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  1. (2 other versions)Reason, Nature, and God in Descartes.Gary Hatfield - 1993 - In Stephen Voss (ed.), Essays on the philosophy and science of René Descartes. New York: Oxford University Press. pp. 259–287.
    Recent Cartesian scholarship postulates two Descartes, separating Descartes into a scientist and a metaphysician. The purpose varies, but one has been to show that the metaphysical Descartes, of the Meditations, is less genuine than the scientific Descartes. Accordingly, discussion of God and the soul, the evil demon, and the non-deceiving God were elements of rhetorical strategy to please theologians, not of serious philosophical argumentation. I agree in finding two Descartes, but the two I identify are not scientist and philosopher, but (...)
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  • Margaret Cavendish on Perception, Self‐Knowledge, and Probable Opinion.Deborah Boyle - 2015 - Philosophy Compass 10 (7):438-450.
    Scholarly interest in Margaret Cavendish's philosophical views has steadily increased over the past decade, but her epistemology has received little attention, and no consensus has emerged; Cavendish has been characterized as a skeptic, as a rationalist, as presenting an alternative epistemology to both rationalism and empiricism, and even as presenting no clear theory of knowledge at all. This paper concludes that Cavendish was only a modest skeptic, for she believed that humans can achieve knowledge through sensitive and rational perception as (...)
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  • Anatomizing the rhinoceros.Elliott Sober - 1990 - Behavioral and Brain Sciences 13 (4):764-765.
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  • Ancient Skepticism: Pyrrhonism.Diego E. Machuca - 2011 - Philosophy Compass 6 (4):246-258.
    Pyrrhonism was one of the two main ancient skeptical traditions. In this second paper of the three‐part series devoted to ancient skepticism, I present and discuss some of the issues on Pyrrhonian skepticism which have been the focus of much attention in the recent literature. The topics to be addressed concern the outlooks of Pyrrho, Aenesidemus, and Sextus Empiricus.
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  • Critical Rationalism: The Problem of Method in Social Sciences and Law.Hans Albert - 1988 - Ratio Juris 1 (1):1-19.
    The author characterizes the model of rationality devised by critical rationalism in opposition to the classic model of rationality and as an alternative to this. He illustrates and criticizes the trichotomous theory of knowledge which, going back to Max Scheler, is received in a secularized version by Habermas and Apel, also under the influence of the hermeneutic tradition of Heidegger and Gadamer and of the so-called “critical theory” of Max Horkheimer and Theodor Adorno. The author criticizes historicism as it expects (...)
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  • The first meditation and the senses.Marleen Rozemond - 1996 - British Journal for the History of Philosophy 4 (1):21 – 52.
    One question that has created controversy among interpreters is just how much is in doubt at the end of the Dream Argument in Meditation I. I argue that there is doubt about the existence of composite bodies not yet about the existence of a physical world. I also caution against using later parts of the Meditations to interpret the First Meditation on account of the order of reasons in this work. I connect the Omnipotent God argument to Descartes's views about (...)
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  • Philosophy's contribution to social science research on education.Martyn Hammersley - 2006 - Journal of Philosophy of Education 40 (2):273–286.
    This article offers a Weberian perspective on philosophy's relationship to social science research in education. Two key areas where it can make an important contribution are discussed: methodology, and the clarification of value principles that necessarily frame inquiries. In relation to both areas, it is claimed that some researchers underestimate philosophy's contribution, while others exaggerate it. Thus, in methodological work, there are those who effectively suppress philosophical issues, producing ‘methodology-as-technique’; at the same time, others generate ‘methodology-as-philosophy’, often denying the possibility (...)
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  • Natural language and natural selection.Steven Pinker & Paul Bloom - 1990 - Behavioral and Brain Sciences 13 (4):707-27.
    Many people have argued that the evolution of the human language faculty cannot be explained by Darwinian natural selection. Chomsky and Gould have suggested that language may have evolved as the by-product of selection for other abilities or as a consequence of as-yet unknown laws of growth and form. Others have argued that a biological specialization for grammar is incompatible with every tenet of Darwinian theory – that it shows no genetic variation, could not exist in any intermediate forms, confers (...)
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  • In defense of exaptation.Wendy Wilkins & Jennie Dumford - 1990 - Behavioral and Brain Sciences 13 (4):763-764.
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  • A Rube Goldberg machine par excellence.Myrna Gopnik - 1990 - Behavioral and Brain Sciences 13 (4):734-735.
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  • Selecting grammars.Norbert Hornstein - 1990 - Behavioral and Brain Sciences 13 (4):735-736.
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  • Causal stories.David Magnus - 1990 - Behavioral and Brain Sciences 13 (4):744-744.
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  • The Fragmentation of Renaissance Occultism and the Decline of Magic.John Henry - 2008 - History of Science 46 (1):1-48.
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  • Prophecy and scepticism in the sixteenth and seventeenth century.Richard H. Popkin - 1996 - British Journal for the History of Philosophy 4 (1):1 – 20.
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  • (2 other versions)Reason, Nature, and God in Descartes.Gary Hatfield - 1989 - Science in Context 3 (1):175-201.
