Results for 'Anil Gupta'

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  1. Conditionals in Theories of Truth.Anil Gupta & Shawn Standefer - 2017 - Journal of Philosophical Logic 46 (1):27-63.
    We argue that distinct conditionals—conditionals that are governed by different logics—are needed to formalize the rules of Truth Introduction and Truth Elimination. We show that revision theory, when enriched with the new conditionals, yields an attractive theory of truth. We go on to compare this theory with one recently proposed by Hartry Field.
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  2. Finite Circular Definitions.Anil Gupta - 2008 - In Thomas Bolander (ed.), Self-reference. Center for the Study of Language and Inf. pp. 79-93.
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    Learning to Appreciate the Gray Areas: A Critical Notice of Anil Gupta’s “Conscious Experience”.Eric Hochstein - 2020 - Canadian Journal of Philosophy 50 (6):801-813.
    Anil Gupta’s Conscious Experience: A Logical Inquiry provides an impressive and novel account of rational justification based on conscious experience which is used as a foundation for a new theory of empiricism. In this critical notice, I argue that Gupta’s project is fascinating, but is often hampered by a lack of sufficient philosophical justification and clarity regarding some essential features of his project, as well as a lack of engagement with relevant scientific domains that would directly bear (...)
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  4. Gupta’s gambit.Selim Berker - 2011 - Philosophical Studies 152 (1):17-39.
    After summarizing the essential details of Anil Gupta’s account of perceptual justification in his book _Empiricism and Experience_, I argue for three claims: (1) Gupta’s proposal is closer to rationalism than advertised; (2) there is a major lacuna in Gupta’s account of how convergence in light of experience yields absolute entitlements to form beliefs; and (3) Gupta has not adequately explained how ordinary courses of experience can lead to convergence on a commonsense view of the (...)
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  5. Replies to Brewer, Gupta, and McDowell.Susanna Siegel - 2019 - Philosophical Issues 29 (1):403-410.
    "The Uneasy Heirs of Acquaintance" is my first-round contribution to a 4-way exchange with Bill Brewer, Anil Gupta, and John McDowell. In the first round, each of us writes a commentary on the other three, and in the second round we reply to each other's first-round contributions. This is my second-round contribution.
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  6. The uneasy heirs of acquaintance.Susanna Siegel - 2019 - Philosophical Issues 29 (1):348-365.
    My contribution to the first round of a tetralog with Bill Brewer, Anil Gupta, and John McDowell. Each of us has written a response to the writings of the other three philosophers on the topic "Empirical Reason". My initial contribution focuses on what we know a priori about perception. In the second round, we will each respond to the each writer's first-round contributions.
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  7. On The Hypothetical Given.Adam Marushak - 2021 - Philosophy and Phenomenological Research 102 (3):497-514.
    My aim in this paper is to assess the viability of a perceptual epistemology based on what Anil Gupta calls the “hypothetical given”. On this account, experience alone yields no unconditional entitlement to perceptual beliefs. Experience functions instead to establish relations of rational support between what Gupta calls “views” and perceptual beliefs. I argue that the hypothetical given is a genuine alternative to the prevailing theories of perceptual justification but that the account faces a dilemma: on a (...)
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  8. Modeling Unicorns and Dead Cats: Applying Bressan’s ML ν to the Necessary Properties of Non-existent Objects.Tyke Nunez - 2018 - Journal of Philosophical Logic 47 (1):95–121.
    Should objects count as necessarily having certain properties, despite their not having those properties when they do not exist? For example, should a cat that passes out of existence, and so no longer is a cat, nonetheless count as necessarily being a cat? In this essay I examine different ways of adapting Aldo Bressan’s MLν so that it can accommodate an affirmative answer to these questions. Anil Gupta, in The Logic of Common Nouns, creates a number of languages (...)
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  9. A Branched Model For Substantial Motion.Muhammad Legenhausen - 2009 - Journal of Shi‘a Islamic Studies 2:53-67.
