Results for 'Aaron Gebler'

956 found
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  1.  6
    Καὶ τὰς οὐσίας δὲ κοινὰς ποιησάμενοι.Aron Teuscher & Aaron Gebler - 2025 - Hermes 153 (1):13-27.
    The paper examines a widely discussed passage in Diodorus’ Historical Library that describes the development of the social structure of the Lipari Islands. By reconstructing the history of research, terminological ambiguities are identified, forming the basis for a reinterpretation of the passage. It is demonstrated that the Liparensians implemented specific institutional orders, continually adapting to the demands of their surroundings, yet always aware of the impact and consequences of their actions.
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  2. Composition as Identity - Framing the Debate.Aaron J. Cotnoir - 2014 - In Aaron J. Cotnoir & Donald L. M. Baxter, Composition as Identity. Oxford: Oxford University Press USA. pp. 3-23.
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  3. Anti‐symmetry and non‐extensional mereology.Aaron Cotnoir - 2010 - Philosophical Quarterly 60 (239):396-405.
    I examine the link between extensionality principles of classical mereology and the anti‐symmetry of parthood. Varzi's most recent defence of extensionality depends crucially on assuming anti‐symmetry. I examine the notions of proper parthood, weak supplementation and non‐well‐foundedness. By rejecting anti‐symmetry, the anti‐extensionalist has a unified, independently grounded response to Varzi's arguments. I give a formal construction of a non‐extensional mereology in which anti‐symmetry fails. If the notion of ‘mereological equivalence’ is made explicit, this non‐anti‐symmetric mereology recaptures all of the structure (...)
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  4. (1 other version)Composition as General Identity.Aaron J. Cotnoir - 2008 - In Dean W. Zimmerman, Oxford Studies in Metaphysics. Oxford University Press. pp. 294-322.
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  5. The Ethics of Humor: Can Your Sense of Humor be Wrong?Aaron Smuts - 2010 - Ethical Theory and Moral Practice 13 (3):333-347.
    I distill three somewhat interrelated approaches to the ethical criticism of humor: (1) attitude-based theories, (2) merited-response theories, and (3) emotional responsibility theories. I direct the brunt of my effort at showing the limitations of the attitudinal endorsement theory by presenting new criticisms of Ronald de Sousa’s position. Then, I turn to assess the strengths of the other two approaches, showing that that their major formulations implicitly require the problematic attitudinal endorsement theory. I argue for an effects-mediated responsibility theory , (...)
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  6. Does Universalism Entail Extensionalism?Aaron Cotnoir - 2016 - Noûs 50 (1):121-132.
    Does a commitment to mereological universalism automatically bring along a commitment to the controversial doctrine of mereological extensionalism—the view that objects with the same proper parts are identical? A recent argument suggests the answer is ‘yes’. This paper attempts a systematic response to the argument, considering nearly every available line of reply. It argues that only one approach—the mutual parts view—can yield a viable mereology where universalism does not entail extensionalism.
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  7. Non-wellfounded Mereology.Aaron J. Cotnoir & Andrew Bacon - 2012 - Review of Symbolic Logic 5 (2):187-204.
    This paper is a systematic exploration of non-wellfounded mereology. Motivations and applications suggested in the literature are considered. Some are exotic like Borges’ Aleph, and the Trinity; other examples are less so, like time traveling bricks, and even Geach’s Tibbles the Cat. The authors point out that the transitivity of non-wellfounded parthood is inconsistent with extensionality. A non-wellfounded mereology is developed with careful consideration paid to rival notions of supplementation and fusion. Two equivalent axiomatizations are given, and are compared to (...)
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  8. Perception and the Categories: A Conceptualist Reading of Kant's Critique of Pure Reason.Aaron M. Griffith - 2012 - European Journal of Philosophy 20 (2):193-222.
    Abstract: Philosophers interested in Kant's relevance to contemporary debates over the nature of mental content—notably Robert Hanna and Lucy Allais—have argued that Kant ought to be credited with being the original proponent of the existence of ‘nonconceptual content’. However, I think the ‘nonconceptualist’ interpretations that Hanna and Allais give do not show that Kant allowed for nonconceptual content as they construe it. I argue, on the basis of an analysis of certain sections of the A and B editions of the (...)
