Results for 'Adam Cohen'

979 found
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  1. Decision theory for agents with incomplete preferences.Adam Bales, Daniel Cohen & Toby Handfield - 2014 - Australasian Journal of Philosophy 92 (3):453-70.
    Orthodox decision theory gives no advice to agents who hold two goods to be incommensurate in value because such agents will have incomplete preferences. According to standard treatments, rationality requires complete preferences, so such agents are irrational. Experience shows, however, that incomplete preferences are ubiquitous in ordinary life. In this paper, we aim to do two things: (1) show that there is a good case for revising decision theory so as to allow it to apply non-vacuously to agents with incomplete (...)
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  2. Acting intentionally and the side-effect effect: 'Theory of mind' and moral judgment.Joshua Knobe, Adam Cohen & Alan Leslie - 2006 - Psychological Science 17:421-427.
    The concept of acting intentionally is an important nexus where ‘theory of mind’ and moral judgment meet. Preschool children’s judgments of intentional action show a valence-driven asymmetry. Children say that a foreseen but disavowed side-effect is brought about 'on purpose' when the side-effect itself is morally bad but not when it is morally good. This is the first demonstration in preschoolers that moral judgment influences judgments of ‘on-purpose’ (as opposed to purpose influencing moral judgment). Judgments of intentional action are usually (...)
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  3. Models as make-believe.Adam Toon - 2008 - In Roman Frigg & Matthew Hunter, Beyond Mimesis and Convention: Representation in Art and Science. Boston Studies in Philosophy of Science.
    In this paper I propose an account of representation for scientific models based on Kendall Walton’s ‘make-believe’ theory of representation in art. I first set out the problem of scientific representation and respond to a recent argument due to Craig Callender and Jonathan Cohen, which aims to show that the problem may be easily dismissed. I then introduce my account of models as props in games of make-believe and show how it offers a solution to the problem. Finally, I (...)
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    Paul’s Conversion - Sin in Jane Eyre by Charlotte Bronte, “Miracle” by Seamus Heaney and “Adam’s Dream” by Edwin Muir.Emma Cohen-Edmonds - 2025 - Edinburgh Student Literary Journal 7 (A/W 24-25):1-9.
    This essay follows how three different texts (one prose, and two poems) each reflect the narrative arc of St. Paul's struggle with sin and his overcoming of it. It begins by following a parallel between the experience of Paul's conversion in the biblical book of Acts with the anagnorisis of Charlotte Bronte's protagonist, Jane Eyre. I compare how both literary agents wrestle with inner conflicts and arrive to a united conclusion that where humankind fails, God always represents the solution. Following (...)
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  5. Justice and the Crooked Wood of Human Nature.Adam Cureton - 2014 - In Alexander Kaufman, Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. Cambridge University Press. pp. 79-94.
    G.A. Cohen accuses Rawls of illicitly tailoring basic principles of justice to the ‘crooked wood’ of human nature. We are naturally self-interested, for example, so justice must entice us to conform to requirements that cannot be too demanding, whereas Cohen thinks we should distinguish more clearly between pure justice and its pragmatic implementation. My suggestion is that, strictly speaking, Rawls does not rely on facts of any kind to define his constructive procedure or to argue that his principles (...)
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  6. Models as make-believe: imagination, fiction, and scientific representation.Adam Toon - 2012 - New York: Palgrave-Macmillan.
    Models as Make-Believe offers a new approach to scientific modelling by looking to an unlikely source of inspiration: the dolls and toy trucks of children's games of make-believe.
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  7. II—Adam Morton: Emotional Accuracy.Adam Morton - 2002 - Aristotelian Society Supplementary Volume 76 (1):265-275.
    This is a reply to de Sousa's 'Emotional Truth', in which he argues that emotions can be objective, as propositional truths are. I say that it is better to distinguish between truth and accuracy, and agree with de Sousa to the extent of arguing that emotions can be more or less accurate, that is, based on the facts as they are.
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  8. Knocking out pain in livestock: Can technology succeed where morality has stalled?Adam Shriver - 2009 - Neuroethics 2 (3):115-124.
    Though the vegetarian movement sparked by Peter Singer’s book Animal Liberation has achieved some success, there is more animal suffering caused today due to factory farming than there was when the book was originally written. In this paper, I argue that there may be a technological solution to the problem of animal suffering in intensive factory farming operations. In particular, I suggest that recent research indicates that we may be very close to, if not already at, the point where we (...)
