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Stephen White
Northwestern University
  1. How Can Beliefs Wrong?: A Strawsonian Epistemology.Berislav Marušić & Stephen White - 2018 - Philosophical Topics 46 (1):97-114.
    We take a tremendous interest in how other people think of us. We have certain expectations of others, concerning how we are to figure in their thought and judgment. And we often feel wronged if those are disappointed. But it is puzzling how others’ beliefs could wrong us. On the one hand, moral considerations don’t bear on the truth of a belief and so seem to be the wrong kind of reasons for belief. On the other hand, truth-directed considerations seem (...)
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  2.  29
    Freedom and Belief.Stephen L. White - 1991 - Philosophical Review 100 (1):119.
  3.  48
    Sustaining Affirmation: The Strengths of Weak Ontology in Political Theory.Stephen K. White - 2000 - Princeton University Press.
    As he elaborates the idea of weak ontology and the broad criteria behind it, White shows how these are already at work in the thought of contemporary writers of seemingly very different perspectives: George Kateb, Judith Butler, Charles ...
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  4. Partial Character and the Language of Thought.Stephen L. White - 1982 - Pacific Philosophical Quarterly 63 (4):347-65.
  5.  42
    Transmission Failures.Stephen White - 2017 - Ethics 127 (3):719-732.
    According to a natural view of instrumental normativity, if you ought to do X, and doing Y is a necessary means for you to do X, then you ought to do Y. In “Instrumental Normativity: In Defense of the Transmission Principle,” Benjamin Kiesewetter defends this principle against certain actualist-inspired counterexamples. In this article I argue that Kiesewetter’s defense of the transmission principle fails. His arguments rely on certain principles—Joint Satisfiability and Reason Transmission--which we should not accept in the unqualified forms (...)
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  6. Curse of the Qualia.Stephen L. White - 1986 - Synthese 68 (August):333-68.
    In this paper I distinguish three alternatives to the functionalist account of qualitative states such as pain. The physicalist-functionalist holds that (1) there could be subjects functionally equivalent to us whose mental states differed in their qualitative character from ours, (2) there could be subjects functionally equivalent to us whose mental states lacked qualitative character altogether and (3) there could not be subjects like us in all objective respects whose qualitative states differed from ours. The physicalist-functionalist holds (1) and (3) (...)
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  7. The Unity of the Self.Stephen L. White - 1991 - Cambridge: MIT Press.
    In these essays Stephen White examines the forms of psychological integration that give rise to self-knowable and self-conscious individuals who are responsible, concerned for the future, and capable of moral commitment. The essays cover a wide range of basic issues in philosophy of mind, metaphysics, moral psychology, and political philosophy, providing a coherent, sophisticated, and forcefully argued view of the nature of the self. Beginning with mental content and ending with Rawls and utilitarianism, each essay argues a distinctive line. Together (...)
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  8. What is It Like to Be a Homunculus?Stephen L. White - 1987 - Pacific Philosophical Quarterly 68 (June):148-74.
     
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  9.  70
    Political Theory and Postmodernism.Stephen K. White - 1991 - Cambridge University Press.
    Postmodernism has evoked great controversy and it continues to do so today, as it disseminates into general discourse. Some see its principles, such as its fundamental resistance to metanarratives, as frighteningly disruptive, while a growing number are reaping the benefits of its innovative perspective. In Political Theory and Postmodernism, Stephen K. White outlines a path through the postmodern problematic by distinguishing two distinct ways of thinking about the meaning of responsibility, one prevalent in modern and the other in postmodern perspectives. (...)
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  10.  5
    The Ethos of a Late-Modern Citizen.Stephen K. White - 2009 - Harvard University Press.
    In The Ethos of a Late-Modern Citizen, Stephen K. White contends that Western democracies face novel challenges demanding our reexamination of the role of citizens. White argues that the intense focus in the past three decades on finding general principles of justice for diversity-rich societies needs to be complemented by an exploration of what sort of ethos would be needed to adequately sustain any such principles. Accessible, pithy, and erudite, The Ethos of a Late-Modern Citizen will appeal to a wide (...)
