Results for 'Juan S. Pi��eros Glasscock'

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  1. Practical Knowledge and Luminosity.Juan S. Piñeros Glasscock - 2019 - Mind 129 (516):1237-1267.
    Many philosophers hold that if an agent acts intentionally, she must know what she is doing. Although the scholarly consensus for many years was to reject the thesis in light of presumed counterexamples by Donald Davidson, several scholars have recently argued that attention to aspectual distinctions and the practical nature of this knowledge shows that these counterexamples fail. In this paper I defend a new objection against the thesis, one modelled after Timothy Williamson’s anti-luminosity argument. Since this argument relies on (...)
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  2.  13
    The puzzle of learning by doing and the gradability of knowledge‐how.Juan S. Piñeros Glasscock - forthcoming - Philosophy and Phenomenological Research.
    Philosophy and Phenomenological Research, EarlyView.
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  3.  19
    The puzzle of learning by doing and the gradability of knowledge‐how.Juan S. Piñeros Glasscock - forthcoming - Philosophy and Phenomenological Research.
    Philosophy and Phenomenological Research, EarlyView.
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  4. Authoritative Knowledge.Juan S. Piñeros Glasscock - 2020 - Erkenntnis 87 (5):2475-2502.
    This paper investigates ‘authoritative knowledge’, a neglected species of practical knowledge gained on the basis of exercising practical authority. I argue that, like perceptual knowledge, authoritative knowledge is non-inferential. I then present a broadly reliabilist account of the process by which authority yields knowledge, and use this account to address certain objections.
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  5. Alienation or regress: on the non-inferential character of agential knowledge.Juan S. Piñeros Glasscock - 2020 - Philosophical Studies 178 (6):1757-1768.
    A central debate in philosophy of action concerns whether agential knowledge, the knowledge agents characteristically have of their own actions, is inferential. While inferentialists like Sarah Paul hold that it is inferential, others like Lucy O’Brien and Kieran Setiya argue that it is not. In this paper, I offer a novel argument for the view that agential knowledge is non-inferential, by posing a dilemma for inferentialists: on the first horn, inferentialism is committed to holding that agents have only alienated knowledge (...)
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  6.  3
    The puzzle of learning by doing and the gradability of knowledge‐how.Juan S. Piñeros Glasscock - forthcoming - Wiley: Philosophy and Phenomenological Research.
    Philosophy and Phenomenological Research, EarlyView.
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  7.  47
    Review of Tamar Schapiro 'Feeling Like It'. [REVIEW]Juan S. Piñeros Glasscock - forthcoming - European Journal of Philosophy.
    Review of Tamar Schapiro, 'Feeling Like It'.
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  8. Reason in Action in Aristotle: A Reading of EE V.12/NE VI.12.Juan S. Piñeros Glasscock - 2019 - Journal of the History of Philosophy 57 (3):391-417.
    I present a reading of EE 5.12/NE 6.12 according to which Aristotle argues for an executive account of φρόνησις (practical wisdom) to show why it is useful to possess this virtue. On this account, the practically wise person's actions are expressive of his knowledge of the fine, a knowledge that only the practically wise person has. This is why he must not only be a good deliberator, but also cunning (δεινότης), able to execute his actions well. An important consequence of (...)
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  9. The puzzle of learning by doing and the gradability of knowledge‐how.Juan S. Piñeros Glasscock - forthcoming - Philosophy and Phenomenological Research.
    Much of our know-how is acquired through practice: we learn how to cook by cooking, how to write by writing, and how to dance by dancing. As Aristotle argues, however, this kind of learning is puzzling, since engaging in it seems to require possession of the very knowledge one seeks to obtain. After showing how a version of the puzzle arises from a set of attractive principles, I argue that the best solution is to hold that knowledge-how comes in degrees, (...)
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  10.  81
    Acquittal from Knowledge Laundering.Juan S. Piñeros Glasscock - 2022 - Pacific Philosophical Quarterly 103 (1):39-54.
    Subject-sensitive invariantism (SSI), the view that whether a subject knows depends on the practical stakes, has been charged with ‘knowledge laundering’: together with widely held knowledge-transmission principles, SSI appears to allow improper knowledge acquisition. I argue that this objection fails because it depends on faulty versions of transmission principles that would raise problems for any view. When transmission principles are properly understood, they are shown to be compatible with SSI because they do not give rise to improper knowledge acquisition. The (...)
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  11.  22
    Reason in Action in Aristotle: A Reading of EE V.12/EN VI.12.Juan S. Piñeros Glasscock - 2019 - Journal of the History of Philosophy 57 (3):391-417.
    aristotle closes the second common book of his ethical treatises by considering a number of puzzles about wisdom and φρόνησις,1 devoting the bulk of his attention to a puzzle about the usefulness of the latter. Briefly, the puzzle is that if φρόνησις is useful insofar as it enables us to act virtuously, it will be useless both to the virtuous person, who naturally acts well without possessing it, and to the non-virtuous person, so long as someone else tells her how (...)
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  12.  8
    Feeling Like It: A Theory of Inclination and Will. TamarSchapiro. New York, NY: Oxford University Press, 2021, 192 pp. ISBN‐13:9780198862932 hb £55.00. [REVIEW]Juan S. Piñeros Glasscock - 2022 - European Journal of Philosophy 30 (3):1208-1212.
    European Journal of Philosophy, EarlyView.
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  13.  54
    Action.Juan S. Piñeros Glasscock & Sergio Tenenbaum - 2023 - Stanford Encyclopedia of Philosophy.
  14.  7
    The order of reflection.Juan P. Aguilera - 2021 - Journal of Symbolic Logic 86 (4):1555-1583.
    Extending Aanderaa’s classical result that $\pi ^{1}_{1} < \sigma ^{1}_{1}$, we determine the order between any two patterns of iterated $\Sigma ^{1}_{1}$ - and $\Pi ^{1}_{1}$ -reflection on ordinals. We show that this order of linear reflection is a prewellordering of length $\omega ^{\omega }$. This requires considering the relationship between linear and some non-linear reflection patterns, such as $\sigma \wedge \pi $, the pattern of simultaneous $\Sigma ^{1}_{1}$ - and $\Pi ^{1}_{1}$ -reflection. The proofs involve linking the lengths of (...)
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  15. El jardín de Zeus. La Pítica 9 de Píndaro y el Discurso de Diotima en el Banquete de Platón. Univers.Alfonso Flórez - 2021 - Universitas Philosophica 38 (77):233-264.
    La investigación se inscribe dentro de un movimiento que busca poner de relieve la pertinencia de textos poéticos para la comprensión de los diálogos de Platón. En este caso, se parte de la comunidad de la expresión “el jardín de Zeus” en la Pítica 9 de Píndaro y en el Discurso de Diotima en el Banquete. Primero, se presenta un esquema temático de los dos textos. Luego, se ofrece un recorrido en tres etapas: el paso del deseo a la mediación, (...)
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  16.  10
    José Mariá López Pi ero. El arte de navegar en la España del Renacimiento. Barcelona: Editorial Labor, 2nd edn, 1986. Pp. 285. ISBN 84-335-0029-5. No price given. [REVIEW]David Goodman - 1989 - British Journal for the History of Science 22 (1):99-100.
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  17.  17
    Philosophy’s Workmate: Erōs and the Erōtica in Plato’s Symposium.Edith Gwendolyn Nally - 2022 - Apeiron 55 (3):329-357.
    Diotima’s speech claims that philosophy ranks among the erōtica. The standard reading of this holds that erōs manifests in philosophical activity. This is puzzling. Eros has a reputation for overpowering the psyche, making reasoning impossible. The major interpretive discussion of this puzzle suggests that Diotima must therefore accept either non-rationalist philosophizing or rationalist erōs. This paper argues for an alternative. The “ancillary activities view” posits that the erōtica do not manifest erōs but are activities undertaken to achieve its telos. On (...)
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  18. Foucault's strange eros.Lynne Huffer - 2020 - New York, New York: Columbia University Press.
    What is the strange eros that haunts Foucault's writing? In this deeply original consideration of Foucault's erotic ethics, Lynne Huffer provocatively rewrites Foucault as a Sapphic poet. She uncovers eros as a mode of thought that erodes the interiority of the thinking subject. Focusing on the ethical implications of this mode of thought, Huffer shows how Foucault's poetic archival method offers a way to counter the disciplining of speech. At the heart of this method is a conception of the archive (...)
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  19. Methods of sociographic survey or the disappearance of the actor.S. Juan - 1989 - Cahiers Internationaux de Sociologie 86:53-74.
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  20. The agent and hierarchical order of social-classes.S. Juan - 1992 - Cahiers Internationaux de Sociologie 93:339-365.
     
