Results for 'Robert J. Mclaughlin'

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  1. Socrates on Political Disobedience.Robert J. McLaughlin - 1976 - Phronesis 21 (3):185-197.
  2.  14
    Nature in Art: Maritain Versus Gilson.Robert J. Mclaughlin - 1982 - Renascence 34 (4):303-312.
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  3.  36
    Book Review Section 5. [REVIEW]Thomas R. Giblin, N. J. Colletta, Robert N. Grunewald, Gerald W. McLaughlin, Ronald W. Sealey, Loyd D. Andrew, Fred A. Snyder, Otto F. Kraushaar, John B. Peper, Fred C. Rankine, Timothy Boggs & Albert S. Kahn - 1974 - Educational Studies 5 (4):282-292.
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  4.  93
    Three-concept Monte: Explanation, implementation, and systematicity.Robert J. Matthews - 1994 - Synthese 101 (3):347-63.
    Fodor and Pylyshyn (1988), Fodor and McLaughlin (1990) and McLaughlin (1993) challenge connectionists to explain systematicity without simply implementing a classical architecture. In this paper I argue that what makes the challenge difficult for connectionists to meet has less to do with what is to be explained than with what is to count as an explanation. Fodor et al. are prepared to admit as explanatory, accounts of a sort that only classical models can provide. If connectionists are to (...)
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  5.  13
    Robert G. Miller, CSB 1912-1997.R. J. McLaughlin - 1998 - Proceedings and Addresses of the American Philosophical Association 71 (5):152 - 153.
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  6.  25
    A. J. Baker: "Australian Realism - The Systematic Philosophy of John Anderson". [REVIEW]Robert Mclaughlin - 1989 - Australasian Journal of Philosophy 67:93.
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  7. Cognition, Systematicity and Nomic Necessity.Robert F. Hadley - 1997 - Mind and Language 12 (2):137-153.
    In their provocative 1988 paper, Fodor and Pylyshyn issued a formidable challenge to connectionists, i.e. to provide a non‐classical explanation of the empirical phenomenon of systematicity in cognitive agents. Since the appearance of F&P's challenge, a number of connectionist systems have emerged which prima facie meet this challenge. However, Fodor and McLaughlin (1990) advance an argument, based upon a general principle of nomological necessity, to show that one of these systems (Smolensky's) could not satisfy the Fodor‐Pylyshyn challenge. Yet, if (...)
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  8. What is wrong with tensor product connectionism.J. Fodor & B. McLaughlin - 1991 - In Terence E. Horgan & John L. Tienson, Connectionism and the Philosophy of Mind. Kluwer Academic Publishers.
  9. The Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language.Paul Ricoeur, Robert Czerny, Kathleen Mclaughlin & John Costello - 1977 - Philosophy and Rhetoric 13 (3):208-210.
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  10. Constitutive Moral Luck and Strawson's Argument for the Impossibility of Moral Responsibility.Robert J. Hartman - 2018 - Journal of the American Philosophical Association 4 (2):165-183.
    Galen Strawson’s Basic Argument is that because self-creation is required to be truly morally responsible and self-creation is impossible, it is impossible to be truly morally responsible for anything. I contend that the Basic Argument is unpersuasive and unsound. First, I argue that the moral luck debate shows that the self-creation requirement appears to be contradicted and supported by various parts of our commonsense ideas about moral responsibility, and that this ambivalence undermines the only reason that Strawson gives for the (...)
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  11.  68
    Sketch of a componential subtheory of human intelligence.Robert J. Sternberg - 1980 - Behavioral and Brain Sciences 3 (4):573-584.
  12. Indirectly Free Actions, Libertarianism, and Resultant Moral Luck.Robert J. Hartman - 2020 - Erkenntnis 85 (6):1417-1436.
    Martin Luther affirms his theological position by saying “Here I stand. I can do no other.” Supposing that Luther’s claim is true, he lacks alternative possibilities at the moment of choice. Even so, many libertarians have the intuition that he is morally responsible for his action. One way to make sense of this intuition is to assert that Luther’s action is indirectly free, because his action inherits its freedom and moral responsibility from earlier actions when he had alternative possibilities and (...)
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  13. Free Will and Moral Luck.Robert J. Hartman - 2022 - In Joseph Keim Campbell, Kristin M. Mickelson & V. Alan White, A Companion to Free Will. Hoboken, NJ, USA: Wiley-Blackwell. pp. 378-392.
    Philosophers often consider problems of free will and moral luck in isolation from one another, but both are about control and moral responsibility. One problem of free will concerns the difficult task of specifying the kind of control over our actions that is necessary and sufficient to act freely. One problem of moral luck refers to the puzzling task of explaining whether and how people can be morally responsible for actions permeated by factors beyond their control. This chapter explicates and (...)
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  14. The measure of mind: propositional attitudes and their attribution.Robert J. Matthews - 2007 - New York: Oxford University Press.
