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Owen Flanagan
Duke University
  1. Consciousness Reconsidered.Owen J. Flanagan - 1992 - MIT Press.
  2.  69
    Varieties of Moral Personality: Ethics and Psychological Realism.Owen FLANAGAN - 1991 - Harvard University Press.
  3.  88
    The Science of the Mind.Owen J. Flanagan - 1984 - MIT Press.
    Consciousness emerges as the key topic in this second edition of Owen Flanagan's popular introduction to cognitive science and the philosophy of psychology....
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  4. The Nature of Consciousness: Philosophical Debates.Ned Block, Owen J. Flanagan & Guven Guzeldere (eds.) - 1997 - MIT Press.
    " -- "New Scientist" Intended for anyone attempting to find their way through the large and confusingly interwoven philosophical literature on consciousness, ..
  5.  40
    The Really Hard Problem: Meaning in a Material World.Owen Flanagan - 2007 - Bradford.
    If consciousness is "the hard problem" in mind science -- explaining how the amazing private world of consciousness emerges from neuronal activity -- then "the really hard problem," writes Owen Flanagan in this provocative book, is explaining how meaning is possible in the material world. How can we make sense of the magic and mystery of life naturalistically, without an appeal to the supernatural? How do we say truthful and enchanting things about being human if we accept the fact that (...)
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  6. Neuroexistentialism: Third-Wave Existentialism.Gregg D. Caruso & Owen Flanagan - 2018 - In Gregg D. Caruso Owen Flanagan (ed.), Neuroexistentialism: Meaning, Morals, and Purpose in the Age of Neuroscience. New York: Oxford University Press.
    Existentialism is a concern about the foundation of meaning, morals, and purpose. Existentialisms arise when some foundation for these elements of being is under assault. In the past, first-wave existentialism concerned the increasingly apparent inability of religion, and religious tradition, to provide such a foundation, as typified in the writings of Kierkegaard, Dostoevsky, and Nietzsche. Second-wave existentialism, personified philosophically by Sartre, Camus, and de Beauvoir, developed in response to the inability of an overly optimistic Enlightenment vision of reason and the (...)
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  7.  13
    Consciousness Reconsidered.Joseph Levine & Owen Flanagan - 1994 - Philosophical Review 103 (2):353.
  8. Consciousness.Owen J. Flanagan - 1991 - In The Science of the Mind. MIT Press.
  9.  21
    Consciousness Reconsidered.Raw Feeling: A Philosophical Account of the Essence of Consciousness.Owen Flanagan & Robert Kirk - 1996 - Philosophical Quarterly 46 (184):417-421.
  10. Naturalizing Ethics.Owen Flanagan, Hagop Sarkissian & David Wong - 2016 - In Kelly James Clark (ed.), The Blackwell Companion to Naturalism. London, UK: pp. 16-33.
    In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...)
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  11.  67
    The Bodhisattva's Brain: Buddhism Naturalized.Owen Flanagan - 2011 - Bradford.
    If we are material beings living in a material world -- and all the scientific evidence suggests that we are -- then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual inclinations are attracted to Buddhism -- almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In (...)
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  12. The Geography of Morals: Varieties of Moral Possibility.Owen Flanagan - 2016 - New York: Oxford University Press.
    The Geography of Morals is a work of extraordinary ambition: an indictment of the parochialism of Western philosophy, a comprehensive dialogue between cultural and psychological anthropology, recent work in empirical moral psychology, behavioral economics, and cross-cultural philosophy.
     
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  13. Naturalizing Ethics.Owen Flanagan, Hagop Sarkissian & David Wong - 2007 - In Walter Sinnott Armstrong (ed.), Moral Psychology, Vol. 1: The Evolution of Morality: Adaptations and Innateness. Cambridge, MA, USA: pp. 1-26.
    In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...)
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  14.  16
    Varieties of Moral Personality.Owen Flanagan - 1992 - Ethics 103 (1):117-134.
  15. Self Expressions: Mind, Morals, and the Meaning of Life.Owen Flanagan - 1996 - Oxford University Press.
    Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there (...)
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  16. The Problem of the Soul: Two Visions of Mind and How to Reconcile Them.Owen J. Flanagan - 2003 - Basic Books.
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be morally (...)
