Results for 'monsters'

301 found
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  1. “The Materialist Denial of Monsters”.Charles T. Wolfe - 2005 - In Charles Wolfe (ed.), Monsters and Philosophy. pp. 187--204.
    Locke and Leibniz deny that there are any such beings as ‘monsters’ (anomalies, natural curiosities, wonders, and marvels), for two very different reasons. For Locke, monsters are not ‘natural kinds’: the word ‘monster’ does not individuate any specific class of beings ‘out there’ in the natural world. Monsters depend on our subjective viewpoint. For Leibniz, there are no monsters because we are all parts of the Great Chain of Being. Everything that happens, happens for a reason, (...)
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  2. Monsters in Kaplan’s Logic of Demonstratives.Brian Rabern - 2013 - Philosophical Studies 164 (2):393-404.
    Kaplan (1989a) insists that natural languages do not contain displacing devices that operate on character—such displacing devices are called monsters. This thesis has recently faced various empirical challenges (e.g., Schlenker 2003; Anand and Nevins 2004). In this note, the thesis is challenged on grounds of a more theoretical nature. It is argued that the standard compositional semantics of variable binding employs monstrous operations. As a dramatic first example, Kaplan’s formal language, the Logic of Demonstratives, is shown to contain (...). For similar reasons, the orthodox lambda-calculus-based semantics for variable binding is argued to be monstrous. This technical point promises to provide some far-reaching implications for our understanding of semantic theory and content. The theoretical upshot of the discussion is at least threefold: (i) the Kaplanian thesis that “directly referential” terms are not shiftable/bindable is unmotivated, (ii) since monsters operate on something distinct from the assertoric content of their operands, we must distinguish ingredient sense from assertoric content (cf. Dummett 1973; Evans 1979; Stanley 1997), and (iii) since the case of variable binding provides a paradigm of semantic shift that differs from the other types, it is plausible to think that indexicals—which are standardly treated by means of the assignment function—might undergo the same kind of shift. (shrink)
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  3. Semantic Monsters.Brian Rabern - forthcoming - In Heimir Geirsson & Stephen Biggs (eds.), The Routledge Handbook of Linguistic Reference.
    This chapter provides a general overview of the issues surrounding so-called semantic monsters. In section 1, I outline the basics of Kaplan’s framework and spell out how and why the topic of “monsters” arises within that framework. In Section 2, I distinguish four notions of a monster that are discussed in the literature, and show why, although they can pull apart in different frameworks or with different assumptions, they all coincide within Kaplan’s framework. In Section 3, I discuss (...)
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  4. Monsters and the Theoretical Role of Context.Brian Rabern & Derek Ball - 2019 - Philosophy and Phenomenological Research 98 (2):392-416.
    Kaplan (1989) famously claimed that monsters--operators that shift the context--do not exist in English and "could not be added to it". Several recent theorists have pointed out a range of data that seem to refute Kaplan's claim, but others (most explicitly Stalnaker 2014) have offered a principled argument that monsters are impossible. This paper interprets and resolves the dispute. Contra appearances, this is no dry, technical matter: it cuts to the heart of a deep disagreement about the fundamental (...)
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  5. Kinds of Monsters and Kinds of Compositionality.Mark McCullagh - 2018 - Analysis 78 (4):657-666.
    In response to Stefano Predelli's article finding in David Kaplan's “Demonstratives” a distinction between “context shifting” monsters and “operators on character,” I argue that context shifters are operators on character. That conclusion conflicts with the claim that operators on character must be covertly quotational. But that claim is itself unmotivated.
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  6.  48
    A Plea Against Monsters.Emar Maier - 2016 - Grazer Philosophische Studien 93 (3):363-395.
    Inspired by Schlenker's (2003) seminal 'Plea for Monsters', linguists have been analyzing every occurrence of a shifted indexical by postulating a monstrous operator. My aim in this paper is to show that Kaplan's (1989) original strategy of explaining apparent shifting in terms of a quotational use/mention distinction offers a much more intuitive, parsimonious and empirically superior analysis of many of these phenomena, including direct--indirect switches in Ancient Greek, role shift in signed languages, free indirect discourse in literary narratives, and (...)
