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John Hyman [57]J. Hyman [11]Julius Hyman [1]Jonathan M. Hyman [1]
  1. How Knowledge Works.John Hyman - 1999 - Philosophical Quarterly 50 (197):433-451.
    I shall be mainly concerned with the question ‘What is personal propositional knowledge?’. This question is obviously quite narrowly focused, in three respects. In the first place, there is impersonal as well as personal knowledge. Second, a distinction is often drawn between propositional knowledge and practical knowledge. And third, as well as asking what knowledge is, it is also possible to ask whether and how knowledge of various kinds can be acquired: causal knowledge, a priori knowledge, moral knowledge, and so (...)
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  2. Knowledge and Evidence.John Hyman - 2006 - Mind 115 (460):891-916.
    theory of knowledge defended in Timothy Williamson's book Knowledge and its Limits is compared here with the theory defended in the author's articles ‘How Knowledge Works ’ and ‘ Knowledge and Self- Knowledge ’. It is argued that there are affinities between these theories, but that the latter has considerably more explanatory power.
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  3. Agents and Their Actions.Maria Alvarez & John Hyman - 1998 - Philosophy 73 (2):219-245.
    In the past thirty years or so, the doctrine that actions are events has become an essential, and sometimes unargued, part of the received view in the philosophy of action, despite the efforts of a few philosophers to undermine the consensus. For example, the entry for Agency in a recently published reference guide to the philosophy of mind begins with the following sentence: A central task in the philosophy of action is that of spelling out the differences between events in (...)
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  4. Art and Neuroscience.John Hyman - unknown
    1. I want to discuss a new area of scientific research called neuro-aesthetics, which is the study of art by neuroscientists. The most prominent champions of neuroaesthetics are V.S. Ramachandran and Semir Zeki, both of whom have both made ambitious claims about their work. Ramachandran says boldly that he has discovered “the key to understanding what art really is”, and that his theory of art can be tested by brain imaging experiments, although he does not describe these experiments, or explain (...)
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  5. The Road to Larissa.John Hyman - 2010 - Ratio 23 (4):393-414.
    In the Meno, Socrates asks why knowledge is a better guide to acting the right way than true belief. The answer he proposes is ingenious, but it fails to solve the puzzle, and some recent attempts to solve it also fail. I shall argue that the puzzle cannot be solved as long as we conceive of knowledge as a kind of belief, or allow our conception of knowledge to be governed by the contrast between knowledge and belief.
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  6.  10
    Strange Tools: Art and Human Nature, by Alva Noë.John Hyman - forthcoming - Mind:fzx040.
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  7.  16
    II—Knowledge and Belief.John Hyman - 2017 - Aristotelian Society Supplementary Volume 91 (1):267-288.
    In this article, I oppose the view that knowledge is a species of belief, and argue that belief should be defined in terms of knowledge, instead of the other way round. However, I reject the idea that the concept of knowledge has a primary or basic role or position in our system of mental and logical concepts, because I reject the hierarchical conception of philosophical analysis implicit in this idea. I approach the topic of knowledge and belief from a discussion (...)
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  8. The Causal Theory of Perception.John Hyman - 1992 - Philosophical Quarterly 42 (168):277-296.
  9.  75
    Voluntariness and Choice.John Hyman - 2013 - Philosophical Quarterly 63 (253):683-708.
    Philosophers have shown little interest in the concept of voluntariness during the last fifty years, mainly because Anscombe's book Intention persuaded us that it plays a relatively minor role in thought about human action, compared to the concept of acting intentionally or acting for a reason, and does not raise any interesting problems of its own, once the nature of intentional action has been explained. But this seems to be wrong. The nature of voluntariness, and its relationship with guilt, coercion, (...)
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  10. Action, Knowledge, and Will.John Hyman - 2015 - Oxford University Press.
    John Hyman explores central problems in philosophy of action and the theory of knowledge, and connects these areas of enquiry in a new way. His approach to the dimensions of human action culminates in an original analysis of the relation between knowledge and rational behaviour, which provides the foundation for a new theory of knowledge itself.