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  17.  51
    Moral Issues of Human-Non-Human Primate Neural Grafting.Mark Greene, Kathryn Schill, Shoji Takahashi, Alison Bateman-House, Tom Beauchamp, Hilary Bok, Dorothy Cheney, Joseph Coyle, Terrence Deacon, Daniel Dennett, Peter Donovan, Owen Flanagan, Steven Goldman, Henry Greely, Lee Martin & Earl Miller - 2005 - Science 309 (5733):385-386.
    The scientific, ethical, and policy issues raised by research involving the engraftment of human neural stem cells into the brains of nonhuman primates are explored by an interdisciplinary working group in this Policy Forum. The authors consider the possibility that this research might alter the cognitive capacities of recipient great apes and monkeys, with potential significance for their moral status.
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  18. Dreaming Souls: Sleep, Dreams and the Evolution of the Conscious Mind.Owen Flanagan - 2000 - Oxford University Press.
    What, if anything, do dreams tell us about ourselves? What is the relationship between types of sleep and types of dreams? Does dreaming serve any purpose? Or are dreams simply meaningless mental noise--"unmusical fingers wandering over the piano keys"? With expertise in philosophy, psychology, and neuroscience, Owen Flanagan is uniquely qualified to answer these questions. In this groundbreaking work, he provides both an accessible survey of the latest research on sleep and dreams and a compelling new theory about the nature (...)
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  19. Consciousness, Adaptation, and Epiphenomenalism.Owen J. Flanagan & Thomas W. Polger - 1998 - In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins.
    Consciousness and evolution are complex phenomena. It is sometimes thought that if adaptation explanations for some varieties of consciousness, say, conscious visual perception, can be had, then we may be reassured that at least those kinds of consciousness are not epiphenomena. But what if other varieties of consciousness, for example, dreams, are not adaptations? We sort out the connections among evolution, adaptation, and epiphenomenalism in order to show that the consequences for the nature and causal efficacy of consciousness are not (...)
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  20.  30
    Han Fei Zi's Philosophical Psychology: Human Nature, Scarcity, and the Neo‐Darwinian Consensus.Owen Flanagan & Jing Hu - 2011 - Journal of Chinese Philosophy 38 (2):293-316.
  21. Naturalizing Epistemic Virtue.Abrol Fairweather & Owen Flanagan (eds.) - 2014 - Cambridge University Press.
    An epistemic virtue is a personal quality conducive to the discovery of truth, the avoidance of error, or some other intellectually valuable goal. Current work in epistemology is increasingly value-driven, but this volume presents the first collection of essays to explore whether virtue epistemology can also be naturalistic, in the philosophical definition meaning 'methodologically continuous with science'. The essays examine the empirical research in psychology on cognitive abilities and personal dispositions, meta-epistemic semantic accounts of virtue theoretic norms, the role of (...)
     
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  22. Zombies and the Function of Consciousness.Owen J. Flanagan & Thomas W. Polger - 1995 - Journal of Consciousness Studies 2 (4):313-21.
    Todd Moody’s Zombie Earth thought experiment is an attempt to show that ‘conscious inessentialism’ is false or in need of qualification. We defend conscious inessentialism against his criticisms, and argue that zombie thought experiments highlight the need to explain why consciousness evolved and what function(s) it serves. This is the hardest problem in consciousness studies.
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  23. Neuroexistentialism, Eudaimonics, and Positive Illusions.Timothy Lane & Owen Flanagan - forthcoming - In Byron Kaldis (ed.), Mind and Society: Cognitive Science Meets the Philosophy of the Social Sciences. SYNTHESE Philosophy Library Studies in Epistemology, Logic, Methodology, & Philosophy of Science. Springer Science+Business.
    There is a distinctive form of existential anxiety, neuroexistential anxiety, which derives from the way in which contemporary neuroscience provides copious amounts of evidence to underscore the Darwinian message—we are animals, nothing more. One response to this 21st century existentialism is to promote Eudaimonics, a version of ethical naturalism that is committed to promoting fruitful interaction between ethical inquiry and science, most notably psychology and neuroscience. We argue that philosophical reflection on human nature and social life reveals that while working (...)
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  24.  19
    Neuroexistentialism.Owen Flanagan & Gregg D. Caruso - 2018 - The Philosophers' Magazine 83:68-72.
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  25.  59
    Cognitive Theories of Mental Illness.Brendan A. Maher, A. W. Young, Philip Gerrans, John Campbell, Kai Vogeley, Valerie Gray Hardcastle, Owen Flanagan, Robert L. Woolfolk, Barry Smith & Joëlle Proust - 1999 - The Monist 82 (4):658-670.
