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Michael Martin [167]Michael G. F. Martin [18]Michael R. Martin [6]Michael W. Martin [5]
Michael A. Martin [1]Michael C. Martin [1]Michael D. Martin [1]Michael K. Martin [1]

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Michael Martin
Temple University
Michael Martin
Arizona State University
  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. On Being Alienated.Michael G. F. Martin - 2006 - In Tamar S. Gendler & John Hawthorne (eds.), Perceptual Experience. 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. Sight and Touch.Michael Martin - 1992 - In Tim Crane (ed.), The Contents of Experience. New York: Cambridge University Press.
  5. Bodily Awareness: A Sense of Ownership.Michael G. F. Martin - 1995 - In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. MIT Press. pp. 267–289.
  6. Atheism: A Philosophical Justification.Michael Martin - 1992 - 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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  7. Setting Things Before the Mind.Michael G. F. Martin - 1998 - In Anthony O'Hear (ed.), Current Issues in Philosophy of Mind. Cambridge University Press. pp. 157--179.
    Listening to someone from some distance in a crowded room you may experience the following phenomenon: when looking at them speak, you may both hear and see where the source of the sounds is; but when your eyes are turned elsewhere, you may no longer be able to detect exactly where the voice must be coming from. With your eyes again fixed on the speaker, and the movement of her lips a clear sense of the source of the sound will (...)
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  8. Perception, Concepts, and Memory.Michael G. F. Martin - 1992 - Philosophical Review 101 (4):745-63.
  9. Out of the Past: Episodic Recall as Retained Acquaintance.Michael G. F. Martin - 2001 - In Christoph Hoerl & Teresa McCormack (eds.), Time and Memory. 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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  10. The Reality of Appearances.Michael G. F. Martin - 1997 - In M. Sainsbury (ed.), Thought and Ontology. Franco Angeli.
     
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  11. 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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  12. Atheism, a Philosophical Justification.Michael Martin - 1993 - Religious Studies 29 (4):543-553.
     
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  13. Beyond Dispute: Sense-Data, Intentionality, and the Mind-Body Problem.Michael G. F. Martin - 2000 - In Tim Crane & Sarah A. Patterson (eds.), The History of the Mind-Body Problem. Routledge.
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  14. The Diversity of Experiences.Michael Martin - 2020 - Philosophy and Phenomenological Research 100 (3):728-737.
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  15. An Eye Directed Outward.Michael G. F. Martin - 1998 - In Crispin Wright, Barry C. Smith & Cynthia Macdonald (eds.), Knowing Our Own Minds. Oxford University Press.
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  16. V—The Rational Role of Experience.Michael Martin - 1993 - Proceedings of the Aristotelian Society 93 (1):71-88.
  17.  7
    Readings in the Philosophy of Social Science.Michael Martin & Lee C. McIntyre - 1994 - MIT Press.
    the first comprehensive anthology in the philosophy of social science to appear since the late 1960s.
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  18. Problems with Heaven.Michael Martin - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. 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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  19.  86
    Referential Variance and Scientific Objectivity.Michael Martin - 1971 - British Journal for the Philosophy of Science 22 (1):17-26.
  20. Perception.Michael Martin - 1998 - In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. Oxford University Press.
  21. Uncovering Appearances.Michael G. F. Martin - unknown
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  22. 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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  23. 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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  24.  20
    Concepts of Science Education: A Philosophical Analysis.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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  25.  12
    Sense, Reference and Selective Attention.John Campbell & Michael Martin - 1997 - Aristotelian Society Supplementary Volume 71:55-98.
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  26. The Shallows of the Mind.Michael G. F. Martin - 1997 - Proceedings of the Aristotelian Society:80--98.
     
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  27.  9
    Atheism, Morality, and Meaning.Michael Martin - 2002 - 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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  28.  4
    Verstehen the Uses of Understanding in Social Science.Michael Martin - 2000 - Routledge.
    Originating in 19th-century Germany, "verstehen" 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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  29.  19
    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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  30.  29
    Pseudoscience, the Paranormal, and Science Education.Michael Martin - 1994 - Science & Education 3 (4):357-371.
  31.  46
    Atheism.Michael Martin - 1982 - Teaching Philosophy 5 (2):152-155.
  32. Sense, Reference and Selective Attention II.Michael G. F. Martin - 1997 - Aristotelian Society Supplementary Volume 71 (1):75–98.
  33. Atheism and Religion.Michael Martin - 2007 - In The Cambridge Companion to Atheism. Cambridge: Cambridge University Press. pp. 217--221.
  34. Sensible Appearances.Michael G. F. Martin - 2003 - In T. Baldwin (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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  35. Epistemic Openness and Perceptual Defeasibility. [REVIEW]Michael G. F. Martin - 2001 - Philosophy and Phenomenological Research 63 (2):441-448.
  36. Commentary on A Ction in Perception. [REVIEW]Michael G. F. Martin - 2008 - Philosophy and Phenomenological Research 76 (3):674–681.
  37. 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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  38.  27
    Freud's Concept of Repression and Defense: Its Theoretical and Observational Language.Michael Martin - 1964 - Philosophy of Science 31 (2):186-188.
  39. 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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  40.  43
    Language and Logic in Ancient China by Chad Hansen. [REVIEW]Michael R. Martin - 1987 - Journal of Philosophy 84 (1):37-42.
  41.  36
    Epistemic Openness and Perceptual Defeasibility. [REVIEW]Michael Martin - 2001 - Philosophy and Phenomenological Research 63 (2):441 - 448.
    Bill Brewer contends that we should embrace a principle he calls : perceptual experiences provide reasons for empirical beliefs. He rejects traditional foundationalist and coherentist pictures of perception and perceptual justification and argues for a view on which perceptual experiences themselves intrinsically give reason for empirical beliefs. Brewer sees perceptual experience as conceptual; imbued with a content which gives a subject a perspective on the elements of his or her immediate environment. This ‘epistemic openness’ to the environment provided by perceptual (...)
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  42. 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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  43.  67
    Geertz and the Interpretive Approach in Anthropology.Michael Martin - 1993 - Synthese 97 (2):269 - 286.
  44. A Critique Of Moral Vegetarianism.Michael Martin - 1976 - Reason Papers 3:13-43.
     
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  45.  15
    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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  46. Austin: Sense & Sensibilia Revisited.Michael Martin - unknown
  47.  10
    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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  48.  90
    Self-Deception, Self-Pretence, and Emotional Detachment.Michael W. Martin - 1979 - Mind 88 (July):441-446.
  49.  6
    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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  50.  40
    On Four Critiques of Pascal's Wager.Michael Martin - 1975 - Sophia 14 (1):1-11.
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