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  9. Strange Parts: The Metaphysics of Non‐classical Mereologies.Aaron Cotnoir - 2013 - Philosophy Compass 8 (9):834-845.
    The dominant theory of parts and wholes – classical extensional mereology – has faced a number of challenges in the recent literature. This article gives a sampling of some of the alleged counterexamples to some of the more controversial principles involving the connections between parthood and identity. Along the way, some of the main revisionary approaches are reviewed. First, counterexamples to extensionality are reviewed. The ‘supplementation’ axioms that generate extensionality are examined more carefully, and a suggested revision is considered. Second, (...)
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  10.  82
    ‘Species’ without species.Aaron Novick & W. Ford Doolittle - 2021 - Studies in History and Philosophy of Science Part A 87 (C):72-80.
    Biological science uses multiple species concepts. Order can be brought to this diversity if we recognize two key features. First, any given species concept is likely to have a patchwork structure, generated by repeated application of the concept to new domains. We illustrate this by showing how two species concepts (biological and ecological) have been modified from their initial eukaryotic applications to apply to prokaryotes. Second, both within and between patches, distinct species concepts may interact and hybridize. We thus defend (...)
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  11. Mere Exposure to Bad Art.Aaron Meskin, Mark Phelan, Margaret Moore & Matthew Kieran - 2009 - British Journal of Aesthetics 53 (2):139-164.
  12. Parts as counterparts.Aaron Cotnoir - 2013 - Thought: A Journal of Philosophy 2 (3):228-241.
    Mereological nihilists are faced with a difficult challenge: explaining ordinary talk about material objects. Popular paraphrase strategies involve plurals, arrangements of particles, or fictions. In this paper, a new paraphrase strategy is put forward that has distinct advantages over its rivals: it is compatible with gunk and emergent properties of macro-objects. The only assumption is a commitment to a liberal view of the nature of simples; the nihilist must be willing to accept the possibility of heterogeneous extended simples. The author (...)
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  13. Science and the Principle of Sufficient Reason: Du Châtelet contra Wolff.Aaron Wells - 2023 - Hopos: The Journal of the International Society for the History of Philosophy of Science 13 (1):24–53.
    I argue that Émilie Du Châtelet breaks with Christian Wolff regarding the scope and epistemological content of the principle of sufficient reason, despite his influence on her basic ontology and their agreement that the principle of sufficient reason has foundational importance. These differences have decisive consequences for the ways in which Du Châtelet and Wolff conceive of science.
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  14. In Defense of the Moral Significance of Empathy.Aaron Simmons - 2014 - Ethical Theory and Moral Practice 17 (1):97-111.
    It is commonly suggested that empathy is a morally important quality to possess and that a failure to properly empathize with others is a kind of moral failure. This suggestion assumes that empathy involves caring for others’ well-being. Skeptics challenge the moral importance of empathy by arguing that empathy is neither necessary nor sufficient to care for others’ well-being. This challenge is misguided. Although some forms of empathy may not be morally important, empathy with another’s basic well-being concerns is both (...)
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  15.  66
    The fine structure of ‘homology’.Aaron Novick - 2018 - Biology and Philosophy 33 (1-2):6.
    There is long-standing conflict between genealogical and developmental accounts of homology. This paper provides a general framework that shows that these accounts are compatible and clarifies precisely how they are related. According to this framework, understanding homology requires both an abstract genealogical account that unifies the application of the term to all types of characters used in phylogenetic systematics and locally enriched accounts that apply only to specific types of characters. The genealogical account serves this unifying role by relying on (...)
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  16. Bayesian theories of conditioning in a changing world.Aaron C. Courville, Nathaniel D. Daw & David S. Touretzky - 2006 - Trends in Cognitive Sciences 10 (7):294-300.
  17. Beyond Atomism.Aaron Cotnoir - 2013 - Thought: A Journal of Philosophy 2 (1):67-72.
    Contemporary metaphysicians have been drawn to a certain attractive picture of the structure of the world. This picture consists in classical mereology, the priority of parts over wholes, and the well-foundedness of metaphysical priority. In this short note, I show that this combination of theses entails superatomism, which is a significant strengthening of mereological atomism. This commitment has been missed in the literature due to certain sorts of models of mereology being overlooked. But the entailment is an important one: we (...)