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  7. Modal Monsters and Talk About Fiction.Stefano Predelli - 2008 - Journal of Philosophical Logic 37 (3):277-297.
    This paper argues in favor of a treatment of discourse about fiction in terms of operators on character, that is, Kaplanesque ‘monsters’. The first three sections criticize the traditional analysis of ‘according to the fiction’ as an intensional operator, and the approach to fictional discourse grounded on the notion of contextual shifts. The final sections explain how an analysis in terms of monsters yields the correct readings for a variety of examples involving modal and temporal indexicals.
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  8.  87
    On Monsters: An Unnatural History of Our Worst Fears.Stephen Asma - 2009 - Oxford University Press.
    Hailed as "a feast" (Washington Post) and "a modern-day bestiary" (The New Yorker), Stephen Asma's On Monsters is a wide-ranging cultural and conceptual history of monsters--how they have evolved over time, what functions they have served for us, and what shapes they are likely to take in the future. Beginning at the time of Alexander the Great, the monsters come fast and furious--Behemoth and Leviathan, Gog and Magog, Satan and his demons, Grendel and Frankenstein, circus freaks and (...)
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  9. Where Monsters Dwell.David Israel & John Perry - 1996 - In Jerry Seligman & Dag Westerståhl (eds.), Logic, Language and Computation. Csli Publications, Stanford. pp. 1--303.
    Kaplan says that monsters violate Principle 2 of his theory. Principle 2 is that indexicals, pure and demonstrative alike, are directly referential. In providing this explanation of there being no monsters, Kaplan feels his theory has an advantage over double-indexing theories like Kamp’s or Segerberg’s (or Stalnaker’s), which either embrace monsters or avoid them only by ad hoc stipulation, in the sharp conceptual distinction it draws between circumstances of evaluation and contexts of utterance. We shall argue that (...)
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  10. Quotation Marks as Monsters, or the Other Way Around?Emar Maier - 2007 - In Dekker Aloni (ed.), Proceedings of the Sixteenth Amsterdam Colloquium. pp. 145-150.
    Mixed quotation exhibits characteristics of both mention and use. Some even go so far as to claim it can be described wholly in terms of the pragmatics of language use. Thus, it may be argued that the observed shifting of indexicals under all quotation shows that a monstrous operator is involved. I will argue the opposite: a proper semantic account of quotation can be used to exorcize Schlenker's monsters from semantic theory.
     
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  11.  99
    "Monsters on the Brain: An Evolutionary Epistemology of Horror".Stephen Asma - 2014 - Social Research: An International Quarterly (N.4).
    The article discusses the evolutionary development of horror and fear in animals and humans, including in regard to cognition and physiological aspects of the brain. An overview of the social aspects of emotions, including the role that emotions play in interpersonal relations and the role that empathy plays in humans' ethics, is provided. An overview of the psychological aspects of monsters, including humans' simultaneous repulsion and interest in horror films that depict monsters, is also provided.
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  12. Foucault's Monsters and the Challenge of Law.Andrew N. Sharpe - 2010 - Routledge.
    Foucault's theoretical framework -- Foucault's monsters as genealogy : the abnormal individual -- An English legal history of monsters -- Changing sex : the problem of transsexuality -- Sharing bodies : the problem of conjoined twins -- Admixing embyros : the problem of human/animal hybrids -- Conclusion.
     
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  13. Monsters and Philosophy.Charles T. Wolfe (ed.) - 2005 - College Publications.
    Table of contents for MONSTERS AND PHILOSOPHY, edited by Charles T. Wolfe (London 2005) -/- List of Contributors iii Acknowledgments vii List of Abbreviations ix -/- Introduction xi Charles T. Wolfe The Riddle of the Sphinx: Aristotle, Penelope, and 1 Empedocles Johannes Fritsche Science as a Cure for Fear: The Status of Monsters in 21 Lucretius Morgan Meis Nature and its Monsters During the Renaissance: 37 Montaigne and Vanini Tristan Dagron Conjoined Twins and the Limits of our (...)
