Results for 'Duncan Matt'

973 found
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  1. Subjectivity as Self-Acquaintance.Matt Duncan - 2018 - Journal of Consciousness Studies 25 (3-4):88-111.
    Subjectivity is that feature of consciousness whereby there is something it is like for a subject to undergo an experience. One persistent challenge in the study of consciousness is to explain how subjectivity relates to, or arises from, purely physical brain processes. But, in order to address this challenge, it seems we must have a clear explanation of what subjectivity is in the first place. This has proven challenging in its own right. For the nature of subjectivity itself seems to (...)
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  2. Acquaintance.Matt Duncan - 2021 - Philosophy Compass 16 (3):e12727.
    To be acquainted with something (in the philosophical sense of “acquainted” discussed here) is to be directly aware of it. The idea that we are acquainted with certain things we experience has been discussed throughout the history of Western Philosophy, but in the early 20th century it gained especially focused attention among analytic philosophers who drew their inspiration from Bertrand Russell's work on acquaintance. Since then, many philosophers—particularly those working on self‐knowledge or perception—have used the notion of acquaintance to explain (...)
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  3. Knowledge of things.Matt Duncan - 2020 - Synthese 197 (8):3559-3592.
    As I walk into a restaurant to meet up with a friend, I look around and see all sorts of things in my immediate environment—tables, chairs, people, colors, shapes, etc. As a result, I know of these things. But what is the nature of this knowledge? Nowadays, the standard practice among philosophers is to treat all knowledge, aside maybe from “know-how”, as propositional. But in this paper I will argue that this is a mistake. I’ll argue that some knowledge is (...)
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  4. The Self Shows Up in Experience.Matt Duncan - 2019 - Review of Philosophy and Psychology 10 (2):299-318.
    I can be aware of myself, and thereby come to know things about myself, in a variety of different ways. But is there some special way in which I—and only I—can learn about myself? Can I become aware of myself by introspecting? Do I somehow show up in my own conscious experiences? David Hume and most contemporary philosophers say no. They deny that the self shows up in experience. However, in this paper I appeal to research on schizophrenia—on thought insertion, (...)
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  5. Experience is Knowledge.Matt Duncan - 2021 - In Uriah Kriegel, Oxford Studies in Philosophy of Mind, Vol. 1. OUP. pp. 106-129.
    It seems like experience plays a positive—even essential—role in generating some knowledge. The problem is, it’s not clear what that role is. To see this, suppose that when your visual system takes in information about the world around you it skips the experience step and just automatically and immediately generates beliefs in you about your surroundings. A lot of philosophers think that, in such a case, you would (or at least could) still know, via perception, about the world around you. (...)
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  6. Animalism is Either False of Uninteresting (Perhaps Both).Matt Duncan - 2021 - American Philosophical Quarterly 58 (2):187-200.
    “We are animals.” That’s what animalists say—that’s their slogan. But what animalists mean by their slogan varies. Many animalists are adamant that what they mean—and, indeed, what the true animalist thesis is—is that we are identical to animals (human animals, to be precise). But others say that’s not enough. They say that the animalist thesis has to be something more—perhaps that we are essentially or most fundamentally human animals. This paper argues that, depending on how we understand it, animalism is (...)
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  7. We are acquainted with ourselves.Matt Duncan - 2015 - Philosophical Studies 172 (9):2531-2549.
    I am aware of the rain outside, but only in virtue of looking at a weather report. I am aware of my friend, but only because I hear her voice through my phone. Thus, there are some things that I’m aware of, but only indirectly. Many philosophers believe that there are also some things of which I am directly aware. The most plausible candidates are experiences such as pains, tickles, visual sensations, etc. In fact, the philosophical consensus seems to be (...)
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  8. Reasoning with knowledge of things.Matt Duncan - 2023 - Philosophical Psychology 36 (2):270-291.
    When we experience the world – see, hear, feel, taste, or smell things – we gain all sorts of knowledge about the things around us. And this knowledge figures heavily in our reasoning about the world – about what to think and do in response to it. But what is the nature of this knowledge? On one commonly held view, all knowledge is constituted by beliefs in propositions. But in this paper I argue against this view. I argue that some (...)
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  9. I Think Therefore I Persist.Matt Duncan - 2015 - Australasian Journal of Philosophy 93 (4):740-756.
