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Michael Martin [159]Michael G. F. Martin [21]Michael R. Martin [6]Michael W. Martin [5]
Michael G.~F. Martin [3]Michael L. Martin [1]Michael J. C. Martin [1]Michael C. Martin [1]

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  1. The transparency of experience.Michael G. F. Martin - 2002 - Mind and Language 17 (4):376-425.
    A common objection to sense-datum theories of perception is that they cannot give an adequate account of the fact that introspection indicates that our sensory experiences are directed on, or are about, the mind-independent entities in the world around us, that our sense experience is transparent to the world. In this paper I point out that the main force of this claim is to point out an explanatory challenge to sense-datum theories.
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  2. The limits of self-awareness.Michael G. F. Martin - 2004 - Philosophical Studies 120 (1-3):37-89.
    The disjunctive theory of perception claims that we should understand statements about how things appear to a perceiver to be equivalent to statements of a disjunction that either one is perceiving such and such or one is suffering an illusion (or hallucination); and that such statements are not to be viewed as introducing a report of a distinctive mental event or state common to these various disjoint situations. When Michael Hinton first introduced the idea, he suggested that the burden of (...)
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  3. (2 other versions)On being alienated.Michael G. F. Martin - 2006 - In Tamar Gendler & John Hawthorne (eds.), Perceptual experience. New York: Oxford University Press.
    Disjunctivism about perceptual appearances, as I conceive of it, is a theory which seeks to preserve a naïve realist conception of veridical perception in the light of the challenge from the argument from hallucination. The naïve realist claims that some sensory experiences are relations to mind-independent objects. That is to say, taking experiences to be episodes or events, the naïve realist supposes that some such episodes have as constituents mind-independent objects. In turn, the disjunctivist claims that in a case of (...)
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  4. (1 other version)Sight and touch.Michael Martin - 1992 - In Paul F. Snowdon (ed.), The Contents of Experience. New York: Cambridge University Press.
  5. Atheism: a philosophical justification.Michael Martin - 1990 - Philadelphia: Temple University Press.
    "Thousands of philosophers--from the ancient Greeks to modern thinkers--have defended atheism, but none more comprehensively than Martin.
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  6. Bodily awareness: A sense of ownership.Michael G. F. Martin - 1995 - In José Luis Bermúdez, Anthony Marcel & Naomi Eilan (eds.), The Body and the Self. MIT Press. pp. 267–289.
  7. Out of the past: Episodic recall as retained acquaintance.Michael G. F. Martin - 2001 - In Christoph Hoerl & Teresa McCormack (eds.), Time and memory: issues in philosophy and psychology. New York: Oxford University Press. pp. 257--284.
    Book description: The capacity to represent and think about time is one of the most fundamental and least understood aspects of human cognition and consciousness. This book throws new light on central issues in the study of the mind by uniting, for the first time, psychological and philosophical approaches dealing with the connection between temporal representation and memory. Fifteen specially written essays by leading psychologists and philosophers investigate the way in which time is represented in memory, and the role memory (...)
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  8. Perception, concepts, and memory.Michael G. F. Martin - 1992 - Philosophical Review 101 (4):745-63.
  9. Atheism, a Philosophical Justification.Michael Martin - 1993 - Religious Studies 29 (4):543-553.
     
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  10. (1 other version)Beyond dispute: Sense-data, intentionality, and the mind-body problem.Michael G. F. Martin - 2000 - In Tim Crane & Sarah Patterson (eds.), History of the Mind-Body Problem. New York: Routledge.
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  11. (1 other version)An eye directed outward.Michael G. F. Martin - 1998 - In C. Macdonald, Barry C. Smith & C. J. G. Wright (eds.), Knowing Our Own Minds: Essays in Self-Knowledge. Oxford, GB: Oxford University Press.
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  12.  25
    Readings in the Philosophy of Social Science.Michael Martin & Lee C. McIntyre - 1994 - MIT Press.
  13.  60
    Sense, Reference and Selective Attention.John Campbell & Michael Martin - 1997 - Aristotelian Society Supplementary Volume 71 (71):55-98.
    Proceedings of the Aristotelian Society Supplementary Volume 71 (1997), 55-74, with a reply by Michael Martin.
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  14. Problems with Heaven.Michael Martin - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Lanham, MD: Rowman & Littlefield. pp. 427-440.
    Belief in Heaven is an essential part of the great monotheistic religions of Judaism, Christianity, and Islam. Famous theologians have written about it, and ordinary theists hope to go there after death. However, the concept of Heaven is neither clear nor unproblematic. There are three serious problems with the notion of Heaven. First, the concept of Heaven lacks coherence. Second, it is doubtful that theists can reconcile the heavenly character of Heaven with standard defenses against the argument from evil, such (...)
