Results for 'Evan Murta'

983 found
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  1. Should Architects Refrain From Designing Prisons for Long-term Solitary Confinement? – An Open Letter to the Architecture Profession.Tom Spector, Craig Borkenhagen, Mark Davis, Carrie Foster, Jacob Gann, Tou Lee Her, Aaron Klossner, Evan Murta, Ryan Rankin, Maria Cristina Rodriguez Santos, Connor Tascott, Sarah Turner & Spencer Williams - 2019 - Architecture Philosophy 4 (1).
    In a profile in the November, 2012 issue of the magazine Architect, activist-architect Raphael Sperry, a founder of the group Architects Planners & Designers for Social Responsibility discussed his petition to amend the AIA’s Code of Ethics and Professional Conduct to include a prohibition on “the design of spaces intended for long-term solitary isolation and execution.”1 This issue is both serious and timely. It deserves contemplative attention before any action is taken. The purpose of this letter is to provide the (...)
     
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  2. Causation and Universals.Evan Fales - 1990 - New York: Routledge.
    The world contains objective causal relations and universals, both of which are intimately connected. If these claims are true, they must have far-reaching consequences, breathing new life into the theory of empirical knowledge and reinforcing epistemological realism. Without causes and universals, Professor Fales argues, realism is defeated, and idealism or scepticism wins. Fales begins with a detailed analysis of David Hume's argument that we have no direct experience of necessary connections between events, concluding that Hume was mistaken on this fundamental (...)
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  3. The Embodied Mind: Cognitive Science and Human Experience.Francisco J. Varela, Evan Thompson & Eleanor Rosch - 1991 - MIT Press.
    The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience.
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  4. Character and theory of mind: an integrative approach.Evan Westra - 2018 - Philosophical Studies 175 (5):1217-1241.
    Traditionally, theories of mindreading have focused on the representation of beliefs and desires. However, decades of social psychology and social neuroscience have shown that, in addition to reasoning about beliefs and desires, human beings also use representations of character traits to predict and interpret behavior. While a few recent accounts have attempted to accommodate these findings, they have not succeeded in explaining the relation between trait attribution and belief-desire reasoning. On my account, character-trait attribution is part of a hierarchical system (...)
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  5. A Defense of the Given.Evan Fales - 1996 - Lanham: Rowman &Amp; Littlefield.
    The Doctrine of the Given The Myth of the Given A Methodological Problem To a convinced foundationalist, the project of establishing the existence of the ...
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  6.  99
    Causation and Universals.The secret Connexion: Causation, Realism, and David Hume.Causation: A Realist Approach.Evan Fales, Galen Strawson & Michael Tooley - 1991 - Philosophical Quarterly 41 (165):494-498.
  7. Are Causal Laws Contingent?Evan Fales - 1993 - In John Bacon, Keith Campbell & Lloyd Reinhardt, Ontology, Causality and Mind: Essays in Honour of D M Armstrong. New York: Cambridge University Press.
    It has been nearly a decade and a half since Fred Dretske, David Armstrong and Michael Tooley, having each rejected the Regularity theory, independently proposed that natural laws are grounded in a second-order relation that somehow binds together universals.' (l shall call this the ‘DTA theory’). In this way they sought to overcome the major - and notorious — shortcomings of every version of the Regularity theory: how to provide truth conditions for laws that lack instances; how to distinguish laws (...)
     
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  8.  50
    Divine Intervention: Metaphysical and Epistemological Puzzles.Evan Fales - 2009 - New York: Routledge.
    This study is a new look at the question of how God can act upon the world, and whether the world can affect God, examining contemporary work on the metaphysics of causation and laws of nature, and current work in the theory of knowledge and mysticism. It has been traditional to address such questions by appealing to God’s omnipotence and omniscience, but this book claims that this is useless unless it can be shown how these two powers "work." Instead of (...)
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  9. Plantinga's case against naturalistic epistemology.Evan Fales - 1996 - Philosophy of Science 63 (3):432-451.