     
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  11. Acting for Reasons: Reply to Dancy. [REVIEW]John Hyman - 2011 - Frontiers of Philosophy in China 6 (3):358-368.
    This paper argues that we need to distinguish between two different ideas of a reason: first, the idea of a premise or assumption, from which a person’s action or deliberation can proceed; second, the idea of a fact by which a person can be guided, when he modifies his thought or behaviour in some way. It argues further that if we have the first idea in mind, one can act for the reason that p regardless of whether it is the (...)
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  12.  33
    Strange Tools: Art and Human Nature, by Alva Nöe.John Hyman - 2017 - Mind 126 (501):304-309.
    Strange Tools: Art and Human Nature, by NöeAlva. New York: Hill and Wang, 2015. Pp. xiii + 285.
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  13. Three Fallacies About Action.John Hyman - manuscript
    in Proceedings of the 29th International Wittgenstein Symposium, Hölder-Pichler-Tempsky.
     
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  14.  63
    Desires, Dispositions and Deviant Causal Chains.John Hyman - 2014 - Philosophy 89 (1):83-112.
    Recent work on dispositions offers a new solution to the long-running dispute about whether explanations of intentional action are causal explanations. The dispute seemed intractable because of a lack of percipience about dispositions and a commitment to Humean orthodoxies about causation on both sides.
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  15.  91
    Realism and Relativism in the Theory of Art.John Hyman - 2004 - Proceedings of the Aristotelian Society 105 (1):25–53.
    Pluralism—the incommensurability and, at times, incompatibility of objective ends—is not relativism, nor, a fortiori, subjectivism, nor the allegedly unbridgeable differences of emotional attitude on which some modern positivists, emotivists, existentialists, nationalists and, indeed, relativistic sociologists and anthropologists found their accounts.
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  16.  75
    Pictorial Art and Visual Experience.J. Hyman - 2000 - British Journal of Aesthetics 40 (1):21-45.
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  17. Vision, Causation and Occlusion.John Hyman - 1993 - Philosophical Quarterly 44 (171):210-214.
  18.  90
    The Tree of Knowledge.John Hyman - 2010 - Think 9 (25):9-17.
    Traditionally, the story that opens chapter three of Genesis is called The Fall . David Daube, who was the greatest authority on ancient law in his generation, and a biblical scholar of exceptional brilliance, said that it should be called The Rise . I shall explain why shortly, but first let me remind you of the orthodox interpretation of the story.
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  19.  78
    The Most General Factive Stative Attitude.J. Hyman - 2014 - Analysis 74 (4):561-565.
    I discuss Timothy Willliamson’s conjecture that ‘knowing is the most general factive stative attitude, that which one has to a proposition if one has any factive stative attitude to it at all’.
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  20.  70
    Pains and Places.John Hyman - 2003 - Philosophy 78 (303):5-24.
    I argue that itches, tickles, aches and pains—sensations of all sorts—are generally in the places where we say they are. So, for example, if I say that I have an itch in the big toe on my left foot, then, by and large, that is the very place where the itch is. James denied this in the 1890s; Russell and Broad denied it in the 1920s; Wittgenstein and Ryle denied it in the 1940s; Lewis and Armstrong denied it in the (...)
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  21. Investigating Psychology: Science of the Mind After Wittgenstein.John Hyman - 1992 - Philosophy 67 (262):559-561.
     
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  22. Is Beauty in the Eye of the Beholder?John Hyman - 2002 - Think 1 (1):81-92.
    In this article, John Hyman argues that beauty does not consist in mathematical perfection; that Hume was mistaken in claiming that beauty exists only in the mind; that we can discover what is really beautiful by learning to give reasons for our preferences; and that some things in the world are beautiful—probably many more than we imagine.