    The seventeenth century Muslim philosopher Muhammad Sadr al-Din Shirazi, known as Mulla Sadra, introduced the idea of substantial motion in Islamic philosophy. This view is characterized by a continuity criterion for diachronic identity, a four-dimensional view of individual substances, the notion that possibilities change, and the continual creation of all creatures. Modern philosophical logic provides means to model a variety of claims about individuals, substances, modality and time. In this paper, the semantics of formal systems discussed by Carnap, Bressan and (...)
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  10. Strawson's Metacritique.Anil Gomes - 2023 - In Sybren Heyndels, Audun Bengtson & Benjamin De Mesel (eds.), P.F. Strawson and his Philosophical Legacy. Oxford, GB: Oxford University Press.
    What is the status of the claims which make up Kant’s arguments in the Critique of Pure Reason? This question seemed to Kant’s contemporaries to require a metacritique. Strawson’s criticisms of Kant should be understood in this context: as raising a metacritical challenge about Kant’s grounds for the claims which make up his arguments. What about the claims which make up Strawson’s own arguments in The Bounds of Sense? I argue in this chapter, against what I take to be the (...)
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  11. Other minds and perceived identity.Anil Gomes - 2009 - Dialectica 63 (2):219-230.
    Quassim Cassam has recently defended a perceptual model of knowledge of other minds: one on which we can see and thereby know that another thinks and feels. In the course of defending this model, he addresses issues about our ability to think about other minds. I argue that his solution to this 'conceptual problem' does not work. A solution to the conceptual problem is necessary if we wish to explain knowledge of other minds.
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  12. More dead than dead? Attributing mentality to vegetative state patients.Anil Gomes, Matthew Parrott & Joshua Shepherd - 2016 - Philosophical Psychology 29 (1):84-95.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people perceive patients in a persistent vegetative state to have less mentality than the dead. Following on from Gomes and Parrott, we provide evidence to show that participants' responses in the initial experiments are an artifact of the questions posed. Results from two experiments show that, once the questions have been clarified, people do not ascribe more mental capacity to the dead than to (...)
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  13. McDowell’s disjunctivism and other minds.Anil Gomes - 2011 - Inquiry: An Interdisciplinary Journal of Philosophy 54 (3):277-292.
    John McDowell’s original motivation of disjunctivism occurs in the context of a problem regarding other minds. Recent commentators have insisted that McDowell’s disjunctivism should be classed as an epistemological disjunctivism about epistemic warrant, and distinguished from the perceptual disjunctivism of Hinton, Snowdon and others. In this paper I investigate the relation between the problem of other minds and disjunctivism, and raise some questions for this interpretation of McDowell.
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  14. Perception and reflection.Anil Gomes - 2017 - Philosophical Perspectives 31 (1):131-152.
    What method should we use to determine the nature of perceptual experience? My focus here is the Kantian thought that transcendental arguments can be used to determine the nature of perceptual experience. I set out a dilemma for the use of transcendental arguments in the philosophy of perception, one which turns on a comparison ofthe transcendental method with the first-personal method of early analytic philosophy, and with the empirical methods of much contemporary philosophy of mind. The transcendental method can avoid (...)
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  15. On the Particularity of Experience.Anil Gomes & Craig French - 2016 - Philosophical Studies 173 (2):451-460.
    Phenomenal particularism is the view that particular external objects are sometimes part of the phenomenal character of perceptual experience. It is a central part of naïve realist or relational views of perception. We consider a series of recent objections to phenomenal particularism and argue that naïve realism has the resources to block them. In particular, we show that these objections rest on assumptions about the nature of phenomenal character that the naïve realist will reject, and that they ignore the full (...)
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  16. Is Kant’s transcendental deduction of the categories fit for purpose?Anil Gomes - 2010 - Kantian Review 15 (2):118-137.
    James Van Cleve has argued that Kant’s Transcendental Deduction of the categories shows, at most, that we must apply the categories to experience. And this falls short of Kant’s aim, which is to show that they must so apply. In this discussion I argue that once we have noted the differences between the first and second editions of the Deduction, this objection is less telling. But Van Cleve’s objection can help illuminate the structure of the B Deduction, and it suggests (...)
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  17. On the Necessity of the Categories.Anil Gomes, Andrew Stephenson & Adrian Moore - 2022 - Philosophical Review 131 (2):129–168.