    In Warrant and Proper Function, Alvin Plantinga claims that metaphysical naturalism, when joined to a naturalized epistemology, is self-undermining. Plantinga argues that naturalists are committed to a neoDarwinian account of our origins, and that the reliability of our cognitive faculties is improbable or unknown relative to that theory. If the theory is true, then we are in no position to know that, whereas theism, if true, underwrites cognitive reliability. I seek to turn the tables on Plantinga, showing that neoDarwinism provides (...)
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  10.  64
    Generic universals.Evan Fales - 1982 - Australasian Journal of Philosophy 60 (1):29 – 39.
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  11. Is a Science of the Supernatural Possible?Evan Fales - 2013 - In Massimo Pigliucci & Maarten Boudry, Philosophy of Pseudoscience: Reconsidering the Demarcation Problem. University of Chicago Press. pp. 247.
    This chapter examines arguments for the view that any science of the supernatural must be a pseudoscience. It shows that many of these arguments are not good arguments. It also argues that, contrary to recent philosophical discussions, the appeal to the supernatural should not be ruled out as science for methodological reasons, but rather because the notion of supernatural intervention probably suffers from fatal flaws.
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  12.  66
    Rounding: A Model for Consultation and Training Whose Time Has Come.Evan G. Derenzo, Janicemarie Vinicky, Barbara Redman, John J. Lynch, Philip Panzarella & Salim Rizk - 2006 - Cambridge Quarterly of Healthcare Ethics 15 (2):207-215.
    Ethics rounds in clinical ethics have already taken hold in multiple venues. There are “sit-down rounds,” which usually consist of a bioethicist setting a specific, prescheduled time aside for residents and/or others to bring a case or two for discussion with the bioethicist. Another kind of rounds that occurs on an ad hoc or infrequent basis is to have either a staff or outside bioethicist give hospital-wide and/or departmental “grand rounds.” Grand rounds is a traditional educational format in medicine and (...)
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  13.  98
    Chaos and Literature.Evan Kirchhoff & Carl Matheson - 1997 - Philosophy and Literature 21 (1):28-45.
    In lieu of an abstract, here is a brief excerpt of the content:Chaos and LiteratureCarl Matheson and Evan KirchhoffIChaos theory was the intellectual darling of pop-science writers of the late 1980s. 1 In their eyes, it would provide a new paradigm by which to describe the world, one that liberated scientists from clockwork determinism—or, alternatively, from incomprehensible randomness. In an introductory textbook of the period, Robert Devaney called chaos theory “the third great scientific revolution of the 20th century, along (...)
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  14. Do mystics see God?Evan Fales - 2003 - In Michael L. Peterson, Contemporary Debates in Philosophy of Religion. Hoboken: Blackwell. pp. 145--148.
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  15. Divine Intervention.Evan Fales - 1997 - Faith and Philosophy 14 (2):170-194.
    Some philosophers deny that science can investigate the supernatural - specifically, the nature and actions of God. If a divine being is atemporal, then, indeed, this seems plausible - but only, I shall argue, because such a being could not causally interact with anything. Here I discuss in detail two major attempts, those of Stump and Kretzmann, and of Leftow, to make sense of theophysical causation on the supposition that God is eternal. These views are carefully worked out, and their (...)
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  16. The feeling body: Towards an enactive approach to emotion.Giovanna Colombetti & Evan Thompson - 2008 - In W. F. Overton, U. Mueller & J. Newman, Body in Mind, Mind in Body: Developmental Perspectives on Embodiment and Consciousness. Erlbaum.
    For many years emotion theory has been characterized by a dichotomy between the head and the body. In the golden years of cognitivism, during the nineteen-sixties and seventies, emotion theory focused on the cognitive antecedents of emotion, the so-called “appraisal processes.” Bodily events were seen largely as byproducts of cognition, and as too unspecific to contribute to the variety of emotion experience. Cognition was conceptualized as an abstract, intellectual, “heady” process separate from bodily events. Although current emotion theory has moved (...)
