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Richard McDonough [105]Richard Michael Mcdonough [11]Richard M. McDonough [3]
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  1.  30
    Referential Opacity and Hermeneutics in Plato’s Dialogue Form.Richard McDonough - 2013 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 5 (2):251-278.
    The paper argues that Plato’s dialogue form creates a Quinean “opaque context” that segregates the assertions by Plato’s characters in the dialogues from both Plato and the real world with the result that the dialogues require a hermeneutical interpretation. Sec. I argues that since the assertions in the dialogues are located inside an opaque context, the forms of life of the characters in the dialogues acquires primary philosophical importance for Plato. The second section argues that the thesis of Sec. I (...)
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  2. A Defence of Free Speech.Richard McDonough - 1989 - In Cedric Pan Jaganathan Muraleenathan (ed.), Thinking about Democracy. pp. 61-84.
    The paper gives a spirited defence of freedom of speech as the best means for attaining truth in a society and argues that the remedy for bad or false speech is not to curtail free speech but more free speech.
     
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  3.  14
    Martin Heidegger's Being and Time.Richard McDonough - 2006 - Peter Lang.
  4.  16
    Wittgenstein's Augustinian Cosmogony in Zettel 608.Richard McDonough - 2015 - Philosophy and Literature 39 (1):87-106.
    No supposition seems to me more natural than that there is no process in the brain correlated with associating or with thinking; so that it would be impossible to read off thought processes from brain processes. I mean this: if I talk or write, there is, I assume, a system of impulses going out from my brain and correlated with my spoken or written thoughts. But why should the system continue further in the direction of the center? Why should this (...)
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  5.  42
    Kant’s Emergence and Sellarsian Cognitive Science.Richard McDonough - 2014 - Open Journal of Philosophy 4 (1):44-53.
  6.  9
    Heidegger, Externalism, and Mechanism.Richard M. McDonough - 1995 - Journal of the British Society for Phenomenology 26 (2):127-146.
  7.  42
    The Religious-Cosmological Reading of Zettel 608.Richard McDonough - 2013 - Sophia 52 (2):259-279.
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  8.  50
    Is Same-Sex Marriage an Equal-Rights Issue?Richard McDonough - 2005 - Public Affairs Quarterly 19 (1):51-63.
  9.  29
    Towards a Non-Mechanistic Theory of Meaning.Richard McDonough - 1989 - Mind 98 (389):1-21.
  10. Malcolm, Norman.Richard McDonough - 2017 - Internet Encyclopedia of Philosophy.
    Norman Malcolm Norman Malcolm was instrumental in elaborating and defending Wittgenstein’s philosophy, which he saw as akin to a kind of “ordinary language” philosophy, in America. He also defended a novel interpretation of Moore’s “common sense philosophy” as a version of ordinary language philosophy, although Moore himself disagreed. Malcolm criticized Descartes’ account of mind … Continue reading Malcolm, Norman →.
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  11.  14
    The Argument of the Tractatus: Its Relevance to Contemporary Theories of Logic, Language, Mind, and Philosophical Truth.Richard McDonough - 1986 - State University of New York Press.
    The Argument of the "Tractatus" presents a single unified interpretation of the Tractatus based on Wittgenstein's own view that the philosophy of logic is the real foundation of his philosophical system.
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  12.  3
    Putnam's Argument That the Claim That We Are Brains in Vats is Self-Refuting.Richard Michael McDonough - 2018 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 10 (1):149-159.
    In Reason, Truth and History, Putnam provides an influential argument for the materialist view that the supposition that we are all “actually” brains in a vat [BIV’s] is “necessarily false”. Putnam admits that his argument, inspired by insights in Wittgenstein’s later views, is “unusual”, but he is certain that it is a correct. He argues that the claim that we are BIV’s is self-refuting because, if we actually are BIV’s, then we cannot refer to real physical things like vats. Although (...)
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  13.  14
    Religious Fundamentalism: A Conceptual Critique.Richard Mcdonough - 2013 - Religious Studies 49 (4):561-579.
    The article argues that religious fundamentalism, understood, roughly, as the view that people must obey God's commands unconditionally, is conceptually incoherent because such religious fundamentalists inevitably must substitute human judgement for God's judgement. The article argues, first, that fundamentalism, founded upon the normal sort of indirect communications from God, is indefensible. Second, the article considers the crucial case in which God is said to communicate directly to human beings, and argues that the fundamentalist interpretation of such communications is also incoherent, (...)
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  14.  13
    Heidegger on Kant on the Alternative to the Scientism of the Enlightenment.Richard Mcdonough - 1997 - Journal of the British Society for Phenomenology 28 (3):236-254.
    The paper argues that a philosopher who describes his main works as "critiques" of reason cannot be the simple defender of rational science that he is sometimes taken to be. Rather, as Heidegger argues, Kant's program is much deeper and more problematic.
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  15. Machine Predictability Versus Human Creativity.Richard McDonough - 1993 - In Terry Dartnall (ed.), Artificial Intelligence and Creativity. pp. 117-138.
    The paper argues that machines cannot duplicate human linguistic creativity because linguistic meaning is context dependent in a way that eludes any machine.
     
