Results for 'T. S. Dorsch'

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  1. Classical Literary Criticism Aristotle: On the Art of Poetry ; Horace: On the Art of Poetry ; Longinus: On the Sublime.T. S. Dorsch, Horace, Aristotle & Longinus - 1965 - Penguin Books.
     
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  2. Quasi-Metacognitive Machines: Why We Don’t Need Morally Trustworthy AI and Communicating Reliability is Enough.John Dorsch & Ophelia Deroy - 2024 - Philosophy and Technology 37 (2):1-21.
    Many policies and ethical guidelines recommend developing “trustworthy AI”. We argue that developing morally trustworthy AI is not only unethical, as it promotes trust in an entity that cannot be trustworthy, but it is also unnecessary for optimal calibration. Instead, we show that reliability, exclusive of moral trust, entails the appropriate normative constraints that enable optimal calibration and mitigate the vulnerability that arises in high-stakes hybrid decision-making environments, without also demanding, as moral trust would, the anthropomorphization of AI and thus (...)
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  3. Non‐Inferentialism about Justification – The Case of Aesthetic Judgements.Fabian Dorsch - 2013 - Philosophical Quarterly 63 (253):660-682.
    In this article, I present two objections against the view that aesthetic judgements – that is, judgemental ascriptions of aesthetic qualities like elegance or harmony – are justified non‐inferentially. The first is that this view cannot make sense of our practice to support our aesthetic judgements by reference to lower‐level features of the objects concerned. The second objection maintains that non‐inferentialism about the justification of aesthetic judgements cannot explain why our aesthetic interest in artworks and other objects is limited to (...)
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  4. Hume.Fabian Dorsch - 2016 - In Amy Kind, The Routledge Handbook of the Philosophy of Imagination. New York: Routledge. pp. 40-54.
    This chapter overviews Hume’s thoughts on the nature and role of imagining and focusses primarily on three important distinctions that Hume draws among our conscious mental episodes: (i) between impressions and ideas; (ii) between ideas of the memory and ideas of the imagination; and (iii), among the ideas of the imagination, between ideas of the judgement and ideas of the fancy. In addition, the chapter considers Hume’s views on the imagination as a faculty of producing ideas, as well as on (...)
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  5. The Limits of Aesthetic Empiricism.Fabian Dorsch - 2014 - In Greg Currie, Matthew Kieran, Aaron Meskin & Jon Robson, Aesthetics and the Sciences of Mind. New York, NY: Oxford University Press. pp. 75-100.
    In this chapter, I argue against empiricist positions which claim that empirical evidence can be sufficient to defeasibly justify aesthetic judgements, or judgements about the adequacy of aesthetic judgements, or sceptical judgements about someone's capacity to form adequate aesthetic judgements. First, empirical evidence provides neither inferential, nor non-inferential justification for aesthetic opinions. Second, while empirical evidence may tell us how we do respond aesthetically to artworks, it cannot tell us how we should respond to them. And, third, empirical insights into (...)
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  6. (1 other version)Transparency and Imagining Seeing.Fabian Dorsch - 2010 - Philosophical Explorations 13 (3):173-200.
    In his paper, The Transparency of Experience, M.G.F. Martin has put forward a well- known – though not always equally well understood – argument for the disjunctivist, and against the intentional, approach to perceptual experiences. In this article, I intend to do four things: (i) to present the details of Martin’s complex argument; (ii) to defend its soundness against orthodox intentionalism; (iii) to show how Martin’s argument speaks as much in favour of experiential intentionalism as it speaks in favour of (...)
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  7. Are noetic feelings embodied? The case for embodied metacognition.John Dorsch - 2023 - Philosophical Psychology 1 (2):1-23.
    One routinely undergoes a noetic feeling (also called “metacognitive feeling” or “epistemic feeling”), the so-called “feeling of knowing”, whenever trying to recall a person’s name. One feels the name is known despite being unable to recall it. Other experiences also fall under this category, e.g., the tip-of-the-tongue experience, the feeling of confidence. A distinguishing characteristic of noetic feelings is how they are crucially related to the facts we know, so much so that the activation of semantic memory can easily result (...)
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  8. Irreducible Cognitive Phenomenology and the AHA! Experience.John Joseph Dorsch - 2016 - Phenomenology and Mind 10:108-121.
    Elijah Chudnoff’s case for irreducible cognitive phenomenology hinges on seeming to see the truth of a mathematical proposition (Chudnoff 2015). In the following, I develop an augmented version of Chudnoff’s case, not based on seeming to see, or intuition, but based on being in a state with presentational phenomenology of high-level content. In contrast to other cases for cognitive phenomenology, those based on Strawson’s case (Strawson 2011), I argue that the case presented here is able to withstand counterarguments, which attempt (...)
