Results for 'Ontology of belief'

974 found
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  1. Indexical Reference and the Ontology of Belief.Michael J. Pendlebury - 1982 - South African Journal of Philosophy 1:65-74.
    According to the propositional view of belief, a belief situation involves a believer’s standing in the relation of belief to a proposition. It is argued that the propositional view has unacceptable implications concerning the identity conditions of belief situations involving beliefs with indexical contents, especially where such beliefs are held over a period of time during which background circumstances change. After a critical discussion of Perry’s alternative to the propositional view, a version of the adverbial theory (...)
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  2. Theory of mind and the ontology of belief.Simone Gozzano - 1997 - Il Cannocchiale 2 (May-August):145-156.
    In this paper I discuss the problem of animals' beliefs and the ontology associated with the idea of having non propositional content. It is argue that the beliefs of mute animals mainly serve an explanatory purpose.
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  3. (1 other version)Defining Ontological Categories in an Expansion of Belief Dynamics.Jan Westerhoff - 2002 - Logic and Logical Analysis 10 (3):199-210.
    There have been attempts to get some logic out of belief dynamics, i.e. attempts to define the constants of propositional logic in terms of functions from sets of beliefs to sets of beliefs. It is interesting to see whether something similar can be done for ontological categories, i.e. ontological constants. The theory presented here will be a (modest) expansion of belief dynamics: it will not only incorporate beliefs, but also parts of beliefs, so called belief fragments. On (...)
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  4. Ontology of finance: an introduction.Gloria Sansò & Barry Smith - 2023 - Rivista di Estetica 84 (3):3-6.
    One famous scene in The Wolf of Wall Street (2013) is the dialogue between the young Jordan Belfort (Leonardo DiCaprio) and the expert trader Mark Hanna (Matthew McConaughey). Hanna is complaining that the stock market is unpredictable; it’s “fugazi … it’s fairy dust. It doesn’t exist. It’s never landed. It is not matter. It’s not on the element chart. It’s not real”. But the fact that something is unpredictable and non-physical does not imply that it does not exist. On the (...)
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  5. Husserl, Language and the Ontology of the Act.Barry Smith - 1987 - In D. D. Buzzetti & M. Ferriani (eds.), Speculative Grammar, Universal Grammar, and Philosophical Analysis of Language. John Benjamins. pp. 205-227.
    The ontology of language is concerned with the relations between uses of language, both overt and covert, and other entities, whether in the world or in the mind of the thinking subject. We attempt a first survey of the sorts of relations which might come into question for such an ontology, including: relations between referring uses of expressions and their objects, relations between the use of a (true) sentence and that in the world which makes it true, relations (...)
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  6. Towards an ontology of common sense.Barry Smith - 1995 - In Jaakko Hintikka (ed.), The British Tradition in Twentieth-Century Philosophy. Vienna: Hölder-Pichler-Tempsky. pp. 300--309.
    Philosophers from Plotinus to Paul Churchland have yielded to the temptation to embrace doctrines which contradict the core beliefs of common sense. Philosophical realists have on the other hand sought to counter this temptation and to vindicate those core beliefs. The remarks which follow are to be understood as a further twist of the wheel in this never-ending battle. They pertain to the core beliefs of common sense concerning the external reality that is given in everyday experience -the beliefs of (...)
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  7. The Ontology of Intentional Agency in Light of Neurobiological Determinism: Philosophy Meets Folk Psychology.Dhar Sharmistha - 2017 - Journal of the Indian Council of Philosophical Research 34 (1):129-149.
    The moot point of the Western philosophical rhetoric about free will consists in examining whether the claim of authorship to intentional, deliberative actions fits into or is undermined by a one-way causal framework of determinism. Philosophers who think that reconciliation between the two is possible are known as metaphysical compatibilists. However, there are philosophers populating the other end of the spectrum, known as the metaphysical libertarians, who maintain that claim to intentional agency cannot be sustained unless it is assumed that (...)