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  9. Bioethics and the question of human dignity.Adam Schulman - 2008 - In Human dignity and bioethics: essays commissioned by the President's Council on Bioethics. Washington, D.C.: [President's Council on Bioethics.
    Human dignity—is it a useful concept in bioethics, one that sheds important light on the whole range of bioethical issues, from embryo research and assisted reproduction, to biomedical enhancement, to care of the disabled and the dying? Or is it, on the contrary, a useless concept—at best a vague substitute for other, more precise notions, at worst a mere slogan that camouflages unconvincing arguments and unarticulated biases?
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  10. Hypocritical Blame as Dishonest Signalling.Adam Piovarchy - forthcoming - Australasian Journal of Philosophy.
    This paper proposes a new theory of the nature of hypocritical blame and why it is objectionable, arguing that hypocritical blame is a form of dishonest signaling. Blaming provides very important benefits: through its ability to signal our commitments to norms and unwillingness to tolerate norm violations, it greatly contributes to valuable norm-following. Hypocritical blamers, however, are insufficiently committed to the norms or values they blame others for violating. As allowing their blame to pass unchecked threatens the signaling system, our (...)
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  11. Epistemic Blame Isn't Relationship Modification.Adam Piovarchy - forthcoming - Philosophical Quarterly.
    Epistemologists have recently argued that there is such a thing as ‘epistemic blame’: blame targeted at purely epistemic norm violations. Leading the charge has been Cameron Boult, who has argued across a series of papers that we can make sense of this phenomenon by building an account of epistemic blame off of Scanlon’s account of moral blame. This paper argues a relationship-based account of epistemic blame is untenable, because it eliminates any distinction between blameworthy and excused agents. Attempts to overcome (...)
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  12. Playing with molecules.Adam Toon - 2011 - Studies in History and Philosophy of Science Part A 42 (4):580-589.
    Recent philosophy of science has seen a number of attempts to understand scientific models by looking to theories of fiction. In previous work, I have offered an account of models that draws on Kendall Walton’s ‘make-believe’ theory of art. According to this account, models function as ‘props’ in games of make-believe, like children’s dolls or toy trucks. In this paper, I assess the make-believe view through an empirical study of molecular models. I suggest that the view gains support when we (...)
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  13. Deepfakes, Deep Harms.Regina Rini & Leah Cohen - 2022 - Journal of Ethics and Social Philosophy 22 (2).
    Deepfakes are algorithmically modified video and audio recordings that project one person’s appearance on to that of another, creating an apparent recording of an event that never took place. Many scholars and journalists have begun attending to the political risks of deepfake deception. Here we investigate other ways in which deepfakes have the potential to cause deeper harms than have been appreciated. First, we consider a form of objectification that occurs in deepfaked ‘frankenporn’ that digitally fuses the parts of different (...)
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  14. Mitzvot.Avraham Sommer & Israel J. Cohen - forthcoming - In Giuseppe Veltri, Encyclopedia of Scepticism and Jewish Tradition. Brill.
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  15. Fictionalism and the folk.Adam Toon - 2016 - The Monist 99 (3):280-295.
    Mental fictionalism is the view that, even if mental states do not exist, it is useful to talk as if they do. Mental states are useful fictions. Recent philosophy of mind has seen a growing interest in mental fictionalism. To date, much of the discussion has concerned the general features of the approach. In this paper, I develop a specific form of mental fictionalism by drawing on Kendall Walton’s work on make-believe. According to the approach I propose, talk of mental (...)
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  16. Minds, materials and metaphors.Adam Toon - 2021 - Philosophy 96 (2):181-203.
    What is the relationship between mental states and items of material culture, like notebooks, maps or lists? The extended mind thesis offers an influential and controversial answer to this question. According to ExM, items of material culture can form part of the material basis for our mental states. Although ExM offers a radical view of the location of mental states, it fits comfortably with a traditional, representationalist account of the nature of those states. I argue that proponents of ExM would (...)
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  17. The ontology of theoretical modelling: models as make-believe.Adam Toon - 2010 - Synthese 172 (2):301-315.
