Results for 'Matthias Gerg Ratkowsky'

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  1. Introduzione enciclopedica allo studio delle scienze del diritto e dello stato.Matthias Gerg Ratkowsky - 1899 - Roma,: E. Loescher.
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  2.  23
    Responsibility and Social Traps.Matthias Maring - 1996 - International Journal of Applied Philosophy 11 (1):51-61.
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  3. Fenomenología, hermenéutica y la posibilidad de la metafísica.Hans-Gerg Gadamer - 1988 - Universitas Philosophica 10:46-47.
     
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  4. Doxastic freedom.Matthias Steup - 2008 - Synthese 161 (3):375-392.
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  5.  99
    Primer on an ethics of AI-based decision support systems in the clinic.Matthias Braun, Patrik Hummel, Susanne Beck & Peter Dabrock - 2021 - Journal of Medical Ethics 47 (12):3-3.
    Making good decisions in extremely complex and difficult processes and situations has always been both a key task as well as a challenge in the clinic and has led to a large amount of clinical, legal and ethical routines, protocols and reflections in order to guarantee fair, participatory and up-to-date pathways for clinical decision-making. Nevertheless, the complexity of processes and physical phenomena, time as well as economic constraints and not least further endeavours as well as achievements in medicine and healthcare (...)
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  6. (4 other versions)Contemporary Debates in Epistemology.Matthias Steup & Ernest Sosa (eds.) - 2005 - Malden, MA, USA: Wiley-Blackwell.
    Eleven pairs of newly commissioned essays face off on opposite sides of fundamental problems in current theories of knowledge. Brings together fresh debates on eleven of the most controversial issues in epistemology. Questions addressed include: Is knowledge contextual? Can skepticism be refuted? Can beliefs be justified through coherence alone? Is justified belief responsible belief? Lively debate format sharply defines the issues, and paves the way for further discussion. Will serve as an accessible introduction to the major topics in contemporary epistemology, (...)
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  7. Believing intentionally.Matthias Steup - 2017 - Synthese 194 (8):2673-2694.
    According to William Alston, we lack voluntary control over our propositional attitudes because we cannot believe intentionally, and we cannot believe intentionally because our will is not causally connected to belief formation. Against Alston, I argue that we can believe intentionally because our will is causally connected to belief formation. My defense of this claim is based on examples in which agents have reasons for and against believing p, deliberate on what attitude to take towards p, and subsequently acquire an (...)
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  8.  18
    Der Realismus Im Logischen Empirismus: Eine Studie Zur Geschichte der Wissenschaftsphilosophie.Matthias Neuber - 2017 - Springer Verlag.
    In der Studie geht Matthias Neuber der Frage nach, in welchem Verhältnis das Konzept des Realismus und der logische Empirismus des Wiener Kreises, eine der dominanten Strömungen der deutschsprachigen theoretischen Philosophie des frühen 20. Jahrhunderts, zueinander stehen. Diese Fragestellung ist in der philosophiehistorischen Forschung bislang nur am Rande behandelt worden. Das ist umso erstaunlicher, als die neuere wissenschaftsphilosophische Realismusdebatte gerade durch den logischen Empirismus maßgeblich mitbestimmt worden ist. Der Autor geht aber noch einen Schritt weiter: Er begründet in dem (...)
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  9. Epistemology.Matthias Steup - 2008 - Stanford Encyclopedia of Philosophy.
    Defined narrowly, epistemology is the study of knowledge and justified belief. As the study of knowledge, epistemology is concerned with the following questions: What are the necessary and sufficient conditions of knowledge? What are its sources? What is its structure, and what are its limits? As the study of justified belief, epistemology aims to answer questions such as: How we are to understand the concept of justification? What makes justified beliefs justified? Is justification internal or external to one's own mind? (...)
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  10. Belief control and intentionality.Matthias Steup - 2012 - Synthese 188 (2):145-163.
    In this paper, I argue that the rejection of doxastic voluntarism is not as straightforward as its opponents take it to be. I begin with a critical examination of William Alston's defense of involuntarism and then focus on the question of whether belief is intentional.
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  11. Belief, Voluntariness and Intentionality.Matthias Steup - 2011 - Dialectica 65 (4):537-559.
