Results for 'R. Jay Wallace'

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R. Jay Wallace
University of California, Berkeley
  1. Virtue, Reason, and Principle.R. Jay Wallace - 1991 - Canadian Journal of Philosophy 21 (4):469-495.
    A common strategy unites much that philosophers have written about the virtues. The strategy can be traced back at least to Aristotle, who suggested that human beings have a characteristic function or activity, and that the virtues are traits of character which enable humans to perform this kind of activity excellently or well. The defining feature of this approach is that it treats the virtues as functional concepts, to be both identified and justified by reference to some independent goal or (...)
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  2.  77
    The Limits of Free Will: Replies to Bennett, Smith and Wallace[REVIEW]Paul Russell - 2021 - Ethical Theory and Moral Practice 24 (1):357-373.
    This is a contribution to a Book symposium on The Limits of Free Will: Selected Essays by Paul Russell. I provide replies to three critics of The Limits of Free Will. The first reply is to Robert Wallace and focuses on the question of whether there is a conflict between the core compatibilist and pessimist components of the "critical compatibilist" position that I have advanced. The second reply is to Angela Smith's discussion of the "narrow" interpretation of moral responsibility (...)
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  3.  62
    Responsibility, Naturalism and ‘the Morality System'.Paul Russell - 2013 - In David Shoemaker (ed.), Oxford Studies in Agency and Responsibility. New York, IA 50238, USA: pp. 184-204.
    In "Freedom and Resentment" P.F. Strawson, famously, advances a strong form of naturalism that aims to discredit kcepticism about moral responsibility by way of approaching these issues through an account of our reactive attitudes. However, even those who follow Strawson's general strategy on this subject accept that his strong naturalist program needs to be substantially modified, if not rejected. One of the most influential and important efforts to revise and reconstruct the Strawsonian program along these lines has been provided by (...)
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  4. Shame and the Scope of Moral Accountability.Shawn Tinghao Wang - 2021 - Philosophical Quarterly 71 (3):544-564.
    It is widely agreed that reactive attitudes play a central role in our practices concerned with holding people responsible. However, it remains controversial which emotional attitudes count as reactive attitudes such that they are eligible for this central role. Specifically, though theorists near universally agree that guilt is a reactive attitude, they are much more hesitant on whether to also include shame. This paper presents novel arguments for the view that shame is a reactive attitude. The arguments also support the (...)
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  5. ‘Conceptual Thinking and Nonconceptual Content: A Sellarsian Divide’.James R. O'Shea - 2010 - In James R. O'Shea & Eric Rubenstein (eds.), Self, Language, and World: Problems from Kant, Sellars, and Rosenberg. Ridgeview Publishing Company.
    Central to Sellars’ account of human cognition was a clear distinction, expressed in varying terminology in his different works, “between conceptual and nonconceptual representations.” Those who have come to be known as ‘left-wing Sellarsians’, such as Richard Rorty, Robert Brandom, and John McDowell, have tended to reject Sellars’ appeals to nonconceptual sensory representations. So-called ‘right-wing Sellarsians’ such as Ruth Millikan and Jay Rosenberg, on the other hand, have embraced and developed aspects of Sellars’ account, in particular the central underlying idea (...)
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  6. Can We Intend the Past?Oded Na'aman - 2017 - Journal of Ethics and Social Philosophy 12 (3):304-311.
    First and primarily, I criticize Jay Wallace's account of the affirmation dynamic, which entails a willingness to bring about past occurrences that were necessary for one's present attachments. Specifically, I criticize his analysis of regret and affirmation as intention-like attitudes about the past. Second, I trace Wallace's notion of regret to a common but misguided model of retrospection as a choice between courses of history. Finally, I offer reason to think that the rationality of retrospection crucially differs from (...)
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  7.  62
    The Relationship Between Moral Responsibility and Freedom.Benjamin Rossi & Ted Warfield - 2016 - In Kevin Timpe, Meghan Griffith & Neil Levy (eds.), The Routledge Companion to Free Will. New York: Routledge. pp. 612-623.
