Results for 'Quasi-realism'

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Bibliography: Quasi-Realism in Meta-Ethics
  1. Quasi-Realism and Inductive Scepticism in Hume’s Theory of Causation.Dominic K. Dimech - 2019 - Australasian Journal of Philosophy 97 (4):637-650.
    Interpreters of Hume on causation consider that an advantage of the ‘quasi-realist’ reading is that it does not commit him to scepticism or to an error theory about causal reasoning. It is unique to quasi-realism that it maintains this positive epistemic result together with a rejection of metaphysical realism about causation: the quasi-realist supplies an appropriate semantic theory in order to justify the practice of talking ‘as if’ there were causal powers in the world. In (...)
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  2. Kant, Quasi-Realism, and the Autonomy of Aesthetic Judgement.Robert Hopkins - 2001 - European Journal of Philosophy 9 (2):166–189.
    Aesthetic judgements are autonomous, as many other judgements are not: for the latter, but not the former, it is sometimes justifiable to change one's mind simply because several others share a different opinion. Why is this? One answer is that claims about beauty are not assertions at all, but expressions of aesthetic response. However, to cover more than just some of the explananda, this expressivism needs combining with some analogue of cognitive command, i.e. the idea that disagreements over beuaty can (...)
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  3. Essays in Quasi-Realism.Simon Blackburn - 1993 - Oxford University Press.
    This volume collects some influential essays in which Simon Blackburn, one of our leading philosophers, explores one of the most profound and fertile of philosophical problems: the way in which our judgments relate to the world. This debate has centered on realism, or the view that what we say is validated by the way things stand in the world, and a variety of oppositions to it. Prominent among the latter are expressive and projective theories, but also a relaxed pluralism (...)
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  4. Quasi-Realism and Fundamental Moral Error.Andy Egan - 2007 - Australasian Journal of Philosophy 85 (2):205 – 219.
    A common first reaction to expressivist and quasi-realist theories is the thought that, if these theories are right, there's some objectionable sense in which we can't be wrong about morality. This worry turns out to be surprisingly difficult to make stick - an account of moral error as instability under improving changes provides the quasi-realist with the resources to explain many of our concerns about moral error. The story breaks down, though, in the case of fundamental moral error. (...)
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  5.  24
    Quasi-Realism, Negation, and the Frege-Geach Problem.Nicholas Unwin - 1999 - Philosophical Quarterly 49 (196):337-352.
    Every expressivist theory of moral language requires a solution to the Frege-Geach problem, i.e., the problem of explaining how moral sentences retain their meaning in unasserted contexts. An essential part of Blackburn’s ‘quasi-realist project’, i.e., the project of showing how we can earn the right to treat moral sentences as if they have ordinary truth-conditions, is to provide a sophisticated solution. I show, however, that simple negated contexts provide a fundamental difficulty, since accepting the negation of a sentence is (...)
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  6.  49
    Making Quasi-Realists Admit of Fundamental Moral Fallibility.Garrett Lam - 2020 - Australasian Journal of Philosophy 98 (2):294-303.
    If the quasi-realist wants to earn the right to talk like a moral realist, he needs to be able to make sense of moral error. A special form of error—fundamental moral error—is often thought to be u...
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  7. Quasi-Realism No Fictionalism.Simon Blackburn - 2005 - In Mark Eli Kalderon (ed.), Fictionalism in Metaphysics. Oxford University Press. pp. 322--338.
  8.  25
    Kant, QuasiRealism, and the Autonomy of Aesthetic Judgement.Robert Hopkins - 2001 - European Journal of Philosophy 9 (2):166-189.
    Aesthetic judgements are autonomous, as many other judgements are not: for the latter, but not the former, it is sometimes justifiable to change one’s mind simply because several others share a different opinion. Why is this? One answer is that claims about beauty are not assertions at all, but expressions of aesthetic response. However, to cover more than just some of the explananda, this expressivism needs combining with some analogue of cognitive command, i.e. the idea that disagreements over beuaty can (...)
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  9. Quasi-Realism, Negation and the Frege-Geach Problem.Nicholas Unwin - 1999 - Philosophical Quarterly 49 (196):337-352.