    For Kant, the human cognitive faculty has two sub-faculties: sensibility and the understanding. Each has pure forms which are necessary to us as humans: space and time for sensibility; the categories for the understanding. But Kant is careful to leave open the possibility of there being creatures like us, with both sensibility and understanding, who nevertheless have different pure forms of sensibility. They would be finite rational beings and discursive cognizers. But they would not be human. And this raises a (...)
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  18. Kant on Perception: Naive Realism, Non-Conceptualism, and the B-Deduction.Anil Gomes - 2014 - Philosophical Quarterly 64 (254):1-19.
    According to non-conceptualist interpretations, Kant held that the application of concepts is not necessary for perceptual experience. Some have motivated non-conceptualism by noting the affinities between Kant's account of perception and contemporary relational theories of perception. In this paper I argue (i) that non-conceptualism cannot provide an account of the Transcendental Deduction and thus ought to be rejected; and (ii) that this has no bearing on the issue of whether Kant endorsed a relational account of perceptual experience.
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  19. Naïve Realism in Kantian Phrase.Anil Gomes - 2017 - Mind 126 (502):529-578.
    Early twentieth-century philosophers of perception presented their naïve realist views of perceptual experience in anti-Kantian terms. For they took naïve realism about perceptual experience to be incompatible with Kant’s claims about the way the understanding is necessarily involved in perceptual consciousness. This essay seeks to situate a naïve realist account of visual experience within a recognisably Kantian framework by arguing that a naïve realist account of visual experience is compatible with the claim that the understanding is necessarily involved in the (...)
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  20. XII—Is There a Problem of Other Minds?Anil Gomes - 2011 - Proceedings of the Aristotelian Society 111 (3pt3):353-373.
    Scepticism is sometimes expressed about whether there is any interesting problem of other minds. In this paper I set out a version of the conceptual problem of other minds which turns on the way in which mental occurrences are presented to the subject and situate it in relation to debates about our knowledge of other people's mental lives. The result is a distinctive problem in the philosophy of mind concerning our relation to other people.
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  21. Kant, the Philosophy of Mind, and Twentieth-Century Analytic Philosophy.Anil Gomes - 2017 - In Andrew Stephenson & Anil Gomes (eds.), Kant and the Philosophy of Mind: Perception, Reason, and the Self. Oxford, United Kingdom: Oxford University Press.
    In the first part of this chapter, I summarise some of the issues in the philosophy of mind which are addressed in Kant’s Critical writings. In the second part, I chart some of the ways in which that discussion influenced twentieth-century analytic philosophy of mind and identify some of the themes which characterise Kantian approaches in the philosophy of mind.
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  22. Iris Murdoch: Moral Vision.Anil Gomes - 2022 - In Silvia Caprioglio Panizza & Mark Hopwood (eds.), The Murdochian Mind. New York, NY: Routledge.
    In the essays which make up The Sovereignty of Good, Iris Murdoch gives us a picture of moral life in which ‘the metaphor of vision [is] almost irresistibly suggested’. This chapter aims to clarify the role played by the metaphor of vision in Murdoch’s philosophical thinking. I’ll examine two different things which might be meant by the term ‘moral vision’: vision of moral things or vision which is itself moral. The suggestion will be that whilst both capture something important about (...)
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  23. Unity, Objectivity, and the Passivity of Experience.Anil Gomes - 2016 - European Journal of Philosophy 24 (3):946-969.
    In the section ‘Unity and Objectivity’ of The Bounds of Sense, P. F. Strawson argues for the thesis that unity of consciousness requires experience of an objective world. My aim in this essay is to evaluate this claim. In the first and second parts of the essay, I explicate Strawson's thesis, reconstruct his argument, and identify the point at which the argument fails. Strawson's discussion nevertheless raises an important question: are there ways in which we must think of our experiences (...)
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  24. Minding the Gap: Subjectivism and the Deduction.Anil Gomes - 2018 - Kantian Review 23 (1):99-109.