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  16.  61
    Heidegger on Authenticity, Freedom, and Individual Agency.Richard McDonough - 1998 - International Studies in Philosophy 30 (2):69-91.
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  17.  39
    Kant's “Historicist” Alternative to Cognitive Science.Richard McDonough - 1995 - Southern Journal of Philosophy 33 (2):203-220.
  18.  84
    Wittgenstein's Reversal on the `Language of Thought' Doctrine.Richard McDonough - 1994 - Philosophical Quarterly 44 (177):482-494.
  19.  18
    "University of Michigan Philosophers: Roy Wood Sellars (1880-1973) and Wilfrid Sellars (1912-1989)".Richard Michael McDonough - 2017 - Michigan Philosophy 1:14-15.
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  20.  37
    A Culturalist Account of Folk Psychology.Richard McDonough - 1991 - In John D. Greenwood (ed.), The Future of Folk Psychology. Cambridge University Press. pp. 263-288.
  21.  60
    Wittgenstein, German Organicism, Chaos, and the Center of Life.Richard McDonough - 2004 - Journal of the History of Philosophy 42 (3):297-326.
  22. A Synoptic View of Kant's Emergentism.Richard McDonough - 2011 - Iyyun 60:245-274.
    The paper argues that, as opposed to giving abstract descriptions of cognitive mechanisms, numerous emergence like positions, in senses opposed to mechanism, are found in Kant's various works.
     
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  23.  5
    Kant's Anti-Scientism and the Origins of Phenomenology.Richard McDonough - 1998 - Journal of the British Society for Phenomenology 29 (3):281-298.
  24. Emergence and Creativity: Five Degrees of Freedom.Richard McDonough - 2002 - In Terry Dartnall (ed.), Creativity, Cognition and Knowledge. pp. 283-302, 314-320.
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  25.  1
    The Argument of the 'Tractatus'.Richard M. Mcdonough - 1990 - Noûs 24 (3):492-494.
  26. Wittgenstein's Doctrine of Silence.Richard McDonough - 1992 - The Thomist 56 (4):695-699.
    The paper argues that Wittgenstein's "doctrine of silence", the view that one cannot "say" philosophical propositions (and certain other things), does not, as usually believed, mean that one cannot, in the ordinary sense, engage in philosophical discourse about these things. The paper argues that in a certain sense on can "say" these things (as Wittgenstein himself does in the Tractatus). As a consequence, Wittgenstein is not, as some believe, committed to the inconsistent attempt to say what cannot be said.
     
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  27.  22
    Kant's Argument Against the Possibility of Cognitive Science.Richard McDonough - 1995 - Proceedings of the Eighth International Kant Congress 2:37-45.
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  28.  19
    Bringing Cognitive Science Back to Life.Richard McDonough - 1999 - Idealistic Studies 29 (3):173-213.
  29.  2
    Kant’s Microcosmic Doctrine(s) and His Transcendental Philosophy.Richard McDonough - 2016 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 8 (1):99-120.
    Despite Conger’s classic view that one can find very little of the microcosmic doctrine in any of the Idealists, the paper argues that Kant develops several little known microcosmic doctrines over the course of his development from his first Critique to his second Critiqueto his Opus Postumum and that these are intimately connected with his various notions of “transcendental” philosophy. First, the roots of the microcosmic doctrine in Plato are explored. Second, Kant’s most basic microcosmic doctrine and its connection with (...)
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  30.  15
    Kant's System of Freedom and the Priority of Practical Reason.Richard McDonough - 1995 - Graduate Faculty Philosophy Journal 18 (2):63-84.
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  31.  27
    Plato's Not to Blame for Cognitive Science.Richard McDonough - 1991 - Ancient Philosophy 11 (2):301-314.
  32.  26
    The Last Stand of Mechanism.Richard McDonough - 1992 - Journal of Speculative Philosophy 6 (3):206-25.
  33.  17
    The Gale–Pruss Cosmological Argument: Tractarian and Advaita Hindu Objections.Richard Mcdonough - 2016 - Religious Studies 52 (4):513-523.
  34. Review of J. Richard Eiser's Attitudes, Chaos, and the Connectionist Mind. [REVIEW]Richard McDonough - 1998 - Metascience 7 (2):374-380.
  35.  15
    Wittgenstein's Critique of Mechanistic Atomism.Richard McDonough - 1991 - Philosophical Investigations 14 (3):231-251.
  36.  10
    The Dao That Cannot Be Named.Richard McDonough - 2017 - Philosophy East and West 67 (3):738-762.
    To produce a history entirely from speculations alone seems no better than to sketch a romance.... Yet, what may not be [known about actual history], can, nonetheless, be attempted through speculation regarding their first beginnings, as far as these are made by nature. The first stanza of the Dao-de Jing, one of the most memorable passages in world literature, is not a paradigm of clarity. Alan Chan distinguishes six sorts of approaches to interpreting the Dao-de Jing : mythological, mystical, religious, (...)
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  37. Heidegger on Authenticity, Freedom, and Individual Agency: An Aristotelian Model.Richard Mcdonough - 1998 - International Studies in Philosophy 30 (2):69-91.
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  38. The Concept of Organism and the Concept of Mind.Richard McDonough - 1997 - Theory and Psychology 7 (5):579-604.
     