    Expressivists, such as Blackburn, analyse sentences such as 'S thinks that it ought to be the case that p' as S hoorays that p'. A problem is that the former sentence can be negated in three different ways, but the latter in only two. The distinction between refusing to accept a moral judgement and accepting its negation therefore cannot be accounted for. This is shown to undermine Blackburn's solution to the Frege-Geach problem.
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  10. Quasi-Realism is Fictionalism.David Lewis - 2005 - In Mark Eli Kalderon (ed.), Fictionalism in Metaphysics. Oxford University Press. pp. 314-321.
  11. Quasi-Realism and the Problem of Unexplained Coincidence.Jamie Dreier - 2012 - Analytic Philosophy 53 (3):269-287.
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  12.  92
    Quasi-Realism and Ethical Appearances.Edward Harcourt - 2005 - Mind 114 (454):249-275.
    The paper develops an attack on quasi-realism in ethics, according to which expressivism about ethical discourse—understood as the thesis that the states that discourse expresses are non-representational—is consistent with some of the discourse's familiar surface features, thus ‘saving the ethical appearances’. A dilemma is posed for the quasi-realist. Either ethical discourse appears, thanks to those surface features, to express representational states, or else there is no such thing as its appearing to express such states. If the former (...)
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  13. Pragmatism, Quasi-Realism, and the Global Challenge.Huw Price & David Macarthur - 2007 - In Cheryl Misak (ed.), New Pragmatists. Oxford University Press. pp. 91-121.
    William James said that sometimes detailed philosophical argument is irrelevant. Once a current of thought is really under way, trying to oppose it with argument is like planting a stick in a river to try to alter its course: “round your obstacle flows the water and ‘gets there just the same’”. He thought pragmatism was such a river. There is a contemporary river that sometimes calls itself pragmatism, although other titles are probably better. At any rate it is the denial (...)
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  14. Quasi-Realism, Acquaintance, and the Normative Claims of Aesthetic Judgement.Cain Samuel Todd - 2004 - British Journal of Aesthetics 44 (3):277-296.
    My primary aim in this paper is to outline a quasi-realist theory of aesthetic judgement. Robert Hopkins has recently argued against the plausibility of this project because he claims that quasi-realism cannot explain a central component of any expressivist understanding of aesthetic judgements, namely their supposed ‘autonomy’. I argue against Hopkins’s claims by contending that Roger Scruton’s aesthetic attitude theory, centred on his account of the imagination, provides us with the means to develop a plausible quasi-realist (...)
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  15.  70
    Quasi-Realism's Problem of Autonomous Effects.Sergio Tenenbaum - 2003 - Philosophical Quarterly 53 (212):392–409.
    Simon Blackburn defends a 'quasi-realist' view intended to preserve much of what realists want to say about moral discourse. According to error theory, moral discourse is committed to indefensible metaphysical assumptions. Quasi-realism seems to preserve ontological frugality, attributing no mistaken commitments to our moral practices. In order to make good this claim, quasi-realism must show that (a) the seemingly realist features of the 'surface grammar' of moral discourse can be made compatible with projectivism; and (b) (...)
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  16. Antirealist Expressivism and Quasi-Realism.Simon Blackburn - 2006 - In David Copp (ed.), The Oxford Handbook of Ethical Theory. Oxford University Press. pp. 146--162.
    Expressivism is the view that the function of normative sentences is not to represent a kind of fact, but to avow attitudes, prescribe behavior, or the like. The idea can be found in David Hume. In the 20th century, G.E. Moore’s Open Question Argument provided important support for the view. Elizabeth Anscombe introduced the notion of “direction of fit,” which helped distinguish expressivism from a kind of naive subjectivism. The central advantage of expressivism is that it easily explains the motivational (...)
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  17.  29
    QuasiRealism, Acquaintance, and The Normative Claims of Aesthetic Judgement.S. Davies, R. Hopkins, J. Robinson & C. Samuel Todd - 2004 - British Journal of Aesthetics 44 (3):277-296.
