Results for 'John Dunlosky'

963 found
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  1. A New Hope.Kyle Blumberg & John Hawthorne - 2022 - Journal of Philosophy 119 (1):5-32.
    The analysis of desire ascriptions has been a central topic of research for philosophers of language and mind. This work has mostly focused on providing a theory of want reports, that is, sentences of the form ‘S wants p’. In this paper, we turn from want reports to a closely related but relatively understudied construction, namely hope reports, that is, sentences of the form ‘S hopes p’. We present two contrasts involving hope reports and show that existing approaches to desire (...)
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  2. Descartes’s Schism, Locke’s Reunion: Completing the Pragmatic Turn in Epistemology.John Turri & Wesley Buckwalter - 2017 - American Philosophical Quarterly 54 (1):25-46.
    Centuries ago, Descartes and Locke initiated a foundational debate in epistemology over the relationship between knowledge, on the one hand, and practical factors, on the other. Descartes claimed that knowledge and practice are fundamentally separate. Locke claimed that knowledge and practice are fundamentally united. After a period of dormancy, their disagreement has reignited on the contemporary scene. Latter-day Lockeans claim that knowledge itself is essentially connected to, and perhaps even constituted by, practical factors such as how much is at stake, (...)
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  3. Choosing and refusing: doxastic voluntarism and folk psychology.John Turri, David Rose & Wesley Buckwalter - 2018 - Philosophical Studies 175 (10):2507-2537.
    A standard view in contemporary philosophy is that belief is involuntary, either as a matter of conceptual necessity or as a contingent fact of human psychology. We present seven experiments on patterns in ordinary folk-psychological judgments about belief. The results provide strong evidence that voluntary belief is conceptually possible and, granted minimal charitable assumptions about folk-psychological competence, provide some evidence that voluntary belief is psychologically possible. We also consider two hypotheses in an attempt to understand why many philosophers have been (...)
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  4. The Quantified Relationship.John Danaher, Sven Nyholm & Brian D. Earp - 2018 - American Journal of Bioethics 18 (2):3-19.
    The growth of self-tracking and personal surveillance has given rise to the Quantified Self movement. Members of this movement seek to enhance their personal well-being, productivity, and self-actualization through the tracking and gamification of personal data. The technologies that make this possible can also track and gamify aspects of our interpersonal, romantic relationships. Several authors have begun to challenge the ethical and normative implications of this development. In this article, we build upon this work to provide a detailed ethical analysis (...)
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  5. Discounting the Future.John Broome - 1994 - Philosophy and Public Affairs 23 (2):128-156.
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  6. Knowledge attributions in iterated fake barn cases.John Turri - 2017 - Analysis 77 (1):104-115.
    In a single-iteration fake barn case, the agent correctly identifies an object of interest on the first try, despite the presence of nearby lookalikes that could have mislead her. In a multiple-iteration fake barn case, the agent first encounters several fakes, misidentifies each of them, and then encounters and correctly identifies a genuine item of interest. Prior work has established that people tend to attribute knowledge in single-iteration fake barn cases, but multiple-iteration cases have not been tested. However, some theorists (...)
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  7. What is transmission*?John Greco - 2016 - Episteme 13 (4):481-498.
    Almost everyone believes that testimony can transmit knowledge from speaker to hearer. What some philosophers mean by this is ordinary and pedestrian-- they mean only that, in at least some cases, a speaker S knows that p, S testifies that p to a hearer H, and H comes to know that p as a result of believing S's testimony. There is disagreement about how this occurs, but that it does occur is sufficient for the transmission of knowledge in the intended (...)
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  8. Is knowledge justified true belief?John Turri - 2012 - Synthese 184 (3):247-259.
    Is knowledge justified true belief? Most philosophers believe that the answer is clearly ‘no’, as demonstrated by Gettier cases. But Gettier cases don’t obviously refute the traditional view that knowledge is justified true belief (JTB). There are ways of resisting Gettier cases, at least one of which is partly successful. Nevertheless, when properly understood, Gettier cases point to a flaw in JTB, though it takes some work to appreciate just what it is. The nature of the flaw helps us better (...)