    In this paper, I examine Alston's arguments for doxastic involuntarism. Alston fails to distinguish (i) between volitional and executional lack of control, and (ii) between compatibilist and libertarian control. As a result, he fails to notice that, if one endorses a compatibilist notion of voluntary control, the outcome is a straightforward and compelling case for doxastic voluntarism. Advocates of involuntarism have recently argued that the compatibilist case for doxastic voluntarism can be blocked by pointing out that belief is never intentional. (...)
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  12. (1 other version)The analysis of knowledge.Matthias Steup - 2008 - Stanford Encyclopedia of Philosophy.
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  13. Knowledge, truth, and duty: essays on epistemic justification, responsibility, and virtue.Matthias Steup (ed.) - 2001 - New York: Oxford University Press.
    This volume gathers eleven new and three previously unpublished essays that take on questions of epistemic justification, responsibility, and virtue. It contains the best recent work in this area by major figures such as Ernest Sosa, Robert Audi, Alvin Goldman, and Susan Haak.
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  14. Internalist Reliabilism.Matthias Steup - 2004 - Philosophical Issues 14 (1):403-425.
    When I take a sip from the coffee in my cup, I can taste that it is sweet. When I hold the cup with my hands, I can feel that it is hot. Why does the experience of feeling that the cup is hot give me justification for believing that the cup is hot?And why does the experience of tasting that the coffee is sweet give me justification for believing that the coffee is sweet?In general terms: Why is it that (...)
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  15. The deontic conception of epistemic justification.Matthias Steup - 1988 - Philosophical Studies 53 (1):65 - 84.
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  16. A Defense of Internalism.Matthias Steup - 1999 - In L. Pojman, The Theory of Knowledge: Classical and Contemporary Readings, 2nd edition. Wadsworth Publishing.
     
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  17.  48
    Taking Turns with the Earth: Phenomenology, Deconstruction, and Intergenerational Justice.Matthias Fritsch - 2018 - Stanford, CA, USA: Stanford University Press.
    The environmental crisis, one of the great challenges of our time, tends to disenfranchise those who come after us. Arguing that as temporary inhabitants of the earth, we cannot be indifferent to future generations, this book draws on the resources of phenomenology and poststructuralism to help us conceive of moral relations in connection with human temporality. Demonstrating that moral and political normativity emerge with generational time, the time of birth and death, this book proposes two related models of intergenerational and (...)
  18.  21
    Der Bewusste Ausdruck: Anthropologie der Artikulation.Matthias Jung - 2009 - Walter de Gruyter.
    Humans are creatures of articulation: an essential part of our form of life is the expression of what appears to us significant in what we experience and how we behave. The aim of this volume is to proceed from this realisation to an integrative anthropology that not only takes into account the uniqueness of our form of life, but also our evolutionary context. This has important consequences for our understanding of our corporeality, actions, language, consciousness and morals.
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  19.  22
    Variation in dual-task performance reveals late initiation of speech planning in turn-taking.Matthias J. Sjerps & Antje S. Meyer - 2015 - Cognition 136 (C):304-324.
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  20.  15
    Science, Humanism, and Religion: The Quest for Orientation.Matthias Jung - 2019 - Springer Verlag.
    In the human quest for orientation vis-à-vis personal life and comprehensive reality the worldviews of religionists and humanists offer different answers, and science also plays a crucial role. Yet it is the ordinary, embodied experience of meaningful engagement with reality in which all these cultural activities are rooted. Human beings have to relate themselves to the entirety of their lives to achieve orientation. This relation involves a non-methodical, meaningful experience that exhibits the crucial features for understanding worldviews: it comprises cognition, (...)
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  21. Coordination Cannot Establish Political Authority.Matthias Brinkmann - 2018 - Ratio Juris 31 (1):49-69.
    One of the most common arguments in favour of the state's authority is that without the coordinating hand of political institutions, we could not achieve important moral benefits. I argue that if we understand authority correctly, then coordination cannot even in principle establish that coordinators have political authority.
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  22. Is Epistemic Circularity Bad?Matthias Steup - 2013 - Res Philosophica 90 (2):215-235.
    Is it possible to argue that one’s memory is reliable without using one’s memory? I argue that it is not. Since it is not, it is impossible to defend the reliability of one’s memory without employing reasoning that is epistemically circular. Hence, if epistemic circularity is vicious, it is impossible to succeed in producing a cogent argument for the reliability of one’s memory. The same applies to any other one of one’s cognitive faculties. I further argue that, if epistemic circularity (...)
