Search results for 'continental epistemology' (try it on Scholar)

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  1.  60
    Naturalizing Of Epistemology (2002). The Sciences and Epistemology. In Paul K. Moser (ed.), The Oxford Handbook of Epistemology. Oxford University Press.
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  2.  2
    Darian Meacham (ed.) (2015). Medicine and Society, New Perspectives in Continental Philosophy. Springer Verlag.
    This volume addresses some of the most prominent questions in contemporary bioethics and philosophy of medicine: ‘liberal’ eugenics, enhancement, the normal and the pathological, the classification of mental illness, the relation between genetics, disease and the political sphere, the experience of illness and disability, and the sense of the subject of bioethical inquiry itself. All of these issues are addressed from a “continental” perspective, drawing on a rich tradition of inquiry into these questions in the fields of phenomenology, philosophical (...)
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  3.  51
    Marek Pepliński (2014). Miejsce i znaczenie problematyki normatywnej w analitycznej epistemologii w erze postgettierowskiej. Filo-Sofija 27 (4/II):67-86.
    I present argument for different than traditional continental classification of epistemological issues. Paper has two parts, first concerned with K. Ajdukiewicz and J. Woleński conception of epistemology and its branches and with different methods of epistemological inquiry based on different task posed for epistemology. Second part discuss main important topics of current postgettieral analytic epistemology like virtue epistemology, ethics of belief, problems of epistemic value, epistemic value monism and pluralism, metaepistemology and concludes that in traditional (...)
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  4.  46
    Chris Tucker (2006). Hermeneutics as A...Foundationalism? Dialogue 45 (4):627-46.
    It is commonly assumed, at least by continental philosophers, that epistemological hermeneutics and foundationalism are incompatible. I argue that this assumption is mistaken. If I am correct, the analytic and continental traditions may be closer than is commonly supposed. Hermeneutics, as I will argue, is a descriptive claim about human cognition, and foundationalism is a normative claim about how beliefs ought to be related to one another. Once the positions are stated in this way, their putative incompatibility vanishes. (...)
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  5.  14
    Robert D'Amico (1999). Contemporary Continental Philosophy. Westview Press.
    Contemporary Continental Philosophy steps back from current debates comparing Continental and analytic philosophy and carefully, yet critically outlines the tradition’s main philosophical views on epistemology and ontology. Forgoing obscure paraphrases, D’Amico provides a detailed, clear account and assessment of the tradition from its founding by Husserl and Heidegger to its challenge by Derrida and Foucault. Though intended as a survey of this tradition throughout the twentieth century, this study’s focus is on the philosophical problems which gave it (...)
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  6.  2
    Steve Fuller (2002). Social Epistemology, Second Edition. Indiana University Press.
    "One of the freshest books that I have read in a long time. It will shake you up. You will not always agree with Fuller, but he will force you to rethink some of your pet conceptions about how science works." —Isis This is the book that launched the research program of social epistemology, which has fueled imaginations and provoked debates across many disciplines around the world. Its opening question remains as pressing as ever: How should knowledge production be (...)
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  7.  4
    Christopher Norris (2000). Minding the Gap Epistemology & Philosophy of Science in the Two Traditions.
    In this sweeping volume, Christopher Norris challenges the view that there is no room for productive engagement between mainstream analytic philosophers and thinkers In the post-Kantian continental line of descent. On the contrary, he argues, this view is simply the product of a limiting perspective that accompanied the rise of logical positivism. Norris reveals the various shared concerns that have often been obscured by parochial interests or the desire to stake out separate philosophical territory. He examines the problems that (...)
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  8.  99
    Helen Longino (2010). Feminist Epistemology at Hypatia's 25th Anniversary. Hypatia 25 (4):733-741.
