Search results for 'Tommy Dreyfus' (try it on Scholar)

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  1.  71
    Tommy Dreyfus & Theodore Eisenberg (1978). On Acceptance of Mathematical Theories. Philosophia Mathematica (1):56-87.
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  2. Hubert L. Dreyfus, Mark A. Wrathall & J. E. Malpas (2000). Essays in Honor of Hubert L. Dreyfus.
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  3. Nicolas Malebranche & Ginette Dreyfus (1958). Traité de la Nature Et de la Gr'ce. Introd. Philosophique, Notes Et Commentaire du Texte de 1712. Texte de l'Édition Originale de 1680 Par Ginette Dreyfus. [REVIEW] J. Vrin.
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  4.  11
    Hubert Dreyfus (1992). What Computers Still Can't Do. MIT Press.
    A Critique of Artificial Reason Hubert L. Dreyfus . HUBERT L. DREYFUS What Computers Still Can't Do Thi s One XZKQ-GSY-8KDG What. WHAT COMPUTERS STILL CAN'T DO Front Cover.
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  5.  2
    Hubert L. Dreyfus (2001). On the Internet. Routledge.
    _Internet_ is een van de eerste boeken waarin het filosofische inzicht -van Plato tot Kierkegaard - betrokken wordt op het debat over de mogelijkheden en onmogelijkheden van het internet. Dreyfus laat zien dat de onstoffelijke, 'vrij zwevende' websurfer zijn oorsprong vindt in Descartes' scheiding van geest en lichaam, en hoe Kierkegaards inzichten in de opkomst van het moderne leespubliek vooruitlopen op de nieuwsgierige, maar elk risico vermijdende internet-junkie. Uitgaande van recente onderzoeken naar het isolement dat veel internetgebruikers ervaren, toont (...)
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  6. Michel Foucault & Hubert Dreyfus (2008). Mental Illness and Psychology. University of California Press.
    This seminal early work of Foucault is indispensable to understanding his development as a thinker. Written in 1954 and revised in 1962, _Mental Illness and Psychology _delineates the shift that occurred in Foucault's thought during this period. The first iteration reflects the philosopher's early interest in and respect for Freud and the psychoanalytic tradition. The second part, rewritten in 1962, marks a dramatic change in Foucault's thinking. Examining the history of madness as a social and cultural construct, he moves outside (...)
     
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  7. Hubert L. Dreyfus (2015). On the Internet. Routledge.
    Can the internet solve the problem of mass education, and bring human beings to a new level of community? Drawing on a diverse array of thinkers from Plato to Kierkegaard, _On the Internet_ argues that there is much in common between the disembodied, free floating web and Descartes' separation of mind and body. Hubert Dreyfus also shows how Kierkegaard's insights into the origins of a media-obsessed public anticipate the web surfer, blogger and chat room. Drawing on studies of the (...)
     
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  8.  38
    Hubert L. Dreyfus (2014). Skillful Coping: Essays on the Phenomenology of Everyday Perception and Action. Oxford University Press.
    For fifty years Hubert Dreyfus has done pioneering work which brings phenomenology and existentialism to bear on the philosophical and scientific study of the mind. This is a selection of his most influential essays, developing his critique of the representational model of the mind in analytical philosophy of mind and mainstream cognitive science.
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  9.  64
    Evan Selinger, Hubert Dreyfus & Harry Collins (2007). Interactional Expertise and Embodiment. Studies in History and Philosophy of Science Part A 38 (4):722-740.
    In this four part exchange, Evan Selinger starts by stating that Collins’s empirical evidence in respect of linguistic socialization and its bearing on artificial intelligence and expertise is valuable; it advances philosophical and sociological understanding of the relationship between knowledge and language. Nevertheless, he argues that Collins mischaracterizes the data under review and thereby misrepresents how knowledge is acquired and understates the extent to which expert knowers are embodied. Selinger reconstructs the case for the importance of the body in the (...)
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  10.  12
    Hubert L. Dreyfus (1961). The Meaning of Heidegger: A Critical Study of an Existentialist Phenomenology. Philosophical Review 70 (3):416-419.
    The Meaning of Heidegger: A Critical Study of an Existentialist Phenomenology. Hubert L. Dreyfus. The Philosophical Review, Vol. 70, No. 3, 416-419. Jul., 1961. THE MEANlAG OF HEIDEGGER: A CRITICAL STUDY OF AN EXISTENTIALIST PHNOMENOLOGY.
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  11. Hubert L. Dreyfus & Paul Rabinow (1983). Michel Foucault: Beyond Structuralism and Hermeneutics. University of Chicago Press.
    This book, which Foucault himself has judged accurate, is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method—"interpretative analytics"—capable fo explaining both the logic of structuralism's claim to be an objective science and (...)
     