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  21. Ridderbos, S.J., Eros bij Plato. [REVIEW]C. Steel - 1991 - Tijdschrift Voor Filosofie 53 (1):135.
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  22.  8
    Elizabeth Radcliffe, Hume, Passion and Action.Juan S. Santos - 2020 - Journal of Scottish Philosophy 18 (2):222-225.
  23.  38
    Feminism’s essential Eros.Cheryl Hall - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 2000:11-20.
    This essay examines the feminist literature on ‘eros’ inspired primarily by Audre Lorde’s essay, “Uses of the Erotic: The Erotic as Power.” The central argument of this literature is that “our erotic knowledge empowers us” by guiding and inspiring us to pursue what we truly value in life. This literature is useful in emphasizing a human quality that is often overlooked, even by other feminists. Yet it is plagued by the prevailing assumption that our deepest passions and desires will necessarily (...)
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  24. La exposición como dispositivo. Antoni Muntadas, la traducción incesante.Juan S. Cárdenas - 2011 - Minerva: Evidence-Based Medicine pour la première ligne 4 (16):33-33.
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  25. James S. Gouinlock, Eros and the Good: Wisdom According to Nature. [REVIEW]John Mouracade - 2005 - Philosophy in Review 25:27-29.
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  26. James S. Gouinlock, Eros and the Good: Wisdom According to Nature Reviewed by.John Mouracade - 2005 - Philosophy in Review 25 (1):27-29.
     