    This essay surveys twenty-five years of feminist epistemology in the pages of Hypatia. Feminist contributions have addressed the affective dimensions of knowledge; the natures of justification, rationality, and the cognitive agent; and the nature of truth. They reflect thinking from both analytic and continental philosophical traditions and offer a rich tapestry of ideas from which to continue challenging tradition and forging analytical tools for the problems ahead.
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  9.  20
    Steve Fuller (1996). Recent Work in Social Epistemology. American Philosophical Quarterly 33 (2):149 - 166.
    "Social epistemology" refers here to the work of analytic epistemologists and philosophers of science interested in providing an empirically adequate account of organized knowledge systems, with special emphasis on scientific inquiry. I critically survey the last ten years of this research. Unlike the pragmatist and Continental schools of philosophy, for which knowledge is "always already" social, progress in analytic social epistemology has been plagued by an oversharp distinction between individual and collective cognition; and a failure to query (...)
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  10.  35
    Kathleen Lennon & Margaret Whitford (eds.) (1994). Knowing the Difference: Feminist Perspectives in Epistemology. Routledge.
    This collection is one of the first to offer feminist perspectives on epistemology from thinkers outside North America. It presents essays from an international group of contributors, including Rosi Braidotti, Gemma Corradi Fiumara, Anna Yeatman, Sabina Lovibond and Liz Stanley. Using approaches and methods from both analytic and continental philosophy, the contributors engage with questions of traditional epistemology and with issues raised by postmodernist critiques. The essays deal with the central question of difference: the difference which a (...)
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  11.  2
    Iep Author (2016). Aesthetics in Continental Philosophy.
    Aesthetics in Continental Philosophy Although aesthetics is a significant area of research in its own right in the analytic philosophical tradition, aesthetics frequently seems to be accorded less value than philosophy of language, logic, epistemology, metaphysics, and other areas of value theory such as ethics and political philosophy. Many of the most prominent analytic philosophers … Continue reading Aesthetics in Continental Philosophy →.
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  12.  41
    Shannon Winnubst (2010). Temporality in Queer Theory and Continental Philosophy. Philosophy Compass 5 (2):136-146.
    The connections between the fields of queer theory and continental philosophy are strange and strained: simultaneously difficult and all too easy to ferret out, there is no easy narrative for how the two fields interconnect. Both sides of the relation seem either to disavow or simply repress any relation to the other. For example, despite the impact of Foucault's History of Sexuality, Volume One on early queer theory, current work in queer of color critique challenges the politics and (...) of placing this text in such a canonical position, particularly for the adamantly anti-foundational field of queer theory. 1 On the other hand, continental philosophy, perhaps in its ongoing beleaguered attempt to form an identity within the analytically dominated discipline of philosophy in the United States, 2 seems largely to ignore the growth of queer theory, despite the provocative and invigorating work on some of continental philosophy's most beloved topics, such as temporality, embodiment, desire, the negative, and radically anti-foundational subjectivity, epistemology, and politics. Setting aside the thorny project of their genealogical connections and disconnections, this essay turns to current trajectories in the field of queer theory, particularly the heated debates about temporality and the future, to indicate how this contemporary scholarship both draws on and exceeds a grounding in continental philosophy. (shrink)
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  13.  13
    Fiona Hughes (2010). Kant's Aesthetic Epistemology. Kantian Review 14 (2):155.
    Drawing on resources from both the analytical and continental traditions, this book argues that a comprehension of Immanuel Kant's aesthetics is necessary for grasping the scope and force of his epistemology. It draws on phenomenological and aesthetic resources to bring out the continuing relevance of Kant's project. One of the difficulties faced in reading ‘The Critique of Pure Reason’ is finding a way of reading the text as one continuous discussion. This book offers a reading at each stage (...)
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  14.  8
    Patricia Altenbernd Johnson (2015). Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins : The Future of Continental Philosophy of Religion. International Journal for Philosophy of Religion 77 (3):277-280.