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  23.  20
    Strong inconsistency.Gerhard Brewka, Matthias Thimm & Markus Ulbricht - 2019 - Artificial Intelligence 267 (C):78-117.
  24.  53
    Limits to wealth in the history of Western philosophy.Matthias Kramm & Ingrid Robeyns - 2020 - European Journal of Philosophy 28 (4):954-969.
    European Journal of Philosophy, EarlyView.
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  25. Empiricism, metaphysics, and voluntarism.Matthias Steup - 2011 - Synthese 178 (1):19-26.
    This paper makes three points: First, empiricism as a stance is problematic unless criteria for evaluating the stance are provided. Second, Van Fraassen conceives of the empiricist stance as receiving its content, at least in part, from the rejection of metaphysics. But the rejection of metaphysics seems to presuppose for its justification the very empiricist doctrine Van Fraassen intends to replace with the empiricist stance. Third, while I agree with Van Fraassen’s endorsement of voluntarism, I raise doubts about the possibility (...)
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  26. Knowledge and skepticism.Matthias Steup - 2018
    Skeptics claim that we know radically less than we think we do. For example, skeptics might claim that we have next to no knowledge of the past, the future, or other minds. Here we will consider the skeptical claim that we have next to no knowledge of the external world: the world of physical objects that we at least seem to perceive. One well-known argument in support of this claim appeals to the possibility of being a BIV: a brain in (...)
     
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  27. Are Mental States Luminous?Matthias Steup - 2009 - In Duncan Pritchard & Patrick Greenough, Williamson on Knowledge. Oxford, GB: Oxford: Oxford University Press. pp. 217--36.
  28. Destructive defeat and justificational force: the dialectic of dogmatism, conservatism, and meta-evidentialism.Matthias Steup - 2018 - Synthese 195 (7):2907-2933.
    Defeaters can prevent a perceptual belief from being justified. For example, when you know that red light is shining at the table before you, you would typically not be justified in believing that the table is red. However, can defeaters also destroy a perceptual experience as a source of justification? If the answer is ‘no’, the red light defeater blocks doxastic justification without destroying propositional justification. You have some-things-considered, but not all-things-considered, justification for believing that the table is red. If (...)
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  29. Contextualism and conceptual disambiguation.Matthias Steup - 2005 - Acta Analytica 20 (1):3-15.
    I distinguish between Old Contextualism, New Contextualism, and the Multiple Concepts Theory. I argue that Old Contextualism cannot handle the following three problems: (i) the disquotational paradox, (ii) upward pressure resistance, (iii) inability to avoid the acceptance of skeptical conclusions. New Contextualism, in contrast, can avoid these problems. However, since New Contextualism appears to be a semanticized mirror image of MCT, it remains unclear whether it is in fact a genuine version of contextualism.
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  30. Confirmation bias without rhyme or reason.Matthias Michel & Megan A. K. Peters - 2020 - Synthese 199 (1-2):2757-2772.
    Having a confirmation bias sometimes leads us to hold inaccurate beliefs. So, the puzzle goes: why do we have it? According to the influential argumentative theory of reasoning, confirmation bias emerges because the primary function of reason is not to form accurate beliefs, but to convince others that we’re right. A crucial prediction of the theory, then, is that confirmation bias should be found only in the reasoning domain. In this article, we argue that there is evidence that confirmation bias (...)
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  31. Evidentialist anti-skepticism.Matthias Steup - 2011 - In Trent Dougherty, Evidentialism and its Discontents. Oxford, GB: Oxford: Oxford University Press.
     
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  32.  89
    Unrestricted Foundationalism and the Sellarsian Dilemma.Matthias Steup - 2000 - Grazer Philosophische Studien 60 (1):75-98.
    I propose a version of foundationaUsm with the following distinctive features. First, it includes in the class of basic beliefs ordinary beliefs about physical objects. This makes it unrestricted. Second, it assigns the role of ultimate justifiers to A-states: states of being appeared to in various ways. Such states have propositional content, and are justifiers if they are presumptively reliable. The beliefs A-states justify are basic if they are non-inferential. In the last three sections of the paper, I defend this (...)
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  33.  39
    Success in referential communication.Matthias Paul - 1999 - Boston: Kluwer Academic Publishers.