    Chapter 4 of Dennis Schulting’s book Kant’s Radical Subjectivism targets those commentators who take there to be a gap in the transcendental deduction of the categories, arguing instead that there is no gap between the necessary application of the categories and their exemplification in the object of experience. In these comments on the chapter, I suggest a minimal sense in which the fact that there is a gap is non-negotiable. The interesting question is not whether there is a gap which (...)
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  25. Iris Murdoch on Art, Ethics, and Attention.Anil Gomes - 2013 - British Journal of Aesthetics 53 (3):321-337.
    Can the experience of great art play a role in our coming to understand the ethical framework of another person? In this article I draw out three themes from Iris Murdoch’s ‘The Sovereignty of Good’ in order to show the role that communal attention to works of art can play in our ethical lives. I situate this role in the context of Murdoch’s wider philosophical views.
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  26. Skepticism about Other Minds.Anil Gomes - 2018 - In Diego E. Machuca & Baron Reed (eds.), Skepticism: From Antiquity to the Present. New York: Bloomsbury Academic.
    In this paper I distinguish two ways of raising a sceptical problem of others' minds: via a problem concerning the possibility of error or via a problem concerning sources of knowledge. I give some reason to think that the second problem raises a more interesting problem in accounting for our knowledge of others’ minds and consider proposed solutions to the problem.
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  27. Nonconceptualism, Hume’s Problem, and the Deduction.Anil Gomes - 2017 - Philosophical Studies 174 (7):1687-1698.
    Lucy Allais seeks to provide a reading of the Transcendental Deduction of the Categories which is compatible with a nonconceptualist account of Kant’s theory of intuition. According to her interpretation, the aim of the Deduction is to show that a priori concept application is required for empirical concept application. I argue that once we distinguish the application of the categories from the instantiation of the categories, we see that Allais’s reconstruction of the Deduction cannot provide an answer to Hume’s problem (...)
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  28. Perception, Evidence, and our Expressive Knowledge of Others' Minds.Anil Gomes - 2019 - In Anita Avramides & Matthew Parrott (eds.), Knowing Other Minds. Oxford, United Kingdom: Oxford University Press.
    ‘How, then, she had asked herself, did one know one thing or another thing about people, sealed as they were?’ So asks Lily Briscoe in To the Lighthouse. It is this question, rather than any concern about pretence or deception, which forms the basis for the philosophical problem of other minds. Responses to this problem have tended to cluster around two solutions: either we know others’ minds through perception; or we know others’ minds through a form of inference. In the (...)
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  29. Testimony and Other Minds.Anil Gomes - 2015 - Erkenntnis 80 (1):173-183.
    In this paper I defend the claim that testimony can serve as a basic source of knowledge of other people’s mental lives against the objection that testimonial knowledge presupposes knowledge of other people’s mental lives and therefore can’t be used to explain it.
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  30. Kant and the Explanatory Role of Experience.Anil Gomes - 2013 - Kant Studien 104 (3):277-300.
    We are able to think of empirical objects as capable of existing unperceived. What explains our grasp of this conception of objects? In this paper I examine the claim that experience explains our understanding of objects as capable of existing unperceived with reference to Kant’s Critique of Pure Reason. I argue that standard accounts of experience’s explanatory role are unsatisfactory, but that an alternative account can be extracted from the first Critique – one which relies on Kant’s transcendental idealism.
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  31. On Being Internally the Same.Anil Gomes & Matthew Parrott - 2021 - In Uriah Kriegel (ed.), Oxford Studies in Philosophy of Mind, Vol. 1. OUP.
    Internalism and externalism disagree about whether agents who are internally the same can differ in their mental states. But what is it for two agents to be internally the same? Standard formulations take agents to be internally the same in virtue of some metaphysical fact, for example, that they share intrinsic physical properties. Our aim in this chapter is to argue that such formulations should be rejected. We provide the outlines of an alternative formulation on which agents are internally the (...)
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  32. Curious Inferences: Reply to Sun and Firestone on the Dark Room Problem.Anil K. Seth, Beren Millidge, Christopher L. Buckley & Alexander Tschantz - 2020 - Trends in Cognitive Sciences (9):681-683.