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  12. Hubert L. Dreyfus (2013). On the Internet. Routledge.
    _Internet_ is een van de eerste boeken waarin het filosofische inzicht -van Plato tot Kierkegaard - betrokken wordt op het debat over de mogelijkheden en onmogelijkheden van het internet. Dreyfus laat zien dat de onstoffelijke, 'vrij zwevende' websurfer zijn oorsprong vindt in Descartes' scheiding van geest en lichaam, en hoe Kierkegaards inzichten in de opkomst van het moderne leespubliek vooruitlopen op de nieuwsgierige, maar elk risico vermijdende internet-junkie. Uitgaande van recente onderzoeken naar het isolement dat veel internetgebruikers ervaren, toont (...)
     
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  13. Hubert L. Dreyfus (2006). On the Internet. Routledge.
    Can the internet solve the problem of mass education, and bring human beings to a new level of community? Drawing on a diverse array of thinkers from Plato to Kierkegaard, _On the Internet_ argues that there is much in common between the disembodied, free floating web and Descartes' separation of mind and body. Hubert Dreyfus also shows how Kierkegaard's insights into the origins of a media-obsessed public anticipate the web surfer, blogger and chat room. Drawing on studies of the (...)
     
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  14. Hubert L. Dreyfus (1972). What Computers Can't Do. Harper & Row.
  15. Hubert L. Dreyfus & Paul Rabinow (2014). Michel Foucault: Beyond Structuralism and Hermeneutics. Routledge.
    This book is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method - "interpretative analytics" - capable of explaining both the logic of structuralism's claim to be an objective science and the apparent (...)
     
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  16.  41
    Hubert L. Dreyfus (1990). Being-in-the-World: A Commentary on Heidegger's Being in Time, Division I. Bradford.
    Essays discuss the themes of worldliness, affectedness, understanding, and the care-structure found in Heidegger's work on the nature of existence.
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  17.  15
    Hubert L. Dreyfus (1983). Michel Foucault, Beyond Structuralism and Hermeneutics. University of Chicago Press.
    This book is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method - "interpretative analytics" - capable of explaining both the logic of structuralism's claim to be an objective science and the apparent (...)
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  18. Hubert L. Dreyfus (2007). The Return of the Myth of the Mental. Inquiry 50 (4):352 – 365.
    McDowell's claim that "in mature human beings, embodied coping is permeated with mindedness",1 suggests a new version of the mentalist myth which, like the others, is untrue to the phenomenon. The phenomena show that embodied skills, when we are fully absorbed in enacting them, have a kind of non-mental content that is non-conceptual, non-propositional, non-rational and non-linguistic. This is not to deny that we can monitor our activity while performing it. For solving problems, learning a new skill, receiving coaching, and (...)
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  19. Hubert L. Dreyfus (2002). Intelligence Without Representation: Merleau-Ponty's Critique of Mental Representation. Phenomenology and the Cognitive Sciences 1:367-83.
  20. Georges B. J. Dreyfus (1997). Recognizing Reality Dharmakirti's Philosophy and its Tibetan Interpretations.
     
