Results for 'Max Gottschlich'

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Max Gottschlich
University of Warwick
  1. Pensar como operación – Acerca de los presupuestos e implicaciones de la lógica formal moderna.Max Gottschlich - 2017 - Revista de Estudios Kantianos 2 (1):9-19.
    La lógica formal no es una ciencia que se encuentre libre de presupuestos. Más bien, su representación de la forma lógica se basa en presupuestos a los cuales la lógica misma no llega. Este artículo se propone aclararlos. Para ello, en un primer momento, consideraremos las determinaciones fundamentales de la forma lógica. En un segundo paso, esta consideración será profundizada a partir del análisis del concepto lógico-formal de “concepto”. Con él se plantean problemas que hacen necesario avanzar en la reflexión (...)
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  2. The Necessity and Limits of Kant’s Transcendental Logic, with Reference to Nietzsche and Hegel.Max Gottschlich - 2015 - Review of Metaphysics 69 (2):287-315.
    Engaging with Kant’s transcendental logic seems to be a question of mere scholarly historical interest today. It is most commonly regarded a mixture between logic and psychology or epistemology, and by that, not a serious form of logic. Transcendental logic seems to be of no systematical impact on the concept of logic. My paper aims to disclose a different account on the endeavour of Kant’s transcendental logic in particular and of the “Critique of Pure Reason” (CPR) in general. Kant’s fundamental (...)
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  3.  78
    Horkheimer, Max (2022). Mundo administrado y revolución. Conversaciones.Max Horkheimer, Jhoan Sebastian David Giraldo & Leandro Sánchez Marín - 2022 - Medellín: Ennegativo ediciones.
    No debemos olvidar que existe una relación dialéctica entre libertad y justicia. Cuanto mayor es la justicia, más necesario es limitar la libertad; cuanto mayor es la libertad que se disfruta, más se amenaza la justicia, porque los más fuertes, los más inteligentes, los más hábiles acaban oprimiendo a los demás. Esta antítesis de libertad y justicia debe estar siempre presente en nuestra conciencia, incluso cuando pensamos en la sociedad del futuro.
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  4.  43
    Max Weber: A Profile from Karl Jaspers’ Perspective.Songul Kose - 2021 - Temasa 16:94-101.
    Max Weber, who was a well-known sociologist both of his own time and of today, has been one of the most influential names – besides, Immanuel Kant, Søren Kierkegaard, and Friedrich Nietzsche - for Karl Jaspers, who is one of the original names that come into minds when the 20th-century existential philosophy is mentioned. In fact, it can easily be asserted that Weber had a huge personal role in Jaspers’ carrier as a philosopher. Karl Jaspers is known for his uniquely (...)
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  5. Max Scheler, Cousin of Disjunctivism.Mattia Riccardi - 2016 - Phenomenology and the Cognitive Sciences 15 (3):443-454.
    Disjunctivism has triggered an intense discussion about the nature of perceptual experience. A question in its own right concerns possible historical antecedents of the position. So far, Frege and Husserl are the most prominent names that have been mentioned in this regard. In my paper I shall argue that Max Scheler deserves a particularly relevant place in the genealogy of disjunctivism for three main reasons. First, Scheler’s view of perceptual experience is distinctively disjunctivist, as he explicitly argues that perceptions and (...)
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  6. Abductive inference and delusional belief.Max Coltheart, Peter Menzies & John Sutton - 2010 - Cognitive Neuropsychiatry 15 (1):261-287.
    Delusional beliefs have sometimes been considered as rational inferences from abnormal experiences. We explore this idea in more detail, making the following points. Firstly, the abnormalities of cognition which initially prompt the entertaining of a delusional belief are not always conscious and since we prefer to restrict the term “experience” to consciousness we refer to “abnormal data” rather than “abnormal experience”. Secondly, we argue that in relation to many delusions (we consider eight) one can clearly identify what the abnormal cognitive (...)
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  7. Max Weber: religião, valores e teoria do conhecimento.Marcos Seneda & Henrique F. F. Custódio (eds.) - 2016 - Uberlândia: EDUFU.