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  9. The Radicalism of Truth‐insensitive Epistemology: Truth's Profound Effect on the Evaluation of Belief.John Turri - 2015 - Philosophy and Phenomenological Research 93 (2):348-367.
    Many philosophers claim that interesting forms of epistemic evaluation are insensitive to truth in a very specific way. Suppose that two possible agents believe the same proposition based on the same evidence. Either both are justified or neither is; either both have good evidence for holding the belief or neither does. This does not change if, on this particular occasion, it turns out that only one of the two agents has a true belief. Epitomizing this line of thought are thought (...)
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  10. Can the Epistemic Value of Natural Kinds Be Explained Independently of Their Metaphysics?Catherine Kendig & John Grey - 2021 - British Journal for the Philosophy of Science 72 (2):359-376.
    The account of natural kinds as stable property clusters is premised on the possibility of separating the epistemic value of natural kinds from their underlying metaphysics. On that account, the co-instantiation of any sub-cluster of the properties associated with a given natural kind raises the probability of the co-instantiation of the rest, and this clustering of property instantiation is invariant under all relevant counterfactual perturbations. We argue that it is not possible to evaluate the stability of a cluster of properties (...)
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  11. Compatibilism can be natural.John Turri - 2017 - Consciousness and Cognition 51:68-81.
    Compatibilism is the view that moral responsibility is compatible with determinism. Natural compatibilism is the view that in ordinary social cognition, people are compatibilists. Researchers have recently debated whether natural compatibilism is true. This paper presents six experiments (N = 909) that advance this debate. The results provide the best evidence to date for natural compatibilism, avoiding the main methodological problems faced by previous work supporting the view. In response to simple scenarios about familiar activities, people judged that agents had (...)
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  12. Understanding and the Norm of Explanation.John Turri - 2015 - Philosophia 43 (4):1171-1175.
    I propose and defend the hypothesis that understanding is the norm of explanation. On this proposal, an explanation should express understanding. I call this the understanding account of explanation. The understanding account is supported by social and introspective observations. It is also supported by the relationship between knowledge and understanding, on the one hand, and assertion and explanation, on the other.
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  13. In Defence of the Epistemological Objection to Divine Command Theory.John Danaher - 2019 - Sophia 58 (3):381-400.
    Divine command theories come in several different forms but at their core all of these theories claim that certain moral statuses exist in virtue of the fact that God has commanded them to exist. Several authors argue that this core version of the DCT is vulnerable to an epistemological objection. According to this objection, DCT is deficient because certain groups of moral agents lack epistemic access to God’s commands. But there is confusion as to the precise nature and significance of (...)
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  14. Perceptual Confidence and Categorization.John Morrison - 2017 - Analytic Philosophy 58 (1):71-85.
    In “Perceptual Confidence,” I argue that our perceptual experiences assign degrees of confidence. In “Precision, not Confidence, Describes the Uncertainty of Perceptual Experience,” Rachel Denison disagrees. In this reply I first clarify what i mean by ‘perceptual experiences’, ‘assign’ and ‘confidence’. I then argue, contra Denison, that perception involves automatic categorization, and that there is an intrinsic difference between a blurry perception of a sharp image and a sharp perception of a blurry image. -/- .
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  15. The distinctive “should” of assertability.John Turri - 2017 - Philosophical Psychology 30 (4):481-489.
    Recent work has assumed that the normativity associated with assertion differs from the normativity of morality, practical rationality, etiquette, and legality. That is, whether an assertion “should” be made is not merely a function of these other familiar sorts of normativity and is especially connected to truth. Some researchers have challenged this assumption of distinctive normativity. In this paper I report two experiments that test the assumption. Participants read a brief story, judged whether an assertion should be made, and rated (...)
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  16. Cultural Relativism.John J. Tilley - 2024 - In Ritzer George (ed.), Wiley-Blackwell Encyclopedia of Sociology. Wiley-Blackwell.
    A brief reference article on cultural relativism.
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  17. The Sources of Mill’s View of Ratiocination and Induction.Steffen Ducheyne & John P. McCaskey - 2014 - In Antis Loizides (ed.), Mill’s a System of Logic: Critical Appraisals. New York: Routledge.
    The philosophical background important to Mill’s theory of induction has two major components: Richard Whately’s introduction of the uniformity principle into inductive inference and the loss of the idea of formal cause.