    The descriptions and theoretical laws scientists write down when they model a system are often false of any real system. And yet we commonly talk as if there were objects that satisfy the scientists’ assumptions and as if we may learn about their properties. Many attempt to make sense of this by taking the scientists’ descriptions and theoretical laws to define abstract or fictional entities. In this paper, I propose an alternative account of theoretical modelling that draws upon Kendall Walton’s (...)
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  18. Color constancy: Phenomenal or projective?Adam J. Reeves, Kinjiro Amano & David H. Foster - 2008 - Perception and Psychophysics 70:219-228.
    Naive observers viewed a sequence of colored Mondrian patterns, simulated on a color monitor. Each pattern was presented twice in succession, first under one daylight illuminant with a correlated color temperature of either 16,000 or 4,000 K and then under the other, to test for color constancy. The observers compared the central square of the pattern across illuminants, either rating it for sameness of material appearance or sameness of hue and saturation or judging an objective property—that is, whether its change (...)
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  19. Supplementing Virtue: The Case for a Limited Theological Transhumanism.Adam M. Willows - 2017 - Theology and Science 15 (2):177-187.
    This paper considers the prospect of moral transhumanism from the perspective of theological virtue ethics. I argue that the pursuit of goodness inherent to moral transhumanism means that there is a compelling prima facie case for moral enhancement. However, I also show that the proposed enhancements would not by themselves allow us to achieve a life of virtue, as they appear unable to create or enhance prudence, the situational judgement essential for acting in accordance with virtue. I therefore argue that (...)
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  20. Epistemic Hypocrisy and Standing to Blame.Adam Piovarchy - forthcoming - Erkenntnis.
    This paper considers the possibility that ‘epistemic hypocrisy’ could be relevant to our blaming practices. It argues that agents who culpably violate an epistemic norm can lack the standing to blame other agents who culpably violate similar norms. After disentangling our criticism of epistemic hypocrites from various other fitting responses, and the different ways some norms can bear on the legitimacy of our blame, I argue that a commitment account of standing to blame allows us to understand our objections to (...)
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  21. Similarity and Scientific Representation.Adam Toon - 2012 - International Studies in the Philosophy of Science 26 (3):241-257.
    The similarity view of scientific representation has recently been subjected to strong criticism. Much of this criticism has been directed against a ?naive? similarity account, which tries to explain representation solely in terms of similarity between scientific models and the world. This article examines the more sophisticated account offered by the similarity view's leading proponent, Ronald Giere. In contrast to the naive account, Giere's account appeals to the role played by the scientists using a scientific model. A similar move is (...)
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  22. Where is the understanding?Adam Toon - 2015 - Synthese 192 (12):3859-3875.
    Recent work in epistemology and philosophy of science has argued that understanding is an important cognitive state that philosophers should seek to analyse. This paper offers a new perspective on understanding by looking to work in philosophy of mind and cognitive science. Understanding is normally taken to be inside the head. I argue that this view is mistaken. Often, understanding is a state that criss-crosses brain, body and world. To support this claim, I draw on extended cognition, a burgeoning framework (...)
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  23. Genetically Modifying Livestock for Improved Welfare: A Path Forward.Adam Shriver & Emilie McConnachie - 2018 - Journal of Agricultural and Environmental Ethics 31 (2):161-180.
    In recent years, humans’ ability to selectively modify genes has increased dramatically as a result of the development of new, more efficient, and easier genetic modification technology. In this paper, we argue in favor of using this technology to improve the welfare of agricultural animals. We first argue that using animals genetically modified for improved welfare is preferable to the current status quo. Nevertheless, the strongest argument against pursuing gene editing for welfare is that there are alternative approaches to addressing (...)
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  24. Pain's evils.Adam Swenson - 2009 - Utilitas 21 (2):197-216.
    The traditional accounts of pain’s intrinsic badness assume a false view of what pains are. Insofar as they are normatively significant, pains are not just painful sensations. A pain is a composite of a painful sensation and a set of beliefs, desires, emotions, and other mental states. A pain’s intrinsic properties can include inter alia depression, anxiety, fear, desires, feelings of helplessness, and the pain’s meaning. This undermines the traditional accounts of pain’s intrinsic badness. Pain is intrinsically bad in two (...)
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  25. Empiricism for cyborgs.Adam Toon - 2014 - Philosophical Issues 24 (1):409-425.