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  8. Buddhist Perspectives on Free Will: Agentless Agency?Rick Repetti (ed.) - 2016 - London, UK: Routledge / Francis & Taylor.
    A collection of essays, mostly original, on the actual and possible positions on free will available to Buddhist philosophers, by Christopher Gowans, Rick Repetti, Jay Garfield, Owen Flanagan, Charles Goodman, Galen Strawson, Susan Blackmore, Martin T. Adam, Christian Coseru, Marie Friquegnon, Mark Siderits, Ben Abelson, B. Alan Wallace, Peter Harvey, Emily McRae, and Karin Meyers, and a Foreword by Daniel Cozort.
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  9.  48
    Review of Daniel Dennett and Gregg D. Caruso Just Deserts: Debating Free Will[REVIEW]Robert H. Wallace - forthcoming - Journal of Moral Philosophy.
    This is a review of Daniel Dennett and Gregg D. Caruso's Just Deserts: Debating Free Will.
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  10.  79
    SORABJI, R. Emotion and Peace of Mind.R. Sorabji, T. Brennan & P. Brown - 2002 - Philosophical Books 43 (3):169-220.
    A longish (12 page) discussion of Richard Sorabji's excellent book, with a further discussion of what it means for a theory of emotions to be a cognitive theory.
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  11. Jay L. Garfield, Engaging Buddhism: Why It Matters to Philosophy. [REVIEW]Rick Repetti - 2015 - Science, Religion and Culture 2 (2):1-6.
    Book review of Jay Garfield's Engaging Buddhism: Why It Matters to Philosophy.
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  12. Stephen Jay Gould.Massimo Pigliucci - 2007 - In T. Flynn (ed.), The New Encyclopedia of Unbelief. Prometheus.
    A brief biography of evolutionary biologist Stephen Jay Gould.
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  13. Jay-Z, Phenomenology, & Hip-Hop.Harry Nethery - 2012 - APA Newsletter on Philosophy and the Black Experience 11 (1).
    This essay undertakes a phenomenological inquiry into the ‘experiential structure of hip-hop’ – a structure that hip-hop artist Jay-Z (Shawn Carter) gestures towards in his text Decoded. In this book, Jay-Z argues that hip-hop has a particular power to act as the vehicle for the communication of a specific type of experience, i.e. contradictory experiences, or those which do not seem possible under the principle of non-contradiction. For instance, Tupac Shakur says of his mom that “…even as a crack fiend, (...)
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  14.  24
    Reconciling Conceptual Confusions in the Le Monde Debate on Conspiracy Theories, J.C.M. Duetz and M R. X. Dentith.Julia Duetz & M. R. X. Dentith - 2022 - Social Epistemology Review and Reply Collective 10 (11):40-50.
    This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...)
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  15. Jay Lampert, Simultaneity and Delay: A Dialectical Theory of Staggered Time.Martijn Boven - 2012 - Radical Philosophy 176:66.
    In Simultaneity and Delay: A Dialectical Theory of Staggered Time, the Canadian philosopher Jay Lampert challenges theories that define time in terms of absolute simultaneity and continuous succession. To counter these theories he introduces an alternative: the dialectic of simultaneity and delay. According to Lampert, this dialectic constitutes a temporal succession that is no longer structured as a continuous line, but that is built out of staggered time-flows and delayed reactions. The bulk of the book consists of an attempt to (...)
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  16.  66
    The Right to Be: Wallace Stevens and Martin Heidegger on Thinking and Poetizing.Frederick M. Dolan - 2021 - In Florian Grosser & Nassima Sahraoui (eds.), Heidegger in the Literary World: Variations on Poetic Thinking (New Heidegger Research). pp. 127-140.
    If Martin Heidegger was a philosopher who poetized, Wallace Stevens was a poet who philosophized. In "The Sail of Ulysses," one of his later poems, Stevens speaks enigmatically of a "right to be." The phrase is straightforward, if taken to indicate the right to life. But Stevens is rarely, if ever, straightforward. The poem is much more understandable if we take "being" in a Heideggerian sense, as an understanding of what it means to be.
