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James Maffie [37]James Edwin Maffie [1]
  1.  36
    Recent Work on Naturalized Epistemology.James Maffie - 1990 - American Philosophical Quarterly 27 (4):281 - 293.
    Continuity lies at the heart of the recent naturalistic turn in epistemology. Naturalists are united by a shared commitment to the continuity of science and epistemology, and tend to advocate one or more species of continuity: contextual, semantic, epistemological methodological, metaphysical, and axiological. Naturalists divide, however, over the interpretation and scope of this continuity. The naturalism of Goldman, Kim and Sosa is criticised for leaving meta-epistemology methodologically and epistemologically autonomous from science. A more plausible approach naturalizes epistemology 'all the way (...)
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  2.  67
    Naturalism and the Normativity of Epistemology.James Maffie - 1990 - Philosophical Studies 59 (3):333 - 349.
    Epistemology plays an indisputably normative role in our affairs; it is this which is commonly argued to prevent epistemology's being naturalized. I propose a descriptivist account of epistemology. Epistemic judgments, concepts, and properties are essentially descriptive and only hypothetically and contingently normative. Epistemology enjoys an intimate relationship with human conduct and motivation--and is therefore normative--in virtue of its centrality and widespread utility as a means to our variable ends. Epistemology becomes normative only within the framework of instrumental reason and its (...)
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  3. Pre-Columbian Philosophies.James Maffie - 2010 - In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
  4.  67
    Why Care About Nezahualcoyotl? Veritism and Nahua Philosophy.James Maffie - 2002 - Philosophy of the Social Sciences 32 (1):71-91.
    Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican philosophy • teotl • (...)
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  5.  51
    Alternative Epistemologies and the Value of Truth.James Maffie - 2000 - Social Epistemology 14 (4):247 – 257.
  6.  7
    To Walk in Balance: An Encounter Between Contemporary Western Science and Conquest-Era Nahua Philosophy.James Maffie - 2003 - In Robert Figueroa & Sandra G. Harding (eds.), Science and Other Cultures: Issues in Philosophies of Science and Technology. Routledge. pp. 70--90.
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  7.  19
    Editor's Introduction: Truth From the Perspective of Comparative World Philosophy.James Maffie - 2001 - Social Epistemology 15 (4):263 – 273.
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  8. “Just-so” Stories About “Inner Cognitive Africa”: Some Doubts About Sorensen's Evolutionary Epistemology of Thought Experiments. [REVIEW]James Maffie - 1997 - Biology and Philosophy 12 (2):207-224.
    Roy Sorensen advances an evolutionary explanation of our capacity for thought experiments which doubles as a naturalized epistemological justification. I argue Sorensens explanation fails to satisfy key elements of environmental-selectionist explanations and so fails to carry epistemic force. I then argue that even if Sorensen succeeds in showing the adaptive utility of our capacity, he still fails to establish its reliability and hence epistemic utility. I conclude Sorensens account comes to little more than a just-so story.
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  9.  84
    Aztec Philosophy.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
  10.  62
    Naturalism, Scientism and the Independence of Epistemology.James Maffie - 1995 - Erkenntnis 43 (1):1 - 27.
    Naturalists seek continuity between epistemology and science. Critics argue this illegitimately expands science into epistemology and commits the fallacy of scientism. Must naturalists commit this fallacy? I defend a conception of naturalized epistemology which upholds the non-identity of epistemic ends, norms, and concepts with scientific evidential ends, norms, and concepts. I argue it enables naturalists to avoid three leading scientistic fallacies: dogmatism, one dimensionalism, and granting science an epistemic monopoly.
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  11.  16
    Realism, Relativism, and Naturalized Meta-Epistemology.James Maffie - 1993 - Metaphilosophy 24 (1-2):1-13.
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  12. Towards an Anthropology of Epistemology.James Maffie - 1995 - Philosophical Forum 26 (3):218-241.
     
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  13.  31
    Ethnoepistemology.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
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  14. 'Like a Painting, We Will Be Erased; Like a Flower, We Will Dry Up Here on Earth': Ultimate Reality and Meaning According to Nahua Philosophy in the Age of Conquest.James Maffie - 2000 - Ultimate Reality and Meaning 23 (4):295-318.
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  15.  19
    The Consequences of Ideas.James Maffie - 2005 - Social Epistemology 19 (1):63 – 76.
    Meera Nanda arguers first-world intellectuals who espouse anti-science, anti-enlightenment, and relativist epistemological theories are guilty of supporting reactionary religious-political movements in India (and elsewhere in the third-world). I contend Nanda's argument betrays the very enlightenment ideas it aims to defend.
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  16.  11
    What is Social About Social Epistemics?James Maffie - 1991 - Social Epistemology 5 (2):101 – 110.