  18. Essays on Quasi-Realism.Simon Blackburn - 1997 - Philosophical Quarterly 47 (186):96-99.
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  19.  48
    Sellars’ Metaethical Quasi-Realism.Griffin Klemick - 2020 - Synthese 197 (5):2215-2243.
    In this article, I expound and defend an interpretation of Sellars as a metaethical quasi-realist. Sellars analyzes moral discourse in non-cognitivist terms: in particular, he analyzes “ought”-statements as expressions of collective intentions deriving from a collective commitment to provide for the general welfare. But he also endorses a functional-role theory of meaning, on which a statement’s meaning is grounded in its being governed by semantical rules concerning language entry, intra-linguistic, and language departure transitions, and a theory of truth as (...)
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  20. Quasi-Realism, Sensibility Theory, and Ethical Relativism.Simon Kirchin - 2000 - Inquiry: An Interdisciplinary Journal of Philosophy 43 (4):413 – 427.
    This paper is a reply to Simon Blackburn's 'Is Objective Moral Justification Possible on a Quasi-realist Foundation?' Inquiry 42, pp. 213-28. Blackburn attempts to show how his version of non-cognitivism - quasi-realist projectivism - can evade the threat of ethical relativism, the thought that all ways of living are as ethically good as each other and every ethical judgment is as ethically true as any other. He further attempts to show that his position is superior in this respect (...)
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  21. Essays in Quasi-Realism.Simon Blackburn - 1998 - Noûs 32 (3):386-405.
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  22.  38
    QuasiRealism and Relativism.A. W. Moore - 2002 - Philosophy and Phenomenological Research 65 (1):150-156.
    1. If it is true that ‘an ethic is the propositional reflection of the dispositions and attitudes, policies and stances, of people,’ as Simon Blackburn says in summary of the quasi-realism that he champions in this excellent and wonderfully provocative book, then it seems to follow that different dispositions, attitudes, policies and stances—different conative states, for short—will issue in different ethics, each with an equal claim to truth; and this in turn seems to be one thing that could (...)
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  23.  91
    Quasi-Realism and Relativism. [REVIEW]A. W. Moore - 2002 - Philosophy and Phenomenological Research 65 (1):150–156.
    1. If it is true that ‘an ethic is the propositional reflection of the dispositions and attitudes, policies and stances, of people,’ as Simon Blackburn says in summary of the quasi-realism that he champions in this excellent and wonderfully provocative book, then it seems to follow that different dispositions, attitudes, policies and stances—different conative states, for short—will issue in different ethics, each with an equal claim to truth; and this in turn seems to be one thing that could (...)
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  24.  49
    Scientific Quasi-Realism.Richard Jennings - 1989 - Mind 98 (390):225-245.
  25. Quasi-Quasi-Realism.Nick Zangwill - 1990 - Philosophy and Phenomenological Research 50 (3):583-594.
    I. Projcctivism, Subjcctivism, and Error (i) According to Simon Blackburn, somconc who wants t0 avoid a ‘rcalistic’ account of our motal thought faces a choice} Thc choicc is bctwccn his non-rcductionist ‘projcctivism’ and rcductionist ‘subjcctivism’. Thc foymcr is thc vicw that moral judgments cxprcss attitudcs (approval, disapproval, liking or disliking, for example), which wc ‘projcct’ or ‘sprcad’ onto thc world, while thc latter is thc vicw that moral judgments arc bclicfs about attitudes. Blackburn bcratcs philosophers for not sccing thc diffcrcncc, (...)
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  26.  8
    Essays in Quasi-Realism.James C. Klagge - 1995 - Philosophical Review 104 (1):139.
  27. There’s Nothing Quasi About Quasi-Realism: Moral Realism as a Moral Doctrine.Matthew Kramer - 2017 - The Journal of Ethics 21 (2):185-212.
    This paper seeks to clarify and defend the proposition that moral realism is best elaborated as a moral doctrine. I begin by upholding Ronald Dworkin’s anti-Archimedean critique of the error theory against some strictures by Michael Smith, and I then briefly suggest how a proponent of moral realism as a moral doctrine would respond to Smith’s defense of the Archimedeanism of expressivism. Thereafter, this paper moves to its chief endeavor. By differentiating clearly between expressivism and quasi-realism, (...)