    Edward Mooney describes Continental philosophy of religion as “marked by labor under the shadow of Nietzsche’s death of God, under the associated threats and realities of loss of unified authors, selves, texts, and ethics, and under the loss of confidence in epistemology, ontology, and representation” . The question this anthology of nineteen essays raises is what this labor may be after the deaths of Derrida, Deleuze, Foucault, and Levinas. Is there a future for Continental philosophy of religion? (...)
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  15.  1
    No Authorship Indicated (2001). Review of Minding the Gap: Epistemology and Philosophy of Science in the Two Traditions. [REVIEW] Journal of Theoretical and Philosophical Psychology 21 (2):181-181.
    Reviews the book, Minding the gap: Epistemology and philosophy of science in the two traditions by Christopher Norris . In this book, the author takes issue with the all-too-frequently held view that there can be no productive engagement between mainstream analytic philosophers and thinkers in the contemporary Continental tradition. The main focus here is to reveal the various concerns each of these two traditions share—concerns that have often been obscured by narrowly parochial interests and the desire to stake (...)
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  16. Eric S. Nelson (2010). Impure Phenomenology: Dilthey, Epistemology, and the Task of Interpretive Psychology. Studia Phaenomenologica 10 (1):19-44.
    Responding to critiques of Dilthey's interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding, Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience- and communication-oriented processes of interpreting others, (3) the use of third-person structural-functional analysis and causal explanation, and (4) a (...)
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  17.  46
    Clive Cazeaux (2007). Metaphor and Continental Philosophy: From Kant to Derrida. Routledge.
    Kant and Heidegger on the creation of objectivity -- The power of judgment : metaphor in the structure of Kant's third Critique -- Sensation, categorization, and embodiment : Locke, Merleau-Ponty, and Lakoff and Johnson -- Heidegger and the senses -- Conflicting perspectives : epistemology and ontology in Nietzsche's will to power -- Cutting nature at the joints : metaphor and epistemology in the science wars -- Opening and belonging : between subject and object in Heidegger and Bachelard -- (...)
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  18.  5
    Marcio Miotto (2005). Os a priori da Psicologia em História da Loucura. Acheronta 22:282-290.
    O artigo busca trabalhar um aspecto pouco explorado da argumentação de "História da Loucura": a questão, brevemente enunciada por Foucault, de um "a priori concreto" das ciências "psi". Nisso, serão trabalhadas duas questões principais, a saber: a do estatuto do conhecimento sobre as doenças mentais como tributário de uma demanda moral (não científica), e a do estatuto do médico como "cientista" da loucura. Dentro desses dois âmbitos críticos, o Foucault que escreve seu primeiro grande livro não poupa nem mesmo o (...)
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  19.  19
    Józef Dębowski (2008). On Epistemology and Some of Its Oddities. Why I Am Not a Representationist. Dialogue and Universalism 18 (7/8):61-70.
    I argue for a standpoint that—against various kinds of naturalism—epistemology is a complete philosophical science. Epistemology is theoretically and methodologically self-sufficient. It has its good described subject, its characteristic research methods and its exactly described goal. The subject of epistemology is broadly comprehended cognition (knowledge)—cognition (knowledge) is comprehended as action as well as result. Among various methods peculiar to philosophy it is necessary to distinguish first of all phenomenological, transcendental and analytical methods. However, the main goal of (...)
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  20.  11
    Andrzej Kapusta (2008). Epistemology and the Human Sciences. Dialogue and Universalism 18 (7/8):127-136.
    In this paper I make a distinction between some characteristic features of human activity which not only challenge the possibility of being explained (reduced) in terms of cause and effect relationship, or by universal regularities, but which assign an element of interpretation and understanding to every human activity. My aim is to demonstrate that it is not the understanding that is submitted to scientific explanation but that every scientific explanation contains the component of interpretation and is evaluated from the viewpoint (...)
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  21.  12
    Maciej Soin (2008). Epistemology After Wittgenstein. Dialogue and Universalism 18 (1/3):107-113.
