Results for 'Violeta Be Irević'

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  1.  45
    End-of-Life Care in the 21st Century: Advance Directives in Universal Rights Discourse.Violeta Be Irević - 2010 - Bioethics 24 (3):105-112.
    This article explores universal normative bases that could help to shape a workable legal construct that would facilitate a global use of advance directives. Although I believe that advance directives are of universal character, my primary aim in approaching this issue is to remain realistic. I will make three claims. First, I will argue that the principles of autonomy, dignity and informed consent, embodied in the Oviedo Convention and the UNESCO Declaration on Bioethics and Human Rights, could arguably be regarded (...)
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  2. Review of Why Be Moral? : The Egoistic Challenge by John van Ingen. [REVIEW]Charles Pigden - 1996 - Australasian Journal of Philosophy 74 (4).
    Van Ingen's aim aim is to vindicate the moral life by mounting and then meeting a powerful challenge. But he makes it so easy to be moral - it is enough to care about one other person - and so tough to be amoral - it involves being absolutely selfish - that his challenge is no challenge at all. It's not much of a vindication of morality if the morality you vindicate makes Tony Soprano a moral person.
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  3. Reasons, Rational Requirements, and the Putative Pseudo-Question “Why Be Moral?”.John J. Tilley - 2008 - Synthese 161 (2):309 - 323.
    In this paper, I challenge a familiar argument -- a composite of arguments in the literature -- for the view that “Why be moral?” is a pseudo-question. I do so by refuting a component of that argument, a component that is not only crucial to the argument but important in its own right. That component concerns the status of moral reasons in replies to “Why be moral?”; consequently, this paper concerns reasons and rationality no less than it concerns morality. The (...)
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  4.  33
    Reframing “Morality Pays”: Toward a Better Answer to “Why Be Moral?” in Business.John Corvino - 2006 - Journal of Business Ethics 67 (1):1-14.
    This paper revisits the “morality pays” approach to answering the “Why be moral?” question in business. First I argue that “morality pays” is weakest when it needs to be strongest, and thus inadequate to the task. Then I examine and reject a proposed virtue-ethics alternative, arguing that it either collapses into “morality pays” or else introduces a new problem. After sketching an account of moral reasons, I go on to argue that “morality pays” can be reframed, not so much as (...)
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  5.  94
    How Can Morality Be in My Interest.Gerald Hull - manuscript
    It is natural to oppose morality and self-interest; it is customary also to oppose morality to interests as such, an inclination encouraged by Kantian tradition. However, if “interest” is understood simply as what moves a person to do this rather than that, then – if persons ever actually are good and do what is right – there must be moral interests. Bradley, in posing the “Why should I be moral?” question, raises Kant-inspired objections to the possibility of moral interests qua (...)
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  6.  42
    Whatever It is Better to Be Than Not to Be.Martin Lembke - 2013 - International Journal for Philosophy of Religion 74 (1):131-143.
    The Anselmian claim that God is that than which a greater cannot be thought in virtue of being ‘whatever it is better to be than not to be’ may be accused of incoherence or even unintelligibility. By proposing a non-relative but apparently meaningful analysis thereof, I attempt to defend it against such criticism. In particular, I argue that ‘whatever it is better to be than not to be’ can be plausibly interpreted so as to imply very many attributes traditionally predicated (...)
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  7. Rethinking Temporality in Education Drawing Upon the Philosophies of Merleau-Ponty and Deleuze: A Chiasmic Be(Com)Ing.Susanne Westman & Eva Alerby - 2012 - Childhood and Philosophy 8 (16):355-377.
    The children of today live in a time when the images of themselves and their childhood, their needs, interests, and skills, are discussed, researched, challenged, and changed. Childhood, education and educational settings for young children are to a great extent governed by temporality. In this paper, temporality and temporal notions in education are explored and discussed. We especially illuminate two different ways of thinking about children in education and care for younger children in the West— the predominant biased notions of (...)