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  28.  80
    Quasi-Realism and Mind-Dependence.Alstrup Stig Rasmussen - 1985 - Philosophical Quarterly 35 (39):185.
  29. Quasi-Realist Explanation.Nick Zangwill - 1993 - Synthese 97 (3):287 - 296.
    For any area of our thought — moral, modal, scientihc, or theological we can ask what explains the way we think. After all, we might never have thought in such terms, or that sort of thought might have been different from the way it is. So there must be some explanation of why it is as it is. Such an explanation would be part of a naturalistic account of the mind.
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  30.  62
    Quasi-Realism in Mathematics.Per Lindström - 2000 - The Monist 83 (1):122-149.
    It is one of the tasks of the philosophy of mathematics to explain in a Kantian way, how and to what extent, mathematics as we know it, is possible. It should be clear, however, that, as things stand at present, a philosophical theory of mathematics can in this respect, it seems, be little more than a declaration of faith or the lack of it.
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  31. Realism, Antirealism, Irrealism, QuasiRealism. Gareth Evans Memorial Lecture, Delivered in Oxford on June 2, 1987.Crispin Wright - 1988 - Midwest Studies in Philosophy 12 (1):25-49.
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  32. Lewis and Blackburn on Quasi-Realism and Fictionalism.C. S. Jenkins - 2006 - Analysis 66 (4):315–319.
    Lewis has argued that quasi-realism is fictionalism. Blackburn denies this, offering reasons which rely on a descriptive reading of quasi-realism. This note offers a different, more general argument against Lewis's claim, available to prescriptive as well as descriptive quasi-realists.
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  33.  9
    Essays in Quasi-Realism.Arthur Fine - 1993 - Ethics 105 (3):646-648.
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  34.  42
    Quasi-Realism, Acquaintance, and the Normative Claims of Aesthetic Judgement.C. Samuel Todd - 2004 - British Journal of Aesthetics 44 (3):277-296.
  35.  26
    Essays in Quasi-Realism.Huw Price - 1996 - Philosophy and Phenomenological Research 56 (4):965-968.
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  36. Projection, Quasi-Realism, and Sophisticated Realism.Allan Gibbard - 1996 - Mind 105 (418):331-335.
  37. Truth and a Priori Possibility: Egan’s Charge Against Quasi Realism.Simon Blackburn - 2009 - Australasian Journal of Philosophy 87 (2):201-213.
    In this journal Andy Egan argued that, contrary to what I have claimed, quasi-realism is committed to a damaging asymmetry between the way a subject regards himself and the way he regards others. In particular, a subject must believe it to be a priori that if something is one of his stable or fundamental beliefs, then it is true. Whereas he will not hold that this is a priori true of other people. In this paper I rebut Egan's (...)
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  38. Blackburn’s E Ssays in Quasi-Realism.Gideon Rosen - 1998 - Noûs 32 (3):386-405.
  39. Mind-Independence Without the Mystery: Why Quasi-Realists Can’T Have It Both Ways.Sharon Street - 2011 - In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics, Volume 6. Oxford University Press. pp. 1-32.
  40.  29
    Error and the Limits of Quasi-Realism.Graham Bex-Priestley - 2018 - Ethical Theory and Moral Practice 21 (5):1051-1063.
    If ethical expressivism is true, then moral judgements are motivational desire-like states and do not robustly represent reality. This gives rise to the problem of how to understand moral error. How can we be mistaken if there is no moral reality to be mistaken about? The standard expressivist explanation of moral doubt is couched in terms of our fear that our judgements may not survive improvements to our epistemic situation. There is a debate between Egan :205–219, 2007), Blackburn :201–213, 2009), (...)
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  41.  24
    Quasi-realism and normative certitude.Stina Björkholm, Krister Bykvist & Jonas Olson - 2021 - Synthese 198 (8):7861-7869.