    A comemoração dos 150 anos de nascimento de Max Weber foi considerada uma data promissora para novos debates sobre o pensamento deste intelectual, cuja obra representa um dos fundamentos do pensamento social contemporâneo. Com a realização do Colóquio Max Weber: 150 anos, foi possível reunir diferentes pesquisadores que têm estudado o seu pensamento ou investigado temas weberianos no Brasil. Uma das características marcantes do evento é que ele foi multidisciplinar e teria de sê-lo, uma vez que a obra de Max (...)
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  8. Speaker’s reference, stipulation, and a dilemma for conceptual engineers.Max Deutsch - 2020 - Philosophical Studies 177 (12):3935-3957.
    Advocates of conceptual engineering as a method of philosophy face a dilemma: either they are ignorant of how conceptual engineering can be implemented, or else it is trivial to implement but of very little value, representing no new or especially fruitful method of philosophizing. Two key distinctions frame this dilemma and explain its two horns. First, the distinction between speaker’s meaning and reference and semantic meaning and reference reveals a severe implementation problem for one construal of conceptual engineering. Second, the (...)
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  9. Powers, dispositions and laws of nature.Max Kistler - 2020 - In Meincke (ed.), Dispositionalism: Perspectives from Metaphysics and the Philosophy of Science (Synthese Library). Dordrecht: Springer. pp. 171-188.
    Metaphysics should follow science in postulating laws alongside properties. I defend this claim against the claim that natural properties conceived as powers make laws of nature redundant. Natural properties can be construed in a “thin” or a “thick” way. If one attributes a property in the thin sense to an object, this attribution does not conceptually determine which other properties the object possesses. The thin construal is underlying the scientific strategy for understanding nature piecemeal. Science explains phenomena by cutting reality (...)
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  10.  30
    Max Gluckman versus the structureless again: what did he actually say?Terence Rajivan Edward - manuscript
    What did Max Gluckman actually say about apparently structureless societies? I introduce a fictional example to make sense of what he says regarding the Tonga.
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  11. A Closer Look at Manifest Consequence.Max Weiss - 2014 - Journal of Philosophical Logic 43 (2-3):471-498.
    Fine (2007) argues that Frege’s puzzle and its relatives demonstrate a need for a basic reorientation of the field of semantics. According to this reorientation, the domain of semantic facts would be closed not under the classical consequence relation but only under a stronger relation Fine calls “manifest consequence.” I examine Fine’s informally sketched analyses of manifest consequence, showing that each can be amended to determine a class of strong consequence relations. A best candidate relation emerges from each of the (...)
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  12. Max Scheler: Wert als Urphänomen.Guido Cusinato - 2012 - In Person und Selbsttranszendenz. Würzburg: Königshausen & Neumann. pp. 137-141.
    Was ist Wert? Des Öfteren hat man bei der Beantwortung dieser Frage den Wert als etwas einer Qualität oder einem Attribut Ähnliches konzipiert. Meines Erachtens muss die Antwort hingegen in der Verbindung des Wertes mit der Erfahrung gesucht werden. Der Wert ist nichts, was dem Phänomen von außen zugeschrieben würde, sondern etwas, was dem Phänomen die Möglichkeit gibt, sich zu offenbaren und sich zu konstituieren. In dieser Richtung behauptet Scheler, dass der Wert keine „Eigenschaft“ eines Dinges neben seinen anderen Eigenschaften (...)
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  13. Relativism 2: Semantic Content.Max Kölbel - 2015 - Philosophy Compass 10 (1):52–67.
    In the pair of articles of which this is the second, I present a set of problems and philosophical proposals that have in recent years been associated with the term “relativism”. These problems are related to the question of how we should represent thought and speech about certain topics. The main issue is whether we should model such mental states or linguistic acts as involving representational contents that are absolutely correct or incorrect, or whether, alternatively, their correctness should be thought (...)
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  14. Max Weber e o problema da evidência e da validade nas ciências empíricas da ação.Marcos César Seneda - 2008 - Campinas, SP, Brasil: Editora da Unicamp.
    Max Weber e o problema da evidência e da validade nas ciências empíricas da ação.
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  15. Between Philosophy and Social Science: Selected Early Writings.Max Horkheimer - 1995 - MIT Press.