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  8. The Ontology of Fields.Donna Peuquet, Barry Smith & Berit O. Brogaard (eds.) - 1998 - National Center for Geographic Information and Analysis.
    In the specific case of geography, the real world consists on the one hand of physical geographic features (bona fide objects) and on the other hand of various fiat objects, for example legal and administrative objects, including parcels of real estate, areas of given soil types, census tracts, and so on. It contains in addition the beliefs and actions of human beings directed towards these objects (for example, the actions of those who work in land registries or in census bureaux), (...)
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  9. Managing Dialogue in terms of Belief and Acceptance.Louis Caruana - manuscript
    This paper was presented at the 26th International Wittgenstein Symposium on “Knowledge and Belief”, Kirchberg am Wechsel, Austria (3rd - 10th August 2003). The focus of study is a dialogue situation in which one party holds that P while the other holds that ~P. A simple way to establish harmony between the parties in dialogue is to insist that each should include the other’s point of view. This is unsatisfactory because it results in an inconsistent set of beliefs. Clarity (...)
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  10. Morgan’s Quaker gun and the species of belief.Devin Sanchez Curry - 2023 - Philosophical Perspectives 37 (1):119-144.
    In this article, I explore how researchers’ metaphysical commitments can be conducive—or unconducive—to progress in animal cognition research. The methodological dictum known as Morgan’s Canon exhorts comparative psychologists to countenance the least mentalistic fair interpretation of animal actions. This exhortation has frequently been misread as a blanket condemnation of mentalistic interpretations of animal behaviors that could be interpreted behavioristically. But Morgan meant to demand only that researchers refrain from accepting default interpretations of (apparent) actions until other fair interpretations have been (...)
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  11. Toward an ontology of scientific concepts.Olin M. Robus - 2018 - Dissertation, University of Washington
    I argue that current projects in ‘naturalized metaphysics’ fail to be properly naturalistic, and thereby fail in their stated aim to take one’s metaphysics from science. I argue that naturalism must involve the idea of taking science seriously, and that this can only be spelled out in terms of taking not only the theories of science seriously, but also its practice and its socio-linguistic situatedness seriously as well. This accords with naturalism because not doing so draws an artificial (non-natural) distinction (...)
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  12. The Belief in Reality and the Reality of Belief.Oded Balaban - 1995 - Giornale di Metafisica 17 (1-2):71-85.
    The ontological arguments (OA) discussion is about the relations between essence and existence, and between analytic and synthetic judgments. Rationalists asserts that essence determines existence. Empiricists assert that existence cannot be deduced from thought. However, both made the error of disconnecting the objective existence of God from subjective thought about Him. We propose to demonstrate two interconnected theses: A) In the course of its historical development, the OA did not manage to refute empiricist critiques. B) His existence is only partial, (...)
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  13. The Economic World View: Studies in the Ontology of Economics.Uskali Mäki (ed.) - 2001 - New York: Cambridge University Press.
    The beliefs of economists are not solely determined by empirical evidence in direct relation to the theories and models they hold. Economists hold 'ontological presuppositions', fundamental ideas about the nature of being which direct their thinking about economic behaviour. In this volume, leading philosophers and economists examine these hidden presuppositions, searching for a 'world view' of economics. What properties are attributed to human individuals in economic theories, and which are excluded? Does economic man exist? Do markets have an essence? Do (...)
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  14. Belief as an act of reason.Nicholas Koziolek - 2018 - Manuscrito 41 (4):287-318.
    Most philosophers assume (often without argument) that belief is a mental state. Call their view the orthodoxy. In a pair of recent papers, Matthew Boyle has argued that the orthodoxy is mistaken: belief is not a state but (as I like to put it) an act of reason. I argue here that at least part of his disagreement with the orthodoxy rests on an equivocation. For to say that belief is an act of reason might mean either (...)
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  15. The grammar of belief.Michael McKinsey - 1998 - In William J. Rapaport & Francesco Orilia (eds.), Thought, Language, and Ontology, Essays in Memory of Hector-Neri Castaneda. Dordrecht, Netherland: Kluwer Academic Publishers.