    Suppose that you're lying in bed. You just woke up. But you're alert. Your mind is clear and you have no distractions. As you lie there, you think to yourself, ‘2 + 2 = 4.’ The thought just pops into your head. But, wanting to be sure of your mathematical insight, you once again think ‘2 + 2 = 4’, this time really meditating on your thought. Now suppose that you're sitting in an empty movie theatre. The lighting is normal (...)
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  10.  59
    Suppose We Know Things.Matt Duncan - 2023 - Episteme 20 (2):308-323.
    When contemporary philosophers discuss the nature of knowledge, or conduct debates that the nature of knowledge is relevant to, they typically treat all knowledge as propositional. However, recent introductory epistemology texts and encyclopedia entries often mention three kinds of knowledge: (i) propositional knowledge, (ii) abilities knowledge, and (iii) knowledge of things/by acquaintance. This incongruity is striking for a number of reasons, one of which is that what kinds of knowledge there are is relevant to various debates in philosophy. In this (...)
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  11. A new argument for the phenomenal approach to personal persistence.Matt Duncan - 2020 - Philosophical Studies 177 (7):2031-2049.
    When it comes to personal identity, two approaches have long ruled the roost. The first is the psychological approach, which has it that our persistence through time consists in the continuance of certain of our psychological traits, such as our memories, beliefs, desires, or personality. The second is the biological approach, according to which personal persistence consists in continuity in our physical or biological makeup. Amid the bipartite reign of these approaches, a third contender has emerged: the phenomenal approach. On (...)
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  12. What It's Like To Have a Cognitive Home.Matt Duncan - 2018 - European Journal of Philosophy 26 (1):66-81.
    Many people believe that the mind is an epistemic refuge of sorts. The idea is that when it comes to certain core mental states, one’s being in such a state automatically puts one in a position to know that one is in that state. This idea has come under attack in recent years. One particularly influential attack comes from Timothy Williamson (2000), who argues that there is no central core of states or conditions—mental or otherwise—to which we are guaranteed epistemic (...)
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  13. A Renewed Challenge to Anti-criterialism.Matt Duncan - 2020 - Erkenntnis 85 (1):165-182.
    In virtue of what do things persist through time? Are there criteria of their identities through time? Anti-criterialists say no. One prominent challenge to anti-criterialism comes in two steps. The first step is to show that anti-criterialists are committed specifically to the claim that there are no informative metaphysically sufficient conditions for identity through time. The second step is to show that this commitment yields absurd results. Each step of this challenge is open to objection. However, in what follows, I (...)
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  14. Propositions are not Simple.Matt Duncan - 2017 - Philosophy and Phenomenological Research 97 (2):351-366.
    Some philosophers claim that propositions are simple—i.e., lack parts. In this paper, I argue that this claim is mistaken. I start with the widely accepted claim that propositions are the objects of beliefs. Then I argue that the objects of beliefs have parts. Thus, I conclude that propositions are not simple. My argument for the claim that the objects of beliefs have parts derives from the fact that beliefs are productive and systematic. This fact lurks in the background of debates (...)
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  15. A Challenge to Anti-Criterialism.Matt Duncan - 2014 - Erkenntnis 79 (2):283-296.
    Most theists believe that they will survive death. Indeed, they believe that any given person will survive death and persist into an afterlife while remaining the very same person. In light of this belief, one might ask: how—or, in virtue of what—do people survive death? Perhaps the most natural way to answer this question is by appealing to some general account of personal identity through time. That way one can say that people persist through the time of their death in (...)
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  16. Two Russellian Arguments for Acquaintance.Matt Duncan - 2017 - Australasian Journal of Philosophy 95 (3):461-474.
    Bertrand Russell [1912] argued that we are acquainted with our experiences. Although this conclusion has generated a lot of discussion, very little has been said about Russell's actual arguments for it. This paper aims to remedy that. I start by spelling out two Russellian arguments for acquaintance. Then I show that these arguments cannot both succeed. For if one is sound, the other isn't. Finally, I weigh our options with respect to these arguments, and defend one option in particular. I (...)
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  17.  24
    Animalists on the run.Matt Duncan - 2024 - Inquiry: An Interdisciplinary Journal of Philosophy 67 (10):3835-3845.