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  14. A Plea for Monsters.Philippe Schlenker - 2002 - Linguistics and Philosophy 26 (1):29-120.
    Kaplan claims in Demonstratives that no operator may manipulate the context of evaluation of natural language indexicals. We show that this is not so. In fact, attitude reports always manipulate a context parameter (or, rather, a context variable). This is shown by (i) the existence of De Se readings of attitude reports in English (which Kaplan has no account for), and (ii) the existence of a variety of indexicals across languages whose point of evaluation can be shifted, but only in (...)
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  15.  20
    Twixt Mages and Monsters: Arendt on the Dark Art of Forgiveness.Joshua M. Hall - 2016 - In Court D. Lewis (ed.), Philosophy of Forgiveness, Volume II: New Dimensions of Forgiveness. Wilmington, DE, USA: pp. 215-240.
    In this chapter, I will offer a strategic new interpretation of Hannah Arendt's conception of forgiveness. In brief, I propose understanding Arendt as suggesting—not that evil is objectively banal, or a mere failure of imagination—but instead that it is maximally forgiveness-facilitating to understand the seemingly unforgivable as merely a failure of imagination. In other words, we must so expand our imaginative powers (what Arendt terms “enlarged mentality”) by creatively imagining others as merely insufficiently unimaginative, all in order to reimagine them (...)
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  16. De Se Reductionism Takes on Monsters.Emar Maier - 2005 - In Emar Maier, Corien Bary & Janneke Huitink (eds.), Proceedings of Sub9. pp. 197-211.
    Chierchia (1989) and others have used the contrast between George hopes that he will win and Georges hopes to win in mistaken-self-identity scenarios, to argue for dedicated de se LFs. The argument, further strengthened by evidence of shiftable indexicals, appears applicable against any reductionist account that sees de se as merely a particular subtype of de re. My Acquaintance Resolution framework is an attempt at such a reduction, and this paper seeks to extend that theory with a logical principle of (...)
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  17. The Monster Imagined: Humanity's Recreation of Monsters and Monstrosity.Laura K. Davis & Cristina Santos (eds.) - 2010 - Inter-Disciplinary.
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  18. Monsters of Sex: Foucault and the Problem of Life.Sarah K. Hansen - 2018 - Foucault Studies 24 (2):102-124.
    This article argues, contra-Derrida, that Foucault does not essentialize or precomprehend the meaning of life or bio- in his writings on biopolitics. Instead, Foucault problematizes life and provokes genealogical questions about the meaning of modernity more broadly. In The Order of Things, the 1974-75 lecture course at the Collège de France, and Herculine Barbin, the monster is an important figure of the uncertain shape of modernity and its entangled problems (life, sex, madness, criminality, etc). Engaging Foucault’s monsters, I show (...)
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  19.  67
    Strangers, Gods and Monsters: Interpreting Otherness.Richard Kearney - 2002 - Routledge.
    Strangers, Gods and Monster is a fascinating look at how human identity is shaped by three powerful but enigmatic forces. Often overlooked in accounts of how we think about ourselves and others, Richard Kearney skillfully shows, with the help of vivid examples and illustrations, how the human outlook on the world is formed by the mysterious triumvirate of strangers, gods and monsters. Throughout, Richard Kearney shows how strangers, gods and monsters do not merely reside in myths or fantasies (...)
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  20. Moral Saints, Moral Monsters, and the Mirror Thesis.Peter Brian Barry - 2009 - American Philosophical Quarterly 46 (2):163 - 176.
    A number of philosophers have been impressed with the thought that moral saints and moral monsters—or, evil people, to put it less sensationally—“mirror” one another, in a sense to be explained. Call this the mirror thesis. The project of this paper is to cash out the metaphorical suggestion that moral saints and evil persons mirror one other and to articulate the most plausible literal version of the mirror thesis. To anticipate, the most plausible version of the mirror thesis implies (...)
