Results for 'Tamir Bar-On'

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  1.  47
    The Ambiguities of the Nouvelle Droite, 1968-1999.Tamir Bar-On - 2001 - The European Legacy 6 (3):333-351.
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  2.  9
    The Alt-Right’s Continuation of the ‘Cultural War’ in Euro-American Societies.Tamir Bar-On - 2021 - Thesis Eleven 163 (1):43-70.
    In this paper, I argue that the Alt-Right needs to be taken seriously by the liberal establishment, the general public, and leftist cultural elites for five main reasons: 1) its ‘right-wing Gramscianism’ borrows from the French New Right and the French and pan-European Identitarian movement. This means that it is engaged in the continuation of a larger Euro-American metapolitical struggle to change hearts and minds on issues related to white nationalism, anti-Semitism, and racialism; 2) it is indebted to the metapolitical (...)
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  3. Current and Future Costs of Intractable Conflicts—Can They Create Attitude Change?Nimrod Rosler, Boaz Hameiri, Daniel Bar-Tal, Dalia Christophe & Sigal Azaria-Tamir - 2021 - Frontiers in Psychology 12.
    Members of societies involved in an intractable conflict usually consider costs that stem from the continuation of the conflict as unavoidable and even justify for their collective existence. This perception is well-anchored in widely shared conflict-supporting narratives that motivate them to avoid information that challenges their views about the conflict. However, since providing information about such major costs as a method for moderating conflict-related views has not been receiving much attention, in this research, we explore this venue. We examine what (...)
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  4. Précis of Dorit Bar-On’s Speaking My Mind: Expression and Self-Knowledge. [REVIEW]Dorit Bar-On - 2010 - Acta Analytica 25 (1):1-7.
    In my reply to Boyle, Rosenthal, and Tumulty, I revisit my view of avowals’ security as a matter of a special immunity to error, their character as intentional expressive acts that employ self-ascriptive vehicles, Moore’s paradox, the idea of expressing as contrasting with reporting and its connection to showing one’s mental state, and the ‘performance equivalence’ between avowals and other expressive acts.
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  5. Speaking My Mind: Expression and Self-Knowledge.Dorit Bar-On - 2004 - Oxford University Press UK.
    Dorit Bar-On develops and defends a novel view of avowals and self-knowledge. Drawing on resources from the philosophy of language, the theory of action, epistemology, and the philosophy of mind, she offers original and systematic answers to many long-standing questions concerning our ability to know our own minds. We are all very good at telling what states of mind we are in at a given moment. When it comes to our own present states of mind, what we say goes; an (...)
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  6. Bar-on on Self-Knowledge and Expression.Matthew Boyle - 2010 - Acta Analytica 25 (1):9-20.
    I critically discuss the account of self-knowledge presented in Dorit Bar-On’s Speaking My Mind (OUP 2004), focusing on Bar-On’s understanding of what makes our capacity for self-knowledge puzzling and on her ‘neo-expressivist’ solution to the puzzle. I argue that there is an important aspect of the problem of self-knowledge that Bar-On’s account does not sufficiently address. A satisfying account of self-knowledge must explain not merely how we are able to make accurate avowals about our own present mental states, but how (...)
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  7. Marginality and Epistemic Privilege.Bat-Ami Bar On - 1993 - In Linda Alcoff & Elizabeth Potter (eds.), Feminist Epistemologies. Routledge. pp. 83--100.
     