    Following Grażyna Żurkowska’s work presenting Jan Srzednicki’s views on Wittgenstein’s philosophy (Epistemologia po Wittgensteinie. Nowa perspektywa epistemologiczna Jana Srzednickiego, Wydawnictwo UMCS, Lublin 2006) [Epistemology after Wittgenstein. A New Epistemological Perspective by Jan Srzednicki], the author of this paper ponders the effect of Wittgenstein’s conception upon the domain of epistemology. According to Srzednicki, such an effect is in having posed a skeptical challenge which opened a new epistemological perspective. The author is critical toward this approach and argues that the (...)
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  22.  14
    Barbara Trybulec (2008). The Meaning of “Normativity” Within Naturalized Epistemology. Some Consequences of Naturalizing Epistemic Norms. Dialogue and Universalism 18 (7/8):149-160.
    The paper undertakes the problem of normativity within naturalized epistemology. The following issue is analyzed: can naturalism be developed as a normative enterprise, and if it can, what conditions it must satisfy to achieve a status of epistemology? According to “the standard condition”, in order to give a substantial account of normativity naturalism must present a theory of epistemic norms which are derived from descriptive statements about facts but which are not reduced to them. The thesis is that (...)
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  23.  9
    Jarosław Sak (2008). Is a Disease Cognizable? Considerations on Philosophy of Medicine in Reference to the New Epistemology of Jan Srzednicki. Dialogue and Universalism 18 (1/3):157-163.
    The fundamental problem of Jan Srzednicki’s new epistemology is the question: how thoughts surpass the resistance of that what is ontologically present, how this process is possible? In Srzednicki’s opinion, thinking is a process of distancing from the pressure of ontological presence. His ideas offer a splendid inspiration for philosophy of medicine which attempts to answer the question “whether (and how) a disease is cognizable?” This question refers directly to and is translated into the question of the capacity to (...)
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  24.  6
    Małgorzata Czarnocka (2008). Epistemology Naturalizing and Metaphysics. Dialogue and Universalism 18 (7/8):93-102.
    It is shown that the program of naturalizing of epistemology, that is, the program of the whole substitution of epistemology for sciences or for the humanities is not realizable. Naturalized epistemology includes metaphysical (in Kant’s sense: synthetic, speculative, a priori) claims which save its partly autonomous philosophical status. The result presented in the paper does not exclude the naturalizing program. It leads, instead, to a modified, attenuated version of it—such one which permits to open epistemology by (...)
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  25.  8
    Aldona Pobojewska & Michał Lachman (2008). Epistemology and Science. Dialogue and Universalism 18 (7/8):71-81.
    Epistemology, confronted with a rapid development of individual branches of science, has been pressed to establish its own status and position as well as to define its relation with science. The multiple perspectives on this issue can be grouped into two major positions: integrism (postulates a close co-existence between epistemology and science) and separatism (argues in favour of a full independence of science and epistemology).In the paper I analyse the two views and try to prove that the (...)
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  26.  5
    Marek Hetmański (2008). Epistemology—Old Dilemmas and New Perspectives. Dialogue and Universalism 18 (7/8):11-28.
    The paper presents a survey of traditional problems tackled by epistemology throughout its history, especially its meta-theoretical inclination as well as the old dilemma of its normative versus descriptive nature. I sketch the prevailing models of epistemological normativity (epistemic values such as truth, falsity, justification, or evidence etc.), and show how they function, what their essence and genesis are, how they change and what influences them. I also consider the utility of epistemology for science, education and practice in (...)
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  27.  19
    Eric Sean Nelson (2008). Interpreting Practice: Dilthey, Epistemology, and the Hermeneutics of Historical Life. Idealistic Studies 38 (1/2):105-122.
