80 found
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  1.  52
    Four dialogue systems.Jim Mackenzie - 1990 - Studia Logica 49 (4):567 - 583.
    The paper describes four dialogue systems, developed in the tradition of Charles Hamblin. The first system provides an answer for Achilles in Lewis Carroll's parable, the second an analysis of the fallacy of begging the question, the third a non-psychologistic account of conversational implicature, and the fourth an analysis of equivocation and of objections to it. Each avoids combinatorial explosions, and is intended for real-time operation.
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  2.  15
    Frege and Illogical Behaviour.Jim Mackenzie - 1984 - American Philosophical Quarterly 21 (4):339 - 348.
    Frege argued that though it is logically possible for an illogical community to exist, It is not possible that it should be right. Neither the assertion of false statements nor the acceptance of invalid arguments suffices to render a community illogical. The kinds of behavior which would suffice prove, On examination, To be very rare, But to justify frege's rather obscure remarks on illogicality and the universality of logical laws. The laws of logic are to be understood as constraints on (...)
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  3.  57
    No logic before Friday.Jim Mackenzie - 1985 - Synthese 63 (3):329 - 341.
  4. Reasoning and logic.Jim Mackenzie - 1989 - Synthese 79 (1):99 - 117.
    Gilbert Harman, in Logic and Reasoning (Synthese 60 (1984), 107–127) describes an unsuccessful attempt ... to develop a theory which would give logic a special role in reasoning. Here reasoning is psychological, a procedure for revising one''s beliefs. In the present paper, I construe reasoning sociologically, as a process of linguistic interaction; and show how both reasoning in the psychologistic sense and logic are related to that process.
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  5.  23
    Street phronesis.Jim Mackenzie - 1991 - Journal of Philosophy of Education 25 (2):153–169.
    ABSTRACT Recent discussions of practice in this Journal have appealed to what they describe as the classical concept of practice. In this paper, it is argued that if there is a single classical concept of practice, it has not been described with sufficient clarity for it to be of use in illuminating or correcting anything, even our ‘radically ambiguous’ common-sense understanding of educational practice; and that there are writers today whose understanding of practical wisdom is far superior to that of (...)
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  6.  18
    Confirmation of a conjecture of Peter of Spain concerning question-begging arguments.Jim Mackenzie - 1984 - Journal of Philosophical Logic 13 (1):35 - 45.
  7.  24
    Religious upbringing is not as Michael hand describes.Jim Mackenzie - 2004 - Journal of Philosophy of Education 38 (1):129–142.
    Michael Hand, in his recent ‘Religious upbringing reconsidered’ in this journal, has claimed to find a logical problem neglected by earlier writers on religious upbringing and parental rights. In this paper, I argue that he has mis-described the terms in which he poses the alleged problem.
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  8.  39
    I guess.Jim Mackenzie - 1987 - Australasian Journal of Philosophy 65 (3):290 – 300.
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  9.  49
    No logic before Friday.Jim Mackenzie - 1984 - Synthese 58 (2):329 - 341.
  10.  28
    Postmodernism and Science Education: An Appraisal.Jim Mackenzie, Ron Good & James Robert Brown - 2014 - In Michael R. Matthews (ed.), International Handbook of Research in History, Philosophy and Science Teaching. Springer. pp. 1057-1086.
    Over the past 50 years, postmodernism has been a progressively growing and influential intellectual movement inside and outside the academy. Postmodernism is characterised by rejection of parts or the whole of the Enlightenment project that had its roots in the birth and embrace of early modern science. While Enlightenment and ‘modernist’ ideas of universalism, of intellectual and cultural progress, of the possibility of finding truths about the natural and social world and of rejection of absolutism and authoritarianism in politics, philosophy (...)
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  11.  7
    Street Phronesis.Jim Mackenzie - 1991 - Journal of Philosophy of Education 25 (2):153-169.
    Recent discussions of practice in this Journal have appealed to what they describe as the classical concept of practice. In this paper, it is argued that if there is a single classical concept of practice, it has not been described with sufficient clarity for it to be of use in illuminating or correcting anything, even our ‘radically ambiguous’ common-sense understanding of educational practice; and that there are writers today whose understanding of practical wisdom is far superior to that of the (...)