    The animalist population has swelled since they introduced their thesis – we are animals – within the personal identity debate a few decades ago. Now they’re a dominant force in the debate. However, more recently, their thesis has fallen prey to attacks. For example, I [Duncan, Matt. 2021. “Animalism is Either False or Uninteresting (Perhaps Both).” American Philosophical Quarterly 58 (no. 2): 187–200.] argue that, depending on how it is understood, animalism is either false or uninteresting. If it (...)
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  18. How You Know You’re Conscious: Illusionism and Knowledge of Things.Matt Duncan - 2023 - Review of Philosophy and Psychology 14 (1):185-205.
    Most people believe that consciousness is real. But illusionists say it isn’t—they say consciousness is an illusion. One common illusionist strategy for defending their view involves a debunking argument. They explain why people _believe_ that consciousness exists in a way that doesn’t imply that it _does_ exist; and, in so doing, they aim to show that that belief is unjustified. In this paper I argue that we can know consciousness exists even if these debunking arguments are sound. To do this, (...)
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  19.  87
    Externalists Should Be Sense-Datum Theorists.Matt Duncan - 2022 - Journal of the American Philosophical Association 8 (2):338-355.
    One increasingly popular view in the philosophy of perception isexternalismabout sensible qualities, according to which sensible qualities such as colors, smells, tastes, and textures are features, not of our minds, but of mind-independent, external objects in the world. The primary motivation for this view is that perceptual experience seems to betransparent—that is, when we attend to sensible qualities, it seems like what we are attending to are features of external objects, not our own minds. Most (if not all) externalists are (...)
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  20. Consumerism, Aristotle and Fantastic Mr. Fox.Matt Duncan - 2015 - Film-Philosophy 19 (1):249-269.
    Wes Anderson's Fantastic Mr. Fox is about Mr. Fox's attempt to flourish as both a wild animal and a consumer. As such, this film raises some interesting and difficult questions about what it means to be a member of a certain kind, what is required to flourish as a member of that kind, and how consumerism either promotes or inhibits such flourishing. In this paper I use Fantastic Mr. Fox as an entry point into an examination of the relationship between (...)
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  21.  47
    Teaching & Learning Guide for: Acquaintance.Matt Duncan - 2022 - Philosophy Compass 17 (10):e12877.
    Philosophy Compass, Volume 17, Issue 10, October 2022.
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  22.  62
    Erratum to: Dualists needn’t be anti-criterialists.Matt Duncan - 2017 - Philosophical Studies 174 (4):965-965.
  23. Dualists needn’t be anti-criterialists.Duncan Matt - 2017 - Philosophical Studies 174 (4):945-963.
    Sometimes in philosophy one view engenders another. If you hold the first, chances are you hold the second. But it’s not always because the first entails the second. Sometimes the tie is less clear, less clean. One such tie is between substance dualism and anti-criterialism. Substance dualism is the view that people are, at least in part, immaterial mental substances. Anti-criterialism is the view that there is no criterion of personal identity through time. Most philosophers who hold the first view (...)
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    What's New? A real mouse for your computer.Richard Baldock, Jonathan Bard, Matt Kaufman & Duncan Davidson - 1992 - Bioessays 14 (7):501-502.
  25. Closure, credence and rationality: a problem for non-belief hinge epistemology.Matt Jope - 2019 - Synthese (Suppl 15):1-11.
    Duncan Pritchard’s Epistemic Angst promises a novel solution to the closure-based sceptical problem that, unlike more traditional solutions, does not entail revising our fundamental epistemological commitments. In order to do this, it appeals to a Wittgensteinian account of rational evaluation, the overarching theme of which is that it neither makes sense to doubt nor to believe in our anti-sceptical hinge commitments. The purpose of this paper is to show that the argument for the claim that there can be no (...)
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  26. A defence of anti-criterialism.Simon Langford - 2017 - Canadian Journal of Philosophy 47 (5):613-630.
    According to philosophical orthodoxy, there are informative criteria of identity over time. Anti-criterialism rejects this orthodoxy and claims that there are no such criteria. This paper examines anti-criterialism in the light of recent attacks on the thesis by Matt Duncan, Sydney Shoemaker and Dean Zimmerman. It is argued that those attacks are not successful. Along the way, a novel strategy to defend anti-criterialism against the critics’ most challenging objection is developed. Under-appreciated difficulties for criterialism are also raised which, (...)