    For years a debate has raged within the various literatures of philosophy, psychiatry, and psychology over whether, and to what degree, the concepts that characterize psychopathology are social constructions that reflect cultural values. While the majority position among philosophers has been normativist, i.e., that the conception of a mental disorder is value-laden, a vocal and cogent minority have argued that psychopathology results from malfunctions that can be described by terminology that is objective and scientific. Scientists and clinicians have tended to (...)
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  26.  81
    Justice, Care, and Gender: The Kohlberg-Gilligan Debate Revisited.Owen Flanagan & Kathryn Jackson - 1987 - Ethics 97 (3):622-637.
  27.  92
    Varieties of Naturalism.Owen Flanagan - 2006 - In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. pp. 430--452.
    Accession Number: ATLA0001712242; Hosting Book Page Citation: p 430-452.; Language(s): English; General Note: Bibliography: p 451-452.; Issued by ATLA: 20130825; Publication Type: Essay.
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  28.  66
    What is the Nature of Morality? A Response to Casebeer, Railton and Ruse.Hagop Sarkissian, Owen J. Flanagan & David Wong - 2007 - In Walter Sinnott Armstrong (ed.), Moral Psychology, Vol.1: The Evolution of Morality: Adaptations and Innateness. Cambridge, MA, USA: pp. 45-52.
    A response to comments by William Casebeer, Peter Railton, and Michael Ruse on "Naturalizing Ethics" (2007).
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  29.  64
    Han Fei Zi's Philosophical Psychology: Human Nature, Scarcity, and the Neo-Darwinian Consensus.Owen Flanagan & H. U. Jing - 2011 - Journal of Chinese Philosophy 38 (2):293-316.
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  30.  50
    Addiction Doesn’T Exist, But It is Bad for You.Owen Flanagan - 2017 - Neuroethics 10 (1):91-98.
    There is a debate about the nature of addiction, whether it is a result of brain damage, brain dysfunction, or normal brain changes that result from habit acquisition, and about whether it is a disease. I argue that the debate about whether addiction is a disease is much ado about nothing, since all parties agree it is “unquestionably destructive.” Furthermore, the term ‘addiction’ has disappeared from recent DSM’s in favor of a spectrum of ‘abuse’ disorders. This may be a good (...)
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  31.  11
    Virtue and Ignorance.Owen Flanagan - 1990 - Journal of Philosophy 87 (8):420.
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  32.  3
    Against the Drug Cure Model: Addiction, Identity, and Pharmaceuticals.Şerife Tekin, Owen Flanagan & George Graham - 2017 - In Dien Ho (ed.), Philosophical Issues in Pharmaceutics: Development, Dispensing, and Use. Springer.
    Recent advances in brain imaging methods as well as increased sophistication in neuroscientific modeling of the brain’s reward systems have facilitated the study of neural mechanisms associated with addiction such as processes associated with motivation, decision-making, pleasure seeking, and inhibitory control. These scientific activities have increased optimism that the neurological underpinnings of addiction will be delineated, and that pharmaceuticals that target and change these mechanisms will by themselves facilitate early intervention and even full recovery. In this paper, we argue that (...)
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  33.  28
    Neuroexistentialism: Meaning, Morals, and Purpose in the Age of Neuroscience.Gregg Caruso & Owen Flanagan (eds.) - 2018 - New York: Oxford University Press.
    Neuroexistentialism brings together some of the world's leading philosophers, neuroscientists, cognitive scientists, and legal scholars to tackle our neuroexistentialist predicament and explore what the mind sciences can tell us about morality, love, emotion, autonomy, consciousness, selfhood, free will, moral responsibility, criminal punishment, meaning in life, and purpose.
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  34.  82
    What Is It Like to Be an Addict?Owen Flanagan - 2011 - In Jeffrey Poland (ed.). MIT Press. pp. 269-292.
    This chapter presents a reflective, critical position toward the author’s own addiction and toward himself as an addict. It presents the question of whether addressing addiction as a disease is useful; the idea of addiction as a disease seems less useful in describing “what it is like” for the author than to say that his being was physically, psychologically, and relationally disordered. Despite his desires, he could not find a way to regain order and harmony within himself. It was only (...)