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  16. Naturalness is Not an Aim of Belief.Geoffrey Hall - 2023 - Erkenntnis 88 (6):2277-2290.
    Recently some philosophers have defended the thesis that naturalness, or joint-carvingness, is an aim of belief. This paper argues that there is an important class of counterexamples to this thesis. In particular, it is argued that naturalness is not an aim of our beliefs concerning what is joint carving and what is not.
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  17. How to Believe Long Conjunctions of Beliefs: Probability, Quasi-Dogmatism and Contextualism.Stefano Bonzio, Gustavo Cevolani & Tommaso Flaminio - 2021 - Erkenntnis 88 (3):965-990.
    According to the so-called Lockean thesis, a rational agent believes a proposition just in case its probability is sufficiently high, i.e., greater than some suitably fixed threshold. The Preface paradox is usually taken to show that the Lockean thesis is untenable, if one also assumes that rational agents should believe the conjunction of their own beliefs: high probability and rational belief are in a sense incompatible. In this paper, we show that this is not the case in general. More (...)
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  18. A Realer Institutional Reality: Deepening Searle’s (De)Ontology of Civilization.Molly Brigid Flynn - 2012 - International Journal of Philosophical Studies 20 (1):43-67.
    This paper puts Searle’s social ontology together with an understanding of the human person as inclined openly toward the truth. Institutions and their deontology are constituted by collective Declarative beliefs, guaranteeing mind-world adequation. As this paper argues, often they are constituted also by collective Assertive beliefs that justify (rather than validate intrainstitutionally) institutional facts. A special type of Status Function-creating ‘Assertive Declarative’ belief is introduced, described, and used to shore up Searle’s account against two objections: that, as based (...)
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  19. Belief in a Good and Loving God: a Case Study in the Varieties of a Religious Belief.Gabriel Citron - 2014 - In Andrew Moore (ed.), God, Mind and Knowledge. Burlington: Routledge. pp. 67-86.
    There has been much recent debate over the meaning of the claim that God is good and loving. Although the participants in this debate strongly disagree over the correct analysis of the claim, there is nonetheless agreement across all parties that there is a single correct analysis. This paper aims to overthrow this consensus, by showing that sentences such as ‘There is a good and loving God’ are often used to express a variety of beliefs with quite different logico-grammatical characteristics. (...)
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  20. Debunking Rationalist Defenses of Common-Sense Ontology: An Empirical Approach.Robert Carry Osborne - 2016 - Review of Philosophy and Psychology 7 (1):197-221.
    Debunking arguments typically attempt to show that a set of beliefs or other intensional mental states bear no appropriate explanatory connection to the facts they purport to be about. That is, a debunking argument will attempt to show that beliefs about p are not held because of the facts about p. Such beliefs, if true, would then only be accidentally so. Thus, their causal origins constitute an undermining defeater. Debunking arguments arise in various philosophical domains, targeting beliefs about morality, the (...)
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  21. THE PLACE OF AFRICAN ANIMAL ETHICS WITHIN THE WELFARIST AND RIGHTIST DEBATE: AN INTERROGATION OF AKAN ONTOLOGICAL AND ETHICAL BELIEFS TOWARD ANIMALS AND THE ENVIRONMENT.Stephen Nkansah Morgan - 2020 - Dissertation, University of Kwazulu-Natal
    Scholars in the field of environmental and animal ethics have propounded theories that outline what, in their view, ought to constitute an ethical relationship between humans and the environment and humans and nonhuman animals respectively. In the field of animal ethics, the contributions by Western scholars to theorize a body of animal ethics, either as an ethic in its own right or as a branch of the broader field of environmental ethics is clearly seen. Consequently, there are, notably, two main (...)
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  22. Purism: An Ontological Proof for The Impossibility of God.* Primus - 2020 - Secular Studies 2 (2):160-178.