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  18. Do Moral Flaws Enhance Amusement?Aaron Smuts - 2009 - American Philosophical Quarterly 46 (2):151-163.
    I argue that genuine moral flaws never enhance amusement, but they sometimes detract.I argue against comic immoralism--the position that moral flaws can make attempts at humor more amusing.Two common errors have made immoralism look attractive.First, immoralists have confused outrageous content with genuine moral flaws.Second, immoralists have failed to see that it is not sufficient to show that a morally flawed joke is amusing; they need to show that a joke can be more amusing because of the fact that it is (...)
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  19.  40
    (2 other versions)John Locke.Richard Ithamar Aaron - 1937 - New York [etc.]: Oxford university press.
    In this third edition of "John Locke", the text is divided into three parts. The first is biographical, giving an account of the development of Locke's mind. The second expounds the teaching of the "Essay", and relates this to its background; while the third deals with Locke's teaching in political theory, moral philosophy, education, and religion. -- From publisher's description.
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  20. Normative Reasons for Love, Part II.Aaron Smuts - 2014 - Philosophy Compass 9 (8):518-526.
    Are there normative reasons for love? More specifically, is it possible to rationally justify love? Or can we at best provide explanations for why we love? In Part I of this entry, I discuss the nature of love, theories of emotion, and what it takes to justify an attitude. In Part II, I provide an overview of the various positions one might take on the rational justification of love. I focus on the debate between defenders of the no-reasons view and (...)
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  21.  12
    The 3 power values: how commitment, integrity, and transparency clear the roadblocks to performance.David Gebler - 2012 - San Francisco, CA: Jossey-Bass.
    Get organizational results by nurturing commitment, integrity, and transparency. A healthy corporate culture is the secret to an organization's performance. The good news is that employees already embody the values needed to propel the organization to its goals, but institutional roadblocks get in the way. All too often leaders don't know how to diagnose their culture in order to clear these roadblocks to performance. The 3 Power Values presents a breakthrough model that permits leaders to measure and manage culture. To (...)
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  22. Generic truth and mixed conjunctions: Some alternatives.Aaron Cotnoir - 2009 - Analysis 69 (3):473-479.
    Christine Tappolet posed a problem for alethic pluralism: either deny the truth of conjunctions whose conjuncts are from distinct domains of inquiry, or posit a generic global truth property thus making other truth properties redundant. Douglas Edwards has attempted to solve the problem by avoiding the horns of Tappolet's dilemma. After first noting an unappreciated consequence of Edwards's view regarding a proliferation of truth properties, I show that Edwards's proposal fails to avoid Tappolet's original dilemma. His response is not successful, (...)
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  23. From Truth Pluralism to Ontological Pluralism and Back.Aaron J. Cotnoir & Douglas Edwards - 2015 - Journal of Philosophy 112 (3):113-140.
    Ontological pluralism holds that there are different ways of being. Truth pluralism holds that there are different ways of being true. Both views have received growing attention in recent literature, but so far there has been very little discussion of the connections between the views. The authors suggest that motivations typically given for truth pluralism have analogue motivations for ontological pluralism; they argue that while neither view entails the other, those who hold one view and wish to hold the other (...)
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  24. Validity for Strong Pluralists.Aaron J. Cotnoir - 2013 - Philosophy and Phenomenological Research 86 (3):563-579.
  25. Composition as Identity: Framing the Debate.Aaron J. Cotnoir - 2014 - In Aaron J. Cotnoir & Donald L. M. Baxter, Composition as Identity. Oxford: Oxford University Press USA. pp. 3–23.
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  26.  50
    Are delusions biologically adaptive? Salvaging the doxastic shear pin.Aaron L. Mishara & Phil Corlett - 2010 - Behavioral and Brain Sciences 32 (6):530–531.
