Results for 'Neil Van Leeuwen'

536 found
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  1.  75
    Picturing Mind Machines, An Adaptation by Janneke van Leeuwen.Simon van Rysewyk & Janneke van Leeuwen - 2014 - In Simon Peter van Rysewyk & Matthijs Pontier (eds.), Machine Medical Ethics. Springer.
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  2.  23
    Believing Where the Action Is: Reply to van Leeuwen. Dohrn - manuscript
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  3.  61
    Does "Think" Mean the Same Thing as "Believe"? Insights Into Religious Cognition.Larisa Heiphetz, Casey Landers & Neil Van Leeuwen - forthcoming - Psychology of Religion and Spirituality.
    When someone says she believes that God exists, is she expressing the same kind of mental state as when she says she thinks that a lake bigger than Lake Michigan exists⎯i.e., does she refer to the same kind of cognitive attitude in both cases? Using evidence from linguistic corpora (Study 1) and behavioral experiments (Studies 2-4), the current work provides evidence that individuals typically use the word “believe” more in conjunction with statements about religious credences and “think” more in conjunction (...)
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  4. Religious Credence is Not Factual Belief.Neil Van Leeuwen - 2014 - Cognition 133 (3):698-715.
    I argue that psychology and epistemology should posit distinct cognitive attitudes of religious credence and factual belief, which have different etiologies and different cognitive and behavioral effects. I support this claim by presenting a range of empirical evidence that religious cognitive attitudes tend to lack properties characteristic of factual belief, just as attitudes like hypothesis, fictional imagining, and assumption for the sake of argument generally lack such properties. Furthermore, religious credences have distinctive properties of their own. To summarize: factual beliefs (...)
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  5. The Factual Belief Fallacy.Neil Van Leeuwen - 2018 - Contemporary Pragmatism (eds. T. Coleman & J. Jong):319-343.
    This paper explains a fallacy that often arises in theorizing about human minds. I call it the Factual Belief Fallacy. The Fallacy, roughly, involves drawing conclusions about human psychology that improperly ignore the large backgrounds of mostly accurate factual beliefs people have. The Factual Belief Fallacy has led to significant mistakes in both philosophy of mind and cognitive science of religion. Avoiding it helps us better see the difference between factual belief and religious credence; seeing that difference in turn enables (...)
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  6. Two Paradigms for Religious Representation: The Physicist and the Playground.Neil Van Leeuwen - 2017 - Cognition 164:206-211.
    In an earlier issue, I argue (2014) that psychology and epistemology should distinguish religious credence from factual belief. These are distinct cognitive attitudes. Levy (2017) rejects this distinction, arguing that both religious and factual “beliefs” are subject to “shifting” on the basis of fluency and “intuitiveness.” Levy’s theory, however, (1) is out of keeping with much research in cognitive science of religion and (2) misrepresents the notion of factual belief employed in my theory. So his claims don’t undermine my distinction. (...)
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  7.  96
    Mental Images, Imagination and the "Multiple Use Thesis".Kathleen Stock - manuscript
    My topic is a certain view about mental images: namely, the ‘Multiple Use Thesis’. On this view, at least some mental image-types, individuated in terms of the sum total of their representational content, are potentially multifunctional: a given mental image-type, individuated as indicated, can serve in a variety of imaginative-event-types. As such, the presence of an image is insufficient to individuate the content of those imagination-events in which it may feature. This picture is argued for, or (more usually) just assumed (...)
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  8. Seeking the Supernatural: The Interactive Religious Experience Model.Neil Van Leeuwen & Michiel van Elk - 2018 - Religion, Brain and Behavior 8.
    [OPEN ACCESS TARGET ARTICLE WITH COMMENTARIES AND RESPONSE] We develop a new model of how human agency-detection capacities and other socio-cognitive biases are involved in forming religious beliefs. Crucially, we distinguish general religious beliefs (such as *God exists*) from personal religious beliefs that directly refer to the agent holding the belief or to her peripersonal time and space (such as *God appeared to _me_ last night*). On our model, people acquire general religious beliefs mostly from their surrounding culture; however, people (...)
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  9. Imagination is Where the Action Is.Neil Van Leeuwen - 2011 - Journal of Philosophy 108 (2):55-77.