    A prospective introduction -- The received view -- Troubles with the received view -- Are propositional attitudes relations? -- Foundations of a measurement-theoretic account of the attitudes -- The basic measurement-theoretic account -- Elaboration and explication of the proposed measurement-theoretic account.
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  15.  78
    Women on Corporate Boards of Directors and Their Influence on Corporate Philanthropy.Robert J. Williams - 2003 - Journal of Business Ethics 42 (1):1 - 10.
    This study examined the relationship between the proportion of women serving on firms' boards of directors and the extent to which these same firms engaged in charitable giving activities. Using a sample of 185 Fortune 500 firms for the 1991-1994 time period, the results provide strong support for the notion that firms having a higher proportion of women serving on their boards do engage in charitable giving to a greater extent than firms having a lower proportion of women serving on (...)
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  16.  47
    The descent of man.Robert J. Richards - unknown
    Who can divine the intentions of the human heart, the motives that guide behavior? Some of the reasons for our actions lie on the surface of consciousness, whereas others are more deeply embedded in the recesses of the mind. Recovering motives and intentions is a principal job of the historian. For without some attribution of mental attitudes, actions cannot be characterized and decisions assessed. The same overt behavior, after all, might be described as “mailing a letter” or “fomenting a revolution.” (...)
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  17. Toward a triarchic theory of human intelligence.Robert J. Sternberg - 1984 - Behavioral and Brain Sciences 7 (2):269-287.
    This article is a synopsis of a triarchic theory of human intelligence. The theory comprises three subtheories: a contextual subtheory, which relates intelligence to the external world of the individual; a componential subtheory, which relates intelligence to the individual's internal world; and a two-facet subtheory, which relates intelligence to both the external and internal worlds. The contextual subtheory defines intelligent behavior in terms of purposive adaptation to, shaping of, and selection of real-world environments relevant to one's life. The normal course (...)
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  18. The measure of mind.Robert J. Matthews - 1994 - Mind 103 (410):131-46.
  19.  22
    Hume's Morals Theory.Robert J. Fogelin - 1983 - Mind 92 (365):129-132.
    First Published in 1980. Routledge is an imprint of Taylor & Francis, an informa company.
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  20.  46
    Effects of experimental and preexperimental organization on recognition: Evidence for two storage systems in long-term memory.D. J. Herrmann & John P. McLaughlin - 1973 - Journal of Experimental Psychology 99 (2):174.
  21. Heavenly Freedom and Two Models of Character Perfection.Robert J. Hartman - 2021 - Faith and Philosophy 38 (1):45-64.
    Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own character. (...)
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  22. Emergentism and supervenience physicalism.Robert J. Howell - 2009 - Australasian Journal of Philosophy 87 (1):83 – 98.
    A purely metaphysical formulation of physicalism is surprisingly elusive. One popular slogan is, 'There is nothing over and above the physical'. Problems with this arise on two fronts. First, it is difficult to explain what makes a property 'physical' without appealing to the methodology of physics or to particular ways in which properties are known. This obviously introduces epistemic features into the core of a metaphysical issue. Second, it is difficult to cash out 'over-and-aboveness' in a way that is rigorous, (...)
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  23. Self-knowledge and self-reference.Robert J. Howell - 2006 - Philosophy and Phenomenological Research 72 (1):44-70.
    Self-Knowledge and Self-Reference is a defense and reconciliation of the two apparently conflicting theses that the self is peculiarly elusive and that our basic, cogito-judgments are certain. On the one hand, Descartes seems to be correct that nothing is more certain than basic statements of self-knowledge, such as "I am thinking." On the other hand, there is the compelling Humean observation that when we introspect, nothing is found except for various "impressions." The problem, then, is that the Humean and Cartesian (...)
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  24.  83
    Hume's skeptical crisis: a textual study.Robert J. Fogelin - 2009 - New York: Oxford University Press.
    Of knowledge and probability: a quick tour of part 3, book 1. Of knowledge ; Of probability; and of the idea of cause and effect ; Why a cause is always necessary? ; Of the component parts of our reasonings concerning causes and effects ; Of the impressions of the senses and memory ; Of the inference from the impression to the idea ; Of the nature of the idea, or belief ; Of the causes of belief ; Of the (...)
  25.  96
    Measurement and Computational Skepticism.Robert J. Matthews & Eli Dresner - 2017 - Noûs 51 (4):832-854.
    Putnam and Searle famously argue against computational theories of mind on the skeptical ground that there is no fact of the matter as to what mathematical function a physical system is computing: both conclude (albeit for somewhat different reasons) that virtually any physical object computes every computable function, implements every program or automaton. There has been considerable discussion of Putnam's and Searle's arguments, though as yet there is little consensus as to what, if anything, is wrong with these arguments. In (...)
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  26.  44
    Word order priming in written and spoken sentence production.Robert J. Hartsuiker & Casper Westenberg - 2000 - Cognition 75 (2):B27-B39.
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  27. Informed Consent: Some Challenges to the Universal Validity of the Western Model.Robert J. Levine - 1991 - Journal of Law, Medicine and Ethics 19 (3-4):207-213.