    In their target article, McKay & Dennett (M&D) conclude that only “positive illusions” are adaptive misbeliefs. Relying on overly strict conceptual schisms (deficit vs. motivational, functional vs. organic, perception vs. belief), they prematurely discount delusions asbiologicallyadaptive. In contrast to their view that “motivation” plays a psychological but not a biological function in a two-factor model of the forming and maintenance of delusions, we propose asingleimpairment in prediction-error–driven (i.e., motivational) learning in three stages in which delusions play a biologically adaptive role.
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  27.  25
    (1 other version)Welfare, Meaning, and Worth.Aaron Smuts - 2016 - New York: Routledge.
    _Welfare, Meaning, and Worth_ argues that there is more to what makes a life worth living than welfare, and that a good life does not consist of what is merely good for the one who lives it. Smuts defends an objective list theory that states that the notion of worth captures matters of importance for which no plausible theory of welfare can account. He puts forth that lives worth living are net high in various objective goods, including pleasure, meaning, knowledge, (...)
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  28. (1 other version)The Ethics of Singing Along: The Case of “Mind of a Lunatic”.Aaron Smuts - 2013 - Journal of Aesthetics and Art Criticism 71 (1):121-129.
    In contrast to film, theater, and literature, audiences typically sing along with popular songs. This can encourage a first-person mode of engagement with the narrative content. Unlike mere spectators, listeners sometimes imagine acting out the content when it is recited in the first-person. This is a common mode of engaging with popular music. And it can be uniquely morally problematic. It is problematic when it involves the enjoyment of imaginatively doing evil. I defend a Moorean view on the issue: It (...)
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  29.  39
    Is Your Culture a Risk Factor?David Gebler - 2006 - Business and Society Review 111 (3):337-362.
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  30. Against Musical Ontology.Aaron Ridley - 2003 - Journal of Philosophy 100 (4):203-220.
  31. Taste and Acquaintance.Aaron Meskin & Jon Robson - 2015 - Journal of Aesthetics and Art Criticism 73 (2):127-139.
    The analogy between gustatory taste and critical or aesthetic taste plays a recurring role in the history of aesthetics. Our interest in this article is in a particular way in which gustatory judgments are frequently thought to be analogous to critical judgments. It appears obvious to many that to know how a particular object tastes we must have tasted it for ourselves; the proof of the pudding, we are all told, is in the eating. And it has seemed just as (...)
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  32.  96
    Abelian mereology.Aaron Cotnoir - 2015 - Logic and Logical Philosophy 24 (4):429-447.
    In classical extensional mereology, composition is idempotent: if x is part of y, then the sum of x and y is identical to y. In this paper, I provide a systematic and coherent formal mereology for which idempotence fails. I first discuss a number of purported counterexamples to idempotence that have been put forward in the literature. I then discuss two recent attempts at sketching non-idempotent formal mereology due to Karen Bennett and Kit Fine. I argue that these attempts are (...)
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  33. Five Tests for What Makes a Life Worth Living.Aaron Smuts - 2013 - Journal of Value Inquiry 47 (4):1-21.
    I evaluate four historically precedented tests for what makes a life worth living: (1) The Suicide Test (Camus), (2) The Recurrence Test (Schopenhauer and Nietzsche), (3) The Extra Life Test (Cicero and Hume), and (4) The Preferring Not to Have Been Test (Job and Williams). I argue that all four fail and tentatively defend the heuristic value of a fifth, The Pre-Existence Test for what makes a life worth living: (5) A life worth living is one that a benevolent caretaker (...)
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  34. Normative Reasons for Love, Part I.Aaron Smuts - 2014 - Philosophy Compass 9 (8):507-517.
    Are there normative reasons for love? More specifically, is it possible to rationally justify love? Or can we at best provide explanations for why we love? In Part I of this entry, I discuss the nature of love, theories of emotion, and what it takes to justify an attitude. In Part II, I provide an overview of the various positions one might take on the rational justification of love. I focus on the debate between defenders of the no-reasons view and (...)
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  35. How negative truths are made true.Aaron M. Griffith - 2015 - Synthese 192 (1):317-335.