    Imaginative representations are crucial to the generation of action--both pretense and plain action. But well-known theories of imagination on offer in the literature [1] fail to describe how perceptually-formatted imaginings (mental images) and motor imaginings function in the generation of action and [2] fail to recognize the important fact that spatially rich imagining can be integrated into one's perceptual manifold. In this paper, I present a theory of imagining that shows how spatially rich imagining functions in the generation of action. (...)
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  10. The Meanings of "Imagine" Part I: Constructive Imagination.Neil Van Leeuwen - 2013 - Philosophy Compass 8 (3):220-230.
    In this article , I first engage in some conceptual clarification of what the words "imagine," "imagining," and "imagination" can mean. Each has a constructive sense, an attitudinal sense, and an imagistic sense. Keeping the senses straight in the course of cognitive theorizing is important for both psychology and philosophy. I then discuss the roles that perceptual memories, beliefs, and genre truth attitudes play in constructive imagination, or the capacity to generate novel representations that go well beyond what's prompted by (...)
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  11. Beyond Fakers and Fanatics: A Reply to Maarten Boudry and Jerry Coyne.Neil Van Leeuwen - 2016 - Philosophical Psychology 29 (4):1-6.
    Maarten Boudry and Jerry Coyne have written a piece, forthcoming in Philosophical Psychology, called “Disbelief in Belief,” in which they criticize my recent paper “Religious credence is not factual belief” (2014, Cognition 133). Here I respond to their criticisms, the thrust of which is that we shouldn’t distinguish religious credence from factual belief, contrary to what I say. I respond that their picture of religious psychology undermines our ability to distinguish common religious people from fanatics. My response will appear in (...)
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  12. The Spandrels of Self-Deception: Prospects for a Biological Theory of a Mental Phenomenon.Neil Van Leeuwen - 2007 - Philosophical Psychology 20 (3):329 – 348.
    Three puzzles about self-deception make this mental phenomenon an intriguing explanatory target. The first relates to how to define it without paradox; the second is about how to make sense of self-deception in light of the interpretive view of the mental that has become widespread in philosophy; and the third concerns why it exists at all. In this paper I address the first and third puzzles. First, I define self-deception. Second, I criticize Robert Trivers' attempt to use adaptionist evolutionary psychology (...)
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  13.  98
    Is Self-Deception Pretense?José Eduardo Porcher - 2014 - Manuscrito 37 (2):291-332.
    I assess Tamar Gendler's (2007) account of self-deception according to which its characteristic state is not belief, but imaginative pretense. After giving an overview of the literature and presenting the conceptual puzzles engendered by the notion of self-deception, I introduce Gendler's account, which emerges as a rival to practically all extant accounts of self-deception. I object to it by first arguing that her argument for abandoning belief as the characteristic state of self-deception conflates the state of belief and the process (...)
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  14. Self-Deception Won't Make You Happy.Neil Van Leeuwen - 2009 - Social Theory and Practice 35 (1):107-132.
    I argue here that self-deception is not conducive to happiness. There is a long train of thought in social psychology that seems to say that it is, but proper understanding of the data does not yield this conclusion. Illusion must be distinguished from mere imagining. Self-deception must be distinguished from self-inflation bias and from self-fulfilling belief. Once these distinctions are in place, the case for self-deception falls apart. Furthermore, by yielding false beliefs, self-deception undermines desire satisfaction. Finally, I argue for (...)
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  15. Self-Deception.Neil Van Leeuwen - 2013 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Wiley-Blackwell.
    In this entry, I seek to show the interdependence of questions about self-deception in philosophy of mind, psychology, and ethics. I taxonomize solutions to the paradoxes of self-deception, present possible psychological mechanisms behind it, and highlight how different approaches to the philosophy of mind and psychology will affect how we answer important ethical questions. Is self-deception conducive to happiness? How does self-deception affect responsibility? Is there something intrinsically wrong with self-deception? The entry, on the one hand, is a tour of (...)
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  16. The Motivational Role of Belief.Neil Van Leeuwen - 2009 - Philosophical Papers 38 (2):219 - 246.
