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Michael W. Martin [7]Michael William Martin [1]
  1.  38
    Sociology and the Second Darwinian Revolution: A Metatheoretical Analysis.Richard Machalek & Michael W. Martin - 2004 - Sociological Theory 22 (3):455-476.
    Sociologists tend to eschew biological explanations of human social behavior. Accordingly, when evolutionary biologists began to apply neo-Darwinian theory to the study of human social behavior, the reactions of sociologists typically ranged from indifference to overt hostility. Since the mid-1960s, however, neo-Darwinian evolutionary theory has stimulated a "second Darwinian revolution" in traditional social scientific conceptions of human nature and social behavior, even while most sociologists remain largely uninformed about neo-Darwinian theory and research. This article traces sociology's long-standing isolation from the (...)
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  2.  55
    Self-Deception, Self-Pretence, and Emotional Detachment.Michael W. Martin - 1979 - Mind 88 (July):441-446.
  3.  60
    On the Conceivability of Mechanism.Michael W. Martin - 1971 - Philosophy of Science 38 (March):79-86.
  4.  36
    The Explanatory Value of the Unconscious.Michael W. Martin - 1964 - Philosophy of Science 31 (April):122-132.
    It is common knowledge that the notion of the unconscious is an essential part of psychoanalytic theory. In recent years, however, Arthur Pap and A. C. MacIntyre have argued that Freud's theory of the unconscious is not explanatory. But a close examination of Pap's and MacIntyre's arguments reveals that they are invalid. If one wishes to show that the theory of the unconscious is unexplanatory, different arguments will be necessary.
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  5.  2
    Morality and Self-Deception: Paradox, Ambiguity, or Vagueness? [REVIEW]Michael W. Martin - 1979 - Man and World 12 (1):47-60.
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  6. Factor's Functionalist Account of Self-Deception.Michael W. Martin - 1979 - Personalist 60 (July):336-342.
     
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  7. Sartre on Lying to Oneself.Michael W. Martin - 1978 - Philosophy Research Archives 4:27-54.
    How, if at all, could a person intentionally persuade himself into believing something he knew to be false? Acting upon his intention would apparently require that he knowingly use his grasp of some truth in the very act of concealing that truth and in getting himself to believe the opposite falsehood. Sartre's elaboration of this problem as well as his examples of self-deception are widely acclaimed, yet too often the remainder of his account has been dismissed as hopelessly riddled with (...)
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