    Just as we can be more or less certain that there is extraterrestrial life or that Goldbach’s conjecture is correct, we can be more or less certain about normative matters, such as whether euthanasia is permissible or whether utilitarianism is true. However, accommodating the phenomenon of degrees of normative certitude is a difficult challenge for non-cognitivist and expressivist views, according to which normative judgements are desire-like attitudes rather than beliefs. Several attempts have been made on behalf of non-cognitivism and expressivism (...)
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  42.  6
    Alethic (Quasi-) Realism.Myron B. Penner - 2016 - Philosophia Christi 18 (1):167-177.
    Bradley N. Seeman charges that my book, The End of Apologetics: Christian Witness in a Postmodern Context, tends toward “the idolatry of linguistic license.” I point out some ways this runs against the text of the book and then outline a Wittgensteinian approach to language and truth that is alethically “quasi-realist.” On this view truth is both epistemic, or deflationary, in the sense that it depends upon assertability conditions for its truth values, while there is also a nonepistemic, realist (...)
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  43. Quasi-Realism, Absolutism, and Judgment-Internal Correctness Conditions.Gunnar Björnsson - 2013 - In Christer Svennerlind, Jan Almäng & Rögnvaldur Ingthorsson (eds.), Johanssonian Investigations. Essays in Honour of Ingvar Johansson on His Seventieth Birthday. Ontos Verlag. pp. 96-120.
    The traditional metaethical distinction between cognitivist absolutism,on the one hand, and speaker relativism or noncognitivism, on the other,seemed both clear and important. On the former view, moral judgmentswould be true or false independently on whose judgments they were, andmoral disagreement might be settled by the facts. Not so on the latter views. But noncognitivists and relativists, following what Simon Blackburn has called a “quasi-realist” strategy, have come a long way inmaking sense of talk about truth of moral judgments and (...)
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  44. Securing the Nots: Moral Epistemology for the Quasi-Realist.Simon Blackburn - 1996 - In Walter Sinnott-Armstrong Mark Timmons (ed.), Moral Knowledge? New Readings in Moral Epistemology. Oxford University Press. pp. 82--100.
     
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  45. 22 Ethics Makes Strange Bedfellows: Intuitions and Quasi-Realism.Matt Bedke - 2013 - In Matthew C. Haug (ed.), Philosophical Methodology: The Armchair or the Laboratory? Routledge. pp. 416.
    You know the story. You have a few intuitions. You propose a few theories that fit them. It’s a living. Of course, things are more complicated than this. We are sensitive to counterexamples raised by others and wish to accommodate or explain away an ever-wider base of intuitive starting points. And a great deal of the action occurs in rational reflection that can alter what is intuitive, and in theorizing that overturns formerly justified beliefs and moves us to new justified (...)
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  46. Is Objective Moral Justification Possible on a Quasi-Realist Foundation?Simon Blackburn - 1999 - Inquiry: An Interdisciplinary Journal of Philosophy 42 (2):213 – 227.
    This essay juxtaposes the position in metaethics defended, expressivism with quasirealistic trimmings, with the ancient problem of relativism. It argues that, perhaps surprisingly, there is less of a problem of normative truth on this approach than on others. Because ethics is not in the business of representing aspects of the world, there is no way to argue for a plurality of moral truths, simply from the existence of a plurality of moral opinions. The essay also argues that other approaches, which (...)
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  47. Scientific Quasi-Realism.Jennifer Trusted - 1990 - Mind 99 (393):109-111.
  48. Quasi-Realism and the Humean Defense of Normative Non-Factualism.Matthew McGrath - 1998 - Philosophical Studies 90 (2):113-127.
  49. Quasi-Realism.Terence Cuneo - 2017 - In Tristram McPherson & David Plunkett (eds.), The Routledge Handbook of Metaethics. Routledge. pp. 626-642.
     
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  50.  46
    Hume's Theory of Causation: A Quasi-Realist Interpretation.Angela Coventry - 2006 - Continuum Books.
    Presents an interpretation of David Hume's account of what a 'cause' is. This book emphasises on the connections between Hume's theories of cause, space and time, morals, and aesthetics.
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