     
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  8. Consciousness Cannot Be Separated From Function.Michael A. Cohen & Daniel C. Dennett - 2011 - Trends in Cognitive Sciences 15 (8):358--364.
    Here, we argue that any neurobiological theory based on an experience/function division cannot be empirically confirmed or falsified and is thus outside the scope of science. A ‘perfect experiment’ illustrates this point, highlighting the unbreachable boundaries of the scientific study of consciousness. We describe a more nuanced notion of cognitive access that captures personal experience without positing the existence of inaccessible conscious states. Finally, we discuss the criteria necessary for forming and testing a falsifiable theory of consciousness.
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  9. Why Be Rational?Niko Kolodny - 2005 - Mind 114 (455):509-563.
    Normativity involves two kinds of relation. On the one hand, there is the relation of being a reason for. This is a relation between a fact and an attitude. On the other hand, there are relations specified by requirements of rationality. These are relations among a person's attitudes, viewed in abstraction from the reasons for them. I ask how the normativity of rationality—the sense in which we ‘ought’ to comply with requirements of rationality—is related to the normativity of reasons—the sense (...)
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  10. What Else Justification Could Be.Martin Smith - 2010 - Noûs 44 (1):10 - 31.
    According to a captivating picture, epistemic justification is essentially a matter of epistemic or evidential likelihood. While certain problems for this view are well known, it is motivated by a very natural thought – if justification can fall short of epistemic certainty, then what else could it possibly be? In this paper I shall develop an alternative way of thinking about epistemic justification. On this conception, the difference between justification and likelihood turns out to be akin to the more widely (...)
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  11.  4
    Searching for to-Be-Forgotten Material in a Directed Forgetting Task.William Epstein & Lucinda Wilder - 1972 - Journal of Experimental Psychology 95 (2):349.
  12.  14
    To Be in a Subject and Accident.José Miguel Gambra - 2015 - Vivarium 53 (2-4):170-193.
    _ Source: _Volume 53, Issue 2-4, pp 170 - 193 Boethius identifies beings that _are in_ a subject with what the Scholastics called predicamental accident, and predication by accident with the predication of what _is in_ a subject. The first of these questionable assimilations went on to become terminology commonly accepted by Scholastics of all eras. On the other hand, the second, which seems quite consistent with the thinking of Aristotle, was only admitted with many reservations, probably because of the (...)
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  13. Doubt Truth to Be a Liar.Graham Priest - 2005 - Oxford University Press.
    Dialetheism is the view that some contradictions are true. This is a view which runs against orthodoxy in logic and metaphysics since Aristotle, and has implications for many of the core notions of philosophy. Doubt Truth to Be a Liar explores these implications for truth, rationality, negation, and the nature of logic, and develops further the defense of dialetheism first mounted in Priest's In Contradiction, a second edition of which is also available.
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  14.  84
    Can Corporations Be Citizens? Corporate Citizenship as a Metaphor for Business Participation in Society.Jeremy Moon, Andrew Crane & Dirk Matten - 2005 - Business Ethics Quarterly 15 (3):429-453.
    This paper investigates whether, in theoretical terms, corporations can be citizens. The argument is based on the observation that thedebate on “corporate citizenship” (CC) has only paid limited attention to the actual notion of citizenship. Where it has been discussed, authors have either largely left the concept of CC unquestioned, or applied rather unidimensional and decontextualized notions of citizenship to the corporate sphere. The paper opens with a critical discussion of a major contribution to the CC literature, the work of (...)
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  15. Society Must Be Defended: Lectures at the Collège De France, 1975-76.Michel Foucault - 2003 - Picador.
    An examination of the relation between war and politics, by one of the twentieth century’s most influential thinkers From 1971 until 1984 at the College de France, Michel Foucault gave a series of lectures ranging freely and conversationally over the range of his research. In Society Must Be Defended , Foucault deals with the emergence in the early seventeenth century of a new understanding of war as the permanent basis of all institutions of power, a hidden presence within society that (...)
