Results for 'John McClelland'

947 found
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  1. What is it like to be John Malkovich?Tom McClelland - 2010 - Postgraduate Journal of Aesthetics 7 (2):10-25.
    To what extent can film - or individual films - act as a vehicle of or forum for philosophy itself?. Many have responded that films can indeed do philosophy to a substantial degree. Furthermore, it has been claimed that this virtue does not belong solely to ‘art’ films, but that popular cinema too can do philosophy. A case in point is Spike Jonze’s 1999 film Being John Malkovich, the Oscar-winning screenplay of which was written by Charlie Kaufman. The outrageous (...)
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  2. (2 other versions)The unreality of time.John Ellis McTaggart - 1908 - Mind 17 (68):457-474.
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  3. (1 other version)Knowledge and Action.John Hawthorne & Jason Stanley - 2008 - Journal of Philosophy 105 (10):571-590.
    Judging by our folk appraisals, then, knowledge and action are intimately related. The theories of rational action with which we are familiar leave this unexplained. Moreover, discussions of knowledge are frequently silent about this connection. This is a shame, since if there is such a connection it would seem to constitute one of the most fundamental roles for knowledge. Our purpose in this paper is to rectify this lacuna, by exploring ways in which knowing something is related to rationally acting (...)
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  4. Frege on demonstratives.John Perry - 1977 - Philosophical Review 86 (4):474-497.
    Demonstratives seem to have posed a severe difficulty for Frege’s philosophy of language, to which his doctrine of incommunicable senses was a reaction. In “The Thought,” Frege briefly discusses sentences containing such demonstratives as “today,” “here,” and “yesterday,” and then turns to certain questions that he says are raised by the occurrence of “I” in sentences (T, 24-26). He is led to say that, when one thinks about oneself, one grasps thoughts that others cannot grasp, that cannot be communicated. However, (...)
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  5. The role of trust in knowledge.John Hardwig - 1991 - Journal of Philosophy 88 (12):693-708.
    Most traditional epistemologists see trust and knowledge as deeply antithetical: we cannot know by trusting in the opinions of others; knowledge must be based on evidence, not mere trust. I argue that this is badly mistaken. Modern knowers cannot be independent and self-reliant. In most disciplines, those who do not trust cannot know. Trust is thus often more epistemically basic than empirical evidence or logical argument, for the evidence and the argument are available only through trust. Finally, since the reliability (...)
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  6. Discounting the Future.John Broome - 1994 - Philosophy and Public Affairs 23 (2):128-156.
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  7. 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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  8. Fairness to goodness.John Rawls - 1975 - Philosophical Review 84 (4):536-554.
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  9. 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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  10. 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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  11. Knowledge in action.John Gibbons - 2001 - Philosophy and Phenomenological Research 62 (3):579-600.
    This paper argues that the role of knowledge in the explanation and production of intentional action is as indispensable as the roles of belief and desire. If we are interested in explaining intentional actions rather than intentions or attempts, we need to make reference to more than the agent’s beliefs and desires. It is easy to see how the truth of your beliefs, or perhaps, facts about a setting will be involved in the explanation of an action. If you believe (...)
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  12. Access externalism.John Gibbons - 2006 - Mind 115 (457):19-39.
    This paper argues for externalism about justification on the basis of thought experiments. I present cases in which two individuals are intrinsically and introspectively indistinguishable and in which intuitively, one is justified in believing that p while the other is not. I also examine an argument for internalism based on the ideas that we have privileged access to whether or not our own beliefs are justified and that only internalism is compatible with this privilege. I isolate what I take to (...)
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  13. On the regress argument for infinitism.John Turri - 2009 - Synthese 166 (1):157 - 163.
    This paper critically evaluates the regress argument for infinitism. The dialectic is essentially this. Peter Klein argues that only an infinitist can, without being dogmatic, enhance the credibility of a questioned non-evident proposition. In response, I demonstrate that a foundationalist can do this equally well. Furthermore, I explain how foundationalism can provide for infinite chains of justification. I conclude that the regress argument for infinitism should not convince us.
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  14. A Mathematical Model of Aristotle’s Syllogistic.John Corcoran - 1973 - Archiv für Geschichte der Philosophie 55 (2):191-219.
    In the present article we attempt to show that Aristotle's syllogistic is an underlying logiC which includes a natural deductive system and that it isn't an axiomatic theory as had previously been thought. We construct a mathematical model which reflects certain structural aspects of Aristotle's logic. We examine the relation of the model to the system of logic envisaged in scattered parts of Prior and Posterior Analytics. Our interpretation restores Aristotle's reputation as a logician of consummate imagination and skill. Several (...)