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  18. A Puzzle about withholding.John Turri - 2012 - Philosophical Quarterly 62 (247):355-364.
    This paper presents a puzzle about justification and withholding. The puzzle arises in a special case where experts advise us to not withhold judgment. My main thesis is simply that the puzzle is genuinely a puzzle, and so leads us to rethink some common assumptions in epistemology, specifically assumptions about the nature of justification and doxastic attitudes. Section 1 introduces the common assumptions. Section 2 presents the puzzle case. Section 3 assesses the puzzle case. Section 4 explains the choice we're (...)
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  19. Vision, Self‐Location, and the Phenomenology of the 'Point of View'.John Schwenkler - 2012 - Noûs 48 (1):137-155.
    According to the Self-Location Thesis, one’s own location can be among the things that visual experience represents, even when one’s body is entirely out of view. By contrast, the Minimal View denies this, and says that visual experience represents things only as "to the right", etc., and never as "to the right of me". But the Minimal View is phenomenologically inadequate: it cannot explain the difference between a visual experience of self-motion and one of an oppositely moving world. To show (...)
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  20. Do not ask for morality.John Broome - 2017 - In Adrian J. Walsh, Säde Hormio & Duncan Purves (eds.), The Ethical Underpinnings of Climate Economics. Routledge. pp. 9-21.
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  21. The badness of death and the goodness of life.John Broome - 2012 - In Ben Bradley, Fred Feldman & Jens Johansson (eds.), The Oxford Handbook of Philosophy of Death. Oxford University Press USA. pp. 218–33.
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  22. Could There Ever be an App for that? Consent Apps and the Problem of Sexual Assault.Danaher John - 2018 - Criminal Law and Philosophy 12 (1):143-165.
    Rape and sexual assault are major problems. In the majority of sexual assault cases consent is the central issue. Consent is, to borrow a phrase, the ‘moral magic’ that converts an impermissible act into a permissible one. In recent years, a handful of companies have tried to launch consent apps which aim to educate young people about the nature of sexual consent and allow them to record signals of consent for future verification. Although ostensibly aimed at addressing the problems of (...)
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  23. Non‐Observational Knowledge of Action.John Schwenkler - 2012 - Philosophy Compass 7 (10):731-740.
    Intuitively, the knowledge of one’s own intentional actions is different from the knowledge of actions of other sorts, including those of other people and unintentional actions of one's own. But how are we to understand this phenomenon? Does it pertain to all actions, under every description under which they are known? If so, then how is this possible? If not, then how should we think about cases that are exceptions to this principle? This paper is a critical survey of recent (...)
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  24. The objects of bodily awareness.John Schwenkler - 2013 - Philosophical Studies 162 (2):465-472.
    Is it possible to misidentify the object of an episode of bodily awareness? I argue that it is, on the grounds that a person can reasonably be unsure or mistaken as to which part of his or her body he or she is aware of at a given moment. This requires discussing the phenomenon of body ownership, and defending the claim that the proper parts of one’s body are at least no less ‘principal’ among the objects of bodily awareness than (...)
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  25. On Sense and Reflexivity.John Justice - 2001 - Journal of Philosophy 98 (7):351.
    Frege’s claim that proper names have senses has come to seem untenable following Kripke’s argument that names are rigid designators. It is commonly thought that if names had senses, their referents would vary with circumstances of evaluation. The article defends Frege’s claim by arguing that names have word-reflexive senses. This analysis of names’ senses does not violate Kripke’s noncircularity condition, and it differs crucially from related views of Bach and Katz. That names have reflexive senses confirms Frege’s own solution to (...)
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  26. Why We Should Create Artificial Offspring: Meaning and the Collective Afterlife.John Danaher - 2018 - Science and Engineering Ethics 24 (4):1097-1118.
    This article argues that the creation of artificial offspring could make our lives more meaningful. By ‘artificial offspring’ I mean beings that we construct, with a mix of human and non-human-like qualities. Robotic artificial intelligences are paradigmatic examples of the form. There are two reasons for thinking that the creation of such beings could make our lives more meaningful and valuable. The first is that the existence of a collective afterlife—i.e. a set of human-like lives that continue after we die—is (...)