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  8. On the Possibility of a Solitary Language.Dorit Bar-On - 1992 - Noûs 26 (1):27-46.
  9. The Use of Force Against Deflationism: Assertion and Truth.Dorit Bar-On & Keith Simmons - 2007 - In Dirk Greimann & Geo Siegwart (eds.), Truth and Speech Acts: Studies in the Philosophy of Language. Routledge. pp. 61--89.
  10. Origins of Meaning: Must We ‘Go Gricean’?Dorit Bar-on - 2013 - Mind and Language 28 (3):342-375.
    The task of explaining language evolution is often presented by leading theorists in explicitly Gricean terms. After a critical evaluation, I present an alternative, non‐Gricean conceptualization of the task. I argue that, while it may be true that nonhuman animals, in contrast to language users, lack the ‘motive to share information’ understood à la Grice, nonhuman animals nevertheless do express states of mind through complex nonlinguistic behavior. On a proper, non‐Gricean construal of expressive communication, this means that they show to (...)
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  11. Pragmatic Interpretation and Signaler-Receiver Asymmetries in Animal Communication.Dorit Bar-On & Richard Moore - 2017 - In Kristin Andrews Jacob Beck (ed.), The Routledge Handbook of Philosophy of Animal Minds. Routledge. pp. 291-300.
    Researchers have converged on the idea that a pragmatic understanding of communication can shed important light on the evolution of language. Accordingly, animal communication scientists have been keen to adopt insights from pragmatics research. Some authors couple their appeal to pragmatic aspects of communication with the claim that there are fundamental asymmetries between signalers and receivers in non-human animals. For example, in the case of primate vocal calls, signalers are said to produce signals unintentionally and mindlessly, whereas receivers are thought (...)
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  12.  89
    Expressing as ‘Showing What's Within’: On Mitchell Green's, Self‐Expression OUP 2007.Dorit Bar-on - 2010 - Philosophical Books 51 (4):212-227.
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  13. Varieties of Expressivism.Dorit Bar-On & James Sias - 2013 - Philosophy Compass 8 (8):699-713.
    After offering a characterization of what unites versions of ‘expressivism’, we highlight a number of dimensions along which expressivist views should be distinguished. We then separate four theses often associated with expressivism – a positive expressivist thesis, a positive constitutivist thesis, a negative ontological thesis, and a negative semantic thesis – and describe how traditional expressivists have attempted to incorporate them. We argue that expressivism in its traditional form may be fatally flawed, but that expressivists nonetheless have the resources for (...)
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  14. First-Person Authority: Dualism, Constitutivism, and Neo-Expressivism.Dorit Bar-On - 2009 - Erkenntnis 71 (1):53-71.
    What I call “Rorty’s Dilemma” has us caught between the Scylla of Cartesian Dualism and the Charybdis of eliminativism about the mental. Proper recognition of what is distinctively mental requires accommodating incorrigibility about our mental states, something Rorty thinks materialists cannot do. So we must either countenance mental states over and above physical states in our ontology, or else give up altogether on the mental as a distinct category. In section 2, “Materialist Introspectionism—Independence and Epistemic Authority”, I review reasons for (...)
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  15. Ethical Neo-Expressivism.Dorit Bar-On & Matthew Chrisman - 2009 - In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics: Volume 4. Oxford University Press. pp. 132-65.
    A standard way to explain the connection between ethical claims and motivation is to say that these claims express motivational attitudes. Unless this connection is taken to be merely a matter of contingent psychological regularity, it may seem that there are only two options for understanding it. We can either treat ethical claims as expressing propositions that one cannot believe without being at least somewhat motivated (subjectivism), or we can treat ethical claims as nonpropositional and as having their semantic content (...)
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  16.  87
    Speaking My Mind.Dorit Bar-On - 2000 - Philsophical Topics 28 (2):1-34.
  17. Expressive Communication and Continuity Skepticism.Dorit Bar-On - 2013 - Journal of Philosophy 110 (6):293-330.
  18. Transparency, Expression, and Self-Knowledge.Dorit Bar-On - 2015 - Philosophical Explorations 18 (2):134-152.
    Contemporary discussions of self-knowledge share a presupposition to the effect that the only way to vindicate so-called first-person authority as understood by our folk-psychology is to identify specific “good-making” epistemic features that render our self-ascriptions of mental states especially knowledgeable. In earlier work, I rejected this presupposition. I proposed that we separate two questions: How is first-person authority to be explained? What renders avowals instances of a privileged kind of knowledge?In response to question, I offered a neo-expressivist account that, I (...)
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  19.  23
    Speaking My Mind.Dorit Bar-on - 2000 - Philosophical Topics 28 (2):1-34.
  20.  11
    The Handbook of Emotional Intelligence: Theory, Development, Assessment, and Application at Home, School, and in the Workplace.Reuven Bar-On & James D. A. Parker (eds.) - 2000 - Jossey-Bass.
    Building on nearly eighty years of scientific work, The Handbook of Emotional Intelligence is the first definitive resource that brings together a stellar panel of academics, researchers, and practitioners, in the field. Sweeping in scope, the text presents information on the most important conceptual models, reviews and evaluates the most valid and reliable methods for assessing emotional intelligence, and offers specific guidelines for applying the principles of Emotional Intelligence in a variety of settings.
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  21. Natural Semantic Facts - Between Eliminativism and Hyper-Realism.Dorit Bar-On - unknown
    i. Introduction: Naturaiizing Semantics It seems as though everyone these days is in the business of ‘naituraIizing': apistamologists, philosophers of mind and language, even moral phi- `lcscpheers and philosophers of mathematics. Quine is cften cited as the one who started Et, but expressions of the naturalizing urge can no doubt be found much earlier in the history of phiioscphy. Lccsaly speaking, the- naturalizing urge is the desire to fashion human epistemic achievements in particular arcs after the achievements of the natural (...)
     