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  9. Emotional imagining and our responses to fiction.Fabian Dorsch - 2011 - Enrahonar: Quaderns de Filosofía 46:153-176.
    The aim of this article is to present the disagreement between Moran and Walton on the nature of our affective responses to fiction and to defend a view on the issue which is opposed to Moran’s account and improves on Walton’s. Moran takes imagination-based affective responses to be instances of genuine emotion and treats them as episodes with an emotional attitude towards their contents. I argue against the existence of such attitudes, and that the affective element of such responses should (...)
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  10. (1 other version)Hume on the Imagination.Fabian Dorsch - 2015 - Rero Doc Digital Library:1-28.
    This is the original, longer draft for my entry on Hume in the 'The Routledge Hand- book of Philosophy of Imagination', edited by Amy Kind and published by Routledge in 2016 (see the separate entry). — Please always cite the Routledge version, unless there are passages concerned that did not make it into the Handbook for reasons of length. — -/- This chapter overviews Hume’s thoughts on the nature and the role of imagining, with an almost exclusive focus on the (...)
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  11. Hijacking Epistemic Agency - How Emerging Technologies Threaten our Wellbeing as Knowers.John Dorsch - 2022 - Proceedings of the 2022 Aaai/Acm Conference on Ai, Ethics, and Society 1.
    The aim of this project to expose the reasons behind the pandemic of misinformation (henceforth, PofM) by examining the enabling conditions of epistemic agency and the emerging technologies that threaten it. I plan to research the emotional origin of epistemic agency, i.e. on the origin of our capacity to acquire justification for belief, as well as on the significance this emotional origin has for our lives as epistemic agents in our so-called Misinformation Age. This project has three objectives. First, I (...)
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  12. Hume e l’immaginazione ricreativa.Fabian Dorsch - 2013 - Rivista di Estetica 53:25-54.
    Two particular approaches to the imagination as a recreative capacity have recently gained prominence: neo-Humeanism and simulationatism. According to neoHumeanism, imaginings have cognitions as a constitutive part of their representational contents; while simulationalists maintain that, in imagining, we essentially simulate the occurrence of certain cognitive states. Two other kinds of constitutive dependence, that figure regularly in the debate, concern the necessity of cognitions for, respectively, the causation and the semantic power of imaginings. In what follows, I discuss each of these (...)
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  13. Visualising as Imagining Seeing.Fabian Dorsch - 2011 - Kongress-Akten der Deutschen Gesellschaft Für Philosophie 22:1-16.
    In this paper, I would like to put forward the claim that, at least in some central cases, visualising consists literally in imagining seeing. The first section of my paper is concerned with a defence of the specific argument for this claim that M. G. F. Martin presents in his paper 'The Transparency of Experience' (Martin 2002). This argument has been often misunderstood (or ignored), and it is worthwhile to discuss it in detail and to illus­trate what its precise nature (...)
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  14.  39
    Embodied metacognition: how we feel our hearts to know our minds.John Dorsch - 2022 - Dissertation, University of Edinburgh
    The aim of the present work is to make a plausible case for the phylogenetic origin of self-knowledge, one which is compatible with a prevalent view about its ontogenetic origin, the social-scaffolding view. Essentially, the phylogenetic origin is generally argued to be evaluative metacognition, i.e. a system of cognitive control mechanisms, while the ontogenetic origin is generally argued to be mindreading, i.e. cognitive capacities supporting mental state attribution. So put simply, the present work aims to provide a plausible solution to (...)
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  15. Imagination and the Will.Fabian Dorsch - 2005 - Dissertation, University College London
    The principal aim of my thesis is to provide a unified theory of imagining, that is, a theory which aspires to capture the common nature of all central forms of imagining and to distinguish them from all paradigm instances of non-imaginative phenomena. The theory which I intend to put forward is a version of what I call the Agency Account of imagining and, accordingly, treats imaginings as mental actions of a certain kind. More precisely, it maintains that imaginings are mental (...)
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  16.  10
    In the Patient's Best Interest, by Sue Fisher, Rutgers University Press, New Brunswick, NJ, 1986.Ellen Dorsch - 1989 - Hypatia 4 (2):188-191.
  17. Can You See a Ganzfeld? A Critical Notice of The Unity of Perception: Content, Consciousness, Evidence, Susanna Schellenberg, Oxford, Oxford University Press, 2018, xv + 251 pp., £69.00 (hbk), ISBN: 9780191866784 (online), 9780198827702 (print). [REVIEW]John Dorsch - 2024 - International Journal of Philosophical Studies 1 (2):224-231.
