton - 1970 - Aristotelian Society Supplementary Volume 44 (1):51-88.
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  38.  24
    Must Knowledge—or 'Knowledge'—Be Socially Constructed?Colin Radford - 1985 - Philosophy of the Social Sciences 15 (1):15-33.
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  39.  14
    Wittgenstein on Ethics.Colin Radford - 1989 - Grazer Philosophische Studien 33:85-114.
    According to Wittgenstein's mature philosophy, no 'language game' or 'form of life' is inherently philosophically problematic. However real, practical moral problems undermine the objectivity of morality, which as moral beings we cannot abandon. This problem is both philosophical and 'real'. Morality therefore undermines the later Wittgenstein's whole account of philosophy, i.e. its nature, how such problems are resolved, and its relation with the rest of our lives. Perhaps that is why he virtually never mentions Ethics in his writings after 1932-3.
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  40.  9
    Can We Be Moved by Hanfling's Feelings About Grammar?Colin Radford - 1985 - Philosophy 60 (234):532-538.
  41.  9
    An Essay On Belief And Acceptance-Cohen, Lj.Colin Radford - 1995 - Mind 104 (413):154-162.
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  42.  1
    Book Reviews. [REVIEW]Colin Radford - 1969 - British Journal of Aesthetics 9 (4):154-162.
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  43. How Can We Be Moved by the Fate of Anna Karenina?Colin Radford & Michael Weston - 1975 - Proceedings of the Aristotelian Society, Supplementary Volumes( 49:67-93.
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  44.  18
    I Will, If You Will.Colin Radford - 1984 - Mind 93 (372):577-583.
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  45.  18
    MacColl, Russell, the Existential Import of Propositions, and the Null- Class.Colin Radford - 1995 - Philosophical Quarterly 45 (180):316-331.
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  46.  18
    Ostensive Definitions, Coordinative Definitions, and Necessary Empirical Statements: A Reply to Arthur Pap.Colin Radford - 1964 - Mind 73 (290):270-272.
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  47.  11
    Reply to Mr. Kenner.Colin Radford - 1965 - Analysis 25 (6):207 - 208.
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  48.  12
    Wittgenstein, Empiricism, and Language.Colin Radford - 2001 - International Philosophical Quarterly 41 (4):495-496.
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  49.  13
    Hoping, Wishing, and Dogs.Colin Radford - 1970 - Inquiry: An Interdisciplinary Journal of Philosophy 13 (1-4):100 – 103.
    Although dogs are almost totally incapable of symbolic behaviour, they can hope, for a dog's behaviour can manifest not only a desire for something but varying degrees of expectation that it will get what it desires; but since they are almost totally incapable of symbolic behaviour, nothing they do can indicate that they both desire something and yet are certain that they will not get it. So the suggestion that dogs entertain idle wishes is, apparently, vacuous, i.e. untestable, or nonsensical. (...)
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  50.  15
    Begging Principles: The Big Issue.Colin Radford - 2001 - Journal of Applied Philosophy 18 (3):287–296.
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