    This journal article has been superseded by a revised version, published in the collection _Essays on the Philosophy and Science of Rene Descartes_, ed. by Stephen Voss (Oxford University Press, 1993), 259–287.
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  • Adaptive complexity in sound patterns.Björn Lindblom - 1990 - Behavioral and Brain Sciences 13 (4):743-744.
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  • The Pedagogy of Self-Fashioning: A Foucaultian Study of Montaigne’s “On Educating Children”.Darryl M. De Marzio - 2012 - Studies in Philosophy and Education 31 (4):387-405.
    In this paper I interpret Montaigne’s essay, “On Educating Children”, as a pedagogical text through its performance of a distinct epistolary function, one that addresses the letter-recipient for the purpose of shaping the ideas, actions, and beliefs of that individual. At the same time, I also read “On Educating Children” within the context of the wider project of Montaigne’s Essays, which, as I suggest, is an ethical-aesthetic project of self-fashioning and self-cultivation. The net result is an interpretation of teaching as (...)
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  • Must phenomenology remain Cartesian?Claude Romano - 2012 - Continental Philosophy Review 45 (3):425-445.
    Husserl saw the Cartesian critique of scepticism as one of the eternal merits of Descartes’ philosophy. In doing so, he accepted the legitimacy of the very idea of a universal doubt, and sought to present as an alternative to it a renewed, specifically phenomenological concept of self-evidence, making it possible to obtain an unshakable foundation for the edifice of knowledge. This acceptance of the skeptical problem underlies his entire conceptual framework, both before and after the transcendental turn, and especially the (...)
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  • The Confessing Animal in Foucault and Wittgenstein.Bob Plant - 2006 - Journal of Religious Ethics 34 (4):533-559.
    In "The History of Sexuality", Foucault maintains that "Western man has become a confessing animal" (1990, 59), thus implying that "man" was not always such a creature. On a related point, Wittgenstein suggests that "man is a ceremonial animal" (1996, 67); here the suggestion is that human beings are, by their very nature, ritualistically inclined. In this paper I examine this crucial difference in emphasis, first by reconstructing Foucault's "genealogy" of confession, and subsequently by exploring relevant facets of Wittgenstein's later (...)
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  • Demons, demonologists and Descartes.Geoffrey Scarre - 1990 - Heythrop Journal 31 (1):3–22.
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  • The emergence of homo loquens and the laws of physics.Carlos P. Otero - 1990 - Behavioral and Brain Sciences 13 (4):747-750.
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  • How much did the brain have to change for speech?R. C. Lewontin - 1990 - Behavioral and Brain Sciences 13 (4):740-741.
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  • What good is five percent of a language competence?A. Charles Catania - 1990 - Behavioral and Brain Sciences 13 (4):729-731.
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  • The end(s) of philosophy: Rhetoric, therapy and Wittgenstein's pyrrhonism.Bob Plant - 2004 - Philosophical Investigations 27 (3):222–257.
    In Culture and Value Wittgenstein remarks: ‘Thoughts that are at peace. That's what someone who philosophizes yearns for’. The desire for such conceptual tranquillity is a recurrent theme in Wittgenstein's work, and especially in his later ‘grammatical-therapeutic’ philosophy. Some commentators (notably Rush Rhees and C. G. Luckhardt) have cautioned that emphasising this facet of Wittgenstein's work ‘trivialises’ philosophy – something which is at odds with Wittgenstein's own philosophical ‘seriousness’ (in particular his insistence that philosophy demands that one ‘Go the bloody (...)
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  • Transposing the Merton Thesis: Apostolic Spirituality and the Establishment of the Jesuit Scientific Tradition.Steven J. Harris - 1989 - Science in Context 3 (1):29-65.
    The ArgumentDespite more than fifty years of debate on the Merton thesis, there have been few attempts to substantiate Merton's argument through empirically based comparative studies. This study of the Jesuit scientific tradition is intended to serve as a test of some of Merton's central claims.Jesuit science is remarkable for its scope and longevity, and is distinguished by its markedly empirical and utilitarian orientation. In this paper I examine the ideological structure of the Society of Jesus and find at its (...)
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  • The genome might as well store the entire language in the environment.Anat Ninio - 1990 - Behavioral and Brain Sciences 13 (4):746-747.
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  • The evolution of the language faculty: A paradox and its solution.Dan Sperber - 1990 - Behavioral and Brain Sciences 13 (4):756-758.
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  • Seeing language evolution in the eye: Adaptive complexity or visual illusion?Lyn Frazier - 1990 - Behavioral and Brain Sciences 13 (4):731-732.
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  • Dealing with Diversity: On the Uses of Common Sense in Descartes and Montaigne.Darryl M. De Marzio - 2010 - Studies in Philosophy and Education 29 (3):301-313.
    This essay attempts to retrieve the notion of ‘common sense’ within the writings of Descartes and Montaigne. I suggest that both writers represent distinct traditions in which the notion is employed. Descartes represents a modernist tradition in which common sense is understood to be a cognitive faculty, while Montaigne represents a humanist tradition in which common sense is understood as a political virtue. I also suggest that both writers work with the notion as a way of responding to diversity in (...)
