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Ordinary Knowledge and Scientific Realism

In Joseph C. Pitt (ed.), The Philosophy of Wilfrid Sellars: Queries and Extensions: Papers Deriving from and Related to a Workshop on the Philosophy of Wilfrid Sellars held at Virginia Polytechnic Institute and State University 1976. D. Reidel. pp. 135--161 (1978)

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  1. Qualia, sensa und absolute prozesse.Martin Kurthen - 1990 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 21 (1):25 - 46.
    Qualia, Sensa and absolute Processes. In this paper, the development of Sellars' thoughts concerning the mind-body-problem is reconstructed. Starting from an elaborate critique of the identity theory, Sellars claims that the ultimate 'Scientific Image' must contain a concept of sensa as the bearers of certain properties of manifest sense impressions. In his later work Sellars' notion of absolute processes leads him to a new monism and thus to an extended critique of rival theories. It is argued that these Sellarsian thoughts (...)
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  • Qualia, Sensa und absolute ProzesseQualia, sensa and absolute processes.Martin Kurthen - 1990 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 21 (1):25-46.
    Qualia, Sensa and absolute Processes. In this paper, the development of Sellars' thoughts concerning the mind-body-problem is reconstructed. Starting from an elaborate critique of the identity theory, Sellars claims that the ultimate 'Scientific Image' must contain a concept of sensa as the bearers of certain properties of manifest sense impressions. In his later work Sellars' notion of absolute processes leads him to a new monism and thus to an extended critique of rival theories. It is argued that these Sellarsian thoughts (...)
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  • Religious cognition as interpreted experience: An examination of Ian Barbour's comparison of the epistemic structures of science and religion.William A. Rottschaefer - 1985 - Zygon 20 (3):265-282.
    . Using as a model contemporary analyses of scientific cognition, Ian Harbour has claimed that religious cognition is neither immediate nor inferential but has the structure of interpreted experience. Although I contend that Barbour has failed to establish his claim, I believe his views about the similarities between scientific and religious cognition are well founded. Thus on that basis I offer an alternative proposal that theistic religious cognition is essentially inferential and that religious experience is in fact the use of (...)
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