    These essays reveal another side of Horkheimer, focusing on his remarkable contributions to critical theory in the 1930s. Max Horkheimer is well known as the director of the Frankfurt Institute for Social Research and as a sometime collaborator with Theodor Adorno, especially on their classic Dialectic of Enlightenment. These essays reveal another side of Horkheimer, focusing on his remarkable contributions to critical theory in the 1930s. Included are Horkheimer's inaugural address as director of the Institute, in which he outlines the (...)
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  16.  78
    In Defence of the Barcan Formula.Max Cresswell - 1991 - Logique Et Analyse 34 (135-136):271-282.
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  17. Relativism 1: Representational Content.Max Kölbel - 2015 - Philosophy Compass 10 (1):38-51.
    In the pair of articles of which this is the first, I shall present a set of problems and philosophical proposals that have in recent years been associated with the term “relativism”. All these problems and proposals concern the question of how we should represent thought and speech about certain topics. The main issue here is whether we should model such mental states or linguistic acts as involving representational contents that are absolutely correct or incorrect, or whether, alternatively, their correctness (...)
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  18. Max Scheler's Critical Theory: the Idea of Critical Phenomenology.Eric J. Mohr - 2014 - Dissertation, Duquesne University
    I explore the critical significance of the phenomenological notion of intuition. I argue that there is no meaning that is originally formal-conceptual. The meanings of concepts function as symbolic approximations to original nonconceptual, intuitive givens. However, the meaning content originally intuitively given in lived experience has a tendency to be lost in pursuit of universalizability and communicability of conceptual content. Over time, conceptual approximations lose their reference to the experience that had given them their meaning in the first place. The (...)
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  19. Max Scheler: dall’antropologia filosofica del Geist all’antropologia filosofica della Bildung.Guido Cusinato - 2010 - Giornale di Filosofia 1:1-29.
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  20. Non-Naturalist Moral Realism and the Limits of Rational Reflection.Max Khan Hayward - 2018 - Australasian Journal of Philosophy 96 (4):724-737.
    This essay develops the epistemic challenge to non-naturalist moral realism. While evolutionary considerations do not support the strongest claims made by ‘debunkers’, they do provide the basis for an inductive argument that our moral dispositions and starting beliefs are at best partially reliable. So, we need some method for separating truth from falsity. Many non-naturalists think that rational reflection can play this role. But rational reflection cannot be expected to bring us to truth even from reasonably accurate starting points. Reflection (...)
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  21. Max Weber on Explanation of Human Actions: Towards a Reconstruction.Koshy Tharakan - 1995 - Journal of the Indian Council of Philosophical Research 12 (3):21-30.
    Recent discussions on the explanation of action are permeated with two divergent models of explanation, namely causal model and non- causal model. For causalists the notion of explanation is intimately related to that of causation. As Davidson contends, any rudimentary explanation of an event gives its cause. More sophisticated explanations may cite a relevant law in support of a singular causal claim. The non-causalists, on the other hand, hold that when we explain an action we do not ask for the (...)
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  22. Immoral realism.Max Khan Hayward - 2019 - Philosophical Studies 176 (4):897-914.
    Non-naturalist realists are committed to the belief, famously voiced by Parfit, that if there are no non-natural facts then nothing matters. But it is morally objectionable to conditionalise all our moral commitments on the question of whether there are non-natural facts. Non-natural facts are causally inefficacious, and so make no difference to the world of our experience. And to be a realist about such facts is to hold that they are mind-independent. It is compatible with our experiences that there are (...)
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  23. Commentary on Martin & Pacherie. Out of nowhere: Thought insertion, ownership and context-integration.Max Seeger - 2013 - Consciousness and Cognition 22 (1):261-263.
    In their article “Out of nowhere: thought insertion, ownership and context-integration”, Jean-Remy Martin & Elisabeth Pacherie criticize the standard approach to thought insertion. However, their criticism is based on a misunderstanding of what the standard approach actually claims. By clarifying the notions ‘sense of ownership’ and ‘sense of agency’, I show that Martin & Pacherie’s own approach can be construed as a refined version of the standard approach.
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  24. Max Velmans' *Understanding Consciousness*. [REVIEW]Gregory Nixon - 2000 - Journal of Consciousness Studies 7 (10):96-99.