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  27. An Ontology of Affordances.John T. Sanders - 1997 - Ecological Psychology 9 (1):97-112.
    I argue that the most promising approach to understanding J.J. Gibson's "affordances" takes affordances themselves as ontological primitives, instead of treating them as dispositional properties of more primitive things, events, surfaces, or substances. These latter are best treated as coalescences of affordances present in the environment (or "coalescences of use-potential," as in Sanders (1994) and Hilditch (1995)). On this view, even the ecological approach's stress on the complementary organism/environment pair is seen as expressing a particular affordance relation between the world (...)
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  28. General and personal good: Harsanyi’s contribution to the theory of value.John Broome - 2015 - In Iwao Hirose & Jonas Olson (eds.), The Oxford Handbook of Value Theory. New York NY: Oxford University Press USA. pp. 249–66.
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  29. Irreducible Cognitive Phenomenology and the AHA! Experience.John Joseph Dorsch - 2016 - Phenomenology and Mind 10:108-121.
    Elijah Chudnoff’s case for irreducible cognitive phenomenology hinges on seeming to see the truth of a mathematical proposition (Chudnoff 2015). In the following, I develop an augmented version of Chudnoff’s case, not based on seeming to see, or intuition, but based on being in a state with presentational phenomenology of high-level content. In contrast to other cases for cognitive phenomenology, those based on Strawson’s case (Strawson 2011), I argue that the case presented here is able to withstand counterarguments, which attempt (...)
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  30. Violations of privacy and law : The case of Stalking.John Guelke & Tom Sorell - 2016 - Law, Ethics and Philosophy 4:32-60.
    This paper seeks to identify the distinctive moral wrong of stalking and argues that this wrong is serious enough to criminalize. We draw on psychological literature about stalking, distinguishing types of stalkers, their pathologies, and victims. The victimology is the basis for claims about what is wrong with stalking. Close attention to the experiences of victims often reveals an obsessive preoccupation with the stalker and what he will do next. The kind of harm this does is best understood in relation (...)
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  31. Anti‐Atomism about Color Representation.John Morrison - 2013 - Noûs 47 (2):94-122.
    According to anti-atomism, we represent color properties (e.g., red) in virtue of representing color relations (e.g., redder than). I motivate anti-atomism with a puzzle involving a series of pairwise indistinguishable chips. I then develop two versions of anti-atomism.
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  32. Aristotle's Virtue Ethics.John Bowin - 2020 - In Bowin John (ed.), A Companion to World Literature. Wiley-Blackwell.
    Aristotle, though not the first Greek virtue ethicist, was the first to establish virtue ethics as a distinct philosophical discipline. His exposition of the subject in his Nicomachean Ethics set the terms of subsequent debate in the European and Arabic traditions by proposing a set of plausible assumptions from which virtue ethics should proceed. His conception of human well-being and virtue as well as his brand of ethical naturalism were influential from antiquity through the Middle Ages and continue to be (...)
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  33. (1 other version)Aristotle on the Perception and Cognition of Time.John Bowin - 2017 - In Bowin John (ed.), in History of Philosophy of Mind: Pre-Socratics to Augustine. Routledge. pp. 175-193.
    Aristotle recognizes two modes of apprehending time, viz., perceiving time and grasping time intellectually. This chapter clarifies what is and is not involved in these two modes of apprehending time. It also clarifies the way in which they interact, and argues that, according to Aristotle, one’s intellectual grasp of time has an effect on one’s perception of time for those beings who have intellect.
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  34. Infinitism, finitude and normativity.John Turri - 2013 - Philosophical Studies 163 (3):791-795.
    I evaluate two new objections to an infinitist account of epistemic justification, and conclude that they fail to raise any new problems for infinitism. The new objections are a refined version of the finite-mind objection, which says infinitism demands more than finite minds can muster, and the normativity objection, which says infinitism entails that we are epistemically blameless in holding all our beliefs. I show how resources deployed in response to the most popular objection to infinitism, the original finite-mind objection, (...)
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  35. The Kalām Cosmological Argument, the Big Bang, and Atheism.John J. Park - 2016 - Acta Analytica 31 (3):323-335.