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  27.  24
    Who's Winning--Eros or Thanatos?: Eros and Civilization and the Death of Nature.Osha Neumann - 2013 - Radical Philosophy Review 16 (1):91-98.
    Freud speculated that the course all living beings travel from birth to death is determined by a contest between a life instinct and a death instinct. He believed that instinctual repression required by civilization tended to strengthen Thanatos. Herbert Marcuse argued that civilization did not require quite as much repression as Freud assumed. This joyous suggestion was greeted with enthusiasm by the countercultural political movements of the 1960s. I ask whether Marcuse was overly optimistic, given the fact that humanity appears (...)
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  28.  11
    Aphrodite’s Wrath: Eros in Euripides°s Hippolytus.Sara Brill - 2007 - Symposium 11 (2):275-295.
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  29.  28
    The molecular machinery for lysosome biogenesis.Chris Mullins & Juan S. Bonifacino - 2001 - Bioessays 23 (4):333-343.
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  30. Hē epistrophē tēs ēthikes: palaia kai nea erōtēmata.Stauros Zoumpoulakēs (ed.) - 2013 - Athēna: Artos Zōēs.
     
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  31. Pisʹma o russkom ėkzistent︠s︡ializme.N. K. Bonet︠s︡kai︠a︡ - 2021 - Sankt-Peterburg: Aleteĭi︠a︡.
     
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  32.  6
    Learning from Experience: Hèléne Cixous's ‘Pieds nus’.Nicholas Harrison - 2004 - Paragraph 27 (1):21-32.
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  33.  39
    Menger’s theorem in $${{\Pi^11\tt{-CA}0}}$$.Paul Shafer - 2012 - Archive for Mathematical Logic 51 (3-4):407-423.
    We prove Menger’s theorem for countable graphs in ${{\Pi^1_1\tt{-CA}_0}}$ . Our proof in fact proves a stronger statement, which we call extended Menger’s theorem, that is equivalent to ${{\Pi^1_1\tt{-CA}_0}}$ over ${{\tt{RCA}_0}}$.
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  34. Menger’s theorem in \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\Pi^11\tt{-CA}0}}$$\end{document}.Paul Shafer - 2012 - Archive for Mathematical Logic 51 (3-4):407-423.
    We prove Menger’s theorem for countable graphs in \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\Pi^1_1\tt{-CA}_0}}$$\end{document}. Our proof in fact proves a stronger statement, which we call extended Menger’s theorem, that is equivalent to \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\Pi^1_1\tt{-CA}_0}}$$\end{document} over \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\tt{RCA}_0}}$$\end{document}.
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  35.  8
    Eros, Wisdom, and Silence: Plato’s Erotic Dialogues.James M. Rhodes - 2003 - University of Missouri.
    _Eros, Wisdom, and Silence_ is a close reading of Plato’s Seventh Letter and his dialogues _Symposium_ and _Phaedrus_, with significant attention also given to _Alcibiades I_. A book about love, James Rhodes’s work was conceived as a conversation and meant to be read side by side with Plato’s works and those of his worthy interlocutors. It invites lovers to participate in conversations that move their souls to love, and it also invites the reader to take part in the author’s dialogues (...)
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  36.  8
    Nietzsche's Scala Amoris: Nietzsche and Diotima on Eros and Philosophy.Paul R. Murphy - unknown
    Nietzsche’s conception of eros and its role in the development of philosophers is similar to the conception of those same topics espoused by Diotima in Plato’s Symposium. Nietzsche and Diotima agree that eros is an insatiable desire to possess the beautiful, that eros aims at immortality through reproduction, and that philosophy requires an ascent beyond sexual desire to “higher” forms of eros, which nevertheless are still modeled on heterosexual reproduction. Understanding these facets of Nietzsche’s view leads to an apparent contradiction (...)
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  37.  1
    Eros and Ethics: Reading Jacques Lacan's Seminar Vii.Marc De Kesel - 2009 - State University of New York Press.
    A comprehensive examination of Lacan’s seminar on ethics.
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  38. Agape and Eros.Anders Nygren & Philip S. Watson - unknown
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  39.  82
    Eros in Plato’s Phaedrus and the Shape of Greek Rhetoric.Harvey Yunis - 2005 - Arion 13 (1).
  40.  33
    Marcuse's Conception of Eros.Stanley Aronowitz - 2013 - Radical Philosophy Review 16 (1):31-47.
    In his books Eros and Civilization and An Essay on Liberation, Herbert Marcuse offers a different, but complementary, theory of eros from that of Freud. While sexuality still occupies a central space in the pleasure principle, Marcuse extends the concept to embrace a wider understanding of eros. Now eros is termed the “new sensibility,” which, in his view, has been made possible by the end of scarcity’s rule over human life. In an epoch in which necessary labor can be sharply (...)
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  41. Eros in the first century’s Christian theology.Adrian Mircea Marica - 2015 - Dialogo 2 (1):179-186.
    For among most contemporaries, the concept of Eros seems to have nothing to do with Christianity. Sifting through the psychoanalysis of sexual fantasy, theologically it says nothing. Our study gives reasons showing that for theologians since the dawn of the Christian era, Eros-love plays a fundamental role.. The connotations of this concept, however, are different from those of today, when its sensory meaning is more restricted to sexuality. Greek theologians of the first centuries after Christ, taught the concept of Plato (...)
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  42.  14
    Marcuse's Conception of Eros. [REVIEW]Stanley Aronowitz - 2013 - Radical Philosophy Review 16 (1):31-47.
    In his books Eros and Civilization and An Essay on Liberation, Herbert Marcuse offers a different, but complementary, theory of eros from that of Freud. While sexuality still occupies a central space in the pleasure principle, Marcuse extends the concept to embrace a wider understanding of eros. Now eros is termed the “new sensibility,” which, in his view, has been made possible by the end of scarcity’s rule over human life. In an epoch in which necessary labor can be sharply (...)
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  43. Takeuti’s consistency proof for pi^.William Tait - manuscript
    To appear in the Proceedings of Logic Colloquium 2006. (28 pages).
     