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  17. Who is a Journalist?Jay Black - 2010 - In Christopher Meyers (ed.), Journalism Ethics: A Philosophical Approach. Oxford University Press. pp. 103--116.
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  18. Jay's *Songs of Experience*. [REVIEW]Gregory Nixon - 2007 - Journal of Consciousness Studies 14 (11):125-7.
    ‘Experience is the best teacher’ goes the cliché without ever making clear just want is meant by that slippery first term. ‘Experience is never remembered unaltered’ goes another. Is experience something to be undergone, like a journey, or is it perhaps the relational immediacy between organism and environment? What do we reference when we use the term experience? -/- Martin Jay, renowned intellectual historian from UC Berkeley, here examines these questions in a grand survey of the term’s use throughout the (...)
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  19. In Search of the Spectacular: Travis' Critique of Dummett.Adam Stewart-Wallace - 2015 - Teorema: International Journal of Philosophy (1):37-53.
    According to Charles Travis our language is occasion-sensitive. The truth- conditions of all our sentences, and their correctness-conditions more generally, vary depending on the occasions on which they are used. This is part of a broader view of language as unshadowed. This paper develops objections Travis has made from this viewpoint against Michael Dummett’s anti-realism. It aims to show that the arguments are suggestive but inconclusive. For all it shows unshadowed anti-realism is a possibility.
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  20.  42
    The Geography of the Pandemic - in-Between Place of Existential Illness (Geografares Journal Editorial).Wallace Pantoja - 2021 - Revista Geografares 32 (1):117-121.
    This dossier emerges as an attempt to understand our current plight in which we necessarily failed. Some figures were transformed in escapist lines that brought confrontation within our reach in face of these "blockaded access future", where the body – the personal and the aggregate, in different communal places – screams at the top of lungs or remains silent in a fierce pursuit of life, cutting off these pandemic geographies of feverish horizons. It is in this abysmal situation that geographical (...)
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  21. The geographic principle of connection to front "universal primary education" in Brazil - the case transamazon highway (the state of Pará).Wallace Wagner Rodrigues Pantoja - 2015 - Geosul 30 (60):165-189.
    This article discusses the process of universalization of education in Brazil the count from a specific spatiality - the places on the edge of the Transmazonica highway. There being no need toquestion the scope and effectiveness of expanding access to basic education, given its wide acceptance in the country - we start from the principle of geographical connectivity/connection to problematize such educational universalization. We aim to reflect on the scope of basic education, its conditions and ability to potentiate or not (...)
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  22. Mormonismo em Belém do Pará (Brasil) – dimensão transterritorial da identidade dos Santos.Wallace Pantoja - manuscript
    The relations between territory, religion and geopolitics seem to assume a central role in the contemporary world. I try to contribute to debate here, from a survey in Belém of Pará on the territory and the identity of The Church of Jesus Christ of Latter-day Saints, the Mormons. Instrumentalized by semi-structured interviews, field observation, research of official documents of religion trought an existential phenomenological interpretation, I conclude that: there is a geopolitical war in evidence nowadays; territorial Mormons follow a metropolitan (...)
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  23.  11
    Dance Ethnography: An Analysis on Aeta Ambala Tribe of Barangay Tubo-Tubo, Bataan.Jay Mark D. Sinag - 2022 - Universal Journal of Educational Research 1 (4):218-231.
    Philippine folk dances can be dated back as early as the pre-colonial period which inherited by our forefathers and passed through several generations of Filipinos. These traditional dances are considered treasures of our homeland for they depict the humble beginnings of our native countrymen and serve as a symbol of national identity. The study utilized focused ethnography and was limited on the documentation of the ethnic dance of Ayta Ambala’s tribe, their cultural values along with its cultural heritage situated at (...)