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  21.  11
    Monsters of Sex: Michel Foucault and the Problem of Life.Sarah K. Hansen - forthcoming - Foucault Studies:102-124.
    This article argues, contra-Derrida, that Foucault does not essentialize or pre-comprehend the meaning of life or bio- in his writings on biopolitics. Instead, Foucault problematizes life and provokes genealogical questions about the meaning of modernity more broadly. In The Order of Things, the 1974-75 lecture course at the Collège de France, and Herculine Barbin, the monster is an important figure of the uncertain shape of modernity and its entangled problems. Engaging Foucault’s monsters, I show that the problematization of life (...)
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  22. Mathematical Intuition Vs. Mathematical Monsters.Solomon Feferman - 2000 - Synthese 125 (3):317-332.
    Geometrical and physical intuition, both untutored andcultivated, is ubiquitous in the research, teaching,and development of mathematics. A number ofmathematical ``monsters'', or pathological objects, havebeen produced which – according to somemathematicians – seriously challenge the reliability ofintuition. We examine several famous geometrical,topological and set-theoretical examples of suchmonsters in order to see to what extent, if at all,intuition is undermined in its everyday roles.
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  23.  43
    Objectivity in Confirmation: Post Hoc Monsters and Novel Predictions.Ioannis Votsis - 2014 - Studies in History and Philosophy of Science Part A 45:70-78.
    The aim of this paper is to put in place some cornerstones in the foundations for an objective theory of confirmation by considering lessons from the failures of predictivism. Discussion begins with a widely accepted challenge, to find out what is needed in addition to the right kind of inferential–semantical relations between hypothesis and evidence to have a complete account of confirmation, one that gives a definitive answer to the question whether hypotheses branded as “post hoc monsters” can be (...)
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  24. Margins and Monsters: How Some Micro Cases Lead to Macro Claims.Chuanfei Chin - 2011 - History and Theory 50 (3):341-357.
    ABSTRACTHow do micro cases lead us to surprising macro claims? Historians often say that the micro level casts light on the macro level. This metaphor of “casting light” suggests that the micro does not illuminate the macro straightforwardly; such light needs to be interpreted. In this essay, I propose and clarify six interpretive norms to guide micro‐to‐macro inferences.I focus on marginal groups and monsters. These are popular cases in social and cultural histories, and yet seem to be unpromising candidates (...)
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  25.  78
    Evil, Monsters and Dualism.Luke Russell - 2010 - Ethical Theory and Moral Practice 13 (1):45-58.
    In his book The Myth of Evil , Phillip Cole claims that the concept of evil divides normal people from inhuman, demonic and monstrous wrongdoers. Such monsters are found in fiction, Cole maintains, but not in reality. Thus, even if the concept of evil has the requisite form to be explanatorily useful, it will be of no explanatory use in the real world. My aims in this paper are to assess Cole’s arguments for the claim that there are no (...)
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  26.  88
    Monsters and the Paradox of Horror.Mark Vorobej - 1997 - Dialogue 36 (2):219-246.
    L'horreur en art vise à effrayer, bouleverser, dégoûter et terroriser. Puisque nous ne sommes pas normalement attirés par de ielles expériences, pourquoi quiconque s'exposerait-il délibérément a la fiction d'horreur? Noel Carroll soutient que le caractère constant du phénomène de l'horreur en art tient à certains plaisirs d'ordre cognitif, qui résultent de la satisfaction de notre curiosité naturelle à l'ègard des monstres. Je soutiens, quant è moi, que la solution cognitive de Carroll auparadoxe de l'horreur est profondément erronée, étant donné la (...)
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  27.  2
    Holy Terror: Confronting Our Fears and Loving Our Movie Monsters.Craig Detweiler - 2020 - Interpretation: A Journal of Bible and Theology 74 (2):171-182.