    The first premise of Schellenberg’s particularity argument reads, “If a subject S perceives a particular α, then S discriminates and singles out α” (2018: 25). But this is false if seeing a ganzfeld is possible (i.e., a homogeneous field without any particulars to discriminate). In response, Schellenberg argues that seeing a ganzfeld is impossible by appealing to the ganzfeld effect (viz. hallucinatory experiences caused by ganzfeld exposure) exclusively as a ‘sense of blindness’. I present two challenges for this line of (...)
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  18. The Diversity of Disjunctivism. [REVIEW]Fabian Dorsch - 2011 - European Journal of Philosophy 19 (2):304-314.
    In this review article, I introduce a classification of metaphysical and epistemological forms of disjunctivism and critically discuss the essays on disjunctivism in the philosophy of perception, the philosophy of action and epistemology that are published in Fiona Macpherson and Adrian Haddock’s collection 'Disjunctivism: Perception, Action, Knowledge' (Oxford University Press, 2008).
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  19. Review: Hegel's Theory of Imagination. [REVIEW]Fabian Dorsch - 2005 - British Journal of Aesthetics 45 (3):309-311.
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    Emily Herring, Kevin Matthew Jones, Konstantin S. Kiprijanov, and Laura M. Sellers, eds. The Past, Present, and Future of Integrated History and Philosophy of Science. London: Routledge, 2019. Pp. xii+255. $155.00 (cloth). ISBN 978-0-815-37985-0. [REVIEW]Kate Dorsch - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 10 (2):598-601.
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    Descartes on the Passions of the Soul and Internal Emotions: Two Challenges for Interoception Research in Emotions.Helena De Preester & John Dorsch - 2021 - Danish Yearbook of Philosophy 54 (1):65-92.
    On the basis of Descartes’s account of the passions of the soul, we argue that current interoception-based theories of emotions cannot account for the hallmark of a passion of the soul, i.e., that its effects are felt as being in the soul itself. We also pay attention to the epistemic functions of the passions and to Descartes’s category of emotions that are caused and occur in the soul alone. Certain passions of the soul and certain internal emotions are similar to (...)
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  22.  15
    Rereading Henri Lefebvre’s La production de l’espace: Appropriation, Nature, and Time-Space in São Paulo Spatial History at the turn from the 19th to the 20th century. [REVIEW]Sebastian Dorsch - 2018 - In Robert Fischer & Jenny Bauer, Perspectives on Henri Lefebvre: Theory, Practices and (Re)Readings. De Gruyter. pp. 77-94.
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  23.  22
    Wie erfahren wir uns selbst sinnlich? Ein Lösungsvorschlag zu Kants Paradox der Selbstaffektion.Katharina T. Kraus - 2022 - In Giuseppe Motta, Dennis Schulting & Udo Thiel, Kant's Transcendental Deduction and the Theory of Apperception: New Interpretations. Berlin: De Gruyter. pp. 613-640.
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  24. Risk and value.John T. Sanders - 1996 - A.S.V.I. News 1996 (Spring):4-5.
    Which risks are bad? This is not an easy question to answer in any non-circular way. Not only are risks sought out for various reasons, but risks are plainly discounted in many situations. What may seem "risky" when examined all by itself, may not seem risky when encountered in a real lived situation. Thus risks that are imposed by others, in particular, might seem horrendous when considered in abstraction, but quite acceptable when encountered in life. What we need to do, (...)
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  25. (1 other version)IT. M. Scanlon.T. M. Scanlon - 2000 - Aristotelian Society Supplementary Volume 74 (1):301-317.
    [T. M. Scanlon] It is clearly impermissible to kill one person because his organs can be used to save five others who are in need of transplants. It has seemed to many that the explanation for this lies in the fact that in such cases we would be intending the death of the person whom we killed, or failed to save. What makes these actions impermissible, however, is not the agent's intention but rather the fact that the benefit envisaged does (...)
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  26.  63
    John Dewey: Anarchism and the Political State.Peter T. Manicas - 1982 - Transactions of the Charles S. Peirce Society 18 (2):133 - 158.
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    Knowledge, recollection, and the forms in republic VII.Michael T. Ferejohn - 2006 - In Gerasimos Santas, The Blackwell Guide to Plato's "Republic". Oxford: Wiley-Blackwell. pp. 214--233.
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    Pragmatic Philosophy of Science and the Charge of Scientism.Peter T. Manicas - 1988 - Transactions of the Charles S. Peirce Society 24 (2):179 - 222.
  29.  17
    Peirce on Chance.Peter T. Turley - 1969 - Transactions of the Charles S. Peirce Society 5 (4):243 - 254.
  30. Life extension : proponents, opponents, and the social impact of the defeat of death.Kevin T. Keith - 2009 - In Michael K. Bartalos, Speaking of death: America's new sense of mortality. Westport, Conn.: Praeger.
     