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  15. Referential variance and scientific objectivity.Michael Martin - 1971 - British Journal for the Philosophy of Science 22 (1):17-26.
  16.  61
    V*—The Rational Role of Experience.Michael Martin - 1993 - Proceedings of the Aristotelian Society 93 (1):71-88.
    Michael Martin; V*—The Rational Role of Experience, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 71–88, https://doi.org/10.10.
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  17. Perception.Michael Martin - 2005 - In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. New York: Oxford University Press UK.
  18.  24
    Atheism, morality, and meaning.Michael Martin - 2002 - Amherst, N.Y.: Prometheus Books.
    Divided into four parts, this treatise begins with well-known criticisms of nonreligious ethics and then develops an atheistic metaethics. In Part 2, Martin criticizes the Christian foundation of ethics, specifically the ’divine command theory’ and the idea of imitating the life of Jesus as the basis of Christian morality. Part 3 demonstrates that life can be meaningful in the absence of religious belief. Part 4 criticizes the theistic point of view in general terms as well as the specific Christian doctrines (...)
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  19.  32
    Concepts of science education.Michael Martin - 1972 - Glenview, Ill.,: Scott, Foresman.
    INTRODUCTION What relevance — if any — does philosophy of science have for science education? Unfortunately, this question has been largely unexplored. ...
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  20. Uncovering Appearances.Michael G. F. Martin - unknown
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  21.  23
    Verstehen: The Uses of Understanding in Social Science.Michael Martin - 2000 - Routledge.
    Originating in 19th-century Germany, "verstehen" (literally understanding) theory argues that social phenomena must be understood from the point of view of the social actor. This work appraises "verstehen" as a method of verification and discovery as well as a necessary condition for understanding.
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  22.  66
    The Cambridge Companion to Atheism.Michael Martin (ed.) - 2006 - Cambridge University Press.
    In this 2007 volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense and implications. The topic is examined in terms of its implications for a wide range of disciplines including philosophy, religion, feminism, postmodernism, sociology and psychology. In its defense, both classical and contemporary theistic arguments are criticized, and, the argument from evil, and impossibility arguments, along with a non religious basis for morality are defended. These essays (...)
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  23.  46
    Pseudoscience, the paranormal, and science education.Michael Martin - 1994 - Science & Education 3 (4):357-371.
  24. The shallows of the mind.Michael G. F. Martin - 1997 - Proceedings of the Aristotelian Society:80--98.
     
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  25. The Myth of an Afterlife: The Case against Life After Death.Keith Augustine & Michael Martin (eds.) - 2015 - Lanham, MD: Rowman & Littlefield.
    Because every single one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest we personally have in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of (...)
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  26.  43
    The Impossibility of God.Michael Martin & Ricki Monnier (eds.) - 2003 - Prometheus.
    Most people, believers and nonbelievers alike, are unfamiliar with the variety and force of arguments for the impossibility of God. Yet over recent years a growing number of scholars have been formulating and developing a series of increasingly powerful arguments that the concept of God, as variously understood by the world's major religions and leading theologians, is contradictory in many ways, and therefore God does not and cannot exist. This unique anthology brings together for the first time most of the (...)
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  27. The Diversity of Experiences.Michael Martin - 2020 - Philosophy and Phenomenological Research 100 (3):728-737.
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  28. (1 other version)Sense, reference and selective attention II.Michael G. F. Martin - 1997 - Aristotelian Society Supplementary Volume 71 (1):75–98.
  29. Ecosabotage and civil disobedience.Michael Martin - 1990 - Environmental Ethics 12 (4):291-310.
    I define ecosabotage and relate this definition to several well-known analyses of civil disobedience. I show that ecosabotage cannot be reduced to a form of civil disobedience unless the definition of civil disobedience is expanded. I suggest that ecosabotage and civil disobedience are special cases of the more general concept of conscientious wrongdoing. Although ecosabotage cannot be considered a form of civil disobedience on the basis of the standard analysis of this concept, the civil disobedience literature can provide important insights (...)
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  30. Atheism and religion.Michael Martin - 2006 - In The Cambridge Companion to Atheism. Cambridge University Press. pp. 217--221.