    Identifying plausible truthmakers for negative truths has been a serious and perennial problem for truthmaker theory. I argue here that negative truths are indeed made true but not in the way that positive truths are. I rely on a distinction between “existence-independence” and “variation-independence” drawn by Hoffman and Horvath to characterize the unique form of dependence negative truths exhibit on reality. The notion of variation-independence is then used to motivate a principle of truthmaking for contingent negative truths.
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  36. Natural axioms for classical mereology.Aaron Cotnoir & Achille C. Varzi - 2019 - Review of Symbolic Logic 12 (1):201-208.
    We present a new axiomatization of classical mereology in which the three components of the theory—ordering, composition, and decomposition prin-ciples—are neatly separated. The equivalence of our axiom system with other, more familiar systems is established by purely deductive methods, along with additional results on the relative strengths of the composition and decomposition axioms of each theory.
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  37. The Ethics of Imagination and Fantasy.Aaron Smuts - 2016 - In Amy Kind, The Routledge Handbook of the Philosophy of Imagination. New York: Routledge.
    The "ethics of imagination" or the "ethics of fantasy" encompasses the various ways in which we can morally evaluate the imagination. This topic covers a range of different kinds of imagination: (1) fantasizing, (2) engaging with fictions, and (3) dreaming. The clearest, live ethical question concerns the moral value of taking pleasure in undeserved suffering, whether willfully imagined, represented, or dreamed. Much of this entry concerns general theoretical considerations and how they relate to the ethics of fantasy. In the final (...)
     
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  38. Fiction and Fictional Worlds in Videogames.Aaron Meskin & Jon Robson - 2012 - In J. R. Sageng, T. M. Larsen & H. Fossheim, The Philosophy of Computer Games. Springer. pp. 201-18.
  39. Nietzsche on art and freedom.Aaron Ridley - 2007 - European Journal of Philosophy 15 (2):204–224.
    There are passages in Nietzsche that can be read as contributions to the free will/determinism debate. When read in that way, they reveal a fairly amateurish metaphysician with little of real substance or novelty to contribute; and if these readings were apt or perspicuous, it seems to me, they would show that Nietzsche's thoughts about freedom were barely worth pausing over. They would simply confirm the impression—amply bolstered from other quarters—that Nietzsche was not at his best when addressing the staple (...)
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  40.  86
    Examining the Effectiveness of Climate Change Frames in the Face of a Climate Change Denial Counter‐Frame.Aaron M. McCright, Meghan Charters, Katherine Dentzman & Thomas Dietz - 2016 - Topics in Cognitive Science 8 (1):76-97.
    Prior research on the influence of various ways of framing anthropogenic climate change do not account for the organized ACC denial in the U.S. media and popular culture, and thus may overestimate these frames' influence in the general public. We conducted an experiment to examine how Americans' ACC views are influenced by four promising frames for urging action on ACC —when these frames appear with an ACC denial counter-frame. This is the first direct test of how exposure to an ACC (...)
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  41.  82
    Witnessing from Here: Self-Awareness from a Bodily versus Embodied Perspective.Aaron Henry & Evan Thompson - 2011 - In Shaun Gallagher, The Oxford handbook of the self. Oxford: Oxford University Press.
    This article argues against the no-self or nonegological account of bodily self-awareness. It proposes an account of consciousness that challenges Miri Albahari's forceful defence of a nonegological view of consciousness, particularly its sharp distinction between subject and self. It contends that the subject of experience is a bodily subject and not merely an embodied one and argues that in order to be a subject of experience even in the minimal sense of witnessing-from-a-perspective, one must be prereflectively aware of oneself as (...)
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  42. Pluralism and Paradox.Aaron J. Cotnoir - 2012 - In Nikolaj Jang Lee Linding Pedersen & Cory Wright, Truth and Pluralism: Current Debates. Oxford, England: Oxford University Press. pp. 339.
  43. (2 other versions)Making our children pay for mitigation.Aaron Maltais - 2015 - In Aaron Maltais & Catriona McKinnon, The Ethics of Climate Governance. Rowman & Littlefield Publishers, Inc. pp. 91-109.
    Investments in mitigating climate change have their greatest environmental impact over the long term. As a consequence the incentives to invest in cutting greenhouse gas emissions today appear to be weak. In response to this challenge, there has been increasing attention given to the idea that current generations can be motivated to start financing mitigation at much higher levels today by shifting these costs to the future through national debt. Shifting costs to the future in this way benefits future generations (...)