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  17.  36
    The ties that keep us bound: Top-down influences on the persistence of shape-from-motion☆.Evan F. Risko, Mike J. Dixon, Derek Besner & Susanne Ferber - 2006 - Consciousness and Cognition 15 (2):475-483.
    The phenomenon of perceptual persistence after the motion stops in shape-from-motion displays was used to study the influence of prior knowledge on the maintenance of a percept in awareness. In SFM displays an object composed of discontinuous line segments are embedded in a background of randomly oriented lines. The object only becomes perceptible when the line segments that compose the object and the lines that compose the background move in counterphase. Critically, once the movement of the line segments stops, the (...)
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  18.  87
    Natural kinds and freaks of nature.Evan Fales - 1982 - Philosophy of Science 49 (1):67-90.
    Essentialism--understood as the doctrine that there are natural kinds--can be sustained with respect to the most fundamental physical entities of the world, as I elsewhere argue. In this paper I take up the question of the existence of natural kinds among complex structures built out of these elementary ones. I consider a number of objections to essentialism, in particular Locke's puzzle about the existence of borderline cases. A number of recent attempts to justify biological taxonomy are critically examined. I conclude (...)
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  19.  63
    Surrogate Decision Making for Severely Cognitively Impaired Research Subjects: The Continuing Debate.Evan DeRenzo - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (4):539.
    As research into Alzheimer's disease and other dementing disorders becomes more complex, risky, invasive, and commonplace, the need intensifies for discussion of the ethics of involving persons with dementia in research, specifically research of greater than minimal risk and of no expected direct benefit to the subject. Reviewing such studies pushes our traditional analysis tools to their limits. Simply balancing and prioritizing the basic ethical principles of respect for persons, beneficence, and justice that serves us well in reviewing the vast (...)
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  20. Divine freedom and the choice of a world.Evan Fales - 1994 - International Journal for Philosophy of Religion 35 (2):65 - 88.
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  21.  58
    Darwin’s Doubt, Calvin’s Calvary.Evan Fales - 2009 - In Michael Ruse, Philosophy After Darwin: Classic and Contemporary Readings. Princeton University Press. pp. 309-322.
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  22. Alvin Plantinga's warranted Christian belief.Evan Fales - 2003 - Noûs 37 (2):353–370.
    This critical study of the third book of Plantinga's trilogy on proper-function epistemology begins by denying that classical foundationalism proposes a deontic conception of justification. Nor is it subject to Gettier counterexamples, as, I show, Plantinga's fallibilism is and must be. Plantinga's central thesis is that there's no way of attacking the rationality of central Christian beliefs without attacking their truth. That, I argue, is not so on several grounds, e.g., because one can demand independent evidence for the existence of (...)
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  23.  58
    How to Be a Metaphysical Realist.Evan Fales - 1988 - Midwest Studies in Philosophy 12 (1):253-274.
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  24. Proper Basicality.Evan Fales - 2004 - Philosophy and Phenomenological Research 68 (2):373-383.
    Foundationalist epistemologies, whether internalist or externalist, ground noetic structures in beliefs that are said to be foundational, or properly basic. It is essential to such epistemologies that they provide clear criteria for proper basicality. This proves, 1 argue, to be a thorny task, at least insofar as the goal is to provide a psychologically realistic reconstruction of our actual doxastic practices. I examine some of the difficulties, and suggest some implications, in particular for the externalist epistemology of Alvin Plantinga.
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  25. Is Middle Knowledge Possible? Almost.Evan Fales - 2011 - Sophia 50 (1):1-9.
  26.  57
    Coercion in the Recruitment and Retention of Human Research Subjects, Pharmaceutical Industry Payments to Physician-Investigators and the Moral Courage of the IRB.Evan G. DeRenzo - 2000 - IRB: Ethics & Human Research 22 (2):1.
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  27.  34
    Knowledge for whom?William Evan - 1987 - Social Epistemology 1 (2):155 – 162.