    One of the most basic themes in the philosophy of language is referential uptake, viz., the question of what counts as properly `understanding' a referring act in communication. In this inquiry, the particular line pursued goes back to Strawson's work on re-identification, but the immediate influence is that of Gareth Evans. It is argued that traditional and recent proposals fail to account for success in referential communication. A novel account is developed, resembling Evans' account in combining an external success condition (...)
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  34.  54
    Does Phenomenal Conservatism Solve Internalism’s Dilemma?Matthias Steup - 2013 - In Chris Tucker, Seemings and Justification: New Essays on Dogmatism and Phenomenal Conservatism. New York: Oxford University Press USA. pp. 135.
  35.  53
    Intercultural Philosophy and Environmental Justice between Generations: Indigenous, African, Asian, and Western Perspectives.Hiroshi Abe, Matthias Fritsch & Mario Wenning (eds.) - 2024 - New York, NY: Cambridge University Press.
    The primary objective of this anthology is to make intergenerational justice an issue for intercultural philosophy, and, conversely, to allow the latter to enrich the former. In times of large-scale environmental destabilization, fair- ness between generations is an urgent issue of justice across time, but it is also a global issue of justice across geographical and nation-state borders. This means that the future generations envisioned by the currently living also cross these borders. Thus, different philosophical cultures and traditions of thought (...)
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  36.  5
    Man's supreme inheritance: Conscious Guidance and Control in Relation to Human Evolution in Civilization.F. Matthias Alexander - 1918 - New York: E. P. Dutton & Company.
    Whoever hesitates to utter that which he thinks the highest truth, lest it should be too much m advance of the time, may reassure himself by looking at his act DEGREES from an impersonal point of view.... It is not for nothing that he has in him these sympathies with some principles and repugnance to others. He, with all his capacities, and aspirations, and beliefs, is not an accident, but a product of the time. He must remember that while he (...)
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  37.  33
    Auf dem Weg zu einer „Gefälligkeitsmedizin“?!Gisela Bockenheimer-Lucius & Matthias Kettner - 2005 - Ethik in der Medizin 17 (1):5-6.
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  38.  77
    Phantasie und Einbildungskraft.Matthias Koßler - 2003 - Fichte-Studien 21:163-181.
    Fichtes Konzeption vom »Schweben der Einbildungskraft« ist in der Ästhetik der Romantik aufgegriffen und zu einer zentralen Denkfigur geworden. Auch die Philosophie Karl Wilhelm Ferdinand Solgers, des Nachfolgers Fichtes auf dem Lehrstuhl in Berlin, pflegt in die Romantische Ästhetik im Gefolge Friedrich Schlegels eingeordnet zu werden, gerade auch im Hinblick auf die Bedeutung der Einbildungskraft. Um so überraschender ist dann aber die Tatsache, dass die Einbildungskraft für Solgers Ästhetik, anders als etwa bei Schlegel und Novalis, gar keine Rolle spielt. Sie (...)
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  39. Denkwelt oder Kopfgeburt? Möglichkeiten eines Philosophie-Museums.Michael Siegel, Matthias Warkus & Tobias Weilandt - 2015 - In Hanno Depner, Visuelle Philosophie. Würzburg: Königshausen & Neumann.
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  40.  25
    On the classification of first order Gödel logics.Matthias Baaz & Norbert Preining - 2019 - Annals of Pure and Applied Logic 170 (1):36-57.
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  41.  12
    ‘Taking up the Slack’ in the Context of Refugee Protection: Remarks on David Owen.Matthias Hoesch - 2018 - Zeitschrift Für Ethik Und Moralphilosophie 1 (1):163-175.
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  42.  48
    Political Anti-Intentionalism.Matthias Brinkmann - 2018 - Res Publica 24 (2):159-179.
    There has been little debate in political philosophy about whether the intentions of governments matter to the legitimacy of their policies. This paper fills this gap. First, I provide a rigorous statement of political anti-intentionalism, the view that intentions do not matter to political legitimacy. I do so by building on analogous debates in moral philosophy. Second, I sketch some strategies to defend political anti-intentionalism, which I argue are promising and available to a wide range of theories of legitimacy. Third, (...)
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    From Theory to Practice: Bentham's Reception of Helvétius.Matthias Hoesch - 2018 - Utilitas 30 (3):294-316.