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  15. (1 other version)Cultural Relativism.John J. Tilley - 2000 - Human Rights Quarterly 22 (2):501–547.
    In this paper I refute the chief arguments for cultural relativism, meaning the moral (not the descriptive) theory that goes by that name. In doing this I walk some oft-trodden paths, but I also break new ones. For instance, I take unusual pains to produce an adequate formulation of cultural relativism, and I distinguish that thesis from the relativism of present-day anthropologists, with which it is often conflated. In addition, I address not one or two, but eleven arguments for cultural (...)
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  16. State neutrality and the ethics of human enhancement technologies.John Basl - 2010 - AJOB 1 (2):41-48.
    Robust technological enhancement of core cognitive capacities is now a realistic possibility. From the perspective of neutralism, the view that justifications for public policy should be neutral between reasonable conceptions of the good, only members of a subset of the ethical concerns serve as legitimate justifications for public policy regarding robust technological enhancement. This paper provides a framework for the legitimate use of ethical concerns in justifying public policy decisions regarding these enhancement technologies by evaluating the ethical concerns that arise (...)
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  17. Philosophical reasoning.John Arthur Passmore - 1961 - London,: Duckworth.
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  18. Between truth and triviality.John Gibson - 2003 - British Journal of Aesthetics 43 (3):224-237.
    A viable theory of literary humanism must do justice to the idea that literature offers cognitive rewards to the careful reader. There are, however, powerful arguments to the effect that literature is at best only capable of offering idle visions of a world already well known. In this essay I argue that there is a form of cognitive awareness left unmentioned in the traditional vocabulary of knowledge acquisition, a form of awareness literature is particularly capable of offering. Thus even if (...)
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  19. (1 other version)Literature and Knowledge.John Gibson - 2009 - In Richard Thomas Eldridge (ed.), The Oxford handbook of philosophy and literature. New York: Oxford University Press.
    What is the relation between works of fiction and the acquisition of knowledge?
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  20. Boole's criteria for validity and invalidity.John Corcoran & Susan Wood - 1980 - Notre Dame Journal of Formal Logic 21 (4):609-638.
    It is one thing for a given proposition to follow or to not follow from a given set of propositions and it is quite another thing for it to be shown either that the given proposition follows or that it does not follow.* Using a formal deduction to show that a conclusion follows and using a countermodel to show that a conclusion does not follow are both traditional practices recognized by Aristotle and used down through the history of logic. These (...)
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  21. 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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  22. A note on Alienation.John Holloway - 1997 - Historical Materialism 1 (1):146-149.
    There are two different ways of understanding alienation: as a condition and as a struggle. On this distinction turns the whole theory and practice of Marxism.
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  23. Aristotle on Various Types of Alteration in De Anima II 5.John Bowin - 2011 - Phronesis 56 (2):138-161.
    In De Anima II 5, 417a21-b16, Aristotle makes a number of distinctions between types of transitions, affections, and alterations. The objective of this paper is to sort out the relationships between these distinctions by means of determining which of the distinguished types of change can be coextensive and which cannot, and which can overlap and which cannot. From the results of this analysis, an interpretation of 417a21-b16 is then constructed that differs from previous interpretations in certain important respects, chief among (...)
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  24. Of God and freedom.John Turk Saunders - 1966 - Philosophical Review 75 (2):219-225.
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  25. 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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  26. Colour in a Physical World: A Problem due to Visual Noise.John Morrison - 2012 - Mind 121 (482):333-373.
    I will develop a new problem for almost all realist theories of colour. The problem involves fluctuations in our colour experiences that are due to visual noise rather than changes in the objects we are looking at.
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  27. Motivation and practical reasons.John J. Tilley - 1997 - Erkenntnis 47 (1):105-127.
    In discussions of practical reason we often encounter the view that a fact is a reason for an agent to act only if the fact is capable of moving the agent to act. This view figures centrally in many philosophical controversies, and while taken for granted by some, it is vigorously disputed by others. In this essay I show that if the disputed position is correctly interpreted, it is well armored against stock objections and implied by a premise that is (...)
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  28. (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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  29. Aristotle’s Aesthetic Ethics.John Milliken - 2006 - Southern Journal of Philosophy 44 (2):319-339.