     
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  16.  18
    Beyond “Does It Pay to Be Green?” A Meta-Analysis of Moderators of the CEP–CFP Relationship.Heather R. Dixon-Fowler, Daniel J. Slater, Jonathan L. Johnson, Alan E. Ellstrand & Andrea M. Romi - 2013 - Journal of Business Ethics 112 (2):353-366.
    Review of extant research on the corporate environmental performance (CEP) and corporate financial performance (CFP) link generally demonstrates a positive relationship. However, some arguments and empirical results have demonstrated otherwise. As a result, researchers have called for a contingency approach to this research stream, which moves beyond the basic question “does it pay to be green?” and instead asks “when does it pay to be green?” In answering this call, we provide a meta-analytic review of CEP–CFP literature in which we (...)
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  17.  76
    Should Anthropology Be Part of Cognitive Science?Sieghard Beller, Andrea Bender & Douglas L. Medin - 2012 - Topics in Cognitive Science 4 (3):342-353.
    Anthropology and the other cognitive science (CS) subdisciplines currently maintain a troubled relationship. With a debate in topiCS we aim at exploring the prospects for improving this relationship, and our introduction is intended as a catalyst for this debate. In order to encourage a frank sharing of perspectives, our comments will be deliberately provocative. Several challenges for a successful rapprochement are identified, encompassing the diverging paths that CS and anthropology have taken in the past, the degree of compatibility between (1) (...)
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  18. Gender and Race: (What) Are They? (What) Do We Want Them to Be?Sally Haslanger - 2000 - Noûs 34 (1):31–55.
    It is always awkward when someone asks me informally what I’m working on and I answer that I’m trying to figure out what gender is. For outside a rather narrow segment of the academic world, the term ‘gender’ has come to function as the polite way to talk about the sexes. And one thing people feel pretty confident about is their knowledge of the difference between males and females. Males are those human beings with a range of familiar primary and (...)
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  19. Can It Be Rational to Have Faith?Lara Buchak - 2012 - In Jake Chandler & Victoria Harrison (eds.), Probability in the Philosophy of Religion. Oxford University Press. pp. 225.
    This paper provides an account of what it is to have faith in a proposition p, in both religious and mundane contexts. It is argued that faith in p doesn’t require adopting a degree of belief that isn’t supported by one’s evidence but rather it requires terminating one’s search for further evidence and acting on the supposition that p. It is then shown, by responding to a formal result due to I.J. Good, that doing so can be rational in a (...)
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  20. How to Be a Truthmaker Maximalist.Ross P. Cameron - 2008 - Noûs 42 (3):410 - 421.
    When there is truth, there must be some thing (or things) to account for that truth: some thing(s) that couldn’t exist and the true proposition fail to be true. That is the truthmaker principle. True propositions are made true by entities in the mind-independently existing external world. The truthmaker principle seems attractive to many metaphysicians, but many have wanted to weaken it and accept not that every true proposition has a truthmaker but only that some important class of propositions require (...)
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  21.  70
    Why Some Things Should Not Be for Sale: The Moral Limits of Markets.Debra Satz - 2010 - Oup Usa.
    In Why Some Things Should Not Be for Sale, philosopher Debra Satz takes a penetrating look at those commodity exchanges that strike most of us as problematic. What considerations, she asks, ought to guide the debates about such markets? What is it about a market involving prostitution or the sale of kidneys that makes it morally objectionable? How is a market in weapons or pollution different than a market in soybeans or automobiles? Are laws and social policies banning the more (...)
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  22.  22
    Ethics Needs Principles—Four Can Encompass the Rest—and Respect for Autonomy Should Be “First Among Equals”.R. Gillon - 2003 - Journal of Medical Ethics 29 (5):307-312.