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  24. Ought-Implies-Can: Erasmus Luther and R.M. Hare.Charles R. Pigden - 1990 - Sophia 29 (1):2-30.
    l. There is an antinomy in Hare's thought between Ought-Implies-Can and No-Indicatives-from-Imperatives. It cannot be resolved by drawing a distinction between implication and entailment. 2. Luther resolved this antinomy in the l6th century, but to understand his solution, we need to understand his problem. He thought the necessity of Divine foreknowledge removed contingency from human acts, thus making it impossible for sinners to do otherwise than sin. 3. Erasmus objected (on behalf of Free Will) that this violates Ought-Implies-Can which he (...)
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  25. Desenhando o Lugar: subjetividade, violência e fratura existencial na Ilha do Outeiro,Belém-PA/ Drawing the Place: subjectivity, violence and existential fracture in Outeiro Island - Belém/PA.Wallace Pantoja - 2019 - Revista Querubim 1:132-140.
    I developed an activity in the classroom: to draw the image of the place. I communicate the results to interpret how the students subjectivate the place and perfect the teaching practice. Reflections move between subjectivity, place and violence, from a phenomenological contribution in dialogue with the historical-cultural approach, supported in the drawings, dialogue with students and intuition of the shareable singularity. I conclude: a) the image of the place is violence in the murderous-victim dyad; b) the mortal dyad serves as (...)
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  26. Os Filhos de Adão vicinal transamazônica como entrelugares/The Sons of Adam - Vicinal transamazonian, between-places.Wallace Pantoja - 2017 - Revista da Anpege 13 (20):157-176.
    In Transamazônica Paraense places do not exist in the geographical representations that shows the road, a regional and territorial domination project. The goal is to consider the emergency between -places to the road made of migrants from different geohitories that “ whether vicinam” and the implications of this context to the world of readings of/ on transamazônica geographicity. The experienced research focus is on the Vicinal of Adam, between Pacajá and New Repartimento (PA). Settlement Rio Cururuí. Methodologically, we start from (...)
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  27. Conteúdos Educativos E Ficções Geográficas: Ensaio Vicinal/Educational Content and Geographical Fiction: Vicinal Testing.Wallace Pantoja - 2017 - Revista Do Instituto Histórico E Geográfico Do Pará 3:1.
    The essay approaches the relationship between education, didactic content and transamazonic geography. Objective to question the sharing of the sensitive present in the current format of geocartographic contents in the textbooks, as well as to express, in an embryonic state, the possibility of another sharing, centered in the emerging geography of the places on the verge of the Transamazonica Paraense, especially students and teachers in vicinal , Valuing localized expressions as paths of educational geocartography. Methodologically, the text is part of (...)
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  28. Entre lugares transamazônicos: uma cartografia da inexistência?/In-Between Transamazonic: a cartography of inexistence?Wallace Pantoja - 2015 - Anais Do 7º Encontro Nacional da Associação Nacional de Pós Graduação E Pesquisa Em Ambiente E Sociedade.
    O artigo tem foco central na relação entre conhecimento científico e realidade do lugar, bem como as repercussões geopolítica desta relação, haja vista que o debate sobre o impacto das representações geográficas sobre os espaços, pode auxiliar no esclarecimento de como são pensadas as estratégias de desenvolvimento para os mesmos. Objetivo problematizar o saber geográfico que informa o ambiente e a vida humana à beira da Transamazônica. Parto de uma metodologia de base fenomenológica para dar visibilidade à fragilidade do diálogo (...)
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  29.  69
    Descritividade como um princípio da Geografia Amazônica: o chamado de Eidorfe Moreira/Descripitivity as a principle of amazon geography: the call of Eidorfe Moreira.Wallace Pantoja - 2019 - Geoamazônia 7 (13):54-67.
    In the essay I intend to revalue the descriptive principle in the contemporaryAmazonian geography, as presented to us by the geographer from Pará EidorfeMoreira (1960). Laterally, I call the attention of Amazonian geographers to thesensitivity of his work, which is not present in the bibliography of the training coursesin Geography in Pará. The methodological strategy is descriptive-interpretative with aphenomenological tone. I conclude: the refusal of the description is installed by aprejudiced effect of our current formation in relation to the procedures (...)