    It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look atAristotle’s ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to themore standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent’s concernwith her own aesthetic character gives us a key to the important role the emotions play for (...)
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  30. Nothing Good Will Come from Giving Up on Aetiological Accounts of Teleology.John Basl - 2012 - Philosophy and Technology 25 (4):543-546.
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  31. Aristotelian Infinity.John Bowin - 2007 - Oxford Studies in Ancient Philosophy 32:233-250.
    Bowin begins with an apparent paradox about Aristotelian infinity: Aristotle clearly says that infinity exists only potentially and not actually. However, Aristotle appears to say two different things about the nature of that potential existence. On the one hand, he seems to say that the potentiality is like that of a process that might occur but isn't right now. Aristotle uses the Olympics as an example: they might be occurring, but they aren't just now. On the other hand, Aristotle says (...)
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  32. The Originary Wherein: Heidegger and Nishida on the Sacred and the Religious.John W. M. Krummel - 2010 - Research in Phenomenology 40 (3):378-407.
    In this paper, I explore a possible convergence between two great twentieth century thinkers, Nishida Kitarō of Japan and Martin Heidegger of Germany. The focus is on the quasi-religious language they employ in discussing the grounding of human existence in terms of an encompassing Wherein for our being. Heidegger speaks of “the sacred” and “the passing of the last god” that mark an empty clearing wherein all metaphysical absolutes or gods have withdrawn but are simultaneously indicative of an opening wherein (...)
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  33. Chopping Up Gunk.John Hawthorne & Brian Weatherson - 2004 - The Monist 87 (3):339-50.
    We show that someone who believes in both gunk and the possibility of supertasks has to give up either a plausible principle about where gunk can be located, or plausible conservation principles.
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  34. Memory and Cognition.John Sutton, Celia B. Harris & Amanda Barnier - 2010 - In Susannah Radstone & Barry Schwarz (eds.), Memory: theories, histories, debates. Fordham University Press. pp. 209-226.
    In his contribution to the first issue of Memory Studies, Jeffrey Olick notes that despite “the mutual affirmations of psychologists who want more emphasis on the social and sociologists who want more emphasis on the cognitive”, in fact “actual crossdisciplinary research … has been much rarer than affirmations about its necessity and desirability” (2008: 27). The peculiar, contingent disciplinary divisions which structure our academic institutions create and enable many powerful intellectual cultures: but memory researchers are unusually aware that uneasy faultlines (...)
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  35. The free market model versus government: A reply to Nozick.John T. Sanders - 1977 - Journal of Libertarian Studies 1 (1):35-44.
    In Anarchy, State and Utopia, Robert Nozick argues, first, that free-market anarchism is unstable -that it will inevitably lead back to the state; and, second, that without a certain "redistributive" proviso, the model is unjust. If either of these things is the case, the model defeats itself, for its justification purports to be that it provides a morally acceptable alternative to government (and therefore to the state). I argue, against Nozick's contention, that his "dominant protection agency" neither meets his monopoly (...)
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  36. Aristotle on the Order and Direction of Time.John Bowin - 2009 - Apeiron 42 (1):49-78.
    This paper defends Aristotle’s project of deriving the order of time from the order of change in Physics 4.11, against the objection that it contains a vicious circularity arising from the assumption that we cannot specify the direction of a change without invoking the temporal relations of its stages. It considers and rejects a solution to this objection proposed by Ursula Coope, and proposes an alternative solution. It also considers the related problem of how the temporal orders and directions derived (...)
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  37. Nursing theorists and their work, sixth edition.John Paley - 2006 - Nursing Philosophy 7 (4):275–280.
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  38. Reasons, rational requirements, and the putative pseudo-question “why be moral?”.John J. Tilley - 2008 - Synthese 161 (2):309 - 323.
    In this paper, I challenge a familiar argument -- a composite of arguments in the literature -- for the view that “Why be moral?” is a pseudo-question. I do so by refuting a component of that argument, a component that is not only crucial to the argument but important in its own right. That component concerns the status of moral reasons in replies to “Why be moral?”; consequently, this paper concerns reasons and rationality no less than it concerns morality. The (...)
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  39. Russell: a guide for the perplexed.John Ongley & Rosalind Carey - 2013 - New York: Continuum. Edited by Rosalind Carey.
    Contents: Introduction / Naïve Logicism / Restricted Logicism / Metaphysics (Early, Middle, Late) / Knowledge (Early, Middle, Late) / Language (Early, Middle, Late) / The Infinite.