    One important debate between scientific realists and constructive empiricists concerns whether we observe things using instruments. This paper offers a new perspective on the debate over instruments by looking to recent discussion in philosophy of mind and cognitive science. Realists often speak of instruments as ‘extensions’ to our senses. I ask whether the realist may strengthen her view by drawing on the extended mind thesis. Proponents of the extended mind thesis claim that cognitive processes can sometimes extend beyond our brains (...)
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  26. Imagination in scientific modeling.Adam Toon - 2016 - In Amy Kind, The Routledge Handbook of the Philosophy of Imagination. New York: Routledge. pp. 451-462.
    Modeling is central to scientific inquiry. It also depends heavily upon the imagination. In modeling, scientists seem to turn their attention away from the complexity of the real world to imagine a realm of perfect spheres, frictionless planes and perfect rational agents. Modeling poses many questions. What are models? How do they relate to the real world? Recently, a number of philosophers have addressed these questions by focusing on the role of the imagination in modeling. Some have also drawn parallels (...)
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  27. Scepticism About Epistemic Blame Scepticism.Adam Piovarchy - forthcoming - Episteme.
    A number of philosophers have recently argued that there is such a thing as ‘epistemic blame’: blame targeted at epistemic norm violations qua epistemic norm violations. However, Smartt (2024) and Matheson and Milam (2022) have recently provided several arguments in favour of thinking epistemic blame either doesn’t exist, or is never justified. This paper argues these challenges are unsuccessful, and along the way evaluates the prospects for various accounts of epistemic blame. It also reflects on the dialectic between sceptics and (...)
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  28. False Exemplars: Admiration and the Ethics of Public Monuments.Benjamin Cohen Rossi - 2020 - Journal of Ethics and Social Philosophy 18 (1).
    In recent years, a new generation of activists has reinvigorated debate over the public commemorative landscape. While this debate is in no way limited to statues, it frequently crystallizes around public representations of historical figures who expressed support for the oppression of certain groups or contributed to their past or present oppression. In this paper, I consider what should be done about such representations. A number of philosophers have articulated arguments for modifying or removing public monuments. Joanna Burch-Brown (2017) grounds (...)
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  29. Stories and the development of virtue.Adam M. Willows - 2017 - Ethics and Education 12 (3):337-350.
    From folk tales to movies, stories possess features which naturally suit them to contribute to the growth of virtue. In this article I show that the fictional exemplars help the learner to grasp the moral importance of internal states and resolves a tension between existing kinds of exemplars discussed by virtue ethicists. Stories also increase the information conveyed by virtue terms and aid the growth of prudence. Stories can provide virtuous exemplars, inform learners as to the nature of the virtues (...)
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  30. Natural Love: Aquinas, Evolution and Charity.Adam M. Willows - 2021 - Heythrop Journal 62 (3):535-545.
    This paper offers an analysis of work on human development in evolutionary anthropology from a Thomist perspective. I show that both fields view care for others as fundamental to human nature and interpret cooperative breeding as expression of the virtue of charity. I begin with an analysis of different approaches to the relationship between evolutionary anthropology and moral theory. I argue that ethical naturalism is the approach best suited to interdisciplinary dialogue, since it holds that natural facts are useful for (...)
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  31. Bullshit in Politics Pays.Adam F. Gibbons - 2024 - Episteme 21 (3):1002-1022.
    Politics is full of people who don't care about the facts. Still, while not caring about the facts, they are often concerned to present themselves as caring about them. Politics, in other words, is full of bullshitters. But why? In this paper I develop an incentives-based analysis of bullshit in politics, arguing that it is often a rational response to the incentives facing different groups of agents. In a slogan: bullshit in politics pays, sometimes literally. After first outlining an account (...)
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  32. Infinitism and epistemic normativity.Adam C. Podlaskowski & Joshua A. Smith - 2011 - Synthese 178 (3):515-527.
    Klein’s account of epistemic justification, infinitism, supplies a novel solution to the regress problem. We argue that concentrating on the normative aspect of justification exposes a number of unpalatable consequences for infinitism, all of which warrant rejecting the position. As an intermediary step, we develop a stronger version of the ‘finite minds’ objection.
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  33. Elusive Reasons and the Motivational Constraint.Benjamin Cohen Rossi - 2021 - Journal of Ethics and Social Philosophy 20 (1).