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  30. Educação do Campo à beira da “Faixa”: A (in)existência do lugar como espacialização do fenômeno/Countryside education on the edge of the “strip”: place (in)existence as phenomenon of spacialisation.Wallace Wagner Rodrigues Pantoja - 2015 - GeoTextos 11 (2):221-248.
    This text is part of an on going research. It deals with the relationship between the production and experience of the places on the edge of the Trans-Amazon Highway (BR 230), which cuts the North and a Northeast portion in the East-West direction. Considering its programmatic sense of occupation of the territory, as opposed to the explanation already accepted, which expresses the road as an engineering system, therefore, means to flow, is that I propose to think the road as an (...)
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  31. David Foster Wallace on the Good Life.Nathan Ballantyne & Justin Tosi - 2015 - In Steven M. Cahn & Maureen Eckert (eds.), Freedom and the Self: Essays on the Philosophy of David Foster Wallace. Columbia University Press. pp. 133-168.
    This chapter presents David Foster Wallace's views about three positions regarding the good life—ironism, hedonism, and narrative theories. Ironism involves distancing oneself from everything one says or does, and putting on Wallace's so-called “mask of ennui.” Wallace said that the notion appeals to ironists because it insulates them from criticism. However, he reiterated that ironists can be criticized for failing to value anything. Hedonism states that a good life consists in pleasure. Wallace rejected such a notion, (...)
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  32.  82
    Kantian Disregard for Non-Rational Humans: Immanuel Kant’s Haunting Impact on Contemporary Bioethics.Jay Six - 2022 - Stance 15:112-119.
    I seek to emphasize Immanuel Kant’s lingering and unsavory impact on medical ethics by emphasizing Kantian ethics’ disregard for non- rational humans. We must be considerate when discussing individuals who have some form of dementia, conditions that irreversibly diminish the ability to use rational thought, sometimes to a degree of severity that hinders essential daily functions. I argue that to consider ourselves proponents of human equality we must treat humans with dementia as members of the kingdom of ends.
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  33. Terriório e Identidade: a experiência mórmon em Belém do Pará/Territory and identity: the Mormon experience in Belém do Pará.Wallace Wagner Rodrigues Pantoja - 2011 - Dissertation, Universidade Federal Do Pará
    Religions today, actively participate in the daily life of most people on the planet, producing different relationships and conflicts too, from a reference to the transcendent existence, so the construction of their space of action - their territories - cut out ways different society, especially in big cities, where the clash of different world views imply different ways of living and feeling the city and others in this city. We propose here the discussion about territory and identity of the Church (...)
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  34. Te situa: desorientações geográficas em lugares pandêmicos/situate yourself: geographical disorientations in pandemic places.Wallace Pantoja - 2020 - Belém do Pará: Itacaiúnas.
    GEOGRAPHICAL REFLECTIONS IN PANDEMIC TIMES -/- Held amid the impacts and mobilizations caused by the spatialization of the phenomenon of COVID-19, the book of an essayistic nature tries to make the moment feel, opening up issues geographically engaged by different geographers and from different philosophical perspectives. An invitation to experience longings, desires, defeats, hopes and mobilizations together in a pandemic world.
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  35. Epistemology of Disagreement, Bias, and Political Deliberation: The Problems for a Conciliatory Democracy.Jay Carlson - 2018 - Topoi 40 (5):1161-1171.
    In this paper, I will discuss the relevance of epistemology of disagreement to political disagreement. The two major positions in the epistemology of disagreement literature are the steadfast and the conciliationist approaches: while the conciliationist says that disagreement with one’s epistemic equals should compel one to epistemically “split the difference” with those peers, the steadfast approach claims that one can maintain one’s antecedent position even in the face of such peer disagreement. Martin Ebeling applies a conciliationist approach to democratic deliberations, (...)
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  36.  43
    The Bodily Basis of Thought.Jay Seitz - 2000 - New Ideas in Psychology 18 (1):23-40.