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  11.  78
    “No-Saying” in Habermas.Stephen K. White & Evan Robert Farr - 2012 - Political Theory 40 (1):32-57.
    Habermas's paradigm of communicative action is usually taken to be pretty much dominated by consensus, "Yes-saying." What if this were a radically one-sided perception? We take up this unorthodox position by arguing that "no-saying" in this paradigm is typically overlooked and underemphasized. To demonstrate this, we consider how negativity is figured at the most basic onto-ethical level in communicative action, as well as expressed in civil disobedience, a phenomenon to which Habermas assigns the remarkable role of "touchstone" (Prufstein) of constitutional (...)
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  12.  65
    On the Moral Objection to Coercion.Stephen J. White - 2017 - Philosophy and Public Affairs 45 (3):199-231.
  13. Property Dualism, Phenomenal Concepts, and the Semantic Premise.Stephen White - 2006 - In Torin Alter & Sven Walter (eds.), Phenomenal Concepts and Phenomenal Knowledge: New Essays on Consciousness and Physicalism. Oxford University Press.
  14. The Cambridge Companion to Habermas.Stephen K. White (ed.) - 1995 - Cambridge University Press.
    Jurgen Habermas is unquestionably one of the foremost philosophers writing today. His notions of communicative action and rationality have exerted a profound influence within philosophy and the social sciences. This volume examines the historical and intellectual contexts out of which Habermas' work emerged, and offers an overview of his main ideas, including those in his most recent publication. Amongst the topics discussed are his relationship to the Frankfurt School of critical theory and Marx, his unique contributions to the philosophy of (...)
     
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  15.  38
    Metapsychological Relativism and the Self.Stephen L. White - 1989 - Journal of Philosophy 86 (6):298.
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  16. Intention and Predicition in Means-End Reasoning.Stephen J. White - 2018 - American Philosophical Quarterly 55 (3):251-266.
    How, if at all, does one's intention to realize an end bear on the justification for taking the means to that end? Theories that allow that intending an end directly provides a reason to take the means are subject to a well-known "bootstrapping" objection. On the other hand, "anti-psychologistic" accounts—which seek to derive instrumental reasons directly from the reasons that support adopting the end itself—have unacceptable implications where an agent faces multiple rationally permissible options. An alternative, predictive, role for intention (...)
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  17.  1
    Subjectivity and the Agential Perspective.Stephen L. White - 2004 - In Mario De Caro & David Macarthur (eds.), Naturalism in Question. Harvard University Press. pp. 201--27.
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  18. The Cambridge Companion to Habermas.Stephen K. White - 1997 - Tijdschrift Voor Filosofie 59 (1):160-161.
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  19.  96
    Sovereign Virtue: Aristotle on the Relation Between Happiness and Prosperity.Stephen Augustus White - 1992 - Stanford University Press.
    The central subject of Aristotle's ethics is happiness or living well. Most people in his day (as in ours), eager to enjoy life, impressed by worldly success, and fearful of serious loss, believed that happiness depends mainly on fortune in achieving prosperity and avoiding adversity. Aristotle, however, argues that virtuous conduct is the governing factor in living well and attaining happiness. While admitting that neither the blessings not the afflictions of fortune are unimportant, he maintains that the virtuous find life (...)
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  20.  58
    Metapsychological Relativism and the Self.Stephen L. White - 1989 - Journal of Philosophy 86 (July):298-323.
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  21.  5
    Agonism, Democracy, and the Moral Equality of Voice.Stephen K. White - 2022 - Political Theory 50 (1):59-85.
    Agonism emerged three decades ago as an assault on the overemphasis in political theory on justice and consensus. It has now become the norm. But its character and relation to core values of democracy are not as unproblematic today as is often thought, an issue that becomes more pressing as contemporary politics increasingly seem locked into notions of unrelenting conflict between “friends” and “enemies.” This essay traces alternative ontological roots and ethical implications of agonism, distinguishing between “imperializing” and “tempered” modes. (...)
