Results for 'Scot Adams'

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  1. University of Nevada, Las Vegas, Las Vegas, Nevada June 1–4, 2002.Scot Adams, Shaughan Lavine, Zlil Sela, Natarajan Shankar, Stephen Simpson, Stevo Todorcevic & Theodore A. Slaman - 2003 - Bulletin of Symbolic Logic 9 (1).
     
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  2. Chapitres «Jean Duns Scot»(pp. 35-55),«Adam Wodeham»(pp. 57-88),«Nicole Oresme»(pp. 221-279),«Jean de Ripa»(pp. 281-294). [REVIEW]Jean Celeyrette & Edmond Mazet - 2005 - In Joël Biard & Jean Celeyrette, De la Théologie aux Mathématiques: L'Infini au XIVe Siècle. Paris: Belles lettres.
  3.  12
    Adam Smith: And the Scotland of His Day.C. R. Fay - 2011 - Cambridge University Press.
    The Augustan Age in Scotland was the half-century between the publication of Hume's Treatise on Human Nature and the death of Robert Burns in 1796. In this period Edinburgh was at her height as a cultural centre. This is a 1956 study of eminent Scot Adam Smith - author of The Wealth of Nations - and the Scotland in which he lived and wrote. It also examines the contribution which he and his fellow-countrymen made to the accomplishment of the (...)
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  4. Adam Smith's "Letter to the Authors of the Edinburgh Review".Jeffrey Lomonaco - 2002 - Journal of the History of Ideas 63 (4):659-676.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.4 (2002) 659-676 [Access article in PDF] Adam Smith's "Letter to the Authors of the Edinburgh Review" Jeffrey Lomonaco One of Adam Smith's first publications was a letter addressed to the editors of the Edinburgh Review, printed anonymously in the second issue of the semiannual periodical in 1756. 1 The compact text entitled "A LETTER to the Authors of the Edinburgh Review," which (...)
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  5.  76
    The Gothic Origin of Modern Civility: Mandeville and the Scots on Courage.Mikko Tolonen - 2014 - Journal of Scottish Philosophy 12 (1):51-69.
    This paper seeks to establish that Bernard Mandeville's ideas on courage and honour shaped the Scottish debate about ancients and moderns by formulating a perspective how eighteenth-century civil societies grew large, luxurious and feminine without losing their ability to wage war. My focus is on Mandeville's positive influence on David Hume, whose writings were a springboard for many Mandevillean ideas in Scotland. In contrast to a recent claim in scholarship, Hume aimed to discredit, instead of developing, Shaftesburyan ideas of ancient (...)
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  6.  55
    Marx's Reading of Adam Ferguson and the Idea of Progress.Jack A. Hill - 2013 - Journal of Scottish Philosophy 11 (2):167-190.
    Karl Marx misappropriated Ferguson's thought even though he championed the Scot's remarks on the division of labor. The argument is developed by examining Marx's specific quotations of Ferguson in literary context and by critiquing Marx's quotations in light of three ethical categories that are implicit in Ferguson's idea of progress. Marx not only presents a highly selective reading of Ferguson and espouses a view of history that is antithetical to Ferguson's idea of progress, but he fails to do justice (...)
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  7.  28
    On moral sentiments: contemporary responses to Adam Smith.John Reeder (ed.) - 1997 - Bristol, England: Thoemmes Press.
    This unique anthology brings together for the first time the reactions that greeted the publication of Adam Smith's major philosophical work, The Theory of Moral Sentiments (1759). Spanning over a hundred years of critical responses, the collection includes three different sections: the initial reply from Smith's friends David Hume, Edmund Burke and William Robertson the more considered opinions put forward by Smith's contemporaries, fellow Scots philosophers such as Lord Kames, Thomas Reid, Adam Ferguson or Dugald Stewart and, finally, the later (...)
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  8.  27
    ‘Let Margaret Sleep’: putting to bed the authorship controversy over Sister Peg.Richard B. Sher - 2023 - History of European Ideas 49 (2):295-344.
    Nearly four decades after David Raynor attributed to David Hume an allegorical Scots militia pamphlet from the early 1760s popularly known as Sister Peg, there is still no scholarly consensus about whether the author was in fact Hume or his friend Adam Ferguson. Using new evidence that has emerged since the appearance of Raynor’s edition in 1982 – including information about Sister Peg’s publication history, Ferguson’s handwritten corrections and revisions in the Abbotsford copy of the work, a 1767 newspaper article (...)