    This paper explores Dilthey’s radical transformation of epistemology and the human sciences through his projects of a critique of historically embodied reason and his hermeneutics of historically mediated life. Answering criticisms that Dilthey overly depends on epistemology, I show how for Dilthey neither philosophy nor the human sciences should be reduced to their theoretical, epistemological, or cognitive dimensions. Dilthey approaches both immediate knowing (Wissen) and theoretical knowledge (Erkenntnis) in the context of a hermeneutical phenomenology of historical life. Knowing (...)
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  28.  5
    Renata Ziemińska (2008). My Experience in the Field of Epistemology. Dialogue and Universalism 18 (7/8):83-91.
    The paper presents four stages of author’s epistemological experience: Roman Ingarden’s autonomous theory of knowledge, the anti-naturalistic theory of knowledge by Roderick Chisholm, the naturalistic epistemology by Alvin Goldman, and the epistemology of classical problems of truth and skepticism. The conclusion is the following: epistemology should make use of human knowledge results, especially cognitive sciences and reflect on the problem of truth, the challenge of skepticism, the possibility of knowledge and human cognitive condition (science, religion, art). The (...)
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  29.  3
    Urszula Żegleń (2008). Cognitive Science and Epistemology. Dialogue and Universalism 18 (7/8):103-114.
    I investigate the relationship between traditional philosophical epistemology and cognitive science. I start my considerations with the following questions: does the development of cognitive science require any revision of epistemology, akin to the revision required in some areas analytic philosophy after the emergence of quantum physics? Does cognitive science continue philosophical epistemology or is the complete break with traditional philosophical approaches?
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  30.  2
    Barbara Kotowa (2008). A Historical and Cultural Research Perspective in Epistemology. Dialogue and Universalism 18 (7/8):43-50.
    In the paper I point out to some problems of the traditional epistemology, i.e. epistemology oriented to search the foundations of cognitive evaluation. The epistemology of that kind which makes up the world outlook of science, I oppose the cultural studies reflection in a scientific knowledge practiced within one of the humanities domains of knowledge, for example, the theoretical history of science, which is limited in its cognitive tasks to the descriptive, reconstructive and explanatory study of science.
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  31.  21
    Zbigniew Król (2008). Some Remarks on Cognition. On the Basis of Epistemology After Wittgenstein. Jan Srzednicki's New Epistemological Perspective by Grażyna Żurkowska. Dialogue and Universalism 18 (1/3):93-99.
    Some problems concerning transcendental epistemic arguments are raised on the basis of Jan Srzednicki’s epistemological conception presented in the bookEpistemology after Wittgenstein. Jan Srzednicki’s New Epistemological Perspective by Grażyna Żurkowska. The problem of the cognition immediacy is briefly discussed. The great philosophical importance of many other relevant topics is indicated, i.e. the internal similarity of Jan Srzednicki’s philosophical challenge to the project of Heideggerian hermeneutics or the problem of mutual relations between language and cognition.
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  32.  20
    Zdzisław Cackowski (2008). Comments to the Book on the Epistemology of Jan Srzednicki Written by Grażyna Żurkowska. Dialogue and Universalism 18 (1/3):121-128.
    The paper investigates Jan Srzednicki’s epistemological conception with its main Kantian problem on the very possibility of cognition. Investigating Srzednicki’s conception the paper refers to its interpretation elaborated by Grażyna Żurkowska.
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  33.  19
    Barbara Tuchańska (2008). Replacing Epistemology with a Socio-Historical Hermeneutics of Cognition. A Project for Research and Teaching. Dialogue and Universalism 18 (7/8):29-41.
    I argue that philosophical reflection on cognition and knowledge should not be shaped into an epistemological theory in a strict sense. It ought to be understood as a hermeneutic study of the social and dynamic (historical) nature of cognition.
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  34.  33
    Ted Kinnaman (2002). Epistemology and Ontology In Kant's Critique of Berkeley. Idealistic Studies 32 (3):203-220.