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  12.  34
    Forms of knowledge and forms of discussion.Jim Mackenzie - 1998 - Educational Philosophy and Theory 30 (1):27–49.
  13.  7
    Hamblin's Case for Commitment: A Reply to Johnson.Jim Mackenzie & Phil Staines - 1999 - Philosophy and Rhetoric 32 (1):14 - 39.
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  14.  30
    Peters and Marshall on the philosophy of the subject.Jim Mackenzie - 1995 - Educational Philosophy and Theory 27 (1):25–40.
  15.  9
    Religious Upbringing is not as Michael Hand Describes.Jim Mackenzie - 2004 - Journal of Philosophy of Education 38 (1):129-142.
    Michael Hand, in his recent ‘Religious upbringing reconsidered’ in this journal, has claimed to find a logical problem neglected by earlier writers on religious upbringing and parental rights. In this paper, I argue that he has mis-described the terms in which he poses the alleged problem.
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  16.  2
    Forms of Knowledge and Forms of Discussion.Jim Mackenzie - 1998 - Educational Philosophy and Theory 30 (1):27-49.
  17.  36
    From Speech Acts to Semantics.Jim Mackenzie - 2014 - Studies in Logic, Grammar and Rhetoric 36 (1):121-142.
    Frege introduced the notion of pragmatic force as what distinguishes statements from questions. This distinction was elaborated by Wittgenstein in his later works, and systematised as an account of different kinds of speech acts in formal dialogue theory by Hamblin. It lies at the heart of the inferential semantics more recently developed by Brandom. The present paper attempts to sketch some of the relations between these developments.
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  18.  36
    Equivocation as a Point of Order.Jim Mackenzie - 2007 - Argumentation 21 (3):223-231.
    Equivocation, or multiple meaning, is explained through the introduction of an additional response, the distinction, to points of order in formal dialogue objecting to immediate inconsistency.
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  19.  61
    The quantitative-qualitative distinction and the Null hypothesis significance testing procedure.Nimal Ratnesar & Jim Mackenzie - 2006 - Journal of Philosophy of Education 40 (4):501–509.
    Conventional discussion of research methodology contrast two approaches, the quantitative and the qualitative, presented as collectively exhaustive. But if qualitative is taken as the understanding of lifeworlds, the two approaches between them cover only a tiny fraction of research methodologies; and the quantitative, taken as the routine application to controlled experiments of frequentist statistics by way of the Null Hypothesis Significance Testing Procedure, is seriously flawed. It is contrary to the advice both of Fisher and of Neyman and Pearson, the (...)
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  20.  8
    The Quantitative-Qualitative Distinction and the Null Hypothesis Significance Testing Procedure.Nimal Ratnesar & Jim Mackenzie - 2006 - Journal of Philosophy of Education 40 (4):501-509.
    Conventional discussion of research methodology contrast two approaches, the quantitative and the qualitative, presented as collectively exhaustive. But if qualitative is taken as the understanding of lifeworlds, the two approaches between them cover only a tiny fraction of research methodologies; and the quantitative, taken as the routine application to controlled experiments of frequentist statistics by way of the Null Hypothesis Significance Testing Procedure, is seriously flawed. It is contrary to the advice both of Fisher and of Neyman and Pearson, the (...)
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  21.  36
    Authority.Jim Mackenzie - 1988 - Journal of Philosophy of Education 22 (1):57-67.
    Jim Mackenzie; Authority, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 57–65, https://doi.org/10.1111/j.1467-9752.1988.tb00177.x.
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  22.  30
    Contexts of Begging the Question.Jim Mackenzie - 1994 - Argumentation 8 (3):227-240.
    In this paper a dialogical account of begging the question is applied to various contexts which are not obviously dialogues: - reading prose, working through a deductive system, presenting a legal case, and thinking to oneself. The account is then compared with that in chapter eight of D. Walton'sBegging the Question (New York; Greenwood, 1991).
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  23.  31
    On teaching critical thinking.Jim Mackenzie - 1991 - Educational Philosophy and Theory 23 (1):56–78.