    While there has been much work on cosmological arguments, novel objections will be presented against the modern day rendition of the Kalām cosmological argument as standardly articulated by William Lane Craig. The conclusion is reached that this cosmological argument and several of its variants do not lead us to believe that there is inevitably a supernatural cause to the universe. Moreover, a conditional argument for atheism will be presented in light of the Big Bang Theory.
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  36. (1 other version)The Absence of Multiple Universes of Discourse in the 1936 Tarski Consequence-Definition Paper.John Corcoran & José Miguel Sagüillo - 2011 - History and Philosophy of Logic 32 (4):359-374.
    This paper discusses the history of the confusion and controversies over whether the definition of consequence presented in the 11-page 1936 Tarski consequence-definition paper is based on a monistic fixed-universe framework?like Begriffsschrift and Principia Mathematica. Monistic fixed-universe frameworks, common in pre-WWII logic, keep the range of the individual variables fixed as the class of all individuals. The contrary alternative is that the definition is predicated on a pluralistic multiple-universe framework?like the 1931 Gödel incompleteness paper. A pluralistic multiple-universe framework recognizes multiple (...)
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  37. God and Christianity According To Swinburne.John Hick - 2010 - European Journal for Philosophy of Religion 2 (1):25 - 37.
    In this paper I discuss critically Richard Swinburne’s concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a precritical use of the New Testament.
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  38. (1 other version)Instrumental reasoning.John Broome - 2000 - In Julian Nida-Rümelin & Wolfgang Spohn (eds.), Rationality, Rules and Structure. Kluwer Academic Publishers. pp. 195-207.
    Like all reasoning, practical reasoning is a process that takes a person from some of her existing mental states to a new mental state. Theoretical reasoning concludes in a belief; practical reasoning in an intention. This paper concentrates on instrumental reasoning, a species of practical reasoning in general. It argues that instrumental reasoning is correct if the content of the reasoning is a valid derivation, just as theoretical reasoning is correct if its content is a valid derivation. It also argues (...)
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  39. Compassion for Enemies.Michael Skerker & John Sattler - 2019 - In Michael Skerker, David Whetham & Don Carrick (eds.), Military Virtues. Havant: Howgate Publishing.
    A case study exploring the importance of compassion for enemies appealing to a series of targeting decisions, co-written with the senior Marine in Iraq in 2003-4.
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  40. In Quest of Authentic Divinity: Critical Notice of Mark Johnston’s ’Saving God: Religion after Idolatry’.John Bishop - 2012 - European Journal for Philosophy of Religion 4 (4):175--191.
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  41. Religion and the Mystery of Existence.John Cottingham - 2012 - European Journal for Philosophy of Religion 4 (3):15--31.
    This paper questions the idea that theism can function as an explanatory hypothesis to account for the nature and origins of the cosmos. Invoking God cannot dissolve the mystery of existence, and the characteristic religious response here is one of awe and humility. I then address David E. Cooper’s challenge of showing how a ”doctrine of mystery’ can have any discursible content. It is argued that certain aspects of our human experience afford us glimpses of the divine nature -- intimations (...)
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  42. Careful What You Wish.John Beverley - 2018 - Philosophia 46 (1):21-38.
    Dilip Ninan has raised a puzzle for centered world accounts of de re attitude reports extended to accommodate what he calls “counterfactual attitudes.” As a solution, Ninan introduces multiple centers to the standard centered world framework, resulting in a more robust semantics for de re attitude reports. However, while the so-called multi-centered world proposal solves Ninan’s counterfactual puzzle, this additional machinery is not without problems. In Section 1, I present the centered world account of attitude reports, followed by the extension (...)
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  43. Selection without replicators: the origin of genes, and the replicator/interactor distinction in etiobiology.John S. Wilkins, Ian Musgrave & Clem Stanyon - 2012 - Biology and Philosophy 27 (2):215-239.
    Genes are thought to have evolved from long-lived and multiply-interactive molecules in the early stages of the origins of life. However, at that stage there were no replicators, and the distinction between interactors and replicators did not yet apply. Nevertheless, the process of evolution that proceeded from initial autocatalytic hypercycles to full organisms was a Darwinian process of selection of favourable variants. We distinguish therefore between Neo-Darwinian evolution and the related Weismannian and Central Dogma divisions, on the one hand, and (...)
