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Jonathan Sutton [18]Jonathan Keith Sutton [2]
  1.  36
    Without Justification.Jonathan Sutton - 2007 - MIT Press.
    An argument that takes issue with the contemporary epistemological consensus that justification is distinct from knowledge, proposing instead that justified belief simply is knowledge, and arguing in detail that a belief is justified when ...
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  2.  59
    Stick to What You Know.Jonathan Sutton - 2005 - Noûs 39 (3):359–396.
    I will be arguing that a subject’s belief that p is justified if and only if he knows that p: justification is knowledge. I will start by describing two broad classes of allegedly justified beliefs that do not constitute knowledge and which, hence, cannot be what they are often taken to be if my view is correct. It is far from clear what my view is until I say a lot more about the relevant concept or concepts of justification that (...)
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  3.  22
    'Minimal Religion' and Mikhail Epstein's Interpretation of Religion in Late-Soviet and Post-Soviet Russia.Jonathan Sutton - 2005 - Studies in East European Thought 58 (2):107 - 135.
    This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia.
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  4.  53
    How to Mistake a Trivial Fact About Probability for a Substantive Fact About Justified Belief.Jonathan Sutton - unknown
    I am justified in believing that my lottery ticket—call it t1—will not win, on statistical grounds. Those grounds apply equally to any other ticket, so I am justified in believing of any other ticket ti (let i take values from 2 to 1000000) that it will not win. I am not, however, justified in believing the giant conjunctive proposition that t1 will not win & t2 will not win & . . . & t1,000,000 will not win. On the contrary, (...)
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  5. The Religious Philosophy of Vladimir Solovyov: Towards a Reassessment.Jonathan Sutton - 1988 - St. Martin's Press.
     
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  6.  36
    The Contingent a Priori and Implicit Knowledge.Jonathan Sutton - 2001 - Philosophy and Phenomenological Research 63 (2):251-277.
    By introducing a name ‘one meter’ and stipulating that it refers to the length of stick S, the stipulator appears to be in a position to gain immediate knowledge of a mind- and language-independent fact-the fact that the length of stick S is one meter. It appears that other users of the name can gain this knowledge only through empirical enquiry. I argue that this presents a paradox. After clarifying the nature of the paradox, I offer a solution by arguing (...)
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  7.  11
    Are Concepts Mental Representations or Abstracta?Jonathan Sutton - 2004 - Philosophy and Phenomenological Research 68 (1):89 - 108.
    I argue that thoughts and concepts are mental representations rather than abstracta. I propose that the most important difference between the two views is that the mentalist believes that there are concept and thought tokens as well as types; this reveals that the dispute is not terminological but ontological. I proceed to offer an argument for mentalism. The key step is to establish that concepts and thoughts have lexical as well as semantic properties. I then show that this entails that (...)
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  8.  24
    Peter J.S. Duncan, Russian Messianism: Third Rome, Revolution, Communism and After.Jonathan Sutton - 2002 - Studies in East European Thought 54 (3):229-230.
  9.  25
    Multiplying Senses.Jonathan Sutton - manuscript
    My aim is to motivate and develop a view of what senses are. Senses, as I conceive of them, avoid a number of the problems that plague a broadly Fregean approach to the semantics of belief ascriptions, as I hope to show. The chief innovation of my view that enables these solutions is that beliefs are taken to have multiple, truth-conditionally equivalent contents. In traditional Fregean terminology, a belief does not involve a relation to a single thought, but to many (...)
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  10.  14
    Concerning Lev Shestov's Conception of Ethics.Goubergen Martine Van & Sutton Jonathan - 1996 - Studies in East European Thought 48 (2/4):223 - 229.
  11.  18
    Introduction.Jonathan Sutton - 1996 - Studies in East European Thought 48 (2-4):109-113.
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  12.  4
    ‘Minimal Religion’ and Mikhail Epstein’s Interpretation of Religion in Late-Soviet and Post-Soviet Russia.Jonathan Sutton - 2005 - Studies in East European Thought 58 (2):107-135.
    This is an examination of two essays on minimal religion by Mikhail Epstein, assessing the usefulness of the term 'minimal religion' for the analysis of religion in contemporary Russia.
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  13.  19
    The Centenary of the Death of Vladimir Solov'ëv (1853–1900).Jonathan Sutton - 2000 - Studies in East European Thought 52 (4):309 - 326.
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  14.  12
    Conference Report:Orthodox Christianity and Contemporary Europe.Jonathan Sutton - 2002 - Studies in East European Thought 54 (3):219-221.
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  15.  8
    The Centenary of the Death of Vladimir Solov'ëV (1853–1900).Jonathan Sutton - 2000 - Studies in East European Thought 52 (4):309-326.
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  16. 6. There Are No Rational Pairs of Contradictory Beliefs (Whatever Some Philosophers of Language Say).Jonathan Sutton - 2010 - In T. Szabo Gendler & J. Hawthorne (eds.), Oxford Studies in Epistemology. Oxford University Press. pp. 3--150.
     
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  17. The Things People Say.Jonathan Sutton - 2002 - ProtoSociology 17:46-58.
    It appears that the objects of belief and the objects of assertion are, often, one and the same. The objects of assertion must be communicable – if an assertion leads to successful communication, the audience grasps what the speaker said. There are good reasons for thinking that beliefs are relations to very fine-grained contents, however, which appear to be unsuitable for reliable transmission from speaker to audience. I consider two accounts of the apparent intersection of the objects of belief and (...)
     
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  18. Vladimir Solovyov and the Russian Ideal of the 'Whole Man'.Jonathan Sutton - 1980 - [S.N.].
     
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