    The motivational constraint on normative reasons says that a consideration is a normative reason for an agent to act only if it is logically possible for the agent to act for that reason, or at least to be moved so to act. The claim figures Zelig-like in philosophical debates about practical reasons: on hand, occasionally prominent, but never the focus of discussion. However, because it is entailed by a number of prominent views about normative reasons—including various forms of internalism and (...)
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  34. Privation theories of pain.Adam Swenson - 2009 - International Journal for Philosophy of Religion 66 (3):139 - 154.
    Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which (...)
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  35. Artificial Intelligence: Arguments for Catastrophic Risk.Adam Bales, William D'Alessandro & Cameron Domenico Kirk-Giannini - 2024 - Philosophy Compass 19 (2):e12964.
    Recent progress in artificial intelligence (AI) has drawn attention to the technology’s transformative potential, including what some see as its prospects for causing large-scale harm. We review two influential arguments purporting to show how AI could pose catastrophic risks. The first argument — the Problem of Power-Seeking — claims that, under certain assumptions, advanced AI systems are likely to engage in dangerous power-seeking behavior in pursuit of their goals. We review reasons for thinking that AI systems might seek power, that (...)
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  36. Fragmentation and information access.Adam Elga & Agustin Rayo - 2021 - In Cristina Borgoni, Dirk Kindermann & Andrea Onofri, The Fragmented Mind. Oxford: Oxford University Press.
    In order to predict and explain behavior, one cannot specify the mental state of an agent merely by saying what information she possesses. Instead one must specify what information is available to an agent relative to various purposes. Specifying mental states in this way allows us to accommodate cases of imperfect recall, cognitive accomplishments involved in logical deduction, the mental states of confused or fragmented subjects, and the difference between propositional knowledge and know-how .
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  37. Two Perspectives on Animal Morality.Adam M. Willows & Marcus Baynes-Rock - 2018 - Zygon 53 (4):953-970.
    Are animals moral agents? In this article, a theologian and an anthropologist unite to bring the resources of each field to bear on this question. Alas, not all interdisciplinary conversations end harmoniously, and after much discussion the two authors find themselves in substantial disagreement over the answer. The article is therefore presented in two halves, one for each side of the argument. As well as presenting two different positions, our hope is that this article clarifies the different understandings of morality (...)
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  38. Parents’ Rights, Children’s Religion: A Familial Relationship Goods Approach.Adam Swift - 2020 - Journal of Practical Ethics 8 (2):30-65.
    The article presents a theory of the basis and nature of parents’ rights that appeals to the goods distinctively produced by intimate-but-authoritative relationships between adults and the children they parent. It explores the implications of that theory for questions about parents’ rights to raise their children as members of a religion, with particular attention to the issue of religious schooling. Even if not obstructing the development of their children’s capacity for autonomy, parents exceed the bounds of their legitimate authority in (...)
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  39. The Asymmetrical Contributions of Pleasure and Pain to Animal Welfare.Adam J. Shriver - 2014 - Cambridge Quarterly of Healthcare Ethics 23 (2):152-162.
    Recent results from the neurosciences demonstrate that pleasure and pain are not two symmetrical poles of a single scale of experience but in fact two different types of experiences altogether, with dramatically different contributions to well-being. These differences between pleasure and pain and the general finding that “the bad is stronger than the good” have important implications for our treatment of nonhuman animals. In particular, whereas animal experimentation that causes suffering might be justified if it leads to the prevention of (...)
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  40. Existentialist Voluntarism as a Source of Normativity.Andrew Jason Cohen - 2008 - Philosophical Papers 37 (1):89-129.
    I defend a neo-Kantian view wherein we are capable of being completely autonomous and impartial and argue that this ability can ground normativity. As this view includes an existentialist conception of the self, I defend radical choice, a primary component of that conception, against arguments many take to be definitive. I call the ability to use radical choice “existentialist voluntarism” and bring it into a current debate in normative philosophy, arguing that it allows that we can be distanced from all (...)
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  41. Scientific Realism and the Plasticity of Mind.Adam Morton - 1982 - Philosophical Review 91 (2):299.
    I assess Churchland's views on folk psychology and conceptual thinking, with particular emphasis on the connection between these topics.