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  22. Weak Ontology and Liberal Political Reflection.Stephen K. White - 1997 - Political Theory 25 (4):502-523.
  23.  23
    Does Critical Theory Need Strong Foundations?Stephen K. White - 2015 - Philosophy and Social Criticism 41 (3):207-211.
    In this paper I take issue with Rainer Forst's claim that his account of the demand for justification that is at the core of the idea of justice provides our political thinking with a final “fundamentum inconcussum”.
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  24.  18
    Against Voluntarism About Doxastic Responsibility.Stephen J. White - 2019 - Journal of Philosophical Research 44:33-51.
    According to the view Rik Peels defends in Responsible Belief, one is responsible for believing something only if that belief was the result of choices one made voluntarily, and for which one may be held responsible. Here, I argue against this voluntarist account of doxastic responsibility and in favor of the rationalist position that a person is responsible for her beliefs insofar as they are under the influence of her reason. In particular, I argue that the latter yields a more (...)
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  25. Edmund Burke: Modernity, Politics, and Aesthetics.Stephen K. White - 2002 - Rowman & Littlefield Publishers.
    Edmund Burke: Modernity, Politics, and Aesthetics examines the philosophy of Burke in view of its contribution to our understanding of modernity. Stephen K. White argues that Burke shows us how modernity engenders an implicit forgetfulness of human finitude. White illustrates this theme by showing how Burke's political thought, his judgment of the "modern system of morality and policy," and its taste for a "false sublime" are structured by his aesthetics.
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  26. Is Aristotelian Happiness a Good Life or the Best Life?Stephen White - 1990 - Oxford Studies in Ancient Philosophy 8:103-44.
  27.  20
    Continental and Analytic Lenses in Relation to the Communicative Action Paradigm: Reconstructive Thoughts.Stephen K. White - 2016 - European Journal of Political Theory 15 (2):189-204.
    This essay develops the idea that Analytic and Continental orientations to political theory are best comprehended not as mortal enemies, but rather as alternative lenses that, together, allow us to better perceive a broader range of significant aspects of political life than is possible by adhering to only one of these approaches. This claim is fleshed out by an analysis of the communicative action paradigm developed by Jürgen Habermas. If this paradigm is revised somewhat in order to make it less (...)
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  28.  43
    Skepticism, Deflation, and the Rediscovery of the Self.Stephen L. White - 2004 - The Monist 87 (2):275-298.
    Consider what I shall call the interface diagram.
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  29. Contemporary Continental Political Thought.Stephen White - 2011 - In George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy. Oxford University Press.
  30.  22
    Book Review: Habermas: A Biography, by Stefan Müller-Doohm. [REVIEW]Stephen K. White - 2018 - Political Theory 46 (6):963-970.
  31.  71
    Responsibility and the Demands of Morality.Stephen J. White - 2017 - Journal of Moral Philosophy 14 (3).
    _ Source: _Page Count 24 Is it a good objection to a moral theory that it demands a great deal of individual agents? I argue that if we interpret the question to be about the potential welfare costs associated with our moral obligations, the answer must be “no.” However, the demands a moral theory makes can also be measured in terms of what it requires us to take responsibility for. I argue that this is distinct from what we may be (...)
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  32.  33
    Book Review: Habermas: A Biography, by Stefan Müller-DoohmHabermas: Think AgainHabermas: A Biography, by Müller-DoohmStefan. Translated by SteuerDaniel. Cambridge, UK: Polity Press, 2016, 598 Pp. [REVIEW]Stephen K. White - forthcoming - Political Theory:009059171773110.
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  33. Narrow Content and Narrow Interpretation.Stephen L. White - 1992 - In The Unity of the Self. MIT Press.
     
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  34.  11
    Index.Stephen K. White - 2009 - In The Ethos of a Late-Modern Citizen. Harvard University Press. pp. 133-135.
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  35.  12
    The Transcendental Significance of Phenomenology.Stephen White - 2007 - PSYCHE: An Interdisciplinary Journal of Research On Consciousness 13.