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  27. Causation and Time Reversal.Matt Farr - 2020 - British Journal for the Philosophy of Science 71 (1):177-204.
    What would it be for a process to happen backwards in time? Would such a process involve different causal relations? It is common to understand the time-reversal invariance of a physical theory in causal terms, such that whatever can happen forwards in time can also happen backwards in time. This has led many to hold that time-reversal symmetry is incompatible with the asymmetry of cause and effect. This article critiques the causal reading of time reversal. First, I argue that the (...)
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  28. Explaining Temporal Qualia.Matt Farr - 2020 - European Journal for Philosophy of Science 10 (1):1-24.
    Experiences of motion and change are widely taken to have a ‘flow-like’ quality. Call this ‘temporal qualia’. Temporal qualia are commonly thought to be central to the question of whether time objectively passes: (1) passage realists take temporal passage to be necessary in order for us to have the temporal qualia we do; (2) passage antirealists typically concede that time appears to pass, as though our temporal qualia falsely represent time as passing. I reject both claims and make the case (...)
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  29. C‐theories of time: On the adirectionality of time.Matt Farr - 2020 - Philosophy Compass (12):1-17.
    “The universe is expanding, not contracting.” Many statements of this form appear unambiguously true; after all, the discovery of the universe’s expansion is one of the great triumphs of empirical science. However, the statement is time-directed: the universe expands towards what we call the future; it contracts towards the past. If we deny that time has a direction, should we also deny that the universe is really expanding? This article draws together and discusses what I call ‘C-theories’ of time — (...)
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  30. Perceiving Direction in Directionless Time.Matt Farr - 2023 - In Kasia M. Jaszczolt, Understanding Human Time. Oxford: Oxford University Press. pp. 199-219.
    Modern physics has provided a range of motivations for holding time to be fundamentally undirected. But how does a temporally adirectional metaphysics, or ‘C-theory’ of time, fit with the time of experience? In this chapter, I look at what kind of problem human time poses for C-theories. First, I ask whether there is a ‘hard problem’ of human time: whether it is in principle impossible to have the kinds of experience we do in a temporally adirectional world. Second I consider (...)
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  31. A Relic of a Bygone Age? Causation, Time Symmetry and the Directionality Argument.Matt Farr & Alexander Reutlinger - 2013 - Erkenntnis 78 (2):215-235.
    Bertrand Russell famously argued that causation is not part of the fundamental physical description of the world, describing the notion of cause as “a relic of a bygone age”. This paper assesses one of Russell’s arguments for this conclusion: the ‘Directionality Argument’, which holds that the time symmetry of fundamental physics is inconsistent with the time asymmetry of causation. We claim that the coherence and success of the Directionality Argument crucially depends on the proper interpretation of the ‘ time symmetry’ (...)
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  32. On A- and B-theoretic elements of branching spacetimes.Matt Farr - 2012 - Synthese 188 (1):85-116.
    This paper assesses branching spacetime theories in light of metaphysical considerations concerning time. I present the A, B, and C series in terms of the temporal structure they impose on sets of events, and raise problems for two elements of extant branching spacetime theories—McCall’s ‘branch attrition’, and the ‘no backward branching’ feature of Belnap’s ‘branching space-time’—in terms of their respective A- and B-theoretic nature. I argue that McCall’s presentation of branch attrition can only be coherently formulated on a model with (...)
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  33. What’s so special about initial conditions? Understanding the past hypothesis in directionless time.Matt Farr - 2022 - In Yemima Ben-Menahem, Rethinking Laws of Nature. Springer.
    It is often said that the world is explained by laws of nature together with initial conditions. But does that mean initial conditions don’t require further explanation? And does the explanatory role played by initial conditions entail or require that time has a preferred direction? This chapter looks at the use of the ‘initialness defence’ in physics, the idea that initial conditions are intrinsically special in that they don’t require further explanation, unlike the state of the world at other times. (...)
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  34. Conventionalism about time direction.Matt Farr - 2022 - Synthese 200 (1):1-21.