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  9.  47
    The “historical question” at the end of the Scottish Enlightenment: Dugald Stewart on the natural origin of religion, universal consent, and religious diversity.R. J. W. Mills - 2018 - Intellectual History Review 28 (4):529-554.
    This study examines the leading early nineteenth-century Scottish moral philosopher Dugald Stewart’s discussion of the origin and development of religion. Stewart developed his account in his final work, The Philosophy of the Active and Moral Powers of Man (1828), in an effort to show that the fact that polytheism was the first religion of humankind does not undermine the truth of monotheism. He wrote in response to similar discussions presented in David Hume’s “Natural History of Religion” (1757), which argued for (...)
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  10. 'In Examining Others We Know Ourselves': Joanna Baillie on Sympathetic Curiosity, Moral Education, and Drama.Lauren Kopajtic - 2024 - Journal of Modern Philosophy 6.
    This paper argues that Joanna Baillie’s ‘Introductory Discourse’ to her Plays on Passions offers a theory of moral education based on an epistemology of passion—an account of how we come to know and understand the passions—both of which deserve further philosophical attention. Like her fellow Scots, David Hume and Adam Smith, Baillie offers a sentimentalist approach to human psychology, focusing on affective states as the primary constituents of character and determinants of action. She also shares a spectatorial approach to moral (...)
     
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  11.  49
    Relationships and the spectator perspectives in Hutcheson, Hume, and Smith.Phyllis Vandenberg - 2008 - Cultura 5 (1):142-156.
    Looking closely at Adam Smith’s account of the spectator perspective – along with the compatible spectator accounts in Hutcheson and Hume – is especiallyhelpful to understanding one of the main themes of the Scottish Enlightenment. The Scots in response to Hobbesian egoism described a morality that does not need to overcome a human nature that pits individuals against each other. Rather each of the three Scots describes the empirical formation of our humanity and our moral sentiments in the context of (...)
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  12. The Bounds of Cognition.Frederick Adams & Kenneth Aizawa - 2008 - Malden, MA, USA: Wiley-Blackwell. Edited by Kenneth Aizawa.
  13. Magnanimity and Modernity: Self-Love in the Scottish Enlightenment.Ryan Patrick Hanley - 2002 - Dissertation, The University of Chicago
    David Hume and Adam Smith are often regarded as founding fathers of modern social science and champions of self-interested material acquisitiveness. Against this view I argue that their moral and political philosophies are better understood as modern installments in the classical tradition of virtue ethics. By focusing on Hume and Smith's conception of self-love and particularly on their distinction of self-love from self-interest, I demonstrate their dedication to encouraging virtues beyond the instrumental virtues of the market. ;Hume and Smith regard (...)
     
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  14. A Theory of Virtue: Excellence in Being for the Good.Robert Merrihew Adams - 2006 - Oxford, GB: Clarendon Press.
    The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.
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  15. (1 other version)The logic of conditionals.Ernest Adams - 1965 - Inquiry: An Interdisciplinary Journal of Philosophy 8 (1-4):166 – 197.
    The standard use of the propositional calculus ('P.C.?) in analyzing the validity of inferences involving conditionals leads to fallacies, and the problem is to determine where P.C. may be ?safely? used. An alternative analysis of criteria of reasonableness of inferences in terms of conditions of justification rather than truth of statements is proposed. It is argued, under certain restrictions, that P. C. may be safely used, except in inferences whose conclusions are conditionals whose antecedents are incompatible with the premises in (...)
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  16. Defending the bounds of cognition.Fred Adams & Ken Aizawa - 2010 - In Richard Menary, The Extended Mind. Cambridge, MA, USA: MIT Press. pp. 67--80.
    This chapter discusses the flaws of Clark’s extended mind hypothesis. Clark’s hypothesis assumes that the nature of the processes internal to an object has nothing to do with whether that object carries out cognitive processing. The only condition required is that the object is coupled with a cognitive agent and interacts with it in a certain way. In making this tenuous connection, Clark commits the most common mistake extended mind theorists make; alleging that an object becomes cognitive once it is (...)
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  17.  19
    ‘The Father of the Experimental Philosophy of the Human Mind’: Descartes and the Scottish Enlightenment’s Moral Philosophers.Sofia Calvente - 2022 - Journal of Scottish Philosophy 20 (3):217-235.