  31. Pascal's Wager as an Argument for Not Believing in God.Michael Martin - 1983 - Religious Studies 19 (1):57 - 64.
    Can Pascal's wager for the existence of God be turned against the religious believer and used as an argument for not believing in God? Although such an argument has been very briefly sketched by others its details have remained undeveloped. In this paper this argument is worked out in detail in the context of decision theory and is defended against objections. The result is a plausible argument for atheism.
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  32. Sensible appearances.Michael G. F. Martin - 2003 - In T. Balwin (ed.), The Cambridge History of Philosophy. Cambridge University Press.
    The problems of perception feature centrally in work within what we now think of as different traditions of philosophy in the early part of the twentieth century, most notably in the sense-datum theories of early analytic philosophy together with the vigorous responses to them over the next forty years, but equally in the discussions of pre-reflective consciousness of the world characteristic of German and French phenomenologists. In the English-speaking world one might mark the beginning of the period with Russell’s The (...)
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  33.  23
    Freud's Concept of Repression and Defense: Its Theoretical and Observational Language.Michael Martin - 1964 - Philosophy of Science 31 (2):186-188.
  34.  79
    Ritual action (li) in confucius and hsun Tzu.Michael R. Martin - 1995 - Australasian Journal of Philosophy 73 (1):13 – 30.
  35.  92
    Geertz and the interpretive approach in anthropology.Michael Martin - 1993 - Synthese 97 (2):269 - 286.
  36.  24
    The Relevance of Philosophy of Science for Science Education.Michael Martin - 1974 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1974:293 - 300.
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  37.  23
    The scientific status of psychoanalytic clinical evidence (I).Michael Martin - 1964 - Inquiry: An Interdisciplinary Journal of Philosophy 7 (1-4):13 – 36.
    The main source of evidence for psychoanalytic theory comes from the clinical situation. Yet recent empirical studies in verbal conditioning and the social psychology of persuasion indicate that psychoanalysts and therapists of other schools are speciously validating their own theories by unwittingly influencing their patients' behavior. In the light of this evidence it is small wonder that psychoanalysts consistently 'validate' psychoanalytic theory in their clinical practice while therapists of other schools 'validate' their own theories in their clinical practice. Although Freud (...)
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  38.  22
    Probability, conformation, and simplicity. Readings in the philosophy of inductive logic.Marguerite H. Foster & Michael L. Martin - 1970 - Journal of Symbolic Logic 35 (3):451-454.
  39. A Critique Of Moral Vegetarianism.Michael Martin - 1976 - Reason Papers 3:13-43.
     
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  40.  18
    Mr. Farrell and the refutability of psychoanalysis.Michael Martin - 1964 - Inquiry: An Interdisciplinary Journal of Philosophy 7 (1-4):80 – 98.
    Mr. B. A. Farrell has argued that psychoanalysis is refutable, without clarifying different senses of 'refutable'. Once this clarification is done and the relevant literature examined, however, it is seen that psychoanalysis is not refutable in several important senses of 'refutable', although it is refutable in a sense that is quite uninteresting.
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  41. The Principle of Credulity and Religious Experience.Michael Martin - 1986 - Religious Studies 22 (1):79 - 93.
    In The Existence of God Richard Swinburne argues that certain religious experiences support the hypothesis that God exists. Indeed, the argument from religious experience is of crucial importance in Swinburne's philosophical theology. For, according to Swinburne, without the argument from religious experience the combined weight of the other arguments he considers, e.g. the teleological, the cosmological, or the argument from miracles, does not render the theistic hypothesis very probable. However, the argument from religious experience combined with these other arguments makes (...)
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  42. Is evil evidence against the existence of God?Michael Martin - 1978 - Mind 87 (347):429-432.
  43.  33
    Connections between philosophy of science and science education.Michael Martin - 1979 - Studies in Philosophy and Education 9 (4):329-332.
  44.  13
    Is Christian education compatible with science education?Michael Martin - 1997 - Science & Education 6 (3):239-249.
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  45.  55
    On four critiques of Pascal's Wager.Michael Martin - 1975 - Sophia 14 (1):1-11.
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  46.  66
    Ontological variance and scientific objectivity.Michael Martin - 1972 - British Journal for the Philosophy of Science 23 (3):252-256.
  47.  23
    Philosophy of science and science education.Michael Martin - 1972 - Studies in Philosophy and Education 7 (3):210-225.
  48.  30
    The explication of a theory.Michael Martin - 1973 - Philosophia 3 (2-3):179-199.
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  49.  45
    The falsifiability of curve-hypotheses.Michael Martin - 1965 - Philosophical Studies 16 (4):56 - 60.
  50.  31
    Theoretical pluralism.Michael Martin - 1972 - Philosophia 2 (4):341-350.
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