    This paper claims that the standard characterization of the motivational role of belief should be supplemented. Beliefs do not only, jointly with desires, cause and rationalize actions that will satisfy the desires, if the beliefs are true; beliefs are also the practical ground of other cognitive attitudes, like imagining, which means beliefs determine whether and when one acts with those other attitudes as the cognitive inputs into choices and practical reasoning. In addition to arguing for this thesis, I take issue (...)
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  17. The Imaginative Agent.Neil Van Leeuwen - 2016 - In Amy Kind & Peter Kung (ed.), Knowledge through Imagination. Oxford University Press. pp. 85-109.
    Imagination contributes to human agency in ways that haven't been well understood. I argue here that pathways from imagistic imagining to emotional engagement support three important agential capacities: 1. bodily preparedness for potential events in one's nearby environment; 2. evaluation of potential future action; and 3. empathy-based moral appraisal. Importantly, however, the kind of pathway in question (I-C-E-C: imagining-categorization-emotion-conceptualization) also enables engagement with fiction. So human enchantment with fiction is a consequence of imaginative pathways that make us the kind of (...)
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  18. The Meanings of “Imagine” Part II: Attitude and Action.Neil Van Leeuwen - 2014 - Philosophy Compass 9 (11):791-802.
    In this Part II, I investigate different approaches to the question of what makes imagining different from belief. I find that the sentiment-based approach of David Hume falls short, as does the teleological approach, once advocated by David Velleman. I then consider whether the inferential properties of beliefs and imaginings may differ. Beliefs, I claim, exhibit an anti-symmetric inferential governance over imaginings: they are the background that makes inference from one imagining to the other possible; the reverse is not true, (...)
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  19. Imagination and Action.Neil Van Leeuwen - 2016 - In Amy Kind (ed.), The Routledge Handbook of Philosophy of Imagination. Routledge. pp. 286-299.
    Abstract: This entry elucidates causal and constitutive roles that various forms of imagining play in human action. Imagination influences more kinds of action than just pretend play. I distinguish different senses of the terms “imagining” and “imagination”: imagistic imagining, propositional imagining, and constructive imagining. Each variety of imagining makes its own characteristic contributions to action. Imagistic imagining can structure bodily movement. Propositional imagining interacts with desires to motivate pretend play and mimetic expressive action. And constructive imagination generates representations of possibilities (...)
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  20. Finite Rational Self-Deceivers.Neil Van Leeuwen - 2008 - Philosophical Studies 139 (2):191 - 208.
    I raise three puzzles concerning self-deception: (i) a conceptual paradox, (ii) a dilemma about how to understand human cognitive evolution, and (iii) a tension between the fact of self-deception and Davidson’s interpretive view. I advance solutions to the first two and lay a groundwork for addressing the third. The capacity for self-deception, I argue, is a spandrel, in Gould’s and Lewontin’s sense, of other mental traits, i.e., a structural byproduct. The irony is that the mental traits of which self-deception is (...)
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  21. The Product of Self-Deception.Neil Van Leeuwen - 2007 - Erkenntnis 67 (3):419 - 437.
    I raise the question of what cognitive attitude self-deception brings about. That is: what is the product of self-deception? Robert Audi and Georges Rey have argued that self-deception does not bring about belief in the usual sense, but rather “avowal” or “avowed belief.” That means a tendency to affirm verbally (both privately and publicly) that lacks normal belief-like connections to non-verbal actions. I contest their view by discussing cases in which the product of self-deception is implicated in action in a (...)
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  22. Review of Robert Trivers' The Folly of Fools: The Logic of Deceit and Self-Deception in Human Life[REVIEW]Neil Van Leeuwen - 2013 - Cognitive Neuropsychiatry 18 (1-2):146-151.
    Here I review Robert Trivers' 2011 book _The Folly of Fools_, in which he advocates the evolutionary theory of deceit and self-deception that he pioneered in his famous preface to Richard Dawkins' _Selfish Gene_. Although the book contains a wealth of interesting discussion on topics ranging from warfare to immunology, I find it lacking on two major fronts. First, it fails to give a proper argument for its central thesis--namely, that self-deception evolved to facilitate deception of others. Second, the book (...)
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  23. Do Religious “Beliefs” Respond to Evidence?Neil Van Leeuwen - 2017 - Philosophical Explorations 20 (sup1):52-72.