    Classical cognitivist and connectionist models posit a Cartesian disembodiment of mind assuming that brain events can adequately explain thought and related notions such as intellect. Instead, we argue for the bodily basis of thought and its continuity beyond the sensorimotor stage. Indeed, there are no eternally fixed representations of the external world in the "motor system," rather, it is under the guidance of both internal and external factors with important linkages to frontal, parietal, cerebellar, basal ganglionic, and cingulate gyrus areas (...)
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  37. Wallace, Free Choice, and Fatalism.Gila Sher - 2015 - In S. M. Cahn & M. Eckert (eds.), Freedom and the Self: Essays on the Philosophy of David Foster Wallace. Columbia University Press. pp. 31-56.
    In this paper I reconstruct David Foster Wallace’s argument against fatalism in his undergraduate honors thesis, “Richard Taylor’s ‘Fatalism’ and the Semantics of Physical Modality”. My goal is to present the argument in a clear and concise way, so that it is easy to see its main line of reasoning and potential power. A secondary goal is to offer clarificatory and critical notes on some of the issues at stake. The reconstruction reveals interesting connections between Wallace’s argument and (...)
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  38. Resemblance and Identity in Wallace Stevens' Conception of Metaphor.Richmond Kwesi - 2018 - In Jakub Mácha & Kacper Bartczak (eds.), Wallace Stevens: Poetry, Philosophy, and Figurative Language. Berlin, Germany: pp. 113-137.
    Aristotle and the classical rhetoricians conceived of metaphor as a figure of speech in which one thing is given a name or an attribute of another thing on the basis of some resemblance that exists between the two things. Wallace Stevens conceived of metaphor not as the production of pre-existing resemblances observed in nature but the “creation of resemblance by the imagination” (NA: 72). Resemblance, and not identity, according to Stevens, is the fundamental relation between the two terms of (...)
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  39. Matthew McGrath, Between Deflationism & Correspondence Theory. [REVIEW]Jay Newhard - 2002 - Philosophy in Review 22 (1):53-54.
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  40.  86
    Influencing Choice Without Awareness.Jay A. Olson, Alym A. Amlani, Amir Raz & Ronald A. Rensink - 2015 - Consciousness and Cognition 37:225-236.
    Forcing occurs when a magician influences the audience's decisions without their awareness. To investigate the mechanisms behind this effect, we examined several stimulus and personality predictors. In Study 1, a magician flipped through a deck of playing cards while participants were asked to choose one. Although the magician could influence the choice almost every time (98%), relatively few (9%) noticed this influence. In Study 2, participants observed rapid series of cards on a computer, with one target card shown longer than (...)
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  41. The Neural, Evolutionary, Developmental, and Bodily Basis of Metaphor.Jay Seitz - 2005 - New Ideas in Psychology 23 (2):74-95.
    We propose that there are four fundamental kinds of metaphor that are uniquely mapped onto specific brain ‘‘networks’’ and present preliterate (i.e., evolutionary, including before the appearance of written language in the historical record), prelinguistic (i.e., developmental, before the appearance of speech in human development), and extralinguistic (i.e., neuropsychological, cognitive) evidence supportive of this view. We contend that these basic metaphors are largely nonconceptual and entail (a) perceptual–perceptual, (b) cross-modal, (c) movement–movement, and (d) perceptual-affective mappings that, at least, in the (...)
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  42.  54
    Jay L. Garfield and Murray Kiteley, Eds., Meaning and Truth: The Essential Readings in Modern Semantics Reviewed By.Peter Morton - 1992 - Philosophy in Review 12 (1):23-25.
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  43. Acquiring the Notion of a Dependent Designation: A Response to Douglas L. Berger.Jay L. Garfield & Jan Westerhoff - 2011 - Philosophy East and West 61 (2):365-367.
    In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and the reading of (...)