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  22. Avowals and First-Person Privilege.Dorit Bar-on & Douglas C. Long - 2001 - Philosophy and Phenomenological Research 62 (2):311-35.
    When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called “first-person privilege.” If I now said: “I have a headache,” or “I’m thinking about Venice,” I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio-linguistic convention governing avowals. We (...)
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  23.  83
    Avowals and First-Person Privilege.Dorit Bar-on & Douglas C. Long - 2001 - Philosophical and Phenomenological Research 62 (2):311-335.
    When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called "first-person privilege." If I now said: "I have a headache," or "I'm thinking about Venice," I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio-linguistic convention governing avowals. We (...)
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  24. Expression, Truth, and Reality : Some Variations on Themes From Wright.Dorit Bar-On - 2012 - In Crispin Wright & Annalisa Coliva (eds.), Mind, Meaning, and Knowledge: Themes From the Philosophy of Crispin Wright. Oxford University Press.
    Expressivism, broadly construed, is the view that the function of utterances in a given area of discourse is to give expression to our sentiments or other (non-cognitive) mental states or attitudes, rather than report or describe some range of facts. This view naturally seems an attractive option wherever it is suspected that there may not be a domain of facts for the given discourse to be describing. Familiarly, to avoid commitment to ethical facts, the ethical expressivist suggests that ethical utterances (...)
     
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  25.  19
    Crude Meaning, Brute Thought.Dorit Bar-On - 2019 - Journal for the History of Analytical Philosophy 7 (2).
    I address here the question what sense to make of the idea that there can be thought prior to language. I begin by juxtaposing two familiar and influential philosophical views, one associated with the work of Paul Grice, the other associated with the work of Donald Davidson. Grice and Davidson share a broad, rationalist perspective on language and thought, but they endorse conflicting theses on the relation between them. Whereas, for Grice, thought of an especially complex sort is a precondition (...)
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  26.  11
    Terrorism, Evil, and Everyday Depravity.Bat-Ami Bar On - 2003 - Hypatia 18 (1):157-196.
  27.  2
    The Subject of Violence: Arendtean Exercises in Understanding.Bat-Ami Bar On - 2002 - Rowman & Littlefield.
    The Subject of Violence is a critical investigation of violence and its subjectifying capacities. It both relies on and explores the work of Hannah Arendt. At its background are feminist concerns, but also concerns with violence that press against the feminist problematic and push its boundaries. The book's main project is ethico-political _understanding_ and, therefore, it is also about finding an ethico-political language for violence that escapes the standard idioms in which violence is spoken.
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  28.  39
    Sociality, Expression, and This Thing Called Language.Dorit Bar-On - 2016 - Inquiry: An Interdisciplinary Journal of Philosophy 59 (1):56-79.
    Davidson’s well-known language skepticism—the claim that there is no such a thing as a language—has recognizably Gricean underpinnings, some of which also underlie his continuity skepticism—the claim that there can be no philosophically illuminating account of the emergence of language and thought. My first aim in this paper is to highlight aspects of the complicated relationship between central Davidsonian and Gricean ideas concerning language. After a brief review of Davidson’s two skeptical claims and their Gricean underpinnings, I provide my own (...)
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  29.  18
    The Multifactor Measure of Performance: Its Development, Norming, and Validation.Reuven Bar-On - 2018 - Frontiers in Psychology 9.
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  30. Deflationism, Meaning and Truth-Conditions.Claire Horisk, Dorit Bar-On & William G. Lycan - 2000 - Philosophical Studies 101 (1):1 - 28.
  31.  51
    Is There Such a Thing as a Language?Dorit Bar-on & Mark Risjord - 1992 - Canadian Journal of Philosophy 22 (2):163-190.
    ‘There is no such thing as a language,’ Donald Davidson tells us. Though this is a startling claim in its own right, it seems especially puzzling coming from a leading theorizer about language. Over the years, Davidson’s important essays have sparked the hope that there is a route to a positive, nonskeptical theory of meaning for natural languages. This hope would seem to be dashed if there are no natural languages. Unless Davidson’s radical claim is a departure from his developed (...)
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  32. Lionspeak: Communication, Expression, and Meaning.Dorit Bar-On & Mitchell Green - 2010 - In James R. O'Shea & Eric Rubenstein (eds.), Self, Language, and World: Problems From Kant, Sellars, and Rosenberg. Ridgeview Publishing Co.. pp. 89--106.
  33.  69
    Semantic Verificationism, Linguistic Behaviorism, and Translation.Dorit Bar-On - 1992 - Philosophical Studies 66 (3):235 - 259.
  34. Radical Interpretation and Indeterminacy.D. Bar-On - 2005 - Mind 114 (454):429-435.
  35. Neo-Expressivism: Avowals' Security and Privileged Self-Knowledge.Dorit Bar-On - 2008 - In Anthony E. Hatzimoysis (ed.), Self-Knowledge. Oxford University Press.
    Here are some things that I know right now: that I’m feeling a bit hungry, that there’s a red cardinal on my bird feeder, that I’m sitting down, that I have a lot of grading to do today, that my daughter is mad at me, that I’ll be going for a run soon, that I’d like to go out to the movies tonight. As orthodoxy would have it, some among these represent things to which I have privileged epistemic access, namely: (...)
     