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  35. Multiple Identity, Character Transformation, and Self-Reclamation.Owen J. Flanagan - 1994 - In George Graham & G. Lynn Stephens (eds.), Philosophical Psychopathology. MIT Press.
  36.  6
    The Oneness Hypothesis: Beyond the Boundary of Self.Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel - 2018 - New York, NY, USA: Columbia University Press.
    The idea that the self is inextricably intertwined with the rest of the world—the “oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior. This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications (...)
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  37. Deconstructing Dreams: The Spandrels of Sleep.Owen Flanagan - 1995 - Journal of Philosophy 92 (1):5-27.
  38.  9
    Self Expressions: Mind, Morals, and the Meaning of Life.P. S. Greenspan & Owen Flanagan - 1998 - Philosophical Review 107 (1):128.
    Owen Flanagan is a highly prolific writer and speaker whose work brings together results of research in several empirical disciplines overlapping with philosophy, particularly neuroscience and other areas of psychology. This book of thirteen essays, most of them revisions of work published elsewhere, exhibits both his intellectual and his stylistic range. Many of the essays are light and chatty, others analytical and slower-going.
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  39.  83
    Virtue and Ignorance.Owen Flanagan - 1990 - Journal of Philosophy 87 (8):420-428.
  40. What Does the Modularity of Morals Have to Do With Ethics? Four Moral Sprouts Plus or Minus a Few.Owen Flanagan & Robert Anthony Williams - 2010 - Topics in Cognitive Science 2 (3):430-453.
    Flanagan (1991) was the first contemporary philosopher to suggest that a modularity of morals hypothesis (MMH) was worth consideration by cognitive science. There is now a serious empirically informed proposal that moral competence is best explained in terms of moral modules-evolutionarily ancient, fast-acting, automatic reactions to particular sociomoral experiences (Haidt & Joseph, 2007). MMH fleshes out an idea nascent in Aristotle, Mencius, and Darwin. We discuss the evidence for MMH, specifically an ancient version, “Mencian Moral Modularity,” which claims four innate (...)
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  41. One Enchanted Being: Neuroexistentialism and Meaning.Owen Flanagan - 2009 - Zygon 44 (1):41-49.
    The Really Hard Problem: Meaning in a Material World is my attempt to explain whether and how existential meaning is possible in a material world, and how such meaning is best conceived naturalistically. Neuroexistentialism conceives of our predicament in accordance with Darwin plus neuroscience. The prospects for our kind of being-in-the-world are limited by our natures as smart but fully embodied short-lived animals. Many find this picture disenchanting, even depressing. I respond to four criticisms of my relentless upbeat naturalism: that (...)
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  42. The Science of Mind.Owen J. Flanagan - 1985 - Ethics 96 (1):195-197.
  43.  37
    Ethics Naturalized: Ethics as Human Ecology.Owen Flanagan - 1996 - In L. May, Michael Friedman & A. Clark (eds.), Mind and Morals: Essays on Ethics and Cognitive Science. MIT Press. pp. 19--44.
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  44.  90
    Buddhism and the Scientific Image: Reply to Critics.Owen Flanagan - 2014 - Zygon 49 (1):242-258.
    I provide a précis of The Bodhisattva's Brain: Buddhism Naturalized (), and then respond to three critics, Christian Coseru, Charles Goodman, and Bronwyn Finnigan.
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  45. Admirable Immorality and Admirable Imperfection.Owen Flanagan - 1986 - Journal of Philosophy 83 (1):41-60.
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  46.  23
    The Emergence of Morality in Young Children. [REVIEW]Owen Flanagan - 1989 - Ethics 99 (3):644-647.
  47.  23
    Moral Science? Still Metaphysical After All These Years.Owen Flanagan - 2009 - In Darcia Narvaez & Daniel Lapsley (eds.), Personality, Identity, and Character. Cambridge University Press. pp. 52.
  48.  17
    Deconstructing Dreams: The Spandrels of Sleep.Owen Flanagan - 1995 - Journal of Philosophy 92 (1):5-27.
  49.  51
    Multiplex Vs. Multiple Selves.Owen Flanagan - 1999 - The Monist 82 (4):645-657.
  50. Conscious Inessentialism and the Epiphenomenalist Suspicion.Owen Flanagan - 1997 - In Ned Block, Owen Flanagan & Güven Güzeldere (eds.), The Nature of Consciousness: Philosophical Debates. MIT Press.
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