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  21. Hubert L. Dreyfus (2007). Why Heideggerian Ai Failed and How Fixing It Would Require Making It More Heideggerian. Philosophical Psychology 20 (2):247 – 268.
  22. Hubert L. Dreyfus (2007). Response to McDowell. Inquiry 50 (4):371 – 377.
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  23. Hubert L. Dreyfus (2005). Overcoming the Myth of the Mental: How Philosophers Can Profit From the Phenomenology of Everyday Expertise. Proceedings and Addresses of the American Philosophical Association 79 (2):47 - 65.
    Back in 1950, while a physics major at Harvard, I wandered into C.I. Lewis’s epistemology course. There, Lewis was confidently expounding the need for an indubitable Given to ground knowledge, and he was explaining where that ground was to be found. I was so impressed that I immediately switched majors from ungrounded physics to grounded philosophy.
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  24. Hubert L. Dreyfus (2006). Overcoming the Myth of the Mental. Topoi 25 (1-2):43-49.
    Can we accept John McDowell’s Kantian claim that perception is conceptual “all the way out,” thereby denying the more basic perceptual capacities we seem to share with prelinguistic infants and higher animals? More generally, can philosophers successfully describe the conceptual upper floors of the edifice of knowledge while ignoring the embodied coping going on on the ground floor? I argue that we shouldn’t leave the conceptual component of our lives hanging in midair and suggest how philosophers who want to understand (...)
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  25. Hubert L. Dreyfus & Harrison Hall (eds.) (1982). Husserl, Intentionality, and Cognitive Science. MIT Press.
  26.  35
    Hubert L. Dreyfus (2011). All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age. Free Press.
    Our contemporary nihilism -- Homer's polytheism -- From Aeschylus to Augustine : monotheism on the rise -- From Dante to Kant : the attractions and dangers of autonomy -- Fanaticism, polytheism, and Melville's "evil art" -- David Foster Wallace's nihilism -- Conclusion : lives worth living in a secular age.
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  27.  43
    Georges Dreyfus (2011). Is Mindfulness Present-Centred and Non-Judgmental? A Discussion of the Cognitive Dimensions of Mindfulness. Contemporary Buddhism 12 (1):41--54.
  28.  9
    Samuel Todes, Hubert L. Dreyfus & Piotr Hoffman (2001). Body and World. MIT Press.
    Body and World is the definitive edition of a book that shouldnow take its place as a major contribution to contemporary existentialphenomenology. Samuel Todes goes beyond Martin Heidegger and MauriceMerleau-Ponty in his description of how independent physical natureand experience are united in our bodily action. His account allows himto preserve the authority of experience while avoiding the tendencytoward idealism that threatens both Heidegger and Merleau-Ponty.Todes emphasizes the complex structure of the human body ;front/back asymmetry, the need to balance in a (...)
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  29. Hubert L. Dreyfus (2002). Intelligence Without Representation – Merleau-Ponty's Critique of Mental Representation the Relevance of Phenomenology to Scientific Explanation. Phenomenology and the Cognitive Sciences 1 (4):367-383.
    Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are stored, not as representations in the mind, (...)
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  30.  28
    Georges Dreyfus & Evan Thompson (2007). Asian Perspectives: Indian Theories of Mind. In Philip David Zelazo, Morris Moscovitch & Evan Thompson (eds.), The Cambridge Handbook of Consciousness. Cambridge: Cambridge University Press. pp. 89--114.
  31. Hubert L. Dreyfus & Sean D. Kelly (2007). Heterophenomenology: Heavy-Handed Sleight-of-Hand. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):45-55.
    We argue that heterophenomenology both over- and under-populates the intentional realm. For example, when one is involved in coping, one’s mind does not contain beliefs. Since the heterophenomenologist interprets all intentional commitment as belief, he necessarily overgenerates the belief contents of the mind. Since beliefs cannot capture the normative aspect of coping and perceiving, any method, such as heterophenomenology, that allows for only beliefs is guaranteed not only to overgenerate beliefs but also to undergenerate other kinds of intentional phenomena.
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  32. Hubert L. Dreyfus (2000). A Merleau-Pontyian Critique of Husserl’s and Searle’s Representationalist Accounts of Action. Proceedings of the Aristotelian Society 100 (3):287-302.
    Husserl and Searle agree that, for a bodily movement to be an action, it must be caused by a propositional representation. Husserl's representation is a mental state whose intentional content is what the agent is trying to do; Searle thinks of the representation as a logical structure expressing the action's conditions of satisfaction. Merleau-Ponty criticises both views by introducing a kind of activity he calls motor intentionality, in which the agent, rather than aiming at success, feels drawn to reduce a (...)
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  33. Hubert L. Dreyfus (2002). Refocusing the Question: Can There Be Skillful Coping Without Propositional Representations or Brain Representations? [REVIEW] Phenomenology and the Cognitive Sciences 1 (4):413-25.
  34. Hubert L. Dreyfus (1992). Being-in-the-World: A Commentary on Heidegger's "Being and Time, Division 1". Inquiry 35:233.
     