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  42. An Introduction to Philosophy of Science.Adam Tamas Tuboly - forthcoming - In Christian Dambock & Georg Schiemer, Rudolf Carnap Handbuch. Metzler Verlag.
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  43. The Possibility of Democratic Autonomy.Adam Lovett & Jake Zuehl - 2022 - Philosophy and Public Affairs 50 (4):467-498.
    What makes democracy valuable? One traditional answer holds that participating in democratic self-government amounts to a kind of autonomy: it enables citizens to be the authors of their political affairs. Many contemporary philosophers, however, are skeptical. We are autonomous, they argue, when important features of our lives are up to us, but in a democracy we merely have a say in a process of collective choice. In this paper, we defend the possibility of democratic autonomy, by advancing a conception of (...)
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  44. Racialization: A Defense of the Concept.Adam Hochman - 2019 - Ethnic and Racial Studies 42 (8):1245-1262.
    This paper defends the concept of racialization against its critics. As the concept has become increasingly popular, questions about its meaning and value have been raised, and a backlash against its use has occurred. I argue that when “racialization” is properly understood, criticisms of the concept are unsuccessful. I defend a definition of racialization and identify its companion concept, “racialized group.” Racialization is often used as a synonym for “racial formation.” I argue that this is a mistake. Racial formation theory (...)
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  45. Against the New Racial Naturalism.Adam Hochman - 2013 - Journal of Philosophy 110 (6):331–51.
    Support for the biological concept of race declined slowly but steadily during the second half of the twentieth century. However, debate about the validity of the race concept has recently been reignited. Genetic-clustering studies have shown that despite the small proportion of genetic variation separating continental populations, it is possible to assign some individuals to their continents of origin, based on genetic data alone. Race naturalists have interpreted these studies as empirically confirming the existence of human subspecies, and by extension (...)
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  46. Fragmentation and logical omniscience.Adam Elga & Agustín Rayo - 2021 - Noûs 56 (3):716-741.
    It would be good to have a Bayesian decision theory that assesses our decisions and thinking according to everyday standards of rationality — standards that do not require logical omniscience (Garber 1983, Hacking 1967). To that end we develop a “fragmented” decision theory in which a single state of mind is represented by a family of credence functions, each associated with a distinct choice condition (Lewis 1982, Stalnaker 1984). The theory imposes a local coherence assumption guaranteeing that as an agent's (...)
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  47. Two Poles Worlds Apart.Adam Trybus & Bernard Linsky - 2022 - Journal for the History of Analytical Philosophy 10 (5).
    The article describes the background of Roman Ingarden's 1922 review of Leon Chwistek's book Wielość rzeczywistości, and the back-and-forth that followed. Despite the differences, the two shared some interesting similarities. Both authors had important ties to the intellectual happenings outside Poland and were not considerd mainstream at home. In the end, however, it is these connections that allowed them to gain recognition. Ingarden, who had been a student of Husserl, became the leading phenomenologist in the postwar Poland. For Chwistek, a (...)
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  48. Commonsense Morality and Contact with Value.Adam Lovett & Stefan Riedener - 2024 - Philosophy and Phenomenological Research 1 (1):1-21.
    There seem to be many kinds of moral duties. We should keep our promises; we should pay our debts of gratitude; we should compensate those we’ve wronged; we should avoid doing or intending harm; we should help those in need. These constitute, some worry, an unconnected heap of duties: the realm of commonsense morality is a disorganized mess. In this paper, we outline a strategy for unifying commonsense moral duties. We argue that they can be understood in terms of contact (...)
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  49. Friends at last? Distributed cognition and the cognitive/social divide.Adam Toon - 2014 - Philosophical Psychology 27 (1):1-14.
    Distributed cognition (d-cog) claims that many cognitive processes are distributed across groups and the surrounding material and cultural environment. Recently, Nancy Nersessian, Ronald Giere, and others have suggested that a d-cog approach might allow us to bring together cognitive and social theories of science. I explore this idea by focusing on the specific interpretation of d-cog found in Edwin Hutchins' canonical text Cognition in the wild. First, I examine the scope of a d-cog approach to science, showing that there are (...)
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  50. Modal Logic.Adam Tamas Tuboly - forthcoming - In Christian Dambock & Georg Schiemer, Rudolf Carnap Handbuch. Metzler Verlag.
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