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Eugene Mills [22]Eugene O. Mills [2]Eugene Orin Mills [1]
  1. Reason Without Freedom: The Problem of Epistemic Normativity.Eugene Mills - 2002 - Mind 111 (442):462-466.
  2. Interactionism and Overdetermination.Eugene O. Mills - 1996 - American Philosophical Quarterly 33 (1):105-115.
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  3. Fallibility and the Phenomenal Sorites.Eugene Mills - 2002 - Noûs 36 (3):384-407.
  4. Dividing Without Reducing: Bodily Fission and Personal Identity.Eugene O. Mills - 1993 - Mind 102 (405):37-51.
  5.  45
    Factory Farming and Ethical Veganism.Eugene Mills - 2019 - Acta Analytica 34 (4):385-406.
    The most compelling arguments for ethical veganism hinge on premise-pairs linking the serious wrongness of factory farming to that of buying its products: one premise claiming that buying those products stands in a certain relation to factory farming itself, and one claiming that entering into that relation with a seriously wrong practice is itself wrong. I argue that all such “linkage arguments” on offer fail, granting the serious wrongness of factory farming. Each relevant relation is such that if it holds (...)
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  6. Early Abortion and Personal Ontology.Eugene Mills - 2013 - Acta Analytica 28 (1):19-30.
    We are beings endowed with “personal capacities”—the capacity for reason, for a concept of self, perhaps more. Among ontologically salient views about what else we are, I focus on the “Big Three.” According to animalism, we are animals that have psychological properties only contingently. According to psychologistic materialism, we are material beings; according to substance dualism, we are either immaterial beings or composites of immaterial and material ones; but according to both psychologistic materialism and substance dualism, we essentially have some (...)
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  7.  79
    The Unity of Justification.Eugene Mills - 1998 - Philosophy and Phenomenological Research 58 (1):27-50.
    The thesis that practical and epistemic justification can diverge-that it can be reasonable to believe something, all things considered, even when believing is epistemically unjustified, and the reverse-is widely accepted. I argue that this acceptance is unfounded. I show, first, that examples of the sort typically cited as straightforwardly illustrative of the "divergence thesis" do not, in fact, support it. The view to the contrary derives from conflating the assessment of acts which cause one to believe with the assessment of (...)
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  8.  87
    A Simple Solution to the Liar.Eugene Mills - 1998 - Philosophical Studies 89 (2-3):197-212.
  9.  39
    Lotteries, Quasi-Lotteries, and Scepticism.Eugene Mills - 2012 - Australasian Journal of Philosophy 90 (2):335 - 352.
    I seem to know that I won't experience spaceflight but also that if I win the lottery, then I will take a flight into space. Suppose I competently deduce from these propositions that I won't win the lottery. Competent deduction from known premises seems to yield knowledge of the deduced conclusion. So it seems that I know that I won't win the lottery; but it also seems clear that I don't know this, despite the minuscule probability of my winning (if (...)
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  10. Interactionism and Physicality.Eugene Mills - 1997 - Ratio 10 (2):169-83.
    Substance‐dualist interactionism faces two sorts of challenge. One is empirical, involving the alleged incompatibility between interactionism and the supposed closure of the physical world. Although widely considered successful, this challenge gives no reason for preferring materialism to dualism. The other sort of challenge holds that interactionism is conceptually impossible. The historically influential version of the conceptual challenge is now discredited, but recent discussions by Chomsky and by Crane and Mellor suggest a new version. In brief, the argument is that anything (...)
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  11.  49
    Scheffler on Rawls, Justice, and Desert.Eugene Mills - 2004 - Law and Philosophy 23 (3):261-272.
  12. Williamson on Vagueness and Context‐Dependence.Eugene Mills - 2004 - Philosophy and Phenomenological Research 68 (3):635–641.