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  31. Ḥāshiyat ʻalá al-Tadhhīb fī sharḥ al-Tahdhīb.Ḥasan ibn Muḥammad al-ʻAṭṭār - 2022 - In Masʻūd ibn ʻUmar Taftāzānī, al-Majmūʻah al-manṭiqīyah: wa-taḥtawī ʻalá al-tadhhīb lil-Khabīṣī ʻalá Tahdhīb al-manṭiq wa-al-kalām lil-Taftāzānī, wa-ʻalayhi ḥāshīyatān, al-Tajrīd al-shāfī ʻalá Tahdhīb al-manṭiq al-kāfī lil-ʻAllāmah Muḥammad ibn ʻArafah a. Karkūk, al-ʻIrāq: Maktabat Amīr.
     
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  32.  23
    Managed Care and the Evolution of Patient Rights.Robin T. Byerly, Jo Ellen Carpenter & Judith Davis - 2001 - Jona's Healthcare Law, Ethics, and Regulation 3 (2):58-67.
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  33.  84
    Wishful Thinking and "The Will to Believe".Stephen T. Davis - 1972 - Transactions of the Charles S. Peirce Society 8 (4):231 - 245.
  34. Presidential Addresses of the American Philosophical Association 1901-1910, 1911-1920, 1921-1930.Richard T. Hull - 2001 - Transactions of the Charles S. Peirce Society 37 (1):143-149.
     
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  35. The Oriental Religions and American Thought: Nineteenth Century Explorations.Carl T. Jackson - 1983 - Transactions of the Charles S. Peirce Society 19 (1):115-119.
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  36. Anarchism and Libertarianism.Roderick T. Long - 2017 - In Nathan J. Jun, Brill's Companion to Anarchism and Philosophy. Leiden: Brill. pp. 285-317.
  37. Dasavluri mzeris kʻveš: pʻeministuri kvleva da koloniuri diskursebi.Čʻandra Talpad Mohanti & Nargiza Arjevaniżis tʻargmani - 2018 - In Tʻamar Cʻxadaże, Etʻuna Noġaideli, Adrienne Rich, Chandra Talpade Mohanty, Nadine Taub, Susan Moller Okin, Uma Narayan & Cynthia H. Enloe, Pʻeministuri sakitʻxavi: debatebi kulturis, kanonisa da sekʻsualobis šesaxeb = Feminist anthology: debates about culture, law, and sexuality. Tʻbilisi: Heinrich Böll Stiftung South Caucasus.
     
