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  1. ‘Ought’ Does Not Imply ‘Can’.Moti Mizrahi - 2009 - Philosophical Frontiers 4 (1):19-35.
    According to the Ought-Implies-Can principle (OIC), an agent ought to perform a certain action only if the agent can perform that action. Proponents of OIC interpret this supposed implication in several ways. Some argue that the implication in question is a logical one, namely, entailment. Some think that the relation between ‘ought’ and ‘can’ is a relation of presupposition. Still others argue that ‘ought’ conversationally implicates ‘can’. Opponents of OIC offer a variety of counterexamples in an attempt to show that (...)
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  • Kant on Intuition in Geometry.Emily Carson - 1997 - Canadian Journal of Philosophy 27 (4):489 - 512.
    It's well-known that Kant believed that intuition was central to an account of mathematical knowledge. What that role is and how Kant argues for it are, however, still open to debate. There are, broadly speaking, two tendencies in interpreting Kant's account of intuition in mathematics, each emphasizing different aspects of Kant's general doctrine of intuition. On one view, most recently put forward by Michael Friedman, this central role for intuition is a direct result of the limitations of the syllogistic logic (...)
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  • Kant's Explanation of the Necessity of Geometrical Truths.John Watling - 1971 - Royal Institute of Philosophy Lectures 5:131-144.
    Kant was an idealist. His idealism was in some ways, it is true, less extreme than that of Berkeley. He distinguished his own by calling it ‘transcendental’. It is less extreme than Berkeley's in two ways. First, Kant does not assert that everything which exists is essentially mental, as Berkeley does. Second, those things which he does hold to be essentially mental, he holds to be so in a weaker fashion. Nevertheless he was an idealist; he held that neither intuition (...)
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  • Names and Indefinite Descriptions in Ontological Arguments.Jordan Howard Sobel - 1983 - Dialogue 22 (2):195-202.
    So begins a recent ontological argument. But what if there are no most perfect beings? Letting God be one, that is, letting “God” name one at the very beginning seems premature. Clearly it is best to leave “God” out of the argument until one is in a position to introduce him by existential instantiation, or, by further argumentation, to identify him with a most perfect being: clearly it is best to leave “God” out of the argument until it has been (...)
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  • Goethe: A Science Which Does Not Eat the Other.Bill Bywater - 2005 - Janus Head 8 (1):291-310.
    In this essay I hope to demonstrate that Goethe's delicate empiricism is a science of life in all of its forms. To gain a full understanding of life, Goethe's method requires that the scientist respect and treasure life. I argue that to accomplish this goal one must become an apprentice to life. Becoming an apprentice to life requires that one refuses to eat the Other. This implies that Goethe's method can be fruitfully employed by anyone who seeks social justice. First, (...)
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  • Perception, Relativism, and Truth: Reflections on Plato's Theaetetus 152–160.Mohan Matthen - 1985 - Dialogue 24 (1):33-.
    The standard interpretation of "Theaetetus" 152-160 has Plato attribute to Protagoras a relativistic theory of truth and existence. It is argued here that in fact the individuals of Protagorean worlds are inter-Personal. (thus the Protagorean theory has public objects, but private truth). Also, a new interpretation is offered of Plato's use of heraclitean flux to model relativism. The philosophical and semantic consequences of the interpretation are explored.
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