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  44. Takeuti’s consistency proof for pi^11 NCA.William Tait - manuscript
     
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  45.  1
    Erôs, Hybris and Mania: Love and Desire in Plato’s Laws and Beyond.Kenneth Royce Moore - 2007 - Polis 24 (1):112-133.
    The themes of hybris, eros and mania are interconnected in Plato's final opus, the Laws, regarding his narrator's construction of sexually accepted norms for his 'second-best', utopian society. This article examines this formulation, its psychological characteristics and philosophical underpinnings. The role and function of his social programme are considered in the context of the Laws and the hypothetical polis outlined therein. However, this particular formulation is not a new development in later Platonic thought. It is, rather, a logical extension of (...)
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  46.  11
    Erôs, Hybris and Mania: Love and Desire in Plato’s Laws and Beyond.Kenneth Royce Moore - 2007 - Polis 24 (1):112-133.
    The themes of hybris, erôs and mania are interconnected in Plato’s final opus, the Laws, regarding his narrator’s construction of sexually accepted norms for his ‘second-best’, utopian society. This article examines this formulation, its psychological characteristics and philosophical underpinnings. The role and function of his social programme are considered in the context of the Laws and the hypothetical polis outlined therein. However, this particular formulation is not a new development in later Platonic thought. It is, rather, a logical extension of (...)
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  47.  39
    Eros and ironic intoxication: Profound longing, madness and discipleship in Plato’s Symposium and in modern life.Kieran Bonner - 2013 - History of the Human Sciences 26 (5):0952695113479358.
    The Symposium addresses the relation between desire, beauty and the good life, while indicating the fascination that strong teaching arouses in followers. For Plato, unlike for moderns, power, desire and ethics are interrelated. This article takes Socrates as a case study for the Platonic understanding of this interrelation and it will put into play the grounds involved in their modern separation. It focuses on the three speakers in the dialogue who were followers of Socrates as a way of addressing the (...)
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  48.  36
    Eros, Wisdom, and Silence: Plato’s Erotic Dialogues.Donald C. Lindenmuth - 2005 - Review of Metaphysics 58 (4):911-912.
    Dr. Rhoades explains in his opening chapter that “Plato’s constant dramatic refrain is that the healing of a tyrannical eros is necessary to political wisdom. This implies that the study of eros is the study of politics and vice versa. Thus, the Platonic dialogues that we perceive as erotic are also political, and the dialogues that we classify as political are also erotic”. The working out of this thesis in his analysis of the Symposium and the Phaedrus constitute the bulk (...)
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  49.  63
    Plato’s bond of love : erôs as participation in beauty.Lauren Patricia Wenden Hosty Ware - unknown
    In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love, which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into being (...)
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  50. Philosophy's hidden essence : PI 89-133.Stephen Mulhall - 2004 - In Erich Ammereller & Eugen Fisher (eds.), Wittgenstein at Work: Method in the Philosophical Investigations. Routledge.
     
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