    This article presents an ontological proof that God is impossible.I define an ‘impossibility’ as a condition which is inconceivable due to its a priori characteristics (e.g. a ‘square circle’). Accordingly, said conditions will not ever become conceivable, as they could in instances of a posteriori inconceivability (e.g. the notion that someone could touch a star without being burned). As the basis of this argument, I refer to an a priori observation (Primus, 2019) regarding our inability to imagine inconsistency (difference) within (...)
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  23. We Believe: Group Belief and the Liturgical use of Creeds.Joshua Cockayne - 2021 - European Journal for Philosophy of Religion 13 (3).
    The recitation of creeds in corporate worship is widespread in the Christian tradition. Intuitively, the use of creeds captures the belief not only of the individuals reciting it, but of the Church as a whole. This paper seeks to provide a philosophical analysis of the meaning of the words, ‘We believe…’, in the context of the liturgical recitation of the Creed. Drawing from recent work in group ontology, I explore three recent accounts of group belief and consider (...)
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  24. Formal ontology, common sense, and cognitive science.Barry Smith - 1995 - International Journal of Human-Computer Studies 43 (5-6):641–667.
    Common sense is on the one hand a certain set of processes of natural cognition - of speaking, reasoning, seeing, and so on. On the other hand common sense is a system of beliefs (of folk physics, folk psychology and so on). Over against both of these is the world of common sense, the world of objects to which the processes of natural cognition and the corresponding belief-contents standardly relate. What are the structures of this world? How does the (...)
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  25. Entrepreneurial Beliefs and Agency under Knightian Uncertainty.Randall Westgren & Travis Holmes - 2021 - Philosophy of Management 21 (2):199-217.
    At the centenary of Frank H. Knight’s Risk, Uncertainty, and Profit, we explore the continuing relevance of Knightian uncertainty to the theory and practice of entrepreneurship. There are three challenges facing such assessment. First, RUP is complex and difficult to interpret. The key but neglected element of RUP is that Knight’s account is not solely about risk and uncertainty as states of nature, but about how an agent’s beliefs about uncertain outcomes and confidence in those beliefs guide their choices. Second, (...)
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  26. (1 other version)Hysteria, race, and phlogiston. A model of ontological elimination in the human sciences.David Ludwig - 2014 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 45 (1):68-77.
    Elimination controversies are ubiquitous in philosophy and the human sciences. For example, it has been suggested that human races, hysteria, intelligence, mental disorder, propositional attitudes such as beliefs and desires, the self, and the super-ego should be eliminated from the list of respectable entities in the human sciences. I argue that eliminativist proposals are often presented in the framework of an oversimplified “phlogiston model” and suggest an alternative account that describes ontological elimination on a gradual scale between criticism of empirical (...)
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  27. Easy Ontology Made Easier.Arvid Båve - forthcoming - In Xavier de Donato-Rodríguez, José Falguera & Concha Martínez-Vidal (eds.), Deflationist Conceptions of Abstract Objects. Springer.
    Easy Ontology (EO), defended in several recent works by Amie Thomasson, and based on Carnap’s famous deflationism about metaphysics, is the view that many ontological questions, like ‘Are there numbers?’, are at bottom easy, at least when taken in their “internal” sense. Both Carnap and Thomasson take for granted that serious metaphysicians therefore cannot plausibly be interpreted as asking internal questions. Thus, they think they are committed to finding some alternative, special interpretation of metaphysicians’ utterances. I argue that none (...)
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  28. Belief Retention: A Fregean Account.Vojislav Bozickovic - 2015 - Erkenntnis 80 (3):477-486.
    Concerning cases involving temporal indexicals Kaplan has argued that Fregean thoughts cannot be the bearers of cognitive significance due to the alleged fact that one can think the same thought from one occasion to the next without realizing this—thus linking the issue of cognitive significance to that of belief retention. Kaplan comes up with his own version of the Fregean strategy for accounting for belief retention that does not face this kind of a problem; but he finds it (...)
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  29. A Compatibilist Approach in Ontology: Steps Towards a Formalization.Massimiliano Carrara & Vittorio Morato - 1998 - In Nicola Guarino (ed.), Formal Ontology in Information Systems. IOS Press. pp. 182-194.