    While the natural world may scare us, more frightening beasts arise when we neglect our calling to care for creation and “play god” via technology. From King Kong, Frankenstein, and Godzilla to recent films like The Babadook, The Shape of Water and Us, the most enduring monsters provoke humility, evoke empathy, and prompt us to love rather than fear. These holy terrors can offer an encounter with what Rudolf Otto famously called the mysterium tremendum.
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  28.  1
    On the Impossibility and Inevitability of Monsters in Biblical Thought.Kim Paffenroth - 2020 - Interpretation: A Journal of Bible and Theology 74 (2):120-131.
    After general considerations of what constitutes a “monster,” this essay examines the examples of “monsters” in the Bible, showing that the Bible does not as frequently depict such beings as do other mythologies. The implications of this for understanding the biblical outlook on creation in general are considered, leading to the conclusion that in fact, in the Bible, it is God who is a monster, or at least, on the side of monsters, and is not to be relied (...)
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  29.  1
    Mapping the End: On Monsters and Maps in the Book of Revelation.Tina Pippin - 2020 - Interpretation: A Journal of Bible and Theology 74 (2):183-196.
    The Book of Revelation is a map of the end time. Its apocalyptic story is full of monsters, from the throne room to the abyss. Using new studies in literary cartography and spatiality studies, I argue that the text of Revelation can be read as a map, and that it is itself a monster.
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  30.  77
    Aristotle on Monsters and the Generation of Kinds.Thomas V. Upton - 2003 - American Catholic Philosophical Quarterly 77 (1):21-36.
    In this paper I present an interpretation of a phrase used throughout Aristotle’s Metaphysics: “man begets man.” Basing my interpretation on Aristotle’s account of the generation of animals in general and of monsters (terata) in particular, I argue that the universal genus and the universal species have causal roles to play in the generation of animals. Because the movements in the male sperm of the universal species and the universal genus (though the species and genus do not exist separately) (...)
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  31.  4
    Epilogue: Publics, Hybrids, Transparency, Monsters and the Changing Landscape Around Science.Stephen Turner - 2018 - In Sarah Hartley, Sujatha Raman, Alexander Smith & Brigitte Nerlich (eds.), Science and the politics of openness : Here be monsters. Manchester University Press.
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  32. Still Two Problematic Theses in Carroll's Account of Horror:: A Response to "Monsters and the Moving Image".Brian Laetz - 2010 - American Society for Aesthetics Graduate E-Journal 2 (1):8-16.
    Noël Carroll’s seminal account of horror involves two original suggestions that distinguish his theory from previous views of the genre. One is that audiences are supposed to parallel the emotional responses that certain characters have when they confront horror monsters. The other is that horror monsters are supposed to disgust audiences, because they are impure. Recently, I argued that each thesis is falsified by counterexamples in a variety of well-recognized horror fictions. In response, Carroll claims these criticisms either (...)
     
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  33. Science as a Cure for Fear: The Status of Monsters in Lucretius.Morgan Meis - 2005 - In Charles Wolfe (ed.), Monsters and Philosophy. pp. 21--35.
     
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  34.  4
    In/Fertile Monsters: The Emancipatory Significance of Representations of Women on Infertility Reality TV.Marjolein Lotte de Boer, Cristina Archetti & Kari Nyheim Solbraekke - forthcoming - Journal of Medical Humanities:1-16.
    Reality TV is immensely popular, and various shows in this media genre involve a storyline of infertility and infertility treatment. Feminists argue that normative and constructed realities about infertility and infertility treatment, like those in reality TV, are central to the emancipation of women. Such realities are able to steer viewers' perceptions of the world. This article examines the emancipatory significance of representations of women on 'infertility reality TV shows'. While the women in these shows all have 'abnormal' qualities, we (...)
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  35.  21
    Normal Monsters and Monstrous Monstrosities: A Response to Cary Wolfe.Christopher Peterson - 2013 - Angelaki 18 (2):191 - 196.