  28. Utilitarian Moral Virtue, Admiration, and Luck.Robert J. Hartman - 2015 - Philosophia 43 (1):77-95.
    Every tenable ethical theory must have an account of moral virtue and vice. Julia Driver has performed a great service for utilitarians by developing a utilitarian account of moral virtue that complements a broader act-based utilitarian ethical theory. In her view, a moral virtue is a psychological disposition that systematically produces good states of affairs in a particular possible world. My goal is to construct a more plausible version of Driver’s account that nevertheless maintains its basic integrity. I aim to (...)
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  29.  40
    (1 other version)Men, Animals and Personhood.R. J. Mclaughlin - 1985 - Proceedings of the American Catholic Philosophical Association 59:166-181.
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  30.  50
    A capitalist road to communism.Robert J. Veen & Philippe Parijs - 1986 - Theory and Society 15 (5):635-655.
  31.  63
    The Development of Physical Theory in the Middle Ages.P. J. McLaughlin - 1961 - Philosophical Studies (Dublin) 11:315-316.
  32.  40
    A History of the Theories of Aether and Electricity.P. J. McLaughlin - 1954 - Philosophical Studies (Dublin) 4 (2):118-119.
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  33.  83
    Aristotelian Mover-Causality and the Principle of Inertia.Thomas J. McLaughlin - 1998 - International Philosophical Quarterly 38 (2):137-151.
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  34.  46
    Church and State.John J. McLaughlin - 1952 - Thought: Fordham University Quarterly 27 (4):569-571.
  35. Language and Man: Aristotle Meets Koko.R. J. Mclaughlin - 1981 - The Thomist 45 (4):541.
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  36.  43
    Modern Science and its Philosophy.P. J. Mclaughlin - 1953 - Philosophical Studies (Dublin) 3:151-153.
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  37.  92
    Nature and Inertia.Thomas J. McLaughlin - 2008 - Review of Metaphysics 62 (2):251-284.
    This paper argues that inertia is an inherent principle and that inertia and Newton’s First Law are in this way natural in the Aristotelian sense. Indeed, many difficulties concerning inertia and the First Law of Motion may be resolved by understanding them through an Aristotelian conception of nature. The paper proceeds by examining the characteristic activities of inertia, the Aristotelian idea of nature, various accounts of inertia as force and as inert, and the manner in which an Aristotelian conception of (...)
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  38.  42
    Politics and Science.P. J. Mclaughlin - 1955 - Philosophical Studies (Dublin) 5:155-156.
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  39. (1 other version)Private languages and other minds.William J. Mclaughlin - 1970 - Personalist 51 (3):338-354.
  40.  44
    Plato on punishment.R. J. McLaughlin - 1983 - Journal of the History of Philosophy 21 (4):554-556.
  41.  34
    Recognition of a categorized list.John P. McLaughlin & D. J. Herrmann - 1972 - Journal of Experimental Psychology 96 (1):235.
  42.  87
    Evolutionism as Religion.P. J. McLaughlin - 1958 - Philosophical Studies (Dublin) 8:56-63.
    The present article takes a glance at some aspects of the contemporary crisis of morality in Western civilization with particular reference to the writings of Sir Julian Huxley, more especially to his book Religion without Revelation. There is a flash-back to the Victorian background that prepared the way for evolutionism as the doctrine of inevitable progress, sometimes called “evolutionary humanism”. An instance of evolutionary humanism in operation is to be seen in Dewey-ism, a movement that is currently suspect because it (...)
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  43.  33
    Science and Technology.P. J. McLaughlin - 1961 - Philosophical Studies (Dublin) 11:250-253.
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  44.  44
    The Basis of Scientific Thinking.P. J. McLaughlin - 1961 - Philosophical Studies (Dublin) 11:253-257.
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  45.  36
    The Permanent Revolution in Science.P. J. Mclaughlin - 1954 - Philosophical Studies (Dublin) 4:134-135.
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  46. The return of the material: cycles of theoretical fashion in lesbian, gay and queer studies.J. McLaughlin - 2006 - In Diane Richardson, Janice McLaughlin & Mark E. Casey, Intersections between feminist and queer theory. New York: Palgrave-Macmillan. pp. 59--77.
     
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  47.  35
    The Vision of Nature.P. J. McLaughlin - 1961 - Philosophical Studies (Dublin) 11:314-315.
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  48. Stoic Epistemology.Robert J. Hankinson - 2003 - In Brad Inwood, The Cambridge Companion to the Stoics. New York: Cambridge University Press. pp. 59--84.
     
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  49.  49
    Material implication, confirmation, and counterfactuals.Robert J. Farrell - 1979 - Notre Dame Journal of Formal Logic 20 (2):383-394.
  50. The knowledge argument and objectivity.Robert J. Howell - 2007 - Philosophical Studies 135 (2):145-177.
    In this paper I argue that Frank Jackson.
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