  28.  97
    Can science explain mysticism?Evan Fales - 1999 - Religious Studies 35 (2):213-227.
    Jerome Gellman has recently disputed my claim that a naturalistic explanation for mystical experiences is available, a better explanation than any current attempt to show that God is sometimes perceived in those experiences. Gellman argues (i) that some mystics do not 'fit' the sociological explanation of I. M. Lewis; (ii) that the sociological analysis of tribal mysticism cannot properly be extended to theistic experiences; and (iii) that mystical experiences merit prima facie credence, so the burden of proof falls on the (...)
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  29.  26
    Aesthetic Appraisal.Evan Simpson - 1975 - Philosophy 50 (192):189 - 204.
    In the twenty-five years since philosophers began to bemoan ‘the dreariness of aesthetics’, students in Wittgenstein's wake have done a great deal to eliminate the grounds of the complaint. Unfruitful essentialist theories have been largely displaced by the vigorous, if somewhat uncontrolled, growth of an enterprise which attempts to characterize and explicate aesthetic phenomena outside the desert of definition. The resulting view portrays typically aesthetic concepts as being indivisibly characterizing and evaluative, relativistic in application, necessarily linked to human attitudes, irreducible (...)
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  30.  27
    Causation and Induction.Evan Fales - 1984 - Midwest Studies in Philosophy 9 (1):113-134.
  31.  41
    Interpolation and the Interpretability Logic of PA.Evan Goris - 2006 - Notre Dame Journal of Formal Logic 47 (2):179-195.
    In this paper we will be concerned with the interpretability logic of PA and in particular with the fact that this logic, which is denoted by ILM, does not have the interpolation property. An example for this fact seems to emerge from the fact that ILM cannot express Σ₁-ness. This suggests a way to extend the expressive power of interpretability logic, namely, by an additional operator for Σ₁-ness, which might give us a logic with the interpolation property. We will formulate (...)
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  32.  47
    Is internal realism a philosophy of scheme and content?Evan Thompson - 1991 - Metaphilosophy 22 (3):212-230.
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  33.  40
    Principles and customs in moral philosophy.Evan Simpson - 1993 - Metaphilosophy 24 (1-2):14-32.
    This discussion explores skepticism about moral principles, the diminishing authority of principles in much recent moral philosophy, transformations of rationalism that result, and the possibility of morality within the bounds of custom alone.
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  34.  56
    Are Christians Obliged to Be Pacifists?Evan Fales - 1994 - Faith and Philosophy 11 (2):298-301.
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  35.  85
    Antediluvian Theodicy.Evan Fales - 1989 - Faith and Philosophy 6 (3):320-329.
    This paper is a discussion of Eleonore Stump’s “The Problem of Evil.” Stump, I argue, has attempted a theodicy with several desirable features; among them, an effort to provide a positive account of the compatibility of natural evils with God’s goodness that makes use of specifically Christian doctrines. However, the doctrines Stump makes use of---and, in particular, her conception of hell and her interpretation of original sin---raise, I suggest, more problems than they solve.
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  36.  98
    Davidson's compatibilism.Evan Fales - 1984 - Philosophy and Phenomenological Research 45 (December):227-246.
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  37.  97
    Definite descriptions as designators.Evan Fales - 1976 - Mind 85 (338):225-238.
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  38.  92
    Despair, Optimism, and Rebellion.Evan Fales - 2007 - Internet Infidels, Modern Library.
    I will make all my goodness pass before you, and will proclaim before you my name 'the LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But ... you cannot see my face; for man shall not see me and live. Exodus 33:19-20, RSV..
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  39.  16
    Genes and Human Self-knowledge: Historical and Philosophical Reflections on Modern Genetics.Evan Fales, Susan C. Lawrence & Robert F. Weir - 1994
  40.  37
    Essentialism and the Elementary Constituents of Matter.Evan Pales - 1986 - Midwest Studies in Philosophy 11 (1):391-402.