    This is a fine book. In what has become a crowded field, it stands out as direct, deep, and daring. It should place Max Velmans amongst the stars in the field like Chalmers, Dennett, Searle, and Churchland who are most commonly referenced in consciousness studies books and articles. It is direct in that the de rigueur history and review of the body-mind problem is illuminating and concise. It is deep in that Velmans deconstructs the usual idea of an objective world (...)
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  25.  25
    Max Gluckman’s objections to Sir James Frazer.Terence Rajivan Edward - manuscript
    This is a one page handout presenting objections from Gluckman's book Politics, Law, and Ritual in Tribal Society.
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  26. Max Weber: Ação Social e Tipos Ideais.Emanuel Isaque Cordeiro da Silva - manuscript
    Emanuel Isaque Cordeiro da Silva E-mails: [email protected] e [email protected] WhatsApp: (82)9.8143-8399 -/- Max Weber: Ação Social e Tipos Ideais Nascido na Alemanha, em 1864. Os trabalhos de Weber estão condensados entre as duas primeiras décadas do século XX e estipulam uma nova estruturação para as Ciências Sociais. Weber, assim como outros cientistas sociais, dedicou-se a metodizar a Sociologia, não obstante, sua perspectiva sociológica diverge do pensamento de Durkheim, particularmente no que tange à transcendência do sujeito e de sua ação social. (...)
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  27. From the internal lexicon to delusional belief.Max Coltheart - 2014 - Avant: Trends in Interdisciplinary Studies (3/2014):19-29.
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  28. What it Might Be like to Be a Group Agent.Max F. Kramer - 2021 - Neuroethics 14 (3):437-447.
    Many theorists have defended the claim that collective entities can attain genuine agential status. If collectives can be agents, this opens up a further question: can they be conscious? That is, is there something that it is like to be them? Eric Schwitzgebel argues that yes, collective entities, may well be significantly conscious. Others, including Kammerer, Tononi and Koch, and List reject the claim. List does so on the basis of Tononi’s Integrated Information Theory of consciousness. I argue here that (...)
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  29. Ian Hacking, Why Is There Philosophy of Mathematics at All? [REVIEW]Max Harris Siegel - forthcoming - Mind 124.
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  30. Logic in the Tractatus.Max Weiss - 2017 - Review of Symbolic Logic 10 (1):1-50.
    I present a reconstruction of the logical system of the Tractatus, which differs from classical logic in two ways. It includes an account of Wittgenstein’s “form-series” device, which suffices to express some effectively generated countably infinite disjunctions. And its attendant notion of structure is relativized to the fixed underlying universe of what is named. -/- There follow three results. First, the class of concepts definable in the system is closed under finitary induction. Second, if the universe of objects is countably (...)
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  31. Max Horkheimer e la catastrofe. Ripensando il totalmente Altro.Giacomo Maria Arrigo - 2016 - Lo Sguardo – Rivista di Filosofia 21.
    «The world is about to get rid of morality, becoming total organization that is total destruction. Progress tends to culminate in a catastrophe». This few words sum up the fears of the late Horkheimer, who is increasingly worried about the effects of the dialectic of enlightenment. The fatal outcome of such dialectic has led the world to the brink of annihilation. According to Horkheimer, the root of the dialectic of enlightenment is an instrumental reason tending to the dominion (the dominion (...)
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  32. The Reductive Explanation of Boiling Water in Levine's Explanatory Gap Argument.Max Seeger - manuscript
    This paper examines a paradigm case of allegedly successful reductive explanation, viz. the explanation of the fact that water boils at 100°C based on facts about H2O. The case figures prominently in Joseph Levine’s explanatory gap argument against physicalism. The paper studies the way the argument evolved in the writings of Levine, focusing especially on the question how the reductive explanation of boiling water figures in the argument. It will turn out that there are two versions of the explanatory gap (...)
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  33. A Critique of the Incentives Argument for Inequalities.Max Seeger - 2011 - Kriterion - Journal of Philosophy 25 (1):40-52.
    According to the incentives argument, inequalities in material goods are justifiable if they are to the benefit of the worst off members of society. In this paper, I point out what is easily overlooked, namely that inequalities are justifiable only if they are to the overall benefit of the worst off, that is, in terms of both material and social goods. I then address the question how gains in material goods can be weighed against probable losses in social goods. The (...)
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  34. Revising the Principle of Alternate Possibilities.Max Siegel - 2013 - Stance 6 (1):15-20.