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  17.  11
    Atran's Evolutionary Psychology: “Say It Ain't Just-so, Joe”.James Maffie - 1998 - Behavioral and Brain Sciences 21 (4):583-584.
    Atran advances three theses: our folk-biological taxonomy is (1) universal, (2) innate, and (3) the product of natural selection. I argue that Atran offers insufficient support for theses (2) and (3) and that his evolutionary psychology thus amounts to nothing more than a just-so story.
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  18.  46
    Thinking with a Good Heart.James Maffie - 2008 - Hypatia 23 (4):pp. 182-191.
  19.  5
    Introducing Confluence.Monika Kirloskar-Steinbach, Geeta Ramana & James Maffie - 2014 - Confluence: Online Journal of World Philosophies 1 (1):7-63.
    In the following thematic introduction, we seek to situate Confluence within the field of comparative philosophy and substantiate why we deem a new publication necessary. For this purpose, we reconstruct the salient stages in the development of comparative philosophy in Part I, and then proceed to expound the rationale underlying Confluence in Part II. Our reconstruction of these stages pursues an exploratory rather than a documentary approach.
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  20.  9
    " We Eat of the Earth Then the Earth Eats Us". The Concept of Nature in Pre-Hispanic Nahua Thought.James Maffie - 2002 - Ludus Vitalis 10 (17):5-19.
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  21.  15
    (Some) World Philosophies.James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
  22.  9
    Epistemology in the Face of Strong Sociology of Knowledge.James Maffie - 1999 - History of the Human Sciences 12 (4):21-40.
    Advocates of the strong programme in the sociology of knowledge contend that its four defining tenets entail the elimination and replacement tout court of epistemology by strong sociology of knowledge. I advance a naturalistic conception of both substantive and meta-level epistemological inquiry which fully complies with these four tenets and thereby shows that the strong programme neither entails nor even augurs the demise of epistemology.
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  23.  11
    Blind Realism.James Maffie - 1995 - Philosophical Review 104 (4):616-618.
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  24.  12
    Book Review:Scientism: Philosophy and the Infatuation with Science Tom Sorell. [REVIEW]James Maffie - 1993 - Philosophy of Science 60 (4):677-.
  25.  8
    Editor's Introduction: Science, Modernity, Critique.James Maffie - 2005 - Social Epistemology 19 (1):1 – 3.
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  26.  3
    The Open Third-World Society and its First-World Enemies.James Maffie - 2005 - Metascience 14 (2):283-287.
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  27. Barry Hallen and J. Olubi Sodipo, Knowledge, Belief, and Witchcraft: Analytic Experiments in African Philosophy Reviewed By.James Maffie - 1998 - Philosophy in Review 18 (4):261-262.
  28.  1
    Thought Experiments.James Maffie - 1995 - Philosophical Books 36 (1):51-53.
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  29. Blind Realism: An Essay on Human Knowledge and Natural Science.James Maffie & Robert Almeder - 1995 - Philosophical Review 104 (4):616.
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  30. Colorado 80523-1781 USA.James Maffie - 2000 - Ultimate Reality and Meaning 23:295.
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  31. Islam and Science. [REVIEW]James Maffie - 1993 - Radical Philosophy 65.
     
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  32. Rhetoric and the End of Knowledge. [REVIEW]James Maffie - 1995 - Radical Philosophy 73.
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  33. Review of Scientism: Philosophy and the Infatuation with Science by Tom Sorell. [REVIEW]James Maffie - 1993 - Philosophy of Science 60 (4):677-679.
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  34. Thinking with a Good Heart.James Maffie - 2008 - Hypatia 23 (4):182-191.
  35. World Philosophies. [REVIEW]James Maffie - 2005 - Radical Philosophy Review 8 (1):113-118.
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  36. Symposium: Does the Concept of »Truth« Have Value in the Pursuit of Cross-Cultural Philosophy? Rosemont Jr, James Maffie, John Maraldo & Sonam Thakchoe - 2014 - IsFrontMatter: put either 1 or 0: 1 if this is not an article but a "front matter" type of entry, e.g. a list of books received, 0 otherwise 1:150-217.
    The symposium »Does the Concept of ›Truth‹ Have Value in the Pursuit of Cross-Cultural Philosophy?« hones on a methodological question which has deep implications on doing philosophy cross-culturally. Drawing on early Confucian writers, the anchor, Henry Rosemont, Jr., attempts to explain why he is skeptical of pat, affirmative answers to this question. His co-symposiasts James Maffie, John Maraldo, and Sonam Thakchoe follow his trail in working out multi-faceted views on truth from Mexican, Japanese Confucian, and Tibetan Buddhist perspectives respectively. As (...)
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