  41. Scientific Explanations of Mystical Experiences: II. The Challenge to Theism.Evan Fales - 1996 - Religious Studies 32 (3):297-313.
    In Part I of this paper, I argued that the mystical experiences of Teresa of Avila are well explained by the anthropological theory of I. M. Lewis. In Part II, I discuss how the causal gap between the social circumstances identified by Lewis and individual phenomenology can be filled in. I then show that Lewis's theory, thus supplemented, is a genuine competitor to the theistic understanding of mystical experience, and that it is much more strongly confirmed by the available evidence (...)
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  42.  5
    A Neo-Augustinian Deception-Based Account of Lying in advance.Evan Dutmer - forthcoming - International Philosophical Quarterly.
    There has been much scholarly discussion regarding the supposed inadequacies of the traditional account of lying, the general form of which can be seen in Augustine’s De mendacio (On Lying), 3–4. This account, stated simply, is that a subject S lies if and only if S says something that S believes to be false, and S says that with the intent to deceive another. But recent contributions to the philosophy of lying press our intuitions on this final condition. They point (...)
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  43.  13
    Michelle L. Boettcher and Cristóbal Salinas Jr., Law and Ethics in Academic and Student Affairs: Developing an Institutional Intelligence Approach.Evan W. Faidley, Madison E. Evans & Maxwell Parker - forthcoming - Journal of Academic Ethics:1-3.
  44.  55
    The Epistemology of Spirit Beliefs, written by Hans Van Eyghen.Evan Fales - 2023 - International Journal for the Study of Skepticism 14 (1):79-85.
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  45. Causal knowledge: What can psychology teach philosophers.Evan Fales & Edward A. Wasserman - 1992 - Journal of Mind and Behavior 13 (1):1-28.
    Theories of how organisms learn about cause-effect relations have a history dating back at least to the associationist/mechanistic hypothesis of David Hume. Some contemporary theories of causal learning are descendants of Hume's mechanistic models of conditioning, but others impute principled, rule-based reasoning. Since even primitive animals are conditionable, it is clear that there are built-in mechanical algorithms that respond to cause/effect relations. The evidence suggests that humans retain the use of such algorithms, which are surely adaptive when causal judgments must (...)
     
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  46. Are the Gods Apolitical?Evan Fales - 1999 - Philo.
    The attraction between religion and politics is perennial. Sometimes, in its long and checkered history, it has led to an adulterous affair. I want to ask what lies at the heart of this attraction, and whether that can shed any light on the current religious/political scene. But the romance metaphor is at bottom not a good one. I shall argue that, in their originary condition, religion and politics are "closer," both ontologically and in their motivation, than woman and man, closer (...)
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  47.  15
    Editor's introduction.Evan G. DeRenzo - 2000 - HEC Forum 12 (4):289-291.
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  48.  23
    Aristotle’s Methodology for Natural Science in Physics 1-2: a New Interpretation.Evan Dutmer - 2020 - Journal of Ancient Philosophy 14 (2):130-146.
    In this essay I will argue for an interpretation of the remarks of Physics 1.1 that both resolves some of the confusion surrounding the precise nature of methodology described there and shows how those remarks at 184a15-25 serve as important programmatic remarks besides, as they help in the structuring of books 1 and 2 of the Physics. I will argue that “what is clearer and more knowable to us” is what Aristotle goes on to describe in 1.2—namely, that nature exists (...)
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  49.  37
    Rights Thinking.Evan Simpson - 1997 - Philosophy 72 (279):29 - 58.
    The practice of rights thinking is desirable in modern societies but its scope is restricted by concern for utility and the demands of personal relationships. The result is a hybrid practice no part of which is a foundation for the others. Differences between pure rights thinking, theories of rights and rights talk support a moral pragmatism for which the objects of moral thinking are not decided a priori. The argument draws upon the historical context provided by Bentham, Burke, Locke and (...)
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  50. Truth and the magic of'Is'(vol 80, pg 312, 2005).J. D. G. Evan - 2005 - Philosophy 80 (313):470-470.
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