    Commonsense ontology often conflicts with the ontology of our best scientific and philosophical theories. However, commonsense ontology, and commonsense belief systems in general, seems to be remarkably efficient and cognitively fundamental. In cases of contrast, it is better to find a way to reconcile commonsense and ”theoretical” ontologies. Given that commonsense ontologies are typically expressed within natural language, a classical procedure of reconciliation is semantical. The strategy is that of individuating the ”ontologically problematic” expressions of natural (...)
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  30. The Non-Coding RNA Ontology : a comprehensive resource for the unification of non-coding RNA biology.Huang Jingshan, Eilbeck Karen, Barry Smith, A. Blake Judith, Dou Dejing, Huang Weili, A. Natale Darren, Ruttenberg Alan, Huan Jun & T. Zimmermann Michael - 2016 - Journal of Biomedical Semantics 7 (1).
    In recent years, sequencing technologies have enabled the identification of a wide range of non-coding RNAs (ncRNAs). Unfortunately, annotation and integration of ncRNA data has lagged behind their identification. Given the large quantity of information being obtained in this area, there emerges an urgent need to integrate what is being discovered by a broad range of relevant communities. To this end, the Non-Coding RNA Ontology (NCRO) is being developed to provide a systematically structured and precisely defined controlled vocabulary for (...)
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  31. Genealogical Defeat and Ontological Sparsity.Jonathan Barker - 2023 - Midwest Studies in Philosophy 47:1-23.
    When and why does awareness of a belief's genealogy render it irrational to continue holding that belief? According to explanationism, awareness of a belief’s genealogy gives rise to an epistemic defeater when and because it reveals that the belief is not explanatorily connected to the relevant worldly facts. I argue that an influential recent version of explanationism, due to Korman and Locke, incorrectly implies that it is not rationally permissible to adopt a “sparse” ontology of (...)
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  32. Say Nothing, Do Nothing Get Things Done: A Short Exposition of taoist Epistemology in the light of abrahamic teleology and ontology.Joel West - 2019 - Language and Semiotic Studies 2 (5):53 - 75.
    The Western idea of religion is of something that one does, aside from what one believes. We separate belief from action. This paper examines the Abrahamic idea of belief and the need for historicity and compares this to the Taoist belief in Lao Tzu and the lack of a need for a historical founder in terms of practice and belief.
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  33. Epistemic Challenges in Neurophenomenology: Exploring the Reliability of Knowledge and Its Ontological Implications.Anna Shutaleva - 2023 - Philosophies 8 (5):94.
    This article investigates the challenges posed by the reliability of knowledge in neurophenomenology and its connection to reality. Neurophenomenological research seeks to understand the intricate relationship between human consciousness, cognition, and the underlying neural processes. However, the subjective nature of conscious experiences presents unique epistemic challenges in determining the reliability of the knowledge generated in this research. Personal factors such as beliefs, emotions, and cultural backgrounds influence subjective experiences, which vary from individual to individual. On the other hand, scientific knowledge (...)
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  34. Fundamental Quantification and the Language of the Ontology Room.Daniel Z. Korman - 2013 - Noûs 49 (2):298-321.
    Nihilism is the thesis that no composite objects exist. Some ontologists have advocated abandoning nihilism in favor of deep nihilism, the thesis that composites do not existO, where to existO is to be in the domain of the most fundamental quantifier. By shifting from an existential to an existentialO thesis, the deep nihilist seems to secure all the benefits of a composite-free ontology without running afoul of ordinary belief in the existence of composites. I argue that, while there (...)
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  35. Critical social ontology.Kevin Richardson - 2023 - Synthese 201 (6):1-19.
    Critical social ontology is any study of social ontology that is done in order to critique ideology or end social injustice. The goal of this paper is to outline what I call the fundamentality approach to critical social ontology. On the fundamentality approach, social ontologists are in the business of distinguishing between appearances and (fundamental) reality. Social reality is often obscured by the acceptance of ideology, where an ideology is a distorted system of beliefs that leads people (...)