    (2013). NORMAL MONSTERS AND MONSTROUS MONSTROSITIES: a response to cary wolfe. Angelaki: Vol. 18, No. 2, pp. 191-196.
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  36.  23
    Monsters en loterijen: Biotechnologie en bio-ethiek.Herman De Dijn - 2003 - Tijdschrift Voor Filosofie 65 (2):205-225.
    According to many scientists and philosophers, recent biotechnological discoveries and advances lead inescapably to the new, fundamental question: why consider the existing nature of man as untouchable, as sacred? Whereas the general public feels fear and outrage at the very thought of the creation of 'monsters', leading bioethicists find all this talk about the sacredness of human nature unacceptable or prejudiced. It is argued here that an answer to the question "is the existing human nature sacred?" cannot be given (...)
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  37.  13
    Digital Monsters: Representations of Humans on the Internet.Zhanna Vavilova - 2015 - Sign Systems Studies 43 (2/3):173-190.
    This paper looks at the usage of depictions of monsters as a form of self representation on the Internet and attempts to discover what may hide behind this choice of the avatar. It endeavours to tie the notions of representation, visuality and monstrosity together, with the avatar at the intersection of images and identities. The purpose of this exploration is to open up a discussion to analyse and elucidate the phenomenon of monstrosity from a semiotic perspective, namely as a (...)
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  38.  7
    Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene.Elena Fell & Natalia Lukianova - 2018 - Philosophical Quarterly 68 (272):632-634.
    Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene. Edited By Tsing Anna Lowenhaupt, Swanson Heather Anne, Gan Elaine, Bubandt Nils.
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  39.  11
    Monsters Among Us.Timothy Schroeder - 2001 - Canadian Journal of Philosophy 31 (sup1):167-184.
    There are monsters that scare children and monsters that scare grownups, and then there are monsters that scare philosophers of mind. This paper is concerned with this third sort of monster, whose primary representative is the zombie—a living being, physically just like a person but lacking consciousness. Though zombies act like normal people and appear to have normal brains, everything is blank inside. Unfortunately, the term ‘zombie’ covers a narrower class of deficits than is convenient, failing to (...)
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  40.  2
    Monsters Among Us.Timothy Schroeder - 2001 - Canadian Journal of Philosophy, Supplementary Volume 27:167-186.
    There are monsters that scare children and monsters that scare grownups, and then there are monsters that scare philosophers of mind. This paper is concerned with this third sort of monster, whose primary representative is the zombie—a living being, physically just like a person but lacking consciousness. Though zombies act like normal people and appear to have normal brains, everything is blank inside. Unfortunately, the term ‘zombie’ covers a narrower class of deficits than is convenient, failing to (...)
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  41.  12
    Tiempos oscuros, tiempos de monstruos: Teología de la liberación y desafíos culturales (Dark times, times of monsters: liberation theology and cultural challenges).Luigi Schiavo - 2013 - Horizonte 11 (32):1743-1753.
    KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Tiempos oscuros, tiempos de monstruos: Teología de la liberación y desafíos culturales (Dark times, times of monsters: liberation theology and cultural challenges).
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    Supernatural and Philosophy: Metaphysics and Monsters... For Idjits.Galen A. Foresman & William Irwin (eds.) - 2013 - Wiley-Blackwell.
    No doubt the years hunting monsters and saving the universe have had their toll on the Winchesters, but their toughest and most gruesome battles are contained in this book. Think Lucifer was diabolically clever? Think again. No son is more wayward than the one who squanders his intellect and academic career pursuing questions as poignant as “Half-awesome? That’s full-on good, right?” Gathered here for the first time since the formation of Purgatory, a collection of research so arcane and horrific (...)
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  43. Monsters, Laws of Nature, and Teleology in Late Scholastic Textbooks.Silvia Manzo - 2019 - In Rodolfo Garau & Pietro Omodeo (eds.), Contingency and Natural Order in Early Modern Science. Springer Verlag.