    There is a well-known line of thought, associated with Donald Davidson, that connects the notion of a perceptual given—of non-linguistic or non-conceptual experience of the world—with skepticism. Against this, I argue that the notion of what is given in perception leads to skepticism only on certain interpretations. I argue, in fact, that there must be perceptual experience such that there is “something it is like” to have it, or that would provide the subject of a phenomenological analysis, if we are (...)
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  36.  45
    Poststructuralism and Political Reflection.Stephen K. White - 1988 - Political Theory 16 (2):186-208.
  37.  29
    Violence, Weak Ontology, and Late-Modernity.Stephen K. White - 2009 - Political Theory 37 (6):808-816.
    This essay responds to the characterization Ted Miller offers (in his December 2008 essay in Political Theory) of the kind of nonfoundationalism I have referred to as "weak ontology," and that Gianni Vattimo frequently calls "weak thought." Miller argues that such a position embodies, first, a philosophy of history in which strong ontologies (e.g., religion) are assessed categorically as passé, and, second, are associated essentially with violence. I show that while these characterizations may be appropriate for Vattimo's thought, they are (...)
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  38. A Posteriori Identities and the Requirements of Rationality.Stephen White - 2006 - Oxford Studies in Metaphysics 2:91-102.
  39. Why the Property Dualism Argument Won't Go Away.Stephen L. White - 2002 - Journal of Philosophy.
  40.  50
    Color and Notional Content.Stephen L. White - 1994 - Philosophical Topics 22 (1/2):471-503.
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  41.  16
    Milesian Measures : Time, Space, and Matter.Stephen A. White - 2008 - In Patricia Curd & Daniel W. Graham (eds.), The Oxford Handbook of Presocratic Philosophy. Oxford University Press. pp. 89--133.
    Any attempt to trace the origin of Greek philosophy faces two complementary problems. One is the fact that evidence for the early philosophers is woefully meager. The other problem raises a question of what is to be counted as philosophy. Yet neither problem is insuperable. This article proposes to reorient the search for origins in two ways, corresponding to these two problems. First, rather than trying to reconstruct vanished work directly, this article focuses on a crucial stage in its ancient (...)
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  42. Natural Virtue and Perfect Virtue in Aristotle.Stephen White - 1992 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 8:135-68.
     
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  43. The Property Dualism Argument.Stephen L. White - 2009 - In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
     
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  44.  7
    Reply to Thomassen.Stephen K. White & Evan Robert Farr - 2013 - Political Theory 41 (3):489-491.
  45. Sovereign Virtue. Aristotle on the Relation between Happiness and Prosperity.Stephen A. White & Anthony Kenny - 1994 - Phronesis 39 (1):98-110.
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  46. Skepticism, Deflation, and the Rediscovery of the Self.Stephen L. White - 2004 - The Monist 87 (2):275-298.
  47. The Very Idea of a Critical Social Science: A Pragmatist Turn.Stephen K. White - 2004 - In Fred Leland Rush (ed.), The Cambridge Companion to Critical Theory. Cambridge University Press. pp. 314.
     
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  48.  21
    Transcendentalism and its Discontents.Stephen L. White - 1989 - Philosophical Topics 17 (1):231-61.
  49.  82
    The Indeterminacy of Translation: Fifty Years Later.Stephen L. White - 2012 - Disputatio 4 (32):385 - 393.
    The paper considers the Quinean heritage of the argument for the indeterminacy of translation. Beyond analyzing Quine’s notion of stimulus meaning, the paper discusses two Kripkean argument’s against the Quinean claim that dispositions can provide the basis for an account of meaning: the Normativity Argument and the Finiteness Argument. An analogy between Kripke’s arguments and Hume’s argument for epistemological skepticism about the external world will be drawn. The paper shows that the answer to Kripke’s rule-following skepticism is analogous to the (...)
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  50.  2
    I. Poststructuralism and Political Reflection.Stephen K. White - 1988 - Political Theory 16 (2):186-208.
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