    This paper examines the position in moral philosophy that Harry Frankfurt calls the Principle of Alternate Possibilities (PAP). The paper first describes the principle as articulated by A.J. Ayer. Subsequently, the paper examines Frankfurt’s critique and proposed revision of the principle and argues that Frankfurt’s proposal relies on an excessively simplistic account of practical reasoning, which fails to account for the possibility of moral dilemmas. In response, the paper offers a further revision of PAP, which accounts for Frankfurt’s critique, moral (...)
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  35. On Herbert J. Phillips’s “Why Be Rational?”.Max Harris Siegel - 2015 - Ethics 125 (3):826-828,.
    In recent metaethics, moral realists have advanced a companions-in-guilt argument against moral nihilism. Proponents of this argument hold that the conclusion that there are no categorical normative reasons implies that there are no epistemic reasons. However, if there are no epistemic reasons, there are no epistemic reasons to believe nihilism. Therefore, nihilism is false or no one has epistemic reasons to believe it. While this argument is normally presented as a reply to Mackie, who introduced the term “companions-in-guilt” in his (...)
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  36. Necessary Laws.Max Kistler - 2005 - In Jan Faye, Paul Needham, Uwe Scheffler & Max Urchs (eds.), Nature’s Principles. Springer. pp. 201-227.
    In the first part of this paper, I argue against the view that laws of nature are contingent, by attacking a necessary condition for its truth within the framework of a conception of laws as relations between universals. I try to show that there is no independent reason to think that universals have an essence independent of their nomological properties. However, such a non-qualitative essence is required to make sense of the idea that different laws link the same universals in (...)
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  37. The Critique from Experimental Philosophy: Can Philosophical Intuitions Be Externally Corroborated?Max Seeger - 2011 - XXII. Deutscher Kongress für Philosophie.
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  38. Max Plank’s Philosophy and Physics: An Introduction to The Philosophy of Physics.Michael J. Shaffer - 2019 - In The Philosophy of Physics. Montreal: Minkowski Press. pp. 1-5.
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  39. Max Weber on Politics, Reason, and the Clash of Values and Approaches to Ethics.Manuel Dr Knoll - 2019 - Dîvân. Journal of Interdisciplinary Studies 24 (47):111–140.
    This article investigates how Max Weber’s theory of value conflict is connected to his realist understanding of politics and how he conceives the relation of politics and ethics. This investigation also covers Weber’s views on the argumentative limits of the social sciences and ethics. The center of Weber’s philosophy of science is constituted by his methodological thoughts on “ethical neutrality” (Wertfreiheit) of the social sciences. The first thesis of this paper contends that Weber’s theory of a clash of irreconcilable values (...)
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  40. Spirito e persona in Max Scheler.Guido Cusinato - 2011 - In M. Pagano (ed.), Lo spirito. Mimesis.
    In Max Scheler il concetto di spirito (Geist) è particolarmente instabile: come il pennino di un sismografo è capace di registrare ogni minimo mutamento del suo pensiero. L'oscillazione più spettacolare avviene nel 1923. Il problema è che invece le diverse interpretazioni su Scheler, ancora oggi, procedono come se avessero a che fare con un termine univocamente definito. Ancora nel 1922, nella seconda edizione di Vom Ewigen, Scheler esprimeva la tesi che «lo spirito è infinitamente più potente (mächtiger) di tutta la (...)
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  41. Max Weber, Carl Schmitt, Jürgen Habermas e le loro comuni radici teologiche nella nozione di ordine, raffrontati da un punto di vista heideggeriano.Iurato Giuseppe - manuscript
    Seguendo l’esposizione data in (Orsi 2012), riguardante una comparazione fra alcuni aspetti dell’opera di Carl Schmitt e di Jürgen Habermas in filosofia politica, centrata sulla nozione di ordine ed inquadrata, nelle sue basi, entro la sociologia delle religioni di Max Weber, sarà possibile, oltre l’individuazione in essa di un comune punto di convergenza fra il pensiero dei questi autori nella nozione di ordine, portare avanti, su un piano teoretico di livello superiore, un ulteriore raffronto più orientato verso la metodologia della (...)
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  42. Varieties of conceptual analysis.Max Kölbel - 2021 - Analytic Philosophy 64 (1):20-38.