    Some examples suggest that religious credences respond to evidence. Other examples suggest they are wildly unresponsive. So the examples taken together suggest there is a puzzle about whether descriptive religious attitudes respond to evidence or not. I argue for a solution to this puzzle according to which religious credences are characteristically not responsive to evidence; that is, they do not tend to be extinguished by contrary evidence. And when they appear to be responsive, it is because the agents with those (...)
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  24. Interpreting Intuitions.Marcus McGahhey & Neil Van Leeuwen - forthcoming - In Julie Kirsch Patrizia Pedrini (ed.), Third-Person Self-Knowledge, Self-Interpretation, and Narrative. Springer.
    We argue that many intuitions do not have conscious propositional contents. In particular, many of the intuitions had in response to philosophical thought experiments, like Gettier cases, do not have such contents. They are more like hunches, urgings, murky feelings, and twinges. Our view thus goes against the received view of intuitions in philosophy, which we call Mainstream Propositionalism. Our positive view is that many thought-experimental intuitions are conscious, spontaneous, non-theoretical, non-propositional psychological states that often motivate belief revision, but they (...)
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  25. Review of Sleights of Mind: What the Neuroscience of Magic Reveals About Our Brains[REVIEW]Neil Van Leeuwen - 2011 - Cognitive Neuropsychiatry 16 (5):473-478.
    The book I review, _Sleights of Mind_, aims to illuminate properties of perceptual systems by discussing human susceptibility to magical illusions. I describe how the authors use psychological principles to explain two tricks, spoon bending and the Miser's Dream. I also argue that the book is congenial to the following view of illusions: susceptibility to illusion is the result of evolutionary trade-offs; perceptual systems must make assumptions in order to function at all, but susceptibility to illusion is the byproduct of (...)
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  26. Perry on Self-Knowledge.Neil Van Leeuwen - 2012 - In Albert Newen Raphael van Riel (ed.), Identity, Language, and Mind: An Introduction to the Philosophy of John Perry. CSLI Publications.
    The self-notion is an essential constituent of any self-belief or self-knowledge. But what is the self-notion? In this paper, I tie together several themes from the philosophy of John Perry to explain how he answers this question. The self-notion is not just any notion that happens to be about the person in whose mind that notion appears, because it's possible to have ways of thinking about oneself that one doesn't realize are about oneself. Characterizing the self-notion properly (and hence self-belief (...)
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  27. Review of Kristin Andrews' Do Apes Read Minds? Toward a New Folk Psychology[REVIEW]Neil Van Leeuwen - 2013 - Notre Dame Philosophical Reviews 4.
    Kristin Andrews proposes a new framework for thinking about folk psychology, which she calls Pluralistic Folk Psychology. Her approach emphasizes kinds of psychological prediction and explanation that don't rest on propositional attitude attribution. Here I review some elements of her theory and find that, although the approach is very promising, there's still work to be done before we can conclude that the manners of prediction and explanation she identifies don't involve implicit propositional attitude attribution.
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  28. On the Luck Objection to Libertarianism.David Widerker - 2015 - In Carlos Moya, Andrei Buckareff & Sergi Rosell (eds.), Agency, Freedom, and Moral Responsibility. Palgrave-Macmillan. pp. 94-115.
    Abstract -/- Libertarians typically believe that we are morally responsible for the choices (or decisions) we make only if those choices are free, and our choices are free only if they are neither caused nor nomically necessitated by antecedent events. Recently, there have been a number of attempts by philosophers to refute libertarianism by arguing that because a libertarianly free decision (choice) is both causally and nomically undetermined, which decision an agent makes in a deliberative situation is a matter of (...)
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  29. Gendered Representations of Male and Female Social Actors in Iranian Educational Materials.Ali Salami & Amir Ghajarieh - 2016 - Gender Issues 33 (3):258-270.
    This research investigates the representations of gendered social actors within the subversionary discourse of equal educational opportunities for males and females in Iranian English as a Foreign Language (EFL) books. Using critical discourse analysis (CDA) as the theoretical framework, the authors blend van Leeuwen’s (Texts and practices: Readings in critical discourse analysis, Routledge, London, 2003) ‘Social Actor Network Model’ and Sunderland’s (Gendered discourses, Palgrave Macmillan, Hampshire, 2004) ‘Gendered Discourses Model’ in order to examine the depictions of male and female (...)