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  38. Analysis and Life.F. C. T. Moore - 2003 - In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher, The Classics of Western Philosophy: A Reader's Guide. Malden, MA: Wiley-Blackwell. pp. 467.
     
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  39. Kulturis arsi da istoriis sazrisi: kulturuli esencʻializmis pʻeministuri kritika.Uma Naraiani & Nargiza Arjevanis tʻargmani - 2018 - In Tʻamar Cʻxadaże, Etʻuna Noġaideli, Adrienne Rich, Chandra Talpade Mohanty, Nadine Taub, Susan Moller Okin, Uma Narayan & Cynthia H. Enloe, Pʻeministuri sakitʻxavi: debatebi kulturis, kanonisa da sekʻsualobis šesaxeb = Feminist anthology: debates about culture, law, and sexuality. Tʻbilisi: Heinrich Böll Stiftung South Caucasus.
     
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  40. Kʻalebistʻvis multikulturalizmi cʻudi xom ar aris?Siuzen Moler Okini & Giorgi Čʻubiniżis tʻargmani - 2018 - In Tʻamar Cʻxadaże, Etʻuna Noġaideli, Adrienne Rich, Chandra Talpade Mohanty, Nadine Taub, Susan Moller Okin, Uma Narayan & Cynthia H. Enloe, Pʻeministuri sakitʻxavi: debatebi kulturis, kanonisa da sekʻsualobis šesaxeb = Feminist anthology: debates about culture, law, and sexuality. Tʻbilisi: Heinrich Böll Stiftung South Caucasus.
     
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  41. Democracy, civil society and education.Janis T. Ozolins - 2017 - In Civil society, education and human formation: philosophy's role in a renewed understanding of education. New York: Routledge.
  42. Introduction.Janis T. Ozolins - 2017 - In Civil society, education and human formation: philosophy's role in a renewed understanding of education. New York: Routledge.
     
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  43. Berkeley and the Possibility of an Empirical Metaphysics.I. T. Ramsay - 1966 - In Warren E. Steinkraus, New studies in Berkeley's philosophy. Lanham, MD: University Press of America.
  44. Savaldebulo heterosekʻsualoba da lesboselad qopʻna.Edrien Ričʻi & Tʻamtʻa Melašvilis tʻargmani - 2018 - In Tʻamar Cʻxadaże, Etʻuna Noġaideli, Adrienne Rich, Chandra Talpade Mohanty, Nadine Taub, Susan Moller Okin, Uma Narayan & Cynthia H. Enloe, Pʻeministuri sakitʻxavi: debatebi kulturis, kanonisa da sekʻsualobis šesaxeb = Feminist anthology: debates about culture, law, and sexuality. Tʻbilisi: Heinrich Böll Stiftung South Caucasus.
     
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  45.  20
    Peirce on Infinitesimals.P. T. Sagal - 1978 - Transactions of the Charles S. Peirce Society 14 (2):132 - 135.
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  46.  10
    The Public Good.Ellienne T. Tate & Karen Moody - 2005 - Jona's Healthcare Law, Ethics, and Regulation 7 (2):47-53.
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  47.  13
    The Tradition of Tradition in Philosophical Hermeneutics.Robert T. Valgenti - 2010 - In Jeff Malpas & Santiago Zabala, Consequences of hermeneutics: fifty years after Gadamer's Truth and method. Evanston, Ill.: Northwestern University Press. pp. 66.
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  48.  30
    Pragmatist Metaphysics: A Defense.William T. Myers - 2004 - Transactions of the Charles S. Peirce Society 40 (1):39 - 52.
  49.  24
    God and the meanings of life: what God could and couldn't do to make our lives more meaningful.T. J. Mawson - 2016 - New York: Bloomsbury, Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc.
    Some philosophers have thought that life could only be meaningful if there is no God. For Sartre and Nagel, for example, a God of the traditional classical theistic sort would constrain our powers of self-creative autonomy in ways that would severely detract from the meaning of our lives, possibly even evacuate our lives of all meaning. Some philosophers, by contrast, have thought that life could only be meaningful if there is a God. God and the Meanings of Life is interested (...)
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  50.  26
    Dewey and Whitehead on the Starting Point and Method.William T. Myers - 2001 - Transactions of the Charles S. Peirce Society 37 (2):243 - 255.
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