    It is widely accepted that Bentham was influenced by the thought of Helvétius. But the fact that Bentham copied some elements from Helvétius leads to the question of how he changed the Helvétian ideas, and in what respects he aspired to go further than Helvétius. Taking as a starting point Bentham's claim that Helvétius was the Bacon of moral science, whereas he himself was to be the Newton, I argue for the following. First, Bentham's theory can be understood as an (...)
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  44. William Alston, perceiving God. The epistemology of religious experience.Matthias Steup - 1997 - Noûs 31 (3):408–420.
  45.  23
    Measuring Gratitude in Germany: Validation Study of the German Version of the Gratitude Questionnaire-Six Item Form (GQ-6-G) and the Multi-Component Gratitude Measure (MCGM-G).Matthias F. C. Hudecek, Nicole Blabst, Blaire Morgan & Eva Lermer - 2020 - Frontiers in Psychology 11.
    The Gratitude Questionnaire-Six Item Form (GQ-6; McCullough et al., 2002) is a well-established instrument for measuring gratitude. Recently, the Multi-Component Gratitude Measure (MCGM) was developed as a more holistic approach (Morgan et al., 2017). While the GQ-6 mainly focuses on the emotional component of gratitude, the MCGM encompasses conceptual, attitudinal and behavioral aspects. As of today, there is no validated German measure for gratitude. In order to close that research gap, the present study focused on validating the German versions of (...)
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  46.  35
    ... Our Fate as a Living Corpse.Hannah Abdullah & Matthias Benzer - 2011 - Theory, Culture and Society 28 (2):69-93.
    In this interview, Boris Groys discusses his key cultural-theoretical ideas, positions his thought in relation to debates on the cultural economy and clarifies questions emerging from his work. The conversation focuses on his untranslated cultural-theoretical contributions, notably Über das Neue [On the New] and Topologie der Kunst [Topology of Art], but also touches on his writings available in English, for example Art Power. The interview contains three sections. The first revisits Groys’s challenge to the postmodern claim about the end of (...)
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  47. Metaphysics in the twelfth century: on the relationship among philosophy, science, and theology.Matthias Lutz-Bachmann, Alexander Fidora & Andreas Niederberger (eds.) - 2004 - Turnhout: Brepols Publishers.
    Although metaphysics as a discipline can hardly be separated from Aristotle and his works, the questions it raises were certainly known to authors even before the reception of Aristotle in the thirteenth century. Even without the explicit use of this term the twelfth century manifested a strong interest in metaphysical questions under the guise of «natural philosophy» or «divine science», leading M.-D. Chenu to coin the expression of a twelfth century «éveil métaphysique». In their commentaries on Boethius and under the (...)
     
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  48.  7
    Science studies: probing the dynamics of scientific knowledge.Sabine Maasen & Matthias Winterhager (eds.) - 2001 - Bielefeld: Transcript Verlag.
    How can we understand the intensifying interactions of science and society? The answers are found in part in the interdisciplinary field called science studies. This field provides us with a rich inventory of analytical approaches. It helps us explore science as a practice, a subsystem, a culture, and an institution. Its observation is that science today is part and parcel of what has come to be known as "knowledge society." Nine exemplary studies that inquire into, or are themselves examples of (...)
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    Adorno revisited: Erziehung nach Auschwitz und Erziehung zur Mündigkeit heute.Klaus Ahlheim & Matthias Heyl (eds.) - 2010 - Hannover: Offizin.
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  50.  12
    Die eine Vernunft und die vielen Rationalitäten.Karl-Otto Apel & Matthias Kettner (eds.) - 1996 - Frankfurt am Main: Suhrkamp.
    Die Debatte über Inhalt, Begründung und Tragfähigkeit eines universalistischen Begriffs von Vernunft wird zunehmend zur zentralen Debatte der Philosophie. Hat die Tradition des ”okzidentalen Rationalismus“ (Max Weber) den Vernunftbegriff lediglich intern differenziert - in ”theoretische“ und ”praktische“ Vernunft (Kant), in ”Verstand“ und ”Vernunft“ (Hegel), in ”Zweckrationalität“ und ”Wertrationalität“ (Weber) -, so wurde im Lichte der Erfahrung zweier Weltkriege in diesem Jahrhundert mit der Kritik an der Irrationalität einer verselbständigten ”instrumentellen“ Vernunft (Horkheimer/Adorno) eine Dialektik skeptisch reflektiert die heute im Zeichen einer (...)
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