  24.  44
    Religious Upbringing: a Rejoinder and Responses.Michael Hand, Jim Mackenzie, Peter Gardner & Charlene Tan - 2004 - Journal of Philosophy of Education 38 (4):639-662.
    In this symposium Michael Hand presents a rejoinder to criticisms of his ‘Religious Upbringing Reconsidered’ (Journal of Philosophy of Education, 36.4) by Jim Mackenzie, Peter Gardner and Charlene Tan. Defending the idea of the logical possibility of non-indoctrinatory religious upbringing, he attempts to show that none of their various objections is successful. Mackenzie, Gardner and Tan each offer a response.
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  25.  28
    Evers & Walker and forms of knowledge.Jim Mackenzie - 1985 - Journal of Philosophy of Education 19 (2):199–209.
    Jim Mackenzie; Evers & Walker and Forms of Knowledge, Journal of Philosophy of Education, Volume 19, Issue 2, 30 May 2006, Pages 199–209, https://doi.org/10.
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  26.  16
    Evers & Walker and Forms of Knowledge.Jim Mackenzie - 1985 - Journal of Philosophy of Education 19 (2):199-209.
    Jim Mackenzie; Evers & Walker and Forms of Knowledge, Journal of Philosophy of Education, Volume 19, Issue 2, 30 May 2006, Pages 199–209, https://doi.org/10.
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  27.  38
    Peers on Socrates and Plato.Jim Mackenzie - 2014 - Educational Philosophy and Theory 46 (7):764-777.
    There is more to be said about two of the topics Chris Peers addresses in his article Freud, Plato and Irigaray: A morpho-logic of teaching and learning (2012, Educational Philosophy and Theory, 44, 760–774), namely the Socratic method of teaching and Plato’s stance with regard to women and feminism. My purpose in this article is to continue Peers’s discussion of these two topics.
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  28.  14
    Stalky & co.: The adversarial curriculum.Jim Mackenzie - 2002 - Journal of Philosophy of Education 36 (4):609–620.
    A comparison between two teachers drawn from fiction leads to an exploration of the issues between those whose concept of education is focused on the curriculum, and those who understand that pupils are active agents in their education and that therefore some beneficial outcomes can result from pupil subversion of the school. This is developed as a concept of an adversarial curriculum, with particular reference to moral education.
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  29.  4
    Stalky & Co.: the Adversarial Curriculum.Jim Mackenzie - 2002 - Journal of Philosophy of Education 36 (4):609-620.
    A comparison between two teachers drawn from fiction leads to an exploration of the issues between those whose concept of education is focused on the curriculum, and those who understand that pupils are active agents in their education and that therefore some beneficial outcomes can result from pupil subversion of the school. This is developed as a concept of an adversarial curriculum, with particular reference to moral education.
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  30.  10
    Still irrelevant to us.Jim Mackenzie - 2004 - Journal of Philosophy of Education 38 (4):639–662.
    Michael Hand presents the problem for his paper succinctly in his response: ‘religious beliefs, since they are not known to be true, cannot be imparted by the p.
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  31.  30
    Alpha centauri IV.Jim Mackenzie - 1986 - Philosophia 16 (1):115-116.
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  32. A Pragmatic Requirement for Classically Valid Arguments.Jim Mackenzie - 1985 - Logique Et Analyse 28 (109):75-78.
     
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  33.  35
    A reply on behalf of the relativist to mark Mason's justification of universal ethical principles.Jim Mackenzie - 2007 - Educational Philosophy and Theory 39 (6):657–675.
    Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37 , attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable.
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  34.  15
    A Reply on Behalf of the Relativist to Mark Mason's Justification of Universal Ethical Principles.Jim Mackenzie - 2007 - Educational Philosophy and Theory 39 (6):657-675.
    Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37 (2005), attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable.
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  35.  4
    Because R. T. Allen says so.Jim Mackenzie - 1988 - Journal of Philosophy of Education 22 (1):107–113.
    Jim Mackenzie; Because R. T. Allen says so, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 107–113, https://doi.org/10.1111/j.1467-9.
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  36.  3
    Because R. T. Allen says so.Jim Mackenzie - 1988 - Journal of Philosophy of Education 22 (1):107-113.