    Despite apparent similarities between them, in the Prolegomena to Any Future Metaphysics and in the second edition of the Critique of Pure Reason Kant makes several attempts to distinguish his idealism from Berkeley ’s. I argue that Kant ’s arguments in three of the four places where he explicitly distances himself from Berkeley are insufficient to their task because they attack only Berkeley ’s empiricism rather than his immaterialism. Although a close reading of the Refutation of Idealism lies beyond the (...)
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  35.  9
    Timo Airaksinen (1981). Meaning and Knowledge: The Place of Criteria in Epistemology. Dialectics and Humanism 8 (1):113-122.
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  36.  1
    Cohen Shabot Sara (2007). On the Question of Woman: Illuminating de Beauvoir Through Kantian Epistemology. Philosophy Today 51 (4):369-382.
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  37.  12
    John Russon (1995). Aristotle's Animative Epistemology. Idealistic Studies 25 (3):241-253.
  38.  9
    Miodrag Cekić (1991). Hegel's Circular Epistemology. International Studies in Philosophy 23 (2):144-146.
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  39.  9
    David Ingram (2009). In Defense of Critical Epistemology. Philosophy Today 53 (Supplement):35-43.
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  40.  20
    Warren E. Steinkraus (1984). Berkeley, Epistemology, and Science. Idealistic Studies 14 (3):183-192.
  41.  11
    E. D. Klemke (1985). Epistemology and Ethics of G. E. Moore. International Studies in Philosophy 17 (1):89-90.
  42.  12
    Alina Motycka (2008). How Is Epistemology Possible? Dialogue and Universalism 18 (1/3):101-105.
    This article presents J. Srzednicki’s epistemological conception and confronts it generally with contemporary versions of epistemological relativism.
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  43.  12
    James P. Cadello (1991). Nietzsche's Radical Hermeneutical Epistemology. International Studies in Philosophy 23 (2):119-128.
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  44.  11
    Vincenzo Romania (2013). Pragmatist Epistemology and the Post-Structural Turn of the Social Sciences. Philosophy Today 57 (2):150-158.
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  45.  20
    Morgan Meis (2001). Ethics and Epistemology in Sextus Empiricus. Graduate Faculty Philosophy Journal 22 (2):216-218.
  46.  14
    Abi Doukhan (2013). Emmanuel Levinas's Epistemology. Philosophy Today 57 (1):28-41.
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  47.  10
    Jerzy Bobryk (2008). Epistemology After Wittgenstein or a General Theory of Action. Dialogue and Universalism 18 (1/3):149-156.
    The term “transcendental” means something which is a necessary and a priori condition of knowledge. In other words, “the transcendental” refers to all presuppositions of a knower who is ready for knowing. These presuppositions are sometimes called “epistemic assumptions”. The paper presents author’s interpretation of the knowledge necessary conditions. The theoretical background for this interpretation is Kazimierz Twardowski’s theory of actions and products, and John Searle’s theory of human action.
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  48.  17
    John T. Wilcox (1983). Nietzsche's Epistemology. International Studies in Philosophy 15 (2):67-77.
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  49.  15
    Brian O'Connor (1994). Adorno's Dialectical Epistemology. Idealistic Studies 24 (1):61-76.
  50.  6
    Robert D. Metcalf (2015). The Situation of Epistemology in Plato’s Theaetetus. Epoché: A Journal for the History of Philosophy 19 (2):241-260.
    While it may be controversial to categorize Plato’s Theatetetus as “epistemological,” given what is implied by this term, the dialogue does offer a discourse on knowledge, at least in the minimal sense of questioning knowledge. But more than that, the dialogue “situates” its questioning, and its critical examination of attempted definitions of knowledge, in two ways that are particularly illuminating: first, its dramatization of Socrates coming-to-know Theaetetus through philosophical dialogue; second, its taking for granted a whole array of epistemic practices (...)
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