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  36.  68
    (How) Is Ethical Neo-Expressivism a Hybrid View?Dorit Bar-On, Matthew Chrisman & James Sias - 2014 - In Guy Fletcher & Michael Ridge (eds.), Having It Both Ways: Hybrid Theories and Modern Metaethics. New York: Oxford University Press. pp. 223-247.
    According to ethical neo-expressivism, all declarative sentences, including those used to make ethical claims, have propositions as their semantic contents, and acts of making an ethical claim are properly said to express mental states, which (if motivational internalism is correct) are intimately connected to motivation. This raises two important questions: (i) The traditional reason for denying that ethical sentences express propositions is that these were thought to determine ways the world could be, so unless we provide an analysis of ethical (...)
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  37.  13
    Modern Engendering: Critical Feminist Readings in Modern Western Philosophy.Bat-Ami Bar On (ed.) - 1993 - State University of New York Press.
    This book contains readings of canonical Western philosophical texts from the viewpoint of current feminist thinking. The contributors focus specifically on the ways in which modern Western philosophy constructs genders and analyzes gender relations. They provide a detailed analysis of modern philosophers’ conceptions of masculinity and femininity and call attention to the intertwining of gender with conceptual schema and networks.
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  38. Indeterminacy of Translation—Theory and Practice.Dorit Bar-on - 1993 - Philosophy and Phenomenological Research 53 (4):781-810.
    To an ordinary translator, the idea that there are too many perfect translation schemes between any two languages would come as a surprise. Quine's thesis of the indeterminacy of translation expresses just this idea. It implies that most of the 'implicit canons' actual translators use in their assessment of translations lack objective status. My dissertation is an attempt to present a systematic challenge to Quine's view of language and to support the idea that one could develop an objective theory of (...)
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  39.  89
    Scepticism: The External World and Meaning.Dorit Bar-On - 1990 - Philosophical Studies 60 (3):207 - 231.
    In this paper, I compare and contrast two kinds of scepticism, Cartesian scepticism about the external world and Quinean scepticism about meaning. I expose Quine's metaphysical claim that there are no facts of the matter about meaning as a sceptical response to a sceptical problem regarding the possibility of our knowledge of meanings. I argue that this sceptical response is overkill; for the sceptical problem about our knowledge of meanings may receive a treatment similar to the naturalistic treatment Quine himself (...)
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  40.  4
    Is There Such a Thing as a Language?Dorit Bar-on & Mark Risjord - 1992 - Canadian Journal of Philosophy 22 (2):163-190.
    ‘There is no such thing as a language,’ Donald Davidson tells us. Though this is a startling claim in its own right, it seems especially puzzling coming from a leading theorizer about language. Over the years, Davidson’s important essays have sparked the hope that there is a route to a positive, nonskeptical theory of meaning for natural languages. This hope would seem to be dashed if there are no natural languages. Unless Davidson’s radical claim is a departure from his developed (...)
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  41. Avowals: Expression, Security, and Knowledge: Reply to Matthew Boyle, David Rosenthal, and Maura Tumulty. [REVIEW]Dorit Bar-On - 2010 - Acta Analytica 25 (1):47-63.
    In my reply to Boyle, Rosenthal, and Tumulty, I revisit my view of avowals’ security as a matter of a special immunity to error, their character as intentional expressive acts that employ self-ascriptive vehicles (without being grounded in self-beliefs), Moore’s paradox, the idea of expressing as contrasting with reporting and its connection to showing one’s mental state, and the ‘performance equivalence’ between avowals and other expressive acts.
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  42.  7
    Avowals and First‐Person Privilege.Douglas C. Long Dorit Bar‐on - 2001 - Philosophy and Phenomenological Research 62 (2):311-335.
    When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called “first‐person privilege.” If I now said: “I have a headache,” or “I'm thinking about Venice,” I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio‐linguistic convention governing avowals. We (...)
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  43. Externalism and Self-Knowledge: Content, Use, and Expression.Dorit Bar-On - 2004 - Noûs 38 (3):430-55.
    Suppose, as I stare at a glass in front of me, I say or think: There.
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  44. Meaning Reconstructed: Grice and the Naturalizing of Semantics.Dorit Bar-On - 1995 - Pacific Philosophical Quarterly 76 (2):83-116.
     