    Jim Mackenzie; Because R. T. Allen says so, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 107–113, https://doi.org/10.1111/j.1467-9.
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  37.  16
    Charles Leonard Hamblin, 1922-1985.Jim Mackenzie & Philip Staines - 1985 - Australasian Journal of Philosophy 63 (3):384.
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  38.  38
    Christopher Winch on the Representational Theory of Language and its Pedagogic Relevance.Jim Mackenzie - 2001 - Educational Philosophy and Theory 33 (1):35-56.
    In his recent paper, Winch attacks a group of theories he calls cognitivism. These theories agree in holding that ‘the ability to think, both consciously and subconsciously, amounts to an ability to internally manipulate symbolic representations of that which we think about.The relevance of this attack to education is that ‘Cognitivism’ supplies plausible‐looking reasons for thinking that learning can take place without instruction, practice, memorisation or training and its prestige as a theory of learning devalues those activities within education.Its rejection (...)
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  39.  13
    Dahlbeck and Pure Ontology.Jim Mackenzie - 2016 - Educational Philosophy and Theory 48 (9).
    This article responds to Johan Dahlbeck’s ‘Towards a pure ontology: Children’s bodies and morality’, 2014, pp. 8–23). His arguments from Nietzsche and Spinoza do not carry the weight he supposes, and the conclusions he draws from them about pedagogy would be ill-advised in practice.
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  40.  21
    David Carr on religious knowledge and spiritual education.Jim Mackenzie - 1998 - Journal of Philosophy of Education 32 (3):409–427.
    This paper is a reply to David Carr's two recent articles on religious education in this Journal. It argues that the examples Carr cites as distinctively religious are not, and that the present emphasis in schools on education about (rather than in) religion is justified.
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  41.  18
    David Carr on Religious Knowledge and Spiritual Education.Jim Mackenzie - 1998 - Journal of Philosophy of Education 32 (3):409-427.
    This paper is a reply to David Carr's two recent articles on religious education in this Journal. It argues that the examples Carr cites as distinctively religious are not, and that the present emphasis in schools on education about (rather than in) religion is justified.
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  42.  41
    Fallacies: Classical and Contemporary Readings.Jim MacKenzie - 1996 - Informal Logic 18 (2).
  43.  45
    Holden's Public University and its Rawlsian Silence on Religion.Jim Mackenzie - 2012 - Educational Philosophy and Theory 44 (7):686-706.
    Robert H. Holden, in ‘The Public University's Unbearable Defiance of Being’ (2009, Educational Philosophy and Theory, 41:5, pp. 575–591) argues that the public university ought to welcome the infusion of relevant beliefs, including religious ones, in carrying out its research and teaching responsibilities. In this paper, I examine whether he has shown that some opinions are suppressed, whether he has shown that other views are hegemonic, the central argument that lies behind his thinking, and then consider the educational consequences of (...)
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  44. How to Start Talking to Cretans.Jim Mackenzie - 1990 - Logique Et Analyse 33 (31):339.
     
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  45.  2
    Identity, reasonableness and being one among others dialogue, community, education.Jim Mackenzie - forthcoming - Educational Philosophy and Theory.
    ‘Who am I?’ I may reply by stating my nationality, my ethnicity, my religion, my occupation, my sexuality, my gender, my abledness, my generation (boomers, gen Xers, millennials, etc.), my income g...
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  46.  17
    Is religious education possible? A philosophical investigation - by Michael hand.Jim Mackenzie - 2007 - Educational Philosophy and Theory 39 (7):787–794.
  47.  9
    Is Religious Education Possible? A Philosophical Investigation ‐ By Michael Hand.Jim Mackenzie - 2007 - Educational Philosophy and Theory 39 (7):787-794.
  48.  22
    Kitching's Trouble with Theory: ‘The tree is known by its fruit’ (Mt. 12.33).Jim Mackenzie - 2009 - Educational Philosophy and Theory 41 (3):240-244.
  49.  6
    On Teaching Critical Thinking1.Jim Mackenzie - 1991 - Educational Philosophy and Theory 23 (1):56-78.
  50.  43
    Philosophical abstracts.Jim Mackenzie - 1986 - Australasian Journal of Philosophy 64 (2):435-457.
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