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  44.  76
    Cognitive/affective processes, social interaction, and social structure as representational re-descriptions: their contrastive bandwidths and spatio-temporal foci.Aaron V. Cicourel - 2006 - Mind and Society 5 (1):39-70.
    Research on brain or cognitive/affective processes, culture, social interaction, and structural analysis are overlapping but often independent ways humans have attempted to understand the origins of their evolution, historical, and contemporary development. Each level seeks to employ its own theoretical concepts and methods for depicting human nature and categorizing objects and events in the world, and often relies on different sources of evidence to support theoretical claims. Each level makes reference to different temporal bandwidths (milliseconds, seconds, minutes, hours, days, months, (...)
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  45.  97
    Mutual Indwelling.Aaron Cotnoir - 2017 - Faith and Philosophy 34 (2):123-151.
    Perichoresis, or “mutual indwelling,” is a crucial concept in Trinitarian theology. But the philosophical underpinnings of the concept are puzzling. According to ordinary conceptions of “indwelling” or “being in,” it is incoherent to think that two entities could be in each other. In this paper, I propose a mereological way of understanding “being in,” by analogy with standard examples in contemporary metaphysics. I argue that this proposal does not conflict with the doctrine of divine simplicity, but instead affirms it. I (...)
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  46.  44
    Multimodal integration in statistical learning: evidence from the McGurk illusion.Aaron D. Mitchel, Morten H. Christiansen & Daniel J. Weiss - 2014 - Frontiers in Psychology 5:85721.
    Recent advances in the field of statistical learning have established that learners are able to track regularities of multimodal stimuli, yet it is unknown whether the statistical computations are performed on integrated representations or on separate, unimodal representations. In the present study, we investigated the ability of adults to integrate audio and visual input during statistical learning. We presented learners with a speech stream synchronized with a video of a speaker’s face. In the critical condition, the visual (e.g. /gi/) and (...)
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  47. Animals, predators, the right to life, and the duty to save lives.Aaron Simmons - 2009 - Ethics and the Environment 14 (1):pp. 15-27.
    One challenge to the idea that animals have a moral right to life claims that any such right would require us to intervene in the wild to prevent animals from being killed by predators. I argue that belief in an animal right to life does not commit us to supporting a program of predator-prey intervention. One common retort to the predator challenge contends that we are not required to save animals from predators because predators are not moral agents. I suggest (...)
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  48.  61
    True by Default.Aaron Griffith - 2022 - Journal of the American Philosophical Association 8 (1):92-109.
    This paper defends a new version of truthmaker non-maximalism. The central feature of the view is the notion of a default truth-value. I offer a novel explanation for default truth-values and use it to motivate a general approach to the relation between truth-value and ontology, which I call truth-value-maker theory. According to this view, some propositions are false unless made true, whereas others are true unless made false. A consequence of the theory is that negative existential truths need no truthmakers (...)
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  49. An alternative to working on machine consciousness.Aaron Sloman - 2010 - International Journal of Machine Consciousness 2 (1):1-18.
    This paper extends three decades of work arguing that researchers who discuss consciousness should not restrict themselves only to (adult) human minds, but should study (and attempt to model) many kinds of minds, natural and artificial, thereby contributing to our understanding of the space containing all of them. We need to study what they do or can do, how they can do it, and how the natural ones can be emulated in synthetic minds. That requires: (a) understanding sets of requirements (...)
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  50. Phenomenal and access consciousness and the "hard" problem: A view from the designer stance.Aaron Sloman - 2010 - International Journal of Machine Consciousness 2 (1):117-169.
    This paper is an attempt to summarise and justify critical comments I have been making over several decades about research on consciousness by philosophers, scientists and engineers. This includes (a) explaining why the concept of "phenomenal consciousness" (P-C), in the sense defined by Ned Block, is semantically flawed and unsuitable as a target for scientific research or machine modelling, whereas something like the concept of "access consciousness" (A-C) with which it is often contrasted refers to phenomena that can be described (...)
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