    It is hypothesised and argued that “the four principles of medical ethics” can explain and justify, alone or in combination, all the substantive and universalisable claims of medical ethics and probably of ethics more generally. A request is renewed for falsification of this hypothesis showing reason to reject any one of the principles or to require any additional principle(s) that can’t be explained by one or some combination of the four principles. This approach is argued to be compatible with a (...)
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  23. How (Far) Can Rationality Be Naturalized?Gerd Gigerenzer & Thomas Sturm - 2012 - Synthese 187 (1):243-268.
    The paper shows why and how an empirical study of fast-and-frugal heuristics can provide norms of good reasoning, and thus how (and how far) rationality can be naturalized. We explain the heuristics that humans often rely on in solving problems, for example, choosing investment strategies or apartments, placing bets in sports, or making library searches. We then show that heuristics can lead to judgments that are as accurate as or even more accurate than strategies that use more information and computation, (...)
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  24. On What It Takes for There to Be No Fact of the Matter.Jody Azzouni & Otávio Bueno - 2008 - Noûs 42 (4):753-769.
    Philosophers are very fond of making non-factualist claims—claims to the effect that there is no fact of the matter as to whether something is the case. But can these claims be coherently stated in the context of classical logic? Some care is needed here, we argue, otherwise one ends up denying a tautology or embracing a contradiction. In the end, we think there are only two strategies available to someone who wants to be a non-factualist about something, and remain within (...)
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  25. Be Articulate: A Pragmatic Theory of Presupposition Projection.Philippe Schlenker - 2008 - Theoretical Linguistics 34 (3):157-212.
    : In the 1980s, the analysis of presupposition projection contributed to a ‘dynamic turn’ in semantics: the classical notion of meanings as truth conditions was replaced with a dynamic notion of meanings as Context Change Potentials. We argue that this move was misguided, and we offer an alternative in which presupposition projection follows from the combination of a fully classical semantics and a new pragmatic principle, which we call Be Articulate. This principle requires that a meaning pp’ conceptualized as involving (...)
     
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  26. Why Moral Philosophers Are Not and Should Not Be Moral Experts.David Archard - 2011 - Bioethics 25 (3):119-127.
    Professional philosophers are members of bioethical committees and regulatory bodies in areas of interest to bioethicists. This suggests they possess moral expertise even if they do not exercise it directly and without constraint. Moral expertise is defined, and four arguments given in support of scepticism about their possession of such expertise are considered and rejected: the existence of extreme disagreement between moral philosophers about moral matters; the lack of a means clearly to identify moral experts; that expertise cannot be claimed (...)
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  27. Can Sequence Learning Be Implicit? New Evidence with the Process Dissociation Procedure.Arnaud Destrebecqz & Axel Cleeremans - 2001 - Psychonomic Bulletin and Review 8 (2):343-350.
    Running head: Implicit sequence learning ABSTRACT Can we learn without awareness? Although this issue has been extensively explored through studies of implicit learning, there is currently no agreement about the extent to which knowledge can be acquired and projected onto performance in an unconscious way. The controversy, like that surrounding implicit memory, seems to be at least in part attributable to unquestioned acceptance of the unrealistic assumption that tasks are process-pure, that is, that a given task exclusively involves either implicit (...)
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  28. Must There Be Basic Action?Douglas Lavin - 2013 - Noûs 47 (2):273-301.
    The idea of basic action is a fixed point in the contemporary investigation of the nature of action. And while there are arguments aimed at putting the idea in place, it is meant to be closer to a gift of common sense than to a hard-won achievement of philosophical reflection. It first appears at the stage of innocuous description and before the announcement of philosophical positions. And yet, as any decent magician knows, the real work so often gets done in (...)
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  29.  59
    Citizenship, Inc.: Do We Really Want Businesses to Be Good Corporate Citizens?Pierre-Yves Néron & Wayne Norman - 2008 - Business Ethics Quarterly 18 (1):1-26.