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  • The view of language.Michael Studdert-Kennedy - 1990 - Behavioral and Brain Sciences 13 (4):758-759.
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  • Complexity and adaptation.David Pesetsky & Ned Block - 1990 - Behavioral and Brain Sciences 13 (4):750-752.
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  • Beauvoir, the Scandal of Science, and Skepticism as Method.Abigail Klassen - 2013 - Hypatia 28 (4):835-851.
    In The Ethics of Ambiguity (herein the Ethics), Simone de Beauvoir declares that science condemns itself to failure if it takes as its task the total disclosure of being (Beauvoir 1948/1976, 130). I suggest that the Ethics actually parallels the spirit of some scientific programs, specifically those that utilize positive skepticism as method. I draw out connections among the Ethics, Maurice Merleau-Ponty's Phenomenology of Perception (Merleau-Ponty 1945/1962) to which Beauvoir's works show much likeness, and Francis Bacon's The New Organon (Bacon (...)
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  • (1 other version)Christian Averroism, Fideism and the ‘Two-fold Truth’.Stuart Brown - 1989 - Royal Institute of Philosophy Lecture Series 25:207-223.
    The man generally known as Averroes—Muhammad Ibn Ahmad (c.1126–98)—was a Muslim scholar from southern Spain who came to be regarded as one of the great authorities on Aristotle's philosophy. Medieval and even later philosophers in the Scholastic tradition referred to him simply as ‘the Commentator’ just as they referred to Aristotle himself as ‘the Philosopher’. Averroes' authority as an expositor was never wholly unchallenged and, in a purely historical context, the term ‘Averroist’ should strictly be reserved for those Aristotelians who (...)
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  • Five exaptations in speech: Reducing the arbitrariness of the constraints on language.John Kingston - 1990 - Behavioral and Brain Sciences 13 (4):738-739.
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  • Skepticism Between Excessiveness and Idleness.Berislav Marušić - 2008 - European Journal of Philosophy 18 (1):60-83.
    Skepticism seems to have excessive consequences: the impossibility of successful enquiry and differentiated judgment. Yet if skepticism could avoid these consequences, it would seem idle. I offer an account of moderate skepticism that avoids both problems. Moderate skepticism avoids excessiveness because skeptical reflection and ordinary enquiry are immune from one another: a skeptical hypothesis is out of place when raised with in an ordinary enquiry. Conversely, the result of an ordinary enquiry cannot be used to disprove skepticism. This ‘immunity’ can (...)
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  • Middle position on language, cognition, and evolution.Michael Maratsos - 1990 - Behavioral and Brain Sciences 13 (4):744-745.
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  • Natural selection or shareability?Jennifer J. Freyd - 1990 - Behavioral and Brain Sciences 13 (4):732-734.
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  • Issues in the evolution of the human language faculty.Steven Pinker & Paul Bloom - 1990 - Behavioral and Brain Sciences 13 (4):765-784.
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  • The ten modes of aenesidemus and the myth of ancient scepticism.Stephen Gaukroger - 1995 - British Journal for the History of Philosophy 3 (2):371 – 387.
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  • An ideological battle over modals and quantifiers.Massimo Piattelli-Palmarini - 1990 - Behavioral and Brain Sciences 13 (4):752-754.
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  • On the coevolution of language and social competence.David Premack - 1990 - Behavioral and Brain Sciences 13 (4):754-756.
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  • Arbitrariness no argument against adaption.Mark Ridley - 1990 - Behavioral and Brain Sciences 13 (4):756-756.
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  • Toward an adaptationist psycholinguistics.John Tooby & Leda Cosmides - 1990 - Behavioral and Brain Sciences 13 (4):760-762.
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  • Beyond the roadblock in linguistic evolution studies.James R. Hurford - 1990 - Behavioral and Brain Sciences 13 (4):736-737.
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  • Science, Tradition, and the Science of Tradition.Joseph Mali - 1989 - Science in Context 3 (1):143-173.
    The ArgumentScience consists in progress by innovation. Scientists, however, are committed to all kinds of traditions that persist or recur in society regardless of intellectual and institutional changes. Merton's thesis about the origins of the scientific revolution in seventeenth-century England offers a sociohistorical confirmation of this revisionist view: the emergence of a highly rational scientific method out of the religious-ethical sentiments of the English Puritans implies that scientific knowledge does indeed grow out of – and not really against – customary (...)
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  • What would a theory of language evolution have to look like?Ray Jackendoff - 1990 - Behavioral and Brain Sciences 13 (4):737-738.
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  • Why chimps matter to language origin.Ib Ulbaek - 1990 - Behavioral and Brain Sciences 13 (4):762-763.
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  • Welcome to functionalism.Elizabeth Bates & Brian MacWhinney - 1990 - Behavioral and Brain Sciences 13 (4):727-728.
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  • Natural selection and the autonomy of syntax.Frederick J. Newmeyer - 1990 - Behavioral and Brain Sciences 13 (4):745-746.
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  • Grammar yes, generative grammar no.Michael Tomasello - 1990 - Behavioral and Brain Sciences 13 (4):759-760.
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