    In the period of emergence of early modern science, ‘monsters’ or individuals with physical congenital anomalies were considered as rare events which required special explanations entailing assumptions about the laws of nature. This concern with monsters was shared by representatives of the new science and Late Scholastic authors of university textbooks. This paper will reconstruct the main theses of the treatment of monsters in Late Scholastic textbooks, by focusing on the question as to how their accounts conceived (...)
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  44. Leviathan to Lucifer: What Biblical Monsters (Still) Reveal.Kelly J. Murphy - 2020 - Interpretation: A Journal of Bible and Theology 74 (2):146-158.
    Monsters and the monstrous show up in Scripture and outside the pages of Scripture. Two of the most famous biblical monsters—Leviathan and Satan—appear and reappear in different forms, and, at times, their stories are merged into one. A focus on Leviathan and Satan in Scripture helps readers to see the different ways the biblical texts depict monsters and, especially, the relationship between humans, monsters, and the divine. As these creatures appear in popular culture, often drawing on (...)
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  45. Terrorists as Monsters: The Unmanageable Other From the French Revolution to the Islamic State.Marco Pinfari - 2020 - Oup Usa.
    This book helps the reader understand what lies behind the use of monster images in relation to terrorism, exploring why media and government officials present or frame terrorists as monsters, but also why terrorists themselves sometimes try to act as such. Marco Pinfari argues that portraying terrorists as unmanageable monsters typically serves specific political agendas that, in turn, are designed to legitimize specific counter-terrorist policies. For terrorists, acting in ways that can be perceived as uncontrollable and inhumane is (...)
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  46. Utility Monsters for the Fission Age.Rachael Briggs & Daniel Nolan - 2015 - Pacific Philosophical Quarterly 96 (2):392-407.
    One of the standard approaches to the metaphysics of personal identity has some counter-intuitive ethical consequences when combined with maximising consequentialism and a plausible doctrine about aggregation of consequences. This metaphysical doctrine is the so-called ‘multiple occupancy’ approach to puzzles about fission and fusion. It gives rise to a new version of the ‘utility monster’ problem, particularly difficult problems about infinite utility, and a new version of a Parfit-style ‘repugnant conclusion’. While the article focuses on maximising consequentialism for simplicity, the (...)
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  47. Moral Monsters and Saints.Daniel M. Haybron - 2002 - The Monist 85 (2):260-284.
    This paper argues for the moral significance of the notion of an evil person or character. First, I argue that accounts of evil character ought to support a robust bad/evil distinction; yet existing theories cannot plausibly do so. Consequentialist and related theories also fail to account for some crucial properties of evil persons. Second, I sketch an intuitively plausible “affective-motivational” account of evil character. Third, I argue that the notion of evil character, thus conceived, denotes a significant moral category. It (...)
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  48. Ordinary Monsters: Ethical Criticism and the Lives of Artists.Christopher Bartel - 2019 - Contemporary Aesthetics 17.
    Should we take into account an artist's personal moral failings when appreciating or evaluating the work? In this essay, I seek to expand Berys Gaut's account of ethicism by showing how moral judgment of an artist's private moral actions can figure in one's overall evaluation of their work. To expand Gaut's view, I argue that the artist's personal morality is relevant to our evaluation of their work because we may only come to understand the point of view of the work, (...)
     
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    Rational Fear of Monsters.R. Joyce - 2000 - British Journal of Aesthetics 40 (2):209-224.
    Colin Radford must weary of defending his thesis that the emotional reactions we have towards fictional characters, events, and states of affairs are irrational.1 Yet, for all the discussion, the issue has not, to my mind, been properly settled—or at least not settled in the manner I should prefer—and so this paper attempts once more to debunk Radford’s defiance of common sense. For some, the question of whether our emotional responses to fiction are rational does not arise, for they are (...)
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    Kaplan's Three Monsters.Stefano Predelli - 2014 - Analysis 74 (3):389-393.
    This paper distinguishes three non-equivalent senses of 'monster' in Kaplan's Demonstratives: context-shifters, global-shifters, and character-shifters.
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