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  33. Iris Murdoch and the power of love.Anil Gomes - 2019 - TLS.
    Anil Gomes considers Murdoch's view that morality is real and that, with the right conceptual resources, we can perceive it.
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  34. Reincarnation and Universal Salvation.Akshay Gupta & Alex Gallagher - forthcoming - Faith and Philosophy.
    In this paper, we defend universalism, which we understand to be the thesis that all individuals will eventually attain communion with God, in a Vedāntic context. We first outline the specific ontological commitments that our view requires, such as the doctrines of karman and reincarnation, and we note one Vedāntic tradition that holds to all these commitments. We then outline the conceptual merits of our view. We also argue that certain objections to universalism do not undermine our view, as reincarnation (...)
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  35. The Role Of Aesthetic Experience.Anil Gomes - 2007 - Postgraduate Journal of Aesthetics 4 (1):1-17.
    One of the abiding themes of the three essays which make up Iris Murdoch’s wonderful The Sovereignty of Good1 is that experience can be a way of our coming to possess aesthetic concepts. “We learn through attending to contexts, vocabulary develops through close attention to objects, and we can only understand others if we can to some extent share their [spatio-temporal and conceptual] contexts.” (IP, p.31). My interest in this paper is in what account of aesthetic experience can respect this (...)
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  36. Are there de jure objections to Mādhvic belief?Akshay Gupta - 2022 - Religious Studies 58 (4):732-744.
    Recently, Erik Baldwin and Tyler McNabb have brought Madhva's epistemological framework into active dialogue with Alvin Plantinga's religious epistemology and have argued that individuals within Madhva's tradition cannot make full use of Plantinga's epistemology, according to which, Christian belief resists de jure objections and can also have warrant. While I do not contest this specific claim, I demonstrate that an analysis of Madhva's epistemological framework reveals that this framework has its own resources through which it can resist de jure objections. (...)
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  37. The privilege of boredom: how philosophy can happen in isolation.Anil Gomes - 2020 - TLS.
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  38. Problems and Prospects of Secularism: A Philosophical Study.Anil Kumar - 2008 - Dissertation, Jawaharlal Nehru University
    The dissertation explores various contestations surrounding the concept of 'secular,' the process of 'secularization,' and the doctrine of 'secularism.' Dissecting the multifaceted essence of secularism through its historical evolution—from Enlightenment thought to contemporary interpretations—forms the backdrop of this philosophical study. Engaging with diverse philosophical perspectives, the study unravels the layers of this complex subject. Shifting the focus to the socio-political landscape, particularly in India, it addresses pressing concerns associated with secularism, such as communal clashes fueled by religious tensions, emphasizing the (...)
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  39. Unity and objectivity in Strawson and Cassam.Anil Gomes - 2021 - Analytic Philosophy 62 (1):84-96.
    Some comments on Quassim Cassam’s Self and World written for a conference at the Institute of Philosophy in 2017. I consider the objection that Cassam raises to Strawson’s argument from unity to objectivity in The Bounds of Sense and raise some general questions about Cassam’s problem of misconception and its application to transcendental arguments.
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  40. Still Particular: A Reply to Ganson and Mehta.Anil Gomes & Craig French - manuscript
    We are grateful to Ganson and Mehta (forthcoming) for their reply to our defence of phenomenal particularism against the objections raised by Mehta in his (2014). Their reply clarifies the nature of their objections to phenomenal particularism and helps identify the locus of our disagreements. In what follows we aim to defend phenomenal particularism against the objections raised in their reply.
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  41. How Naïve Realism can Explain Both the Particularity and the Generality of Experience.Craig French & Anil Gomes - 2019 - Philosophical Quarterly 69 (274):41-63.
    Visual experiences seem to exhibit phenomenological particularity: when you look at some object, it – that particular object – looks some way to you. But experiences exhibit generality too: when you look at a distinct but qualitatively identical object, things seem the same to you as they did in seeing the first object. Naïve realist accounts of visual experience have often been thought to have a problem with each of these observations. It has been claimed that naïve realist views cannot (...)