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  30.  52
    Culture and Gender Representation in Iranian School Textbooks.Ali Salami & Amir Ghajarieh - 2016 - Sexuality and Culture 20 (1):69-84.
    This study examines the representations of male and female social actors in selected Iranian EFL (English as a Foreign Language) textbooks. It is grounded in Critical Discourse Analysis and uses van Leeuwen’s Social Actor Network Model to analyze social actor representations in the gendered discourses of compulsory heterosexuality. Findings from the analysis show that the representations endorse the discourse of compulsory heterosexuality which is an institutionalized form of social practice in Iran. Three male and three female students were interviewed (...)
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  31.  56
    System, Subsystem, Hive: Boundary Problems in Computational Theories of Consciousness.Tomer Fekete, Cees van Leeuwen & Shimon Edelman - 2016 - Frontiers in Psychology 7.
    A computational theory of consciousness should include a quantitative measure of consciousness, or MoC, that (i) would reveal to what extent a given system is conscious, (ii) would make it possible to compare not only different systems, but also the same system at different times, and (iii) would be graded, because so is consciousness. However, unless its design is properly constrained, such an MoC gives rise to what we call the boundary problem: an MoC that labels a system as conscious (...)
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  32. The Mind-Brain Problem in Cognitive Neuroscience (Only Content).Gabriel Vacariu & Vacariu - 2013
    (June 2013) “The mind-body problem in cognitive neuroscience”, Philosophia Scientiae 17/2, Gabriel Vacariu and Mihai Vacariu (eds.): 1. William Bechtel (Philosophy, Center for Chronobiology, and Interdisciplinary Program in Cognitive Science University of California, San Diego) “The endogenously active brain: the need for an alternative cognitive architecture” 2. Rolls T. Edmund (Oxford Centre for Computational Neuroscience, Oxford, UK) “On the relation between the mind and the brain: a neuroscience perspective” 3. Cees van Leeuwen (University of Leuven, Belgium; Riken Brain Science (...)
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  33. The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings.Erman Kaplama - 2016 - Cosmos and History 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  34.  3
    Spinoza in het licht van bewustzijnsontwikkeling.Toon Antonius Maria Van Eijk - 2017 - Wageningen: Lulu Publishers.
    Toon van Eijk: Spinoza in het licht van bewustzijnsontwikkeling De beroemde filosoof Spinoza is moeilijk te doorgronden. Emeritus hoogleraar Maarten van Buuren heeft in 2016 twee boeken over Spinoza gepubliceerd, waarin hij diens filosofie op nauwgezette en verhelderende manier analyseert. Volgens Van Buuren is de kern van Spinoza’s ethiek de bevrijding van bevoogding en het streven om in overeenstemming te leven met de wereld en met zichzelf. Een aantal sleutelbegrippen in Spinoza’s filosofie zijn de immanente, in de natuur-inwonende God, zelfbeschikking, (...)
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  35.  66
    Il neoplatonismo nell'ontologia chimica di Jan Baptista van Helmont.Marina Paola Banchetti-Robino - 2017 - In Il minimo, l’unità, e l’universo infinito nella cosmologia vitalistica di Giordano Bruno. Milano: Limina Mentis.
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  36. We're All Folk: An Interview with Neil Levy About Experimental Philosophy and Conceptual Analysis.Neil Levy & Yasuko Kitano - 2011 - Annals of the Japan Association for Philosophy of Science 19:87-98.
    The following is a transcript of the interview I (Yasuko Kitano) conducted with Neil Levy (The Centre for Applied Philosophy and Public Ethics, CAPPE) on the 23rd in July 2009, while he was in Tokyo to give a series of lectures on neuroethics at The University of Tokyo Center for Philosophy. I edited his words for publication with his approval.
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  37. Van Til Versus Stroud: Is the Transcendental Argument for Christian Theism Viable?Bálint Békefi - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (1):136-160.