    What exactly does conceptual analysis consist in? Is it empirical or a priori? How does it support philosophical theses? and What kinds of thesis are these? There is no consensus on these questions in contemporary philosophy. This study aims to defend conceptual analysis by showing that it comprises a number of different methods and by explaining their importance in philosophy. After setting out an initial dilemma for conceptual analysis, the study outlines a minimal ecumenical account of concepts, as well as (...)
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  43. “Il n’y a pas de hors-texte”—Once More.Max Deutscher - 2014 - Symposium 18 (2):98-124.
    Spivak translates Derrida’s “il n’y a pas de hors-texte” as “there is nothing outside the text.” By considering how the aphorism works within his study of Rousseau on sexual and textual supplements, and by reviewing related expressions in French, a mistranslation is revealed. This is not a simple error, however. The distortion is generated by Derrida’s own broader context. We must not only distinguish signification from reference but also place the aphorism within Derrida’s allusion, in the first part of Of (...)
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  44. Thinking from underground.Max Deutscher - 2010 - In Danielle Celermajer Andrew Schaap (ed.), Power, Judgment and Political Evil. Ashgate. pp. 27-38.
    Arendt is a philosopher despite herself, and this paper uses the resources of her <<The Life of the Mind>> to develop her comparison of thinking as a 'departure' from the world with the fore-doomed attempt by Orpheus to bring from underground into the light of day. The paper investigates how thinking, though we 'lose' it in the speech and writing that makes it public, still can have the delicate power that Arendt attributes to it.
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  45. Vulnerability in Social Epistemic Networks.Emily Sullivan, Max Sondag, Ignaz Rutter, Wouter Meulemans, Scott Cunningham, Bettina Speckmann & Mark Alfano - 2020 - International Journal of Philosophical Studies 28 (5):1-23.
    Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...)
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  46. Against structural skepticism: Max Gluckman’s response to Elizabeth Colson.Terence Rajivan Edward - manuscript
    A quite recent book casts the anthropologist Elizabeth Colson as a systems skeptic, with Max Gluckman attempting to counter her skepticism. In this paper, I offer clarifications of the skepticism and of the counter.
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  47. Goodbye to reductionism: Complementary first and third-person approaches to consciousness.Max Velmans - 1998 - In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness II. Cambridge: Mass.: MIT Press. pp. 45-52.
    To understand consciousness we must first describe what we experience accurately. But oddly, current dualist vs reductionist debates characterise experience in ways which do not correspond to ordinary experience. Indeed, there is no other area of enquiry where the phenomenon to be studied has been so systematically misdescribed. Given this, it is hardly surprising that progress towards understanding the nature of consciousness has been limited. This chapter argues that dualist vs. reductionist debates adopt an implicit description of consciousness that does (...)
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  48.  28
    On racist discourse in Max Beerbohm’s “The Feast”.Terence Rajivan Edward - manuscript
    I interpret Max Beerbohm as entering the dispute between Christina Rossetti and George Eliot on how English parishioners talk, in his imitative fiction “The Feast.”.
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  49. More of me! Less of me!: Reflexive Imperativism about Affective Phenomenal Character.Luca Barlassina & Max Khan Hayward - 2019 - Mind 128 (512):1013-1044.
    Experiences like pains, pleasures, and emotions have affective phenomenal character: they feel pleasant or unpleasant. Imperativism proposes to explain affective phenomenal character by appeal to imperative content, a kind of intentional content that directs rather than describes. We argue that imperativism is on the right track, but has been developed in the wrong way. There are two varieties of imperativism on the market: first-order and higher-order. We show that neither is successful, and offer in their place a new theory: reflexive (...)
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  50. The body as laboratory: Prediction-error minimization, embodiment, and representation.Christopher Burr & Max Jones - 2016 - Philosophical Psychology 29 (4):586-600.
    In his paper, Jakob Hohwy outlines a theory of the brain as an organ for prediction-error minimization, which he claims has the potential to profoundly alter our understanding of mind and cognition. One manner in which our understanding of the mind is altered, according to PEM, stems from the neurocentric conception of the mind that falls out of the framework, which portrays the mind as “inferentially-secluded” from its environment. This in turn leads Hohwy to reject certain theses of embodied cognition. (...)
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