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  42. Social Justice through Philosophical Traditions: Outlining the Conceptualisation.Anil Kumar - 2018 - International Journal of Research and Analytical Reviews 5 (3):212-216.
    The present article traces the development of the concept of social justice through different philosophical traditions. The notion and philosophy of 'Justice' is the core of socio-legal and political streams and ethics. The idea of justice is applied not just to individual engagements but to broader aspects such as public policies and laws of the land. Justice is often used in the context of 'righteousness' and as a 'virtue'. Still, it is not easy to define and completely clarify the concept (...)
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  43. A Cross-Cultural Perspective on God's Personhood.Akshay Gupta - forthcoming - Religious Studies.
    Debates about God’s personhood, or lack thereof, are central to philosophy of religion. This paper aims to advance these debates by presenting the “greatness of personhood argument” for God’s personhood and a dilemma for those who deny God’s personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this paper defends personal (...)
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  44. Snapshot: P. F. Strawson.Anil Gomes - 2019 - The Philosophers' Magazine 84:48-53.
    P.F. Strawson (1919-2006) was one of the most significant philosophers of the twentieth-century. His career centred around Oxford – first as Tutor and Fellow at University College, then as Waynflete Professor of Metaphysical Philosophy at Magdalen College. His careful, thoughtful, and characteristically elegant written work was influential in moving Oxford philosophy from the anti-metaphysical leanings of A.J. Ayer and J.L. Austin to a renewed and rejuvenated era of traditional philosophy theorising, albeit domesticated in a distinctively Strawsonian fashion. His influence on (...)
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  45. Epicurean aspects of mental state attributions.Anil Gomes & Matthew Parrott - 2015 - Philosophical Psychology 28 (7):1001-1011.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people judge patients in a persistent vegetative state to have less mental capacity than the dead. They explain this result by claiming that people have implicit dualist or afterlife beliefs. This essay critically evaluates their experimental findings and their proposed explanation. We argue first that the experiments do not support the conclusion that people intuitively think PVS patients have less mentality than the dead. (...)
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  46. Processing of sub- and supra-second intervals in the primate brain results from the calibration of neuronal oscillators via sensory, motor, and feedback processes.Daya S. Gupta - 2014 - Frontiers in Psychology 5.
    The processing of time intervals in the sub- to supra-second range by the brain is critical for the interaction of primates with their surroundings in activities, such as foraging and hunting. For an accurate processing of time intervals by the brain, representation of physical time within neuronal circuits is necessary. I propose that time dimension of the physical surrounding is represented in the brain by different types of neuronal oscillators, generating spikes or spike bursts at regular intervals. The proposed oscillators (...)
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  47. Von Kant Zu Bastian Ein Beitrag Zum Verstèandnis des Wissenschaftlichen Konzepts von Adolf Bastian Mit Vier Kleinen Schriften von Demselben.Tapan Kumar Das Gupta & Adolf Bastian - 1990 - T.K. Das Gupta.
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  48. The alchemy of suffering in the laboratory of the world: Vedāntic Hindu engagements with the affliction of animals.Akshay Gupta & Ankur Barua - 2023 - Religious Studies 59 (S1):82-95.
    Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely aimed at sketching a specifically (...)
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  49. Goldie on the virtues of art.Anil Gomes - 2009 - British Journal of Aesthetics 49 (1):75-81.
    Peter Goldie has argued for a virtue theory of art, analogous to a virtue theory of ethics, one in which the skills and dispositions involved in the production and appreciation of art are virtues and not simply mere skills. In this note I highlight a link between the appreciation of art and its production, and explore the implications of such a link for a virtue theory of art.
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  50. Kant on the Relation of Intuition to Cognition.Andrew Stephenson & Anil Gomes - 2016 - In Dennis Schulting (ed.), Kantian Nonconceptualism. London, England: Palgrave.
    Recent debates in the interpretation of Kant’s theoretical philosophy have focused on the nature of Kantian intuition and, in particular, on the question of whether intuitions depend for their existence on the existence of their objects. In this paper we show how opposing answers to this question determine different accounts of the nature of Kantian cognition and we suggest that progress can be made on determining the nature of intuition by considering the implications different views have for the nature of (...)
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