    In this paper I introduce the transcendental argument for Christian theism in the context of Reformed theologian and philosopher Cornelius Van Til’s thought. I then present the critique proffered by Barry Stroud against ambitious transcendental arguments, and survey various formulations of transcendental arguments in the literature, seeking how the objection bears upon them. I argue that Adrian Bardon’s (2005) interpretation is the most helpful in understanding the Stroudian objection. From this interpretation, two types of possible rebuttals are deduced. Proceeding to (...)
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  38. Ksenologia i ksenotopografia Bernharda Waldenfelsa wobec podstawowych założeń światotwórczych literatury fantastycznej (Orson Scott Card, Neil Gaiman, George R. R. Martin).Krzysztof M. Maj - 2014 - Hybris. Revista de Filosofía (27):072-095.
    XENOLOGY AND XENOTOPOGRAPHY OF BERNHARD WALDENFELS The paper strives to adapt Bernhard Waldenfels’ xenology and so called ‘xenotopography’ for the philosophico-literary studies in fantastic world-building with a special concern of the ‘portal-quest’ model of fantasy and SF. Following Waldenfel’s remarks on the nature of post- Husserlian diastasis of our world [Heimwelt] and otherworld [Fremdwelt] and acknowledging the consequences of allocating one’s attitude towards the otherness in the symbolical borderland [‘sphere of intermonde’] in between, it is examined whether such a model (...)
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  39. The Argument From Reason, and Mental Causal Drainage: A Reply to van Inwagen.Brandon Rickabaugh & Todd Buras - 2017 - Philosophia Christi 19 (2):381-399.
    According to Peter van Inwagen, C. S. Lewis failed in his attempt to undermine naturalism with his Argument from Reason. According to van Inwagen, Lewis provides no justification for his central premise, that naturalism is inconsistent with holding beliefs for reasons. What is worse, van Inwagen argues that the main premise in Lewis's argument from reason is false. We argue that it is not false. The defender of Lewis's argument can make use of the problem of mental causal drainage, a (...)
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  40. Radical Cartesian Politics: Van Velthuysen, De la Court, and Spinoza.Tammy Nyden - 1999 - Studia Spinozana: An International and Interdisciplinary Series 15:35-65.
    Spinoza's political writings are not merely a theoretical exercise or a philosophical conclusion of his system. They are part of a very practical political discussion in seventeenth-century Holland. Spinoza was influenced by and played a role in a political movement known as "Radical Cartesianism", which combined ideas from Descartes and Hobbes in order to argue against the reinstatement of a stadholder. This movement provided arguments for religious and philosophical freedom and against monarchy based on a fundamental drive of self-preservation and (...)
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  41.  64
    Filosoof op de arbeidsmarkt: Interview met Babs van den Bergh.Anco Peeters & Bas Leijssenaar - 2010 - Splijtstof 39 (1):123-129.
    Interview met Babs van den Bergh over haar studie filosofie en de daaropvolgende carrière.
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  42. Induction and Scientific Realism: Einstein Versus Van Fraassen Part One: How to Solve the Problem of Induction.Nicholas Maxwell - 1993 - British Journal for the Philosophy of Science 44 (1):61-79.
    In this three-part paper, my concern is to expound and defend a conception of science, close to Einstein's, which I call aim-oriented empiricism. I argue that aim-oriented empiricsim has the following virtues. (i) It solve the problem of induction; (ii) it provides decisive reasons for rejecting van Fraassen's brilliantly defended but intuitively implausible constructive empiricism; (iii) it solves the problem of verisimilitude, the problem of explicating what it can mean to speak of scientific progress given that science advances from one (...)
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  43.  16
    De onwetende meester als voorbeeld - Jacques Ranciere: van praktijk naar principe.Martijn Boven - 2017 - Wijsgerig Perspectief 3 (57):6-15.
    Bestaat de kernactiviteit van de meester erin om zijn eigen kennis uit te leggen en over te dragen? De Franse filosoof Jacques Rancière laat zien dat een gelegenheidsexperiment van Joseph Jacotot ons een ander voorbeeld aanreikt: de onwetende meester. In zijn boek De onwetende meester: vijf lessen over intellectuele emancipatie (Le maître ignorant: Cinq leçons sur l'émancipation intellectuelle) stelt hij dat de onwetende meester evengoed of zelfs beter in staat is leerlingen iets te leren dan de wetende meester. Rancière neemt (...)