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  23. John Hyman.John Hyman - unknown
    I read Ernst Gombrich’s wonderful book Art and Illusion in 1981. I’d completed my BA a few months earlier, and I was spending a year in Geneva on a scholarship, before returning to Oxford to begin the BPhil. The topic in philosophy that interested me most at that time was perception, and I was struck by the extent to which Gombrich’s arguments relied on views about visual perception that he had inherited from the Helmholtzian tradition in psychology, and therefore indirectly (...)
     
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  24.  14
    Voluntariness and Intention.John Hyman - 2016 - Jurisprudence 7 (3):692-709.
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  25.  48
    Vision and Power.John Hyman - 1994 - Journal of Philosophy 91 (5):236-252.
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  26.  48
    Depiction.John Hyman - 2012 - Royal Institute of Philosophy Supplement 71:129-150.
    §1 Analytic philosophers interested in depiction have focused for the most part on two problems: first, explaining how pictures represent; second, describing the distinctive kinds of artistic value pictures can possess, or the distinctive ways in which they can embody artistic values that extend more broadly across the arts. I shall discuss the first problem here. The main concepts I shall be concerned with are depiction, resemblance, sense and reference.
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  27.  48
    Acts and Intentions.John Hyman - 2014 - Think 13 (36):11-22.
    What is the difference between the changes in your body that you yourself cause personally, such as the movements of your legs when you walk, or your lips when you speak, and the ones you do not cause personally, such as the contraction of your heart, or your foot bobbing up and down when your legs are crossed? Since the seventeenth century, most philosophers have said that will or intention makes the difference. I reject this answer and propose an alternative (...)
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  28.  34
    What, If Anything, Are Colours Relative To?John Hyman - 2005 - Philosophy 80 (4):475-494.
    The questions considered are whether colours are relative to systems of colour concepts, to the conditions in which they are observed, or to observers or communities of observers; and whether the relativity of colours, such as it is, implies that they are less real than shapes or intervals in time. The argument is based on the thought that Special Relativity provides the best available intellectual framework for thinking about the supposed relativity of qualities of physical things.
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  29.  1
    How Knowledge Works.John Hyman - 1999 - Philosophical Quarterly 49 (197):433-451.
    The doctrine that knowledge is a species of belief has encouraged philosophers to confuse the question of what knowledge is and the question of how it can be acquired. But we can form a conception of knowledge by asking how knowledge gets expressed in our mental lives and in our conduct, instead of asking where it comes from. Accordingly, knowledge can be defined as the ability to do things, or refrain from doing things, or believe, or want, or doubt things, (...)
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  30. Strawson and Kant.John Hyman - 2003 - Oxford: Clarendon Press.
  31.  47
    Reply to Vision.John Hyman - 1994 - Philosophical Quarterly 44 (176):369-376.
  32.  39
    Persons and Their Bodies.Hanjo Glock & John Hyman - 1994 - Philosophical Investigations 17 (2):365-379.
  33.  67
    'The Urn and the Chamber Pot.John Hyman - 2001 - In Richard Allen & Malcolm Turvey (eds.), Wittgenstein, Theory, and the Arts. Routledge. pp. 137.
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  34.  52
    Ii *-Realism and Relativism in the Theory of Art.John Hyman - 2005 - Proceedings of the Aristotelian Society 105 (1):25-53.
    Pluralism—the incommensurability and, at times, incompatibility of objective ends—is not relativism, nor, a fortiori, subjectivism, nor the allegedly unbridgeable differences of emotional attitude on which some modern positivists, emotivists, existentialists, nationalists and, indeed, relativistic sociologists and anthropologists found their accounts.
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  35. Wittgenstein on Action and the Will.John Hyman - 2011 - In Marie McGinn & Oskari Kuusela (eds.), The Oxford Handbook of Wittgenstein. Oxford University Press.
  36.  42
    Review of Catharine Abell, Katerina Bantinaki (Eds.), Philosophical Perspectives on Depiction[REVIEW]John Hyman - 2011 - Notre Dame Philosophical Reviews 2011 (2).