    Several philosophers offer explanations of linguistic vagueness by appealing to the referential context-dependence of vague terms. Timothy Williamson argues pre-emptively that any such approach must fail, on the grounds that context-dependence is neither necessary nor sufficient for vagueness. He supports this claim, in turn, by example. This paper argues that his examples fail to show that context-dependence is either unnecessary or insufficient for vagueness, and hence that he has failed by his own lights to show that it cannot explain vagueness.
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  13.  71
    Giving Up on the Hard Problem of Consciousness.Eugene Mills - 1996 - Journal of Consciousness Studies 3 (1):26-32.
    David Chalmers calls the problem of explaining why physical processes give rise to conscious phenomenal experience the ‘hard problem’ of consciousness. He argues convincingly that no reductive account of consciousness can solve it and offers instead a non-reductive account which takes consciousness as fundamental. This paper argues that a theory of the sort Chalmers proposes cannot hope to solve the hard problem of consciousness precisely because it takes the relation between physical processes and consciousness as fundamental rather than explicable. The (...)
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  14.  32
    Introduction.Eugene Mills - 2003 - Topoi 22 (2):105-109.
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  15.  95
    An Epistemic Reductio of Causal Reductionism.Eugene Mills - 2003 - Topoi 22 (2):151-161.
  16.  17
    Baker on Human Personhood.Eugene Mills - 2015 - Journal of Philosophical Research 40:473-481.
    Lynne Rudder Baker offers an account of what it is to be a human person, involving what she calls a “first person perspective,” that is separable from her constitution-view of human persons and adaptable to a variety of rival views of personal ontology. I argue that this account fails, no matter what view of personal ontology it is coupled with, on account of giving biological humanity an absurd role in determining the personhood of both possible human and non-human person-candidates. The (...)
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  17.  11
    Book Reviews. [REVIEW]Eugene Mills - 1993 - Mind 102 (408):661-665.
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  18.  5
    Consciousness and Topology.Eugene Mills - 2020 - Journal of Philosophical Research 45:189-195.
    Most philosophers of the self would take what David Barnett calls ‘The Datum’—that “pairs of people themselves are incapable of experience”—to merit its name. Barnett argues abductively from The Datum to Simplicity, the view that conscious beings must be simple. The truth of Simplicity would upend almost all materialist accounts of what we are, so Barnett’s argument and attempted rebuttals of it merit scrutiny. Rory Madden charges Barnett with overlooking a rival, better explanation, deriving from Integrity: the thesis that our (...)
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  19.  68
    Forbes's Branching Conception of Possible Worlds.Eugene Mills - 1991 - Analysis 51 (1):48 - 50.
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  20.  21
    Introspection in Michael Pelczar’s Sensorama. [REVIEW]Eugene Mills - 2016 - Analysis 76 (4):461-471.
  21.  71
    Introducing Personal Identity.Eugene Mills - 2001 - Teaching Philosophy 24 (1):19-27.
    This paper presents a story that introduces the philosophical problem of personal identity in a way that students find clear and compelling. While the story neither offers a solution to the paradox it raises nor fully explores the relation of personal identity and “what matters” for prudence and responsibility, the story can be used to clear up initial confusions about personal identity and thereby provide a framework for organizing further reading and discussion. Besides presenting this story, the paper provides a (...)
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  22.  25
    Mellor on the Sparseness of Natural Properties.Eugene Mills - 2014 - Ratio 27 (3):350-355.
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  23.  9
    Term Limits and the Prisoner's Dilemma.Eugene Mills - 1996 - Public Affairs Quarterly 10 (2):143-152.
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  24.  58
    The Sweet Mystery of Compatibilism.Eugene Mills - 2006 - Acta Analytica 21 (4):50 - 61.
    Any satisfactory account of freedom must capture, or at least permit, the mysteriousness of freedom—a “sweet” mystery involving a certain kind of ignorance rather than a “sour” mystery of unintelligibility, incoherence, or unjustifiedness. I argue that compatibilism can capture the sweet mystery of freedom. I argue first that an action is free if and only if a certain “rationality constraint” is satisfied, and that nothing in standard libertarian accounts of freedom entails its satisfaction. Satisfaction of this constraint is consistent with (...)
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