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  45. Marginality and Epistemic Privilege.Bat Ami Bar On - 1993 - In Linda Alcoff & Elizabeth Potter (eds.), Feminist Epistemologies. Routledge.
     
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  46. Why Terrorism is Morally Problematic.Bat-Ami Bar On - 1991 - In Claudia Card (ed.), Feminist Ethics. University of Kansas.
     
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  47.  46
    Knowing Selves: Expression, Truth, and Knowledge.Dorit Bar-On & Douglas Long - 2003 - In Brie Gertler (ed.), Privileged Access: Philosophical Accounts of Self-Knowledge. Ashgate. pp. 179--212.
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  48. Anti-Realism and Speaker Knowledge.Dorit Bar-On - 1996 - Synthese 106 (2):139 - 166.
    Dummettian anti-realism repudiates the realist's notion of verification-transcendent truth. Perhaps the most crucial element in the Dummettian attack on realist truth is the critique of so-called realist semantics, which assigns verification-transcendent truth-conditions as the meanings of (some) sentences. The Dummettian critique charges that realist semantics cannot serve as an adequate theory of meaning for a natural language, and that, consequently, the realist conception of truth must be rejected as well. In arguing for this, Dummett and his followers have appealed to (...)
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  49. Externalism and Skepticism: Recognition, Expression, and Self-Knowledge.Dorit Bar-On - manuscript
    As I am sitting at my desk in front of my computer, a thought crosses my mind: There's water in the glass. The thought has a particular content: that there is water in the glass. And, if all is well, there is water in the glass, so my thought is true. According to external-world skepticism, I still do not know that there is water in the glass, because my way of telling what's in front of me does not allow me (...)
     
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  50. Review Essay of Dorit Bar-On’s Speaking My Mind. [REVIEW]Alex Byrne - 2011 - Philosophy and Phenomenological Research 83:705-17.
    “Avowals” are utterances that “ascribe [current] states of mind”; for instance utterances of ‘I have a terrible headache’ and ‘I’m finding this painting utterly puzzling’ (Bar-On 2004: 1). And avowals, “when compared to ordinary empirical reports…appear to enjoy distinctive security” (1), which Bar-On elaborates as follows: A subject who avows being tired, or scared of something, or thinking that p, is normally presumed to have the last word on the relevant matters; we would not presume to criticize her self-ascription or (...)
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