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  36. Doxastic Wronging, Disrespectful Belief, & The Moral Over-Demandingness Objection.Stephanie Sheintul - forthcoming - Journal of Value Inquiry:1-11.
    Some scholars working on the ethics of belief argue that we can wrong each other in virtue of what we believe. This thesis is known as doxastic wronging. Proponents of doxastic wronging have different views about when our beliefs wrong. A prominent view is that our beliefs wrong when they falsely diminish. I call this the false diminishment account of doxastic wronging. In this paper, I argue against this account on the grounds that it is morally overdemanding. Nevertheless, I (...)
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  37. Exploring the Ontological Conundrum: Vasubandhu's Account of the Self and the Challenge of Comprehensive Functionality.Wesley De Sena - manuscript
    In his work "Treatise on the Negation of the Person," Vasubandhu presents an argument that challenges the conventional understanding of the self, asserting that it can be conceptually and ontologically reduced to the aggregates. This stance is a direct response to the beliefs of Buddhist Personalists, who argue that while a self may be conceptually dependent on the aggregates, it cannot be ontologically reduced to them, as it points to something beyond the aggregates. At the heart of this debate lies (...)
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  38. THE PHILOSOPHY OF KURT GODEL - ALEXIS KARPOUZOS.Alexis Karpouzos - 2024 - The Harvard Review of Philosophy 8 (14):12.
    Gödel's Philosophical Legacy Kurt Gödel's contributions to philosophy extend beyond his incompleteness theorems. He engaged deeply with the work of other philosophers, including Immanuel Kant and Edmund Husserl, and explored topics such as the nature of time, the structure of the universe, and the relationship between mathematics and reality. Gödel's philosophical writings, though less well-known than his mathematical work, offer rich insights into his views on the nature of existence, the limits of human knowledge, and the interplay between the finite (...)
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  39. Natural Belief in Persistent Selves.Mark Collier - 2021 - Philosophical Psychology 34 (8):1146–1166.
    In “Of Personal Identity”, Hume attempts to understand why we ordinarily believe in persistent selves. He proposes that this ontological commitment depends on illusions and fictions: the imagination tricks us into supposing that an unchanging core self remains static through the flux and change of experience. Recent work in cognitive science provides a good deal of support for Hume’s hypothesis that common beliefs about the self are founded on psychological biases rather than rational insight or evidence. We naturally believe in (...)
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  40. The Ontological Argument Reconsidered.Oded Balaban & Asnat Avshalom - 1990 - Journal of Philosophical Research 15:279-310.
    The ontological argument- proposed by St. Anselm and developed by Descartes, Leibniz, Kant, Hegel, and Marx- furnishes a key to understanding the relationship between thought and reality. In this article, we shall focus on Hegel’s attitude towards the ontological argument as set out in his Science of Logic, where it appears as a paradigm of the relationship between thought and reality. It should be remarked, moreover, that our choice of the subject was not random and that it was selected for (...)
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  41. πολλαχῶς ἔστι; Plato’s Neglected Ontology.Mohammad Bagher Ghomi - manuscript
    This paper aims to suggest a new approach to Plato’s theory of being in Republic V and Sophist based on the notion of difference and the being of a copy. To understand Plato’s ontology in these two dialogues we are going to suggest a theory we call Pollachos Esti; a name we took from Aristotle’s pollachos legetai both to remind the similarities of the two structures and to reach a consistent view of Plato’s ontology. Based on this theory, (...)
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  42. N.T. Wright and the Body-Soul Predicament: The Presumption of Duality in Ontological Holism.D'Oleo-Ochoa Isaias - 2016 - Stromata 58 (1):111-136.
    N.T. Wright has offered Christian philosophers a proposal where it is apparently possible to hold the belief in the intermediate state-resurrection of the body and an ontological holism in the same sense at the same time. I argue that this not only creates a basic contradiction in Wright’s ontological paradigm, but also it is not a coherent and tenable proposal despite the fact one might eventually find a potential solution to such a quandary.