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  44. A Correspondence Theory of Truth.Jay Newhard - 2002 - Dissertation, Brown University
    The aim of this dissertation is to offer and defend a correspondence theory of truth. I begin by critically examining the coherence, pragmatic, simple, redundancy, disquotational, minimal, and prosentential theories of truth. Special attention is paid to several versions of disquotationalism, whose plausibility has led to its fairly constant support since the pioneering work of Alfred Tarski, through that by W. V. Quine, and recently in the work of Paul Horwich. I argue that none of these theories meets the correspondence (...)
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  45. Mind, Dance, and Pedagogy.Jay A. Seitz - 2002 - Journal of Aesthetic Education 36 (4):37-42.
    Explores the role of dance education both inside and outside the arts.
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  46. POLITICAL JUSTIFICATIONISM: A CASUISTIC EPISTEMOLOGY OF POLITICAL DISAGREEMENT.Jay Carlson - 2020 - TRAMES 24 (3):339-361.
    The conciliationist and steadfast approaches have dominated the conversation in the epistemology of disagreement. In this paper, drawing on Jennifer Lackey’s justificationist approach and the casuistry paradigm in medical ethics, I will develop a more contextual epistemology of political disagreement. On this account, a given political disagreement’s scope, domain, genealogy, and consequence can be helpful for determining whether we should respond to that disagreement at the level of our confidence, beliefs, or with policy. Though some may argue that responding with (...)
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  47. Jay Rubenstein, Armies of Heaven: The First Crusade and the Quest for Apocalypse. New York: Basic Books, 2011. Pp. Xiv, 402; 8 Color Plates, 6 Black-and-White Figures, and Maps. $29.99. ISBN: 9780465019298. [REVIEW]Paul E. Chevedden - 2013 - Speculum 88 (3):842-844.
    This new study of the “First” Crusade argues that “apocalyptic fervor” (p. 305) was the driving force of the expedition, as well as the Crusade movement. Previous studies, the author contends, have failed “to capture how precisely apocalyptic the First Crusade was” (p. xii). The remedy Rubenstein offers is a relentless focus on apocalypticism that ignores any weaknesses inherent in this approach and overlooks alternative explanations.
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  48. Conceptual Spaces for Space Event Characterization Via Hard and Soft Data Fusion.Jeremy R. Chapman, David Kasmier, David Limbaugh, Stephen R. Gagnon, John Crassidis, James Llinas, Barry Smith & Alexander P. Cox - 2021 - AIAA (American Institute of Aeronautics and Astronautics) Scitech 2021 Forum.
    The overall goal of the approach developed in this paper is to estimate the likelihood of a given kinetic kill scenario between hostile spacebased adversaries using the mathematical framework of Complex Conceptual Spaces Single Observation. Conceptual spaces are a cognitive model that provide a method for systematically and automatically mimicking human decision making. For accurate decisions to be made, the fusion of both hard and soft data into a single decision framework is required. This presents several challenges to this data (...)
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  49. Educação do Campo à beira da “Faixa”: A (in)existência do lugar como espacialização do fenômeno/Countryside education on the edge of the "Strip": place (in)existence as phenomenom of spacialization.Wallace Wagner Rodrigues Pantoja - 2015 - Geosul 11 (2):221-248.
    This text is part of an on going research. It deals with the relationship between the production and experience of the places on the edge of the Trans-Amazon Highway (BR 230), which cuts the North and a Northeast portion in the East-West direction. Considering its programmatic sense of occupation of the territory, as opposed to the explanation already accepted, which expresses the road as an engineering system, therefore, means to flow, is that I propose to think the road as an (...)
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  50. Moral Diversity and Moral Responsibility.Brian Kogelmann & Robert H. Wallace - 2018 - Journal of the American Philosophical Association 4 (3):371-389.
    In large, impersonal moral orders many of us wish to maintain good will toward our fellow citizens only if we are reasonably sure they will maintain good will toward us. The mutual maintaining of good will, then, requires that we somehow communicate our intentions to one another. But how do we actually do this? The current paper argues that when we engage in moral responsibility practices—that is, when we express our reactive attitudes by blaming, praising, and resenting—we communicate a desire (...)
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