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  39.  3
    Wittgenstein's Clarification of Hertzian Mechanistic Cognitive Science.Richard McDonough - 1994 - History of Philosophy Quarterly 11 (2):219 - 235.
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  40.  26
    Aristotle's Critique of Functionalist Theories of Mind.Richard McDonough - 2000 - Idealistic Studies 30 (3):209-232.
    The present paper argues that Burnyeat's view is fundamentally correct, but approaches the issues from a somewhat different angle. The claim that forAristotle the form and the matter are non-contingently related is an allusion to Aristotle's difficult doctrine of the unity of substances. The functionalist interpretation underestimates Aristotle's doctrine of the unity of substance. Irwin thinks that Aristotle's view is a version of functionalism but acknowledges that his claims go beyond what is normally associated with functionalism. But Irwin too fails (...)
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  41.  15
    Heidegger's Ereignis and Wittgenstein on the Genesis of Language.Richard McDonough - 2014 - Open Journal of Philosophy 4 (3):416-431.
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  42.  13
    Wittgenstein: From a Religious Point of View?Richard McDonough - 2016 - Journal for the Study of Religions and Ideologies 15 (43):3-27.
    Wittgenstein’s remark to Drury that he looks at philosophical problems from a religious point of view has greatly puzzled commentators. The paper argues that the readings given by commentators Malcolm, Winch and Lebron are illuminating, but inadequate. Second, using Wittgenstein’s “use-conception of meaning” as an example, the paper proposes a more adequate reading that emphasizes Wittgenstein’s view that “nothing is hidden”. In this connection, the paper examines Fodor’s critique of Wittgenstein’s “use-conception” and shows how Fodor only refutes a “misuse-conception meaning” (...)
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  43.  28
    Hegel's Organic Account of Mind and Critique of Cognitive Science.Richard Mcdonough - 1996 - Graduate Faculty Philosophy Journal 19 (1):67-97.
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  44.  8
    Monk on Russell's Heart of Darkness.Richard McDonough - 2015 - Russell: The Journal of Bertrand Russell Studies 35 (1):29-42.
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  45. Sellars, Roy Wood (1880—1973).Richard McDonough - 2014 - Internet Encyclopedia of Philosophy.
    Roy Wood Sellars (1880—1973) Roy Wood Sellars was one of a generation of systematic philosophers in America the likes of which has not been seen before or since. He was born in Seaforth, Ontario in Canada, and spent most of his career at the University of Michigan where he continued working well into his 90s. […].
     
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  46. Plato’s Not to Blame for Cognitive Science.Richard Mcdonough - 1991 - Ancient Philosophy 11 (2):301-314.
  47. Wittgenstein's Refutation of Meaning-Scepticism.Richard McDonough - 1991 - In Klaus Puhl (ed.), Meaning Scepticism. De Gruyter. pp. 70-92.
  48. The Limits of the Enlightenment.Richard McDonough - 1990 - Language and Communication 10 (4):255-265.
     
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  49.  7
    The Philosophical Psychologism of the Tractatus.Richard Mcdonough - 1993 - Southern Journal of Philosophy 31 (4):425-447.
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  50.  7
    Plato’s Cosmic Animal Vs. The Daoist Cosmic Plant: Religious and Ideological Implications.Richard McDonough - 2016 - Journal for the Study of Religions and Ideologies 15 (45):3-23.
    Heidegger claims that it is the ultimate job of philosophy to preserve the force of the “elemental words” in which human beings express themselves. Many of these elemental words are found in the various cosmogonies that have informed cultural ideologies around the world. Two of these “elemental words,” which shape the ideologies are the animal-model of the cosmos in Plato’s Timaeus and the mechanical models developed in the 17th-18th centuries in Europe. The paper argues that Daoism employs a third, and (...)
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1 — 50 / 112