    In what sense is the direction of time a matter of convention? In 'The Direction of Time', Hans Reichenbach makes brief reference to parallels between his views about the status of time’s direction and his conventionalism about geometry. In this article, I: (1) provide a conventionalist account of time direction motivated by a number of Reichenbach’s claims in the book; (2) show how forwards and backwards time can give equivalent descriptions of the world despite the former being the ‘natural’ direction (...)
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  35. What Makes Evolution a Defeater?Matt Lutz - 2018 - Erkenntnis 83 (6):1105-1126.
    Evolutionary Debunking Arguments purport to show that our moral beliefs do not amount to knowledge because these beliefs are “debunked” by the fact that our moral beliefs are, in some way, the product of evolutionary forces. But there is a substantial gap in this argument between its main evolutionary premise and the skeptical conclusion. What is it, exactly, about the evolutionary origins of moral beliefs that would create problems for realist views in metaethics? I argue that evolutionary debunking arguments are (...)
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  36. Social justice and welfare.Duncan B. Forrester - 2001 - In Robin Gill, The Cambridge Companion to Christian Ethics. New York: Cambridge University Press.
     
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  37. The Reliability Challenge in Moral Epistemology.Matt Lutz - 2020 - Oxford Studies in Metaethics 15:284-308.
    The Reliability Challenge to moral non-naturalism has received substantial attention recently in the literature on moral epistemology. While the popularity of this particular challenge is a recent development, the challenge has a long history, as the form of this challenge can be traced back to a skeptical challenge in the philosophy of mathematics raised by Paul Benacerraf. The current Reliability Challenge is widely regarded as the most sophisticated way to develop this skeptical line of thinking, making the Reliability Challenge the (...)
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  38.  27
    Livia: Sacerdos or flaminica?Duncan Fishwick - 2016 - Classical Quarterly 66 (1):406-410.
    Dio reports that, at the time Augustus was declared Divus, Livia, who was already called Julia and Augusta, was appointed his priestess. The term Dio uses is hiereia, which occurs in the same passage as his account of the priests and sacred rites that were assigned to Augustus on his deification. As Livia was also permitted to employ a lictor, an honour that Tiberius apparently restricted to her function as priestess, everything suggests that Livia played a part in the state (...)
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  39. Enduring Through Gunk.Matt Leonard - 2018 - Erkenntnis 83 (4):753-771.
    According to one of the more popular endurantist packages on the market, a package I will call multilocational endurantism, enduring objects are exactly located at multiple instantaneous regions of spacetime. However, for all we know, the world might turn out to be spatiotemporally gunky and spatiotemporal gunk entails that this package is false. The goal of this paper is to sketch a view which retains the spirit of multilocational endurantism while also recognizing the possibility of certain types of objects which (...)
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  40. From time to spacetime to no time? The philosophy of relativity theory.Matt Farr - 2024 - Journal of Physics: Conference Series 2877 (012078).
    The shift from classical to relativistic physics significantly altered our conception of time. From a picture of space and time as autonomous concepts, and of reality as divided into moments of time, relativity theory introduced a picture of four-dimensional spacetime, and a 'static' or 'block universe' conception of time. This paper considers how exactly relativity theory clashes with our ordinary folk conception of time and what this ultimately means for how we should think about the nature of time.
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  41. The 'Now What' Problem for error theory.Matt Lutz - 2014 - Philosophical Studies 171 (2):351-371.
    Error theorists hold that, although our first-order moral thought and discourse commits us to the existence of moral truths, there are no such truths. Holding this position in metaethics puts the error theorist in an uncomfortable position regarding first-order morality. When it comes to our pre-theoretic moral commitments, what should the error theorist think? What should she say? What should she do? I call this the ‘Now What’ Problem for error theory. This paper suggests a framework for evaluating different approaches (...)
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  42. Is it wrong to play violent video games?McCormick Matt - 2001 - Ethics and Information Technology 3 (4):277–287.
    Many people have a strong intuition that there is something morally objectionable about playing violent video games, particularly with increases in the number of people who are playing them and the games' alleged contribution to some highly publicized crimes. In this paper,I use the framework of utilitarian, deontological, and virtue ethical theories to analyze the possibility that there might be some philosophical foundation for these intuitions. I raise the broader question of whether or not participating in authentic simulations of immoral (...)
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  43.  76
    The Moral Limits of Open‐Mindedness.Matt Ferkany - 2019 - Educational Theory 69 (4):403-419.