    Are there any advantages to thinking and speaking about ethical business in the language of citizenship? We will address this question in part by looking at the possible relevance of a vast literature on individual citizenship that has been produced by political philosophers over the last fifteen years. Some of the central elements of citizenship do not seem to apply straightforwardly to corporations. E.g., “citizenship” typically implies membership in a state and an identity akinto national identity; but this connotation of (...)
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  30. No Free Lunch Why Specified Complexity Cannot Be Purchased Without Intelligence.William A. Dembski - 2002
    Darwin's greatest accomplishment was to show how life might be explained as the result of natural selection. But does Darwin's theory mean that life was unintended? William A. Dembski argues that it does not. In this book Dembski extends his theory of intelligent design. Building on his earlier work in The Design Inference (Cambridge, 1998), he defends that life must be the product of intelligent design. Critics of Dembski's work have argued that evolutionary algorithms show that life can be explained (...)
     
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  31.  70
    “For Unto Every One That Hath Shall Be Given”. Matthew Properties for Incremental Confirmation.Roberto Festa - 2012 - Synthese 184 (1):89-100.
    Confirmation of a hypothesis by evidence can be measured by one of the so far known incremental measures of confirmation. As we show, incremental measures can be formally defined as the measures of confirmation satisfying a certain small set of basic conditions. Moreover, several kinds of incremental measure may be characterized on the basis of appropriate structural properties. In particular, we focus on the so-called Matthew properties: we introduce a family of six Matthew properties including the reverse Matthew effect; we (...)
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  32. Subjective Probabilities Need Not Be Sharp.Jake Chandler - 2014 - Erkenntnis 79 (6):1273-1286.
    It is well known that classical, aka ‘sharp’, Bayesian decision theory, which models belief states as single probability functions, faces a number of serious difficulties with respect to its handling of agnosticism. These difficulties have led to the increasing popularity of so-called ‘imprecise’ models of decision-making, which represent belief states as sets of probability functions. In a recent paper, however, Adam Elga has argued in favour of a putative normative principle of sequential choice that he claims to be borne out (...)
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  33.  77
    Forced to Be Free?: Increasing Patient Autonomy by Constraining It.Neil Levy - 2014 - Journal of Medical Ethics 40 (5):293-300.
    It is universally accepted in bioethics that doctors and other medical professionals have an obligation to procure the informed consent of their patients. Informed consent is required because patients have the moral right to autonomy in furthering the pursuit of their most important goals. In the present work, it is argued that evidence from psychology shows that human beings are subject to a number of biases and limitations as reasoners, which can be expected to lower the quality of their decisions (...)
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  34. Should Reliabilists Be Worried About Demon Worlds?Jack Lyons - 2013 - Philosophy and Phenomenological Research 86 (1):1-40.
    The New Evil Demon Problem is supposed to show that straightforward versions of reliabilism are false: reliability is not necessary for justification after all. I argue that it does no such thing. The reliabilist can count a number of beliefs as justified even in demon worlds, others as unjustified but having positive epistemic status nonetheless. The remaining beliefs---primarily perceptual beliefs---are not, on further reflection, intuitively justified after all. The reliabilist is right to count these beliefs as unjustified in demon worlds, (...)
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  35. How Could I Be Wrong? How Wrong Could I Be?Daniel C. Dennett - 2002 - Journal of Consciousness Studies 9 (5):13-16.
    One of the striking, even amusing, spectacles to be enjoyed at the many workshops and conferences on consciousness these days is the breathtaking overconfidence with which laypeople hold forth about the nature of consciousness Btheir own in particular, but everybody =s by extrapolation. Everybody =s an expert on consciousness, it seems, and it doesn =t take any knowledge of experimental findings to secure the home truths these people enunciate with such conviction.
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  36. Causes Need Not Be Physically Connected to Their Effects: The Case for Negative Causation.Jonathan Schaffer - 2004 - In Christopher Read Hitchcock (ed.), Contemporary Debates in Philosophy of Science. Blackwell. pp. 197--216.
