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Owen Flanagan [81]Owen J. Flanagan [30]Owen J. Flanagan Jr [4]Owen Joseph Flanagan [1]
  1. Consciousness Reconsidered.Owen J. Flanagan - 1992 - MIT Press.
  2.  76
    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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  3.  46
    Varieties of Moral Personality: Ethics and Psychological Realism.Owen J. Flanagan - 1991 - Harvard University Press.
  4.  17
    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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  5. 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, ..
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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.  55
    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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  8.  10
    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.
  9.  99
    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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  10. 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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  11. 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).
     
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  12.  28
    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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  13. 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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  14.  45
    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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  15. 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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  16.  17
    Addiction Doesn’T Exist, But It is Bad for You.Owen Flanagan - forthcoming - Neuroethics:1-8.
    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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  17.  68
    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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  18. 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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  19.  64
    Justice, Care, and Gender: The Kohlberg-Gilligan Debate Revisited.Owen Flanagan & Kathryn Jackson - 1987 - Ethics 97 (3):622-637.
  20.  64
    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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  21.  4
    Varieties of Moral Personality.Owen Flanagan - 1992 - Ethics 103 (1):117-134.
  22. 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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  23. Multiple Identity, Character Transformation, and Self-Reclamation.Owen J. Flanagan - 1994 - In George Graham & G. Lynn Stephens (eds.), Philosophical Psychopathology. MIT Press.
  24. Dreaming Souls: Sleep, Dreams, and the Evolution of the Conscious Mind.Owen J. 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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  25.  3
    Varieties of Moral Personality: Ethics and Psychological Realism.Jennifer Whiting & Owen Flanagan - 1993 - Philosophical Review 102 (3):435.
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  26.  53
    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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  27. The Science of Mind.Owen J. Flanagan - 1985 - Ethics 96 (1):195-197.
     
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  28.  60
    Virtue and Ignorance.Owen Flanagan - 1990 - Journal of Philosophy 87 (8):420-428.
  29. Admirable Immorality and Admirable Imperfection.Owen Flanagan - 1986 - Journal of Philosophy 83 (1):41-60.
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  30. 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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  31. Deconstructing Dreams: The Spandrels of Sleep.Owen J. Flanagan - 1995 - Journal of Philosophy 92 (1):5-27.
  32.  2
    Consciousness Reconsidered.Owen Flanagan & Robert Kirk - 1996 - Philosophical Quarterly 46 (184):417-421.
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  33. The State of Nature in Comparative Political Thought: Western and Non-Western Perspectives.Stefan Dolgert, Owen Flanagan, Eric Goodfield, Stuart Gray, Jing Hu, Murad Idris, Sungmoon Kim, Al Martinich, Abraham Melamed, Magid Shihade, David Slakter, Michael Stoil & Siwing Tsoi - 2013 - Lexington Books.
    The State of Nature in Comparative Political Thought addresses non-Western conceptions of the “state of nature”, revealing how basic questions related to political thought are reflected in Chinese, Islamic, Indic, and other cultural contexts. It contributes to the burgeoning field of comparative political theory, and should be of interest to political theorists, regional specialists, students of globalization, as well as anyone interested in non-Western approaches to basic political questions.
     
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  34.  40
    Multiplex Vs. Multiple Selves.Owen Flanagan - 1999 - The Monist 82 (4):645-657.
  35. Self Expressions: Mind, Morals, and the Meaning of Life.P. S. Greenspan & Owen Flanagan - 1998 - Philosophical Review 107 (1):128.
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  36. Explaining the Evolution of Consciousness: The Other Hard Problem.Thomas W. Polger & Owen J. Flanagan - manuscript
    Recently some philosophers interested in consciousness have begun to turn their attention to the question of what evolutionary advantages, if any, being conscious might confer on an organism. The issue has been pressed in recent dicussions involving David Chalmers, Todd Moody, Owen Flanagan and Thomas Polger, Daniel Dennett, and others. The purpose of this essay is to consider some of the problems that face anyone who wants to give an evolutionary explanation of consciousness. We begin by framing the problem in (...)
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  37.  21
    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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  38.  61
    Science and the Modest Image of Epistemology.Owen Flanagan & Stephen Martin - 2012 - Human.Mente - Journal of Philosophical Studies 21.
  39. Identity, Gender, and Strong Evaluation.Owen Flanagan - 1991 - Noûs 25 (2):198-200.
  40.  4
    Deconstructing Dreams: The Spandrels of Sleep.Owen Flanagan - 1995 - Journal of Philosophy 92 (1):5-27.
  41.  41
    Virtue, Sex, and Gender: Some Philosophical Reflections on the Moral Psychology Debate.Owen J. Flanagan Jr - 1982 - Ethics 92 (3):499-512.
  42. The Varieties of Moral Personality.Owen Flanagan, Paul Ricoeur, Leroy Rouner, Charles Taylor & Ernest Wallwork - 1994 - Journal of Religious Ethics 22 (1):187-210.
    Views of the self may be plotted on a set of coordinates. On the axis that runs from fragmentation to unity, Rorty and Rorty's Freud champion the decentered self while Wallwork, Taylor, and Ricoeur argue for a sovereign, unified self. On the other axis, which runs from the disengaged, inward-turning self to the engaged and "sedimented" self, Wallwork, would be positioned near Rorty, defending self-creation against the narrative identity affirmed by Taylor and Ricoeur. Despite his skepticism concerning the communitarian agenda (...)
     
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  43.  37
    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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  44.  28
    Quinean Ethics.Owen J. Flanagan Jr - 1982 - Ethics 93 (1):56-74.
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  45. Consciousness.Owen J. Flanagan - 1991 - In The Science of the Mind. MIT Press.
  46.  30
    Dreaming is Not an Adaptation.Owen Flanagan - 2000 - Behavioral and Brain Sciences 23 (6):936-939.
    The five papers in this issue all deal with the proper evolutionary function of sleep and dreams, these being different. To establish that some trait of character is an adaptation in the strict biological sense requires a story about the fitness enhancing function it served when it evolved and possibly a story of how the maintenance of this function is fitness enhancing now. My aim is to evaluate the proposals put forward in these papers. My conclusion is that although sleep (...)
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  47.  29
    Pragmatism, Ethics, and Correspondence Truth: Response to Gibson and Quine.Owen Flanagan - 1988 - Ethics 98 (3):541-549.
  48. Innate Representations.Jerry Samet & Owen J. Flanagan - 1989 - In Stuart Silvers (ed.), Rerepresentation. Kluwer Academic Publishers.
     
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  49.  25
    Prospects for a Unified Theory of Consciousness or, What Dreams Are Made Of.Owen J. Flanagan - 1997 - In Jonathan D. Cohen & Jonathan W. Schooler (eds.), Scientific Approaches to Consciousness. Lawrence Erlbaum. pp. 405--422.
  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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