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  40. The Problem for Normative Cultural Relativism.John J. Tilley - 1998 - Ratio Juris 11 (3):272-290.
    The key problem for normative (or moral) cultural relativism arises as soon as we try to formulate it. It resists formulations that are (1) clear, precise, and intelligible; (2) plausible enough to warrant serious attention; and (3) faithful to the aims of leading cultural relativists, one such aim being to produce an important alternative to moral universalism. Meeting one or two of these conditions is easy; meeting all three is not. I discuss twenty-four candidates for the label "cultural relativism," showing (...)
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  41. A Mystery at the Heart of Berkeley's Philosophy.John Russell Roberts - 2010 - Oxford Studies in Early Modern Philosophy 5:214-46.
    There is a problem regarding God and perception right at the heart of Berkeley ’s metaphysics. With respect to this problem, I will argue for : It is intractable. Berkeley has no solution to this problem, and neither can we hope to offer one on his behalf. However, I will also argue for : The truth of need not be seen as threatening the viability of Berkeley ’s metaphysics. In fact, it may even be seen as speaking in its favor.
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  42. The Question of Poetic Meaning.John Gibson - 2011 - Nonsite (4).
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  43. Realistic virtual reality and perception.John Dilworth - 2010 - Philosophical Psychology 23 (1):23-42.
    Realistic uses of Virtual Reality technology closely integrate user training on virtual objects with VR-assisted user interactions with real objects. This paper shows how the Interactive Theory of Perception may be extended to cover such cases. Virtual objects are explained as concrete models that have an inner generation mechanism, and the ITP is used to explain how VR users can both perceive such local CMs, and perceptually represent remote real objects. Also, concepts of modeling and representation are distinguished. The paper (...)
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  44. Ducking harm and sacrificing others.John Martin Fischer & Mark Ravizza - 1994 - Journal of Social Philosophy 25 (3):135-145.
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  45. The propositional challenge to aesthetics.John Dilworth - 2008 - British Journal of Aesthetics 48 (2):115-144.
    It is generally accepted that Picasso might have used a different canvas as the vehicle for his painting Guernica, and also that the artwork Guernica itself necessarily represents a certain historical episode—rather than, say, a bowl of fruit. I argue that such a conjunctive acceptance entails a broadly propositional view of the nature of representational artworks. In addition, I argue—via a comprehensive examination of possible alternatives—that, perhaps surprisingly, there simply is no other available conjunctive view of the nature of representational (...)
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  46. Power and resistance in the later Foucault.John Hartmann - manuscript
    FEEL FREE TO CITE - IGNORE IN-PDF REQUEST The eight year gap between the publication of Volume I (1976) of The History of Sexuality and Volumes II and III (1984) has provoked a fair amount of debate within scholarly circles. Does it represent a fundamental rethinking of the analysis of power and knowledge begun in Volume I, or is something else at stake? And what does the shift in emphasis regarding power and resistance after these eight years ultimately entail? James (...)
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  47. The Ethical Importance of Conflicts of Interest: Accounting and Finance Examples.John B. Dilworth - 1994 - Business and Professional Ethics Journal 13 (1-2):25-40.
    The general area of business and professional ethics is full of vexing and confusing problems. For example, questions concerning the im portance of ethical standards, whether ethics is unnecessary given appropriate legal enforcement, whether it is imperative to teach ethical behavior in professional education, and similar questions are all controversial. The specific ethical problems to be found in the areas of accounting and finance are at least as difficult as those in other areas. However, there is one kind of ethical (...)
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  48. Memory and the extended mind: embodiment, cognition, and culture.John Sutton - 2005 - Cognitive Processing 6:223-226.
    This special issue, which includes papers first presented at two workshops on ‘Memory, Mind, and Media’ in Sydney on November 29–30 and December 2–3, 2004, showcases some of the best interdisciplinary work in philosophy and psychology by memory researchers in Australasia (and by one expatriate Australian, Robert Wilson of the University of Alberta). The papers address memory in many contexts: in dance and under hypnosis, in social groups and with siblings, in early childhood and in the laboratory. Memory is taken (...)
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  49. A philosopher at the IPCC.John Broome - 2014 - The Philosophers' Magazine 66:11-16.
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  50. (1 other version)Starbucks and the third wave.John Hartmann - 2011 - In Fritz Allhoff, Scott F. Parker & Michael W. Austin (eds.), Coffee - Philosophy for Everyone: Grounds for Debate. Wiley-Blackwell.
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