    Negative causation occurs when an absence serves as cause, effect, or causal intermediary. Negative causation is genuine causation, or so I shall argue. It involves no physical connection between cause and effect. Thus causes need not be physically connected to their effects.
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  37. When Utilitarians Should Be Virtue Theorists.Dale Jamieson - 2007 - Utilitas 19 (2):160.
    The contrast typically made between utilitarianism and virtue theory is overdrawn. Utilitarianism is a universal emulator: it implies that we should lie, cheat, steal, even appropriate Aristotle, when that is what brings about the best outcomes. In some cases and in some worlds it is best for us to focus as precisely as possible on individual acts. In other cases and worlds it is best for us to be concerned with character traits. Global environmental change leads to concerns about character (...)
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  38. Why Be Disposed to Be Coherent?Niko Kolodny - 2008 - Ethics 118 (3):437-463.
    My subject is what I will call the “Myth of Formal Coherence.” In its normative telling, the Myth is that there are “requirements of formal coherence as such,” which demand just that our beliefs and intentions be formally coherent.1 Some examples are.
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  39. Why an International Code of Business Ethics Would Be Good for Business.Larry R. Smeltzer & Marianne M. Jennings - 1998 - Journal of Business Ethics 17 (1):57 - 66.
    Many international business training programs present a viewpoint of cultural relativism that encourages business people to adapt to the host country's culture. This paper presents an argument that cultural relativism is not always appropriate for business ethics; rather, a code of conduct must be adapted which presents guidelines for core ethical business conduct across cultures. Both moral and economic evidence is provided to support the argument for a universal code of ethics. Also, four steps are presented that will help ensure (...)
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  40.  25
    Perception of What the Ethical Climate is and What It Should Be: The Role of Gender, Academic Status, and Ethical Education. [REVIEW]Harsh K. Luthar, Ron A. DiBattista & Theodore Gautschi - 1997 - Journal of Business Ethics 16 (2):205-217.
    This study examined ethical attitudes and perceptions of 691 undergraduate seniors and freshmen in a college of business. Gender was found to be correlated to perceptions of "what the ethical climate should be" with female subjects showing significantly more favorable attitude towards ethical behaviors than males. Further, Seniors had a more cynical view of the current ethical climate than freshmen. Freshmen were significantly more likely than seniors to believe that good business ethics is positively related to successful business outcomes. Ethical (...)
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  41. How Superduper Does a Physicalist Supervenience Need to Be?Jessica M. Wilson - 1999 - Philosophical Quarterly 50 (194):33-52.
    Note: this is the first published presentation and defense of the 'proper subset strategy' for making sense of non-reductive physicalism or the associated notion of realization; this is sometimes, inaccurately, called "Shoemaker's subset strategy"; if people could either call it the 'subset strategy' or better yet, add my name to the mix I would appreciate it. Horgan claims that physicalism requires "superdupervenience" -- supervenience plus robust ontological explanation of the supervenient in terms of the base properties. I argue that Horgan's (...)
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  42. Artificial Agency, Consciousness, and the Criteria for Moral Agency: What Properties Must an Artificial Agent Have to Be a Moral Agent? [REVIEW]Kenneth Einar Himma - 2009 - Ethics and Information Technology 11 (1):19-29.
    In this essay, I describe and explain the standard accounts of agency, natural agency, artificial agency, and moral agency, as well as articulate what are widely taken to be the criteria for moral agency, supporting the contention that this is the standard account with citations from such widely used and respected professional resources as the Stanford Encyclopedia of Philosophy, Routledge Encyclopedia of Philosophy, and the Internet Encyclopedia of Philosophy. I then flesh out the implications of some of these well-settled theories (...)
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  43.  11
    Should the “Slow Code” Be Resuscitated?John D. Lantos & William L. Meadow - 2011 - American Journal of Bioethics 11 (11):8-12.