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  44. Defending HOT Theory and The Wide Intrinsicality View: A Reply to Weisberg, Van Gulick, and Seager.Rocco J. Gennaro - 2013 - Journal of Consciousness Studies 20 (11-12):82-100.
    This is my reply to Josh Weisberg, Robert Van Gulick, and William Seager, published in JCS vol 20, 2013. This symposium grew out of an author-meets-critics session at the Central APA conference in 2013 on my 2012 book THE CONSCIOUSNESS PARADOX (MIT Press). Topics covered include higher-order thought (HOT) theory, my own "wide intrinsicality view," the problem of misrepresentation, targetless HOTs, conceptualism, introspection, and the transitivity principle.
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  45. 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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  46.  67
    Het Zwijgen van de Natuur - Een Respectvolle Houding ten Opzichte van de Natuur Houdt Noodzakelijkerwijs Ook Een Zekere Distantie In.Martin Drenthen - 1996 - Filosofie En Praktijk 17:187-199.
    Milieufilosofisch Nederland wordt momenteel verdeeld door een controverse naar aanleiding vanrecente publicaties van de Wageningse filosofen Keulartz en Korthals. In dit artikel wil ik - aande hand van een analyse van het gebruik van het natuurbegrip bij Wim Zweers - laten zien dat Keulartz op een tot nu toe onderbelicht probleem wijst: het probleem van de veelheid vannatuurbeelden. Tegelijkertijd wil ik echter aantonen dat Keulartz' eigen, 'post-naturalistische' positie op een tegenspraak berust. Tenslotte geef ik aan hoe deze controverses zijn terug (...)
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  47. De herhaling van het onherhaalbare: Constantin Constantius over vrijheid en subjectiviteit (Søren Kierkegaard on Repetition).Martijn Boven - 2013 - Wijsgerig Perspectief 53 (2):30-36.
    Is de herhaling mogelijk? Deze ogenschijnlijk simpele vraag vormt het uitgangspunt van De herhaling. Een proeve van experimenterende psychologie door Constantin Constantius (1843), een van de meest curieuze geschriften uit het oeuvre van Søren Kierkegaard. In dit artikel worden twee aspecten aan de orde gesteld die De herhaling tot een nog altijd belangrijk boek maken: 1) De ongewone filosofische stijl die in dit boek ontwikkeld wordt en 2) De eigenzinnige opvatting over vrijheid en subjectiviteit die er onder de noemer 'de (...)
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  48.  82
    Het zwijgen van de natuur.Martin Drenthen - 1996 - Filosofie En Praktijk 17:187-199.
    Een respectvolle houding ten opzichte van de natuur houdt noodzakelijkerwijs ook een zekere distantie in. -/- ('The silence of nature') If we pretent to speak with nature's voice or in on nature's behalf we risk ventriloguising. A respectful attitude towards nature also requires acknowledging the distance between us and nature, recognize that nature does not speak. But nature's silence does have something to say to us. In this paper, I analyze the debate in Dutch environmental philosophy between moral realism of (...)
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  49.  88
    Wat vastgelegd is, misleidt ons: de Cahiers van Paul Valéry.Martijn Boven - 2008 - Deus Ex Machina 127:5-6.
    Paul Valéry is de dichter die zwijgt; de denker die weigert filosoof te zijn; de schrijver die de taal in staat van beschuldiging stelt; de expert die volhoudt een amateur te zijn; de mysticus die zijn heil zoekt bij de wiskunde; de stamelaar die aan een kwaal van precisie lijdt; de Narcissus die misschien toch liever Orpheus had willen zijn. Hij is de chroniqueur van het denken en de meester van de tegenspraak. Ik probeer me hem voor te stellen. Het (...)
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  50.  18
    Bewustzijn en de nieuwe filosofie van het d.i.e.r.Pouwel Slurink - 1996 - In Henk Oosterling, Awee Prins & Ger Groot (eds.), Van Agora tot Markt. Acta van de 18e Nederlands-Vlaamse Filosofiedag. Rotterdam: Erasmus Universiteit, Faculteit der Wijsbegeerte. pp. 191-195.
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