    Epistemologists have long worried that the willingness of open-minded people to reconsider their beliefs in light of new evidence is both a condition of improving their beliefs and a risk factor for losing their grip on what they already know. In this paper I introduce and attempt to resolve a moral variation of this puzzle: A willingness to engage people having strange or (to us) repugnant moral ideals looks like a condition of broadening our moral horizons, but also a risk (...)
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  44. What is mereological harmony?Matt Leonard - 2016 - Synthese 193 (6).
    Say that mereological harmony is the view that there is at least some mirroring between the mereological structure of material objects and the mereological structure of their locations: each, in some way, mirrors the other. As it turns out, there is a confusing array of systems of harmony available to the substantivalist. In this paper, I attempt to bring some order to these systems. I explore some systems found in the literature, as well as some natural systems which haven’t been (...)
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  45. Towards a C Theory of Time: An appraisal of the physics and metaphysics of time direction.Matt Farr - 2012 - Dissertation, University of Bristol
    This thesis introduces and defends a ‘C theory’ of time. The metaphysics of time literature is primarily concerned with the distinction between the A and B theories of time, with the disagreement concerning whether the passage of time is an objective feature of reality. I argue that the distinction between the B and C theories—in terms of whether time has a ‘privileged’ direction—is of more obvious relevance to the philosophy of physics than is the distinction between the A and B (...)
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  46. The Objectivity of Wellbeing.Matt Ferkany - 2012 - Pacific Philosophical Quarterly 93 (4):472-492.
    Subjective theories of wellbeing place authority concerning what benefits a person with that person herself, or limit wellbeing to psychological states. But how well off we are seems to depend on two different concerns, how well we are doing and how well things are going for us. I argue that two powerful subjective theories fail to adequately account for this and that principled arguments favoring subjectivism are unsound and poorly motivated. In the absence of more compelling evidence that how things (...)
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  47. The pragmatics of pragmatic encroachment.Matt Lutz - 2014 - Synthese 191 (8):1-24.
    The goal of this paper is to defend Simple Modest Invariantism (SMI) about knowledge from the threat presented by pragmatic encroachment. Pragmatic encroachment is the view that practical circumstances are relevant in some way to the truth of knowledge ascriptions—and if this is true, it would entail the falsity of SMI. Drawing on Ross and Schroeder’s recent Reasoning Disposition account of belief, I argue that the Reasoning Disposition account, together with Grice’s Maxims, gives us an attractive pragmatic account of the (...)
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  48. Locating Gunky Water and Wine.Matt Leonard - 2014 - Ratio 27 (3):306-315.
    Can material objects be weakly located at regions of spacetime and yet fail to be exactly located anywhere? In this paper, I discuss a case which, at least according to one interpretation, answers affirmatively: the case of blending gunky water and wine, in gunky space. Perhaps after such a blend, the water and wine aren't exactly located anywhere while being weakly located at the location of the blend and any region which overlaps it. I show that the case is interesting (...)
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  49.  50
    Intellectual Virtue in Critical Thinking and Its Instruction.Matt Ferkany, Matt McKeon & David Godden - 2023 - Informal Logic 43 (2):167-172.
    How is intellectual virtue related to critical thinking? Can one be a critical thinker without exercising intellectual virtue? Can one be intellectually virtuous without thereby being a critical thinker? How should our answers to these questions inform the instruction of critical thinking? These were the questions informing the 2023 Charles McCracken endowed lectureships given at Michigan State University by Professors Harvey Siegel and Jason Baehr. This brief commentary introduces their respective papers, which appear in the current issue of Informal Logic.
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    The limits of motivation theory in education and the dynamics of value-embedded learning.Chris Duncan, Minkang Kim, Soohyun Baek, Kwan Yiu Yoyo Wu & Derek Sankey - 2022 - Educational Philosophy and Theory 54 (5):618-629.
    Over the past twenty-five years, or so, considerable advances have been made in understanding how learning occurs in the brain, though much of this research is still to make its way into education. One contribution it should be making is to furnish the philosophical critique of past and current theory with supporting empirical evidence. For example, motivation theory and its cognate expectancy-value theory continue to be taught in teacher education, even though their rational cognitivist foundations are philosophically shaky, and their (...)
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