    Most bioethicists and professional medical societies condemn the practice of ?slow codes.? The American College of Physicians ethics manual states, ?Because it is deceptive, physicians or nurses should not perform half-hearted resuscitation efforts (?slow codes?).? A leading textbook calls slow codes ?dishonest, crass dissimulation, and unethical.? A medical sociologist describes them as ?deplorable, dishonest and inconsistent with established ethical principles.? Nevertheless, we believe that slow codes may be appropriate and ethically defensible in situations in which cardiopulmonary resuscitation (CPR) is likely (...)
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  44. What's Wrong with Science and Technology Studies? What Needs to Be Done to Put It Right?Nicholas Maxwell - 2015 - In R. Pisano & D. Capecchi (eds.), A Bridge Between Conceptual Frameworks: Sciences, Society and Technology Studies. Springer.
    After a sketch of the optimism and high aspirations of History and Philosophy of Science when I first joined the field in the mid 1960s, I go on to describe the disastrous impact of "the strong programme" and social constructivism in history and sociology of science. Despite Alan Sokal's brilliant spoof article, and the "science wars" that flared up partly as a result, the whole field of Science and Technology Studies is still adversely affected by social constructivist ideas. I then (...)
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  45. Can There Be a Global, Interesting, Coherent Constructivism About Practical Reason?David Enoch - 2009 - Philosophical Explorations 12 (3):319-339.
    More and more people seem to think that constructivism - in political philosophy, in moral philosophy, and perhaps in practical reasoning most generally - is the way to go. And yet it is surprisingly hard to even characterize the view. In this paper, I go to some lengths trying to capture the essence of a constructivist position - mostly in the realm of practical reason - and to pinpoint its theoretical attractions. I then give some reason to suspect that there (...)
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  46. Can There Be Reasoning with Degrees of Belief?Julia Staffel - 2013 - Synthese 190 (16):3535-3551.
    In this paper I am concerned with the question of whether degrees of belief can figure in reasoning processes that are executed by humans. It is generally accepted that outright beliefs and intentions can be part of reasoning processes, but the role of degrees of belief remains unclear. The literature on subjective Bayesianism, which seems to be the natural place to look for discussions of the role of degrees of belief in reasoning, does not address the question of whether degrees (...)
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  47. Why Be an Anti-Individualist?Laura Schroeter - 2008 - Philosophy and Phenomenological Research 77 (1):105-141.
    Anti-individualists claim that concepts are individuated with an eye to purely external facts about a subject's environment about which she may be ignorant or mistaken. This paper offers a novel reason for thinking that anti-individualistic concepts are an ineliminable part of commonsense psychology. Our commitment to anti-individualism, I argue, is ultimately grounded in a rational epistemic agent's commitment to refining her own representational practices in the light of new and surprising information about her environment. Since anti-individualism is an implicit part (...)
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  48. Can God Be Free?William Rowe - 2002 - Faith and Philosophy 19 (4):405-424.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...)
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    Information: Does It Have to Be True? [REVIEW]James H. Fetzer - 2004 - Minds and Machines 14 (2):223-229.
    Luciano Floridi (2003) offers a theory of information as a strongly semantic notion, according to which information encapsulates truth, thereby making truth a necessary condition for a sentence to qualify as information. While Floridi provides an impressive development of this position, the aspects of his approach of greatest philosophical significance are its foundations rather than its formalization. He rejects the conception of information as meaningful data, which entails at least three theses – that information can be false; that tautologies are (...)
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  50. Can a Musical Work Be Created?Ben Caplan & Carl Matheson - 2004 - British Journal of Aesthetics 44 (2):113-134.
    Can a musical work be created? Some say ‘no’. But, we argue, there is no handbook of universally accepted metaphysical truths that they can use to justify their answer. Others say ‘yes’. They have to find abstract objects that can plausibly be identified with musical works, show that abstract objects of this sort can be created, and show that such abstract objects can persist. But, we argue, none of the standard views about what a musical work is allows musical works (...)
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