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  44. Projects and Property.John T. Sanders - 2002 - In David Schmidtz (ed.), Robert Nozick. New York: Cambridge University Press.
    I try in this essay to accomplish two things. First I offer some first thoughts toward a clarification of the ethical foundations of private property rights that avoids pitfalls common to more strictly Lockean theories, and is thus better prepared to address arguments posed by critics of standard private property arrangements. Second, I'll address one critical argument that has become pretty common over the years. While versions of the argument can be traced back at least to Pierre Joseph Proudhon, I'll (...)
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  45. Are People Rational?John Ongley - 2017 - Philosophy Now 120:16-20.
    ABSTRACT. It is common for Bertrand Russell’s admirers to repeat his many quips about other people’s lack of good sense, for example, “most people would die sooner than think – in fact, they do so.”1 But it is less common for them to assert that this view is one of Russell’s fundamental assumptions about human nature and at the core of his serious moral, social, and political thought. This essay aims to show that this expressed scepticism about human reason is (...)
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  46. Butler's Stone.John J. Tilley - 2018 - Pacific Philosophical Quarterly 99 (4): 891–909.
    Early in the eleventh of his Fifteen Sermons, Joseph Butler advances his best-known argument against psychological hedonism. Elliott Sober calls that argument Butler’s stone, and famously objects to it. I consider whether Butler’s stone has philosophical value. In doing so I examine, and reject, two possible ways of overcoming Sober’s objection, each of which has proponents. In examining the first way I discuss Lord Kames’s version of the stone argument, which has hitherto escaped scholarly attention. Finally, I show that Butler’s (...)
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  47. Building a Postwork Utopia: Technological Unemployment, Life Extension and the Future of Human Flourishing.John Danaher - 2017 - In Lagrandeur Kevin & Hughes James (eds.), Surviving the Machine Age. Palgrave-MacMillan. pp. 63-82.
    Populations in developed societies are rapidly aging: fertility rates are at all-time lows while life expectancy creeps ever higher. This is triggering a social crisis in which shrinking youth populations are required to pay for the care and retirements of an aging majority. Some people argue that by investing in the right kinds of lifespan extension technology – the kind that extends the healthy and productive phases of life – we can avoid this crisis (thereby securing a ‘longevity dividend’). This (...)
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  48. Univocity, Duality, and Ideal Genesis: Deleuze and Plato.John Bova & Paul M. Livingston - 2017 - In Abraham Jacob Greenstine & Ryan J. Johnson (eds.), Contemporary Encounters with Ancient Metaphysics. Edinburgh: Edinburgh University Press. pp. 65-85.
    In this essay, we consider the formal and ontological implications of one specific and intensely contested dialectical context from which Deleuze’s thinking about structural ideal genesis visibly arises. This is the formal/ontological dualism between the principles, ἀρχαί, of the One (ἕν) and the Indefinite/Unlimited Dyad (ἀόριστος δυάς), which is arguably the culminating achievement of the later Plato’s development of a mathematical dialectic.3 Following commentators including Lautman, Oskar Becker, and Kenneth M. Sayre, we argue that the duality of the One and (...)
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  49. What is Temporal art? A Persistent Question Revisited.John Powell - 2015 - Contemporary Aesthetics 13:1-1.
    This article examines the fourteen conditions constituting Levinson and Alperson’s taxonomy of conditions for temporal arts. It claims that some of the conditions and several of the lists of arts exemplifying them need revision. It recommends adding a new condition concerned with the effects of the passage of time on gardens, environmental sculpture, and outdoor installations. The article concludes that gardens may be a model for understanding and appreciating other arts sharing the same bi-(multi-) modality.
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  50. The Epistemology of Modest Atheism.John L. Schellenberg - 2015 - European Journal for Philosophy of Religion 7 (1):51--69.
    Distinguishing between the old atheism, the new atheism, and modest atheism, and also between belief and acceptance, and belief and acceptance tokens and types, I defend the disjunctive view that either modest atheistic belief or modest atheistic acceptance, construed as type, is today epistemically justified in the context of philosophical inquiry. Central to my defence is a deductive version of the hiddenness argument and an emphasis on the early stage of philosophical inquiry that we presently occupy.
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