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  37. The Road to Larissarati_475 393..414.John Hyman - unknown
    In the Meno, Socrates asks why knowledge is a better guide to acting the right way than true belief. The answer he proposes is ingenious, but it fails to solve the puzzle, and some recent attempts to solve it also fail. I shall argue that the puzzle cannot be solved as long as we conceive of knowledge as a kind of belief, or allow our conception of knowledge to be governed by the contrast between knowledge and belief.
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  38. The Imitation of Nature.John Hyman - 1989 - Blackwell.
    Available from UMI in association with The British Library. Requires signed TDF. ;Metaphor and analogy are the scaffolding of science. Kepler's theory of the retinal picture could not have been built without the analogy between an eye and a camera obscura, and, two hundred and fifty years later, Charles Darwin devoted most of the first chapter of The origin of Species to discussion of pigeon fanciers. Unlike Darwin, Kepler was bewitched by his own imagination and was led to wonder "how (...)
     
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  39.  47
    Reply to Wyller.John Hyman - 2006 - Philosophy 81 (317):531-534.
    In my article ‘Pains and Places’ ), I argue, first, that sensations, such as aches and pains, are generally in the places where we say they are; and second, that sensations are states or modes of the sensitive parts of the bodies of sentient animals. Here I reply to Trus Wyller’s criticism of my views, in his article ‘The Place of Pain in Life’ ), and I comment on Kant’s claim, in his Dreams of a Spirit-Seer, that ‘I am as (...)
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  40. The Evidence of Our Senses.John Hyman - 2003 - In Hans-Johann Glock (ed.), Strawson and Kant. Oxford: Clarendon Press.
    The modern causal theory of perception—the theory defended by Grice and Strawson—differs from the classical theory advanced by Descartes and Locke in two ways. First, the modern theory is an exercise in conceptual analysis. Secondly, it is a version of what is sometimes called direct realism. I shall comment on these points in turn.
     
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  41.  42
    -Ings and -Ers.John Hyman - 2001 - Ratio 14 (4):298–317.
    This paper is about the semantic structure of verbal and deverbal noun phrases. The focus is on noun phrases which describe actions, perceptions, sensations and beliefs. It is commonly thought that actions are movements of parts of the agent’s body which we typically describe in terms of their effects, and that perceptions are slices of sensible experience which we typically describe in terms of their causes. And many philosophers hold that sensations and beliefs are states of the central nervous system (...)
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  42.  26
    Words and Pictures.John Hyman - 1997 - Royal Institute of Philosophy Supplement 42:51-.
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  43.  30
    Depicting Colours: Reply to Newall.John Hyman - 2007 - Philosophical Quarterly 57 (229):674–678.
    In a recent paper in this journal, 'Pictures, Colour and Resemblance', Michael Newall criticizes my views about how colours are depicted. In this reply, I set out my views and then discuss Newall's criticism of them.
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  44.  21
    Wittgenstein on the Arbitrariness of Grammar.J. Hyman - 2007 - Philosophical Review 116 (3):471-473.
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  45.  16
    Prediction and Predication.John Hyman - 1993 - Ratio 6 (1):27-35.
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  46.  7
    Preface.John Hyman & Helen Steward - 2004 - Royal Institute of Philosophy Supplement 55:v-vi.
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  47.  3
    Depiction.John Hyman - 2015 - In Frederik Stjernfelt & Peer F. Bundgaard (eds.), Investigations Into the Phenomenology and the Ontology of the Work of Art. Springer Verlag. pp. 129-150.
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  48.  7
    Book Reviews. [REVIEW]John Hyman - 1999 - British Journal of Aesthetics 39 (2):195-198.
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  49.  3
    Persons and Their Bodies.Hans Johann Glock & J. Hyman - unknown
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  50.  2
    El Evangelio según Wittgenstein.John Hyman - 1998 - Revista de filosofía (Chile) 19 (1):231-244.
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