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  35.  5
    David Sudnow & Hubert L. Dreyfus (2001). Ways of the Hand: A Rewritten Account. MIT Press.
    Ways of the Hand tells the story of how David Sudnow learned to improvise jazz on the piano. Because he had been trained as an ethnographer and social psychologist, Sudnow was attentive to what he experienced in ways that other novice pianists are not. The result, first published in 1978 and now considered by many to be a classic, was arguably the finest and most detailed account of skill development ever published.Looking back after more than twenty years, Sudnow was struck (...)
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  36.  32
    Hubert L. Dreyfus (2016). 20. What Computers Can’T Do: A Critique of Artificial Reason. In Bernard Williams (ed.), Essays and Reviews: 1959-2002. Princeton University Press. pp. 90-100.
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  37.  18
    Hubert Dreyfus (2007). Detachment, Involvement, and Rationality: Are We Essentially Rational Animals? Human Affairs 17 (2).
  38. Hubert L. Dreyfus & Stuart E. Dreyfus (1991). Towards a Phenomenology of Ethical Expertise. Human Studies 14 (4):229 - 250.
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  39. Hubert L. Dreyfus (1998). The Current Relevance of Merleau-Ponty's Phenomenology of Embodiment. Electronic Journal of Analytic Philosophy.
    In this paper I would like to explain, defend, and draw out the implications of this claim. Since the intentional arc is supposed to embody the interconnection of skillful action and perception, I will first lay out an account of skill.
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  40. Hubert L. Dreyfus, A Phenomenology of Skill Acquisition as the Basis for a Merleau-Pontian Nonrepresentational Cognitive Science.
  41.  96
    Hubert Dreyfus, Heidegger on the Connection Between Nihilism, Art, Technology Andpolitics.
    Martin Heidegger's major work, Being and Time, is usually considered the culminating work in a tradition called existential philosophy. The first person to call himself an existential thinker was Soren Kierkegaard, and his influence is clearly evident in Heidegger's thought. Existential thinking rejects the traditional philosophical view, that goes back to Plato at least, that philosophy must be done from a detached, disinterested point of view. Kierkegaard argues that our primary access to reality is through our involved action. The way (...)
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  42. Hubert L. Dreyfus (2007). Reply to Romdenh-Romluc. In Thomas Baldwin (ed.), Reading Merleau-Ponty: On Phenomenology of Perception. Routledge.
     
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  43. Jean Grondin, Karin de Boer, Graeme Nicholson, Charles Guignon, William McNeill, Günter Figal, Steven Crowell, Hubert L. Dreyfus, Daniel O. Dahlstrom, Jeffrey Andrew Bara, Theodore Kisiel & Dieter Thomä (2005). Heidegger's Being and Time: Critical Essays. Rowman & Littlefield Publishers.
    Heidegger's Being and Time: Critical Essays provides a variety of recent studies of Heidegger's most important work. Twelve prominent scholars, representing diverse nationalities, generations, and interpretive approaches deal with general methodological and ontological questions, particular issues in Heidegger's text, and the relation between Being and Time and Heidegger's later thought. All of the essays presented in this volume were never before available in an English-language anthology. Two of the essays have never before been published in any language ; three of (...)
     
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  44.  10
    Jan Westerhoff, Jay Garfield, Tom Tillemans, Graham Priest, Georges Dreyfus, Sonam Thakchoe, Guy Newland, Mark Siderits, Brownwyn Finnigan & Koji Tanaka (2011). Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press.
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
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  45. Hubert Dreyfus (2005). Merleau-Ponty and Recent Cognitive Science. In Taylor Carman & Mark B. N. Hansen (eds.), The Cambridge Companion to Merleau-Ponty. Cambridge University Press. pp. 132.
     
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  46.  88
    Hubert Dreyfus (1993). Heidegger's Critique of the Husserl/Searle Account of Intentionality. Social Research 60:17-38.
  47. Hubert L. Dreyfus (1999). The Primacy of Phenomenology Over Logical Analysis: A Critique of Searle. Philosophical Topics 27 (2):3-24.
  48. Jerome C. Wakefield & Hubert L. Dreyfus (1991). Intentionality and the Phenomenology of Action. In Ernest Lepore & Robert Van Gulick (eds.), John Searle and His Critics. Cambridge: Blackwell.
     
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  49.  99
    Sean Dorrance Kelly & Hubert Dreyfus (2011). Saving the Sacred From the Axial Revolution. Inquiry 54 (2):195-203.
    Prominent defenders of the Enlightenment, like Jürgen Habermas, are beginning to recognize that the characterization of human beings in entirely rational and secular terms leaves out something important. Religion, they admit, plays an important role in human existence. But the return to a traditional monotheistic religion seems sociologically difficult after the death of God. We argue that Homeric polytheism retains a phenomenologically rich account of the sacred, and a similarly rich understanding of human existence in its midst. By opening ourselves (...)
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  50.  12
    Hubert Dreyfus (2000). Could Anything Be More Intelligible Than Everyday Intelligibility?: Reinterpreting Division I of Being and Time in the Light of Division II. In James E. Faulconer & Mark A. Wrathall (eds.), Appropriating Heidegger. Cambridge University Press. pp. 155--174.
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