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  43. Review of Postdigital Theologies: Technology, Belief, and Practice, Maggi Savin-Baden, and John Reader (eds), Springer, 2022. [REVIEW]Ryan Haecker - unknown - Reviews in Religion and Theology 30 (3):197-200.
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  44. Augmented Ontologies or How to Philosophize with a Digital Hammer.Stefano Gualeni - 2014 - Philosophy and Technology 27 (2):177-199.
    Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel (...)
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  45. Assimilation and control: belief at the lowest levels.Eric Mandelbaum - 2020 - Philosophical Studies 177 (2):441-447.
    The core of Zimmerman’s picture posits an inverse correlation between an action’s automaticity and belief’s role in the action’s execution. This proposal faces serious problems. First, high-attention, high-control actions don’t seem to heighten awareness of one’s beliefs. Second, low-attention, low-control actions are caused by the same states at play when executing high-attention, high-control actions, in which case there is no ontological difference in the states involved in these behaviors. Third, on Zimmerman’s view it is unclear what it is for (...)
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  46. Does religious belief impact philosophical analysis?Kevin P. Tobia - 2016 - Religion, Brain and Behavior 6 (1):56-66.
    One popular conception of natural theology holds that certain purely rational arguments are insulated from empirical inquiry and independently establish conclusions that provide evidence, justification, or proof of God’s existence. Yet, some raise suspicions that philosophers and theologians’ personal religious beliefs inappropriately affect these kinds of arguments. I present an experimental test of whether philosophers and theologians’ argument analysis is influenced by religious commitments. The empirical findings suggest religious belief affects philosophical analysis and offer a challenge to theists and (...)
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  47. Some Consequences of the Academicization of Design Practice.Michael Biggs & Daniela Büchler - 2011 - Design Philosophy Papers 9 (1):41-55.
    This paper aims to contribute a design-focused perspective on the ‘alternative paradigm research’ discussion. To clarify the aspect of ‘design-focus’ that we wish to refer to, we will use the term ‘areas of design practice’ to cover those activities that focus on the conception and production of artefacts, in contrast to the activities of theorizing and writing histories. The literature on academic research in areas of design practice encompasses a board range of subjects and terminology -- it refers to the (...)
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  48. LIFE AFTER DEATH IN YORUBA ONTOLOGY: A CRITIQUE.Akomolafe Mohammed Akinola - manuscript
    This paper is a reflection on the puzzle of life after death. It explores the meaning, types and causes of death so as to contemplate the purpose of life. Thus, the paper takes into consideration metaphysical, moral and epistemic issues in the belief in life after death (or life after life). This exploration is done considering the Yoruba philosophy of death (iku), life (iye) and life after death (aye atun wa). We note that, for the Yoruba, life as seen (...)
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  49. Ontology for human talk and thought (not robotics).Maria Bittner - 2006 - Theoretical Linguistics 32 (1):47-56.
    Hamm, Kamp, and van Lambalgen 2006 (hereafter HLK) propose to relate NL discourse to cognitive representations that also deal with world knowledge, planning, belief revision, etc. Surprisingly, to represent human cognition they use an event calculus "which has found applications in robotics". This comment argues that the robotics-based theory of HLK attributes too much to world knowledge and not enough to the ontology, centering, and other universals of NL semantics. It is also too Anglo-centric to generalize to languages (...)
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  50. Cognitive Bias, the Axiological Question and the Epistemic Probability of Theistic Belief.Dan Linford & Jason Megill - 2018 - In Mirosław Szatkowski (ed.), Ontology of Theistic Beliefs: Meta-Ontological Perspectives. De Gruyter. pp. 77-92.
    Some recent work in philosophy of religion addresses what can be called the “axiological question,” i.e., regardless of whether God exists, would it be good or bad if God exists? Would the existence of God make the world a better or a worse place? Call the view that the existence of God would make the world a better place “Pro-Theism.” We argue that Pro-Theism is not implausible, and moreover, many Theists, at least, (often implicitly) think that it is true. That (...)
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