    Thomas Reid, Adam Ferguson and Dugald Stewart were exponents of the experimental philosophy of mind in the Scottish Enlightenment. The unique character of their philosophical project lies in the adoption of the mind-matter dualism as a necessary condition for the study of mental phenomena. This fact led them to recognize the importance of Descartes, both for being the first to clearly delimit the mental and material realms and for emphasizing the relevance of reflection as an instrument for the study of (...)
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  18.  80
    An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense.Francis Hutcheson - 1756 - The Liberty Fund.
    An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense (1728), jointly with Francis Hutcheson’s earlier work Inquiry into the Original of Our Ideas of Beauty and Virtue (1725), presents one of the most original and wide-ranging moral philosophies of the eighteenth century. These two works, each comprising two semi-autonomous treatises, were widely translated and vastly influential throughout the eighteenth century in England, continental Europe, and America. -/- The two works had their (...)
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  19. Subjunctive and Indicative Conditionals.Ernest W. Adams - 1970 - Foundations of Language 6 (1):89-94.
    The purpose of this note is to dispute Michael Ayers' claim that "there is no special problem of subjunctive conditionals".
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  20. Probability and the Art of Judgement.Ernest W. Adams & Richard Jeffrey - 1993 - Journal of Philosophy 90 (3):154.
  21.  24
    Making Space for Justice Social Movements, Collective Imagination, and Political Hope.Michele Moody-Adams - 2022 - New York, NY, USA: Columbia University Press.
    From nineteenth-century abolitionism to Black Lives Matter today, progressive social movements have been at the forefront of social change. Yet it is seldom recognized that such movements have not only engaged in political action but also posed crucial philosophical questions about the meaning of justice and about how the demands of justice can be met. -/- Michele Moody-Adams argues that anyone who is concerned with the theory or the practice of justice—or both—must ask what can be learned from social (...)
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  22. Time and Thisness.Robert Merrihew Adams - 1986 - Midwest Studies in Philosophy 11 (1):315-329.
    I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...)
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  23. Causal theories of mental content.Fred Adams & Ken Aizawa - 2010 - Stanford Encyclopedia of Philosophy.
    Causal theories of mental content attempt to explain how thoughts can be about things. They attempt to explain how one can think about, for example, dogs. These theories begin with the idea that there are mental representations and that thoughts are meaningful in virtue of a causal connection between a mental representation and some part of the world that is represented. In other words, the point of departure for these theories is that thoughts of dogs are about dogs because dogs (...)
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  24. What's in a (n empty) name?Fred Adams & Laura A. Dietrich - 2004 - Pacific Philosophical Quarterly 85 (2):125-148.
    This paper defends a direct reference view of names including empty names. The theory says that empty names literally have no meaning and cannot be used to express truths. Names, including empty names, are associated with accompanying descriptions that are implicated in pragmati‐cally imparted truths when empty names are used. This view is defended against several important objections having to do with differences in names, descriptions associated with the names, and considerations of modality. The view is shown to be superior (...)
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  25. Intentional action and moral considerations: still pragmatic.F. Adams & A. Steadman - 2004 - Analysis 64 (3):268-276.
  26. Towards closure on closure.Fred Adams, John A. Barker & Julia Figurelli - 2012 - Synthese 188 (2):179-196.
    Tracking theories of knowledge are widely known to have the consequence that knowledge is not closed. Recent arguments by Vogel and Hawthorne claim both that there are no legitimate examples of knowledge without closure and that the costs of theories that deny closure are too great. This paper considers the tracking theories of Dretske and Nozick and the arguments by Vogel and Hawthorne. We reject the arguments of Vogel and Hawthorne and evaluate the costs of closure denial for tracking theories (...)
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  27. Fieldwork in familiar places: morality, culture, and philosophy.Michele M. Moody-Adams - 1997 - Cambridge: Harvard University Press.
    Fieldwork in Familiar Places challenges the misconceptions about morality, culture, and objectivity that support these skepticisms, to show that we can take ...
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  28. A theory of virtue: response to critics.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):159-165.
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  29. A theory of virtue: introductory remarks.Robert Merrihew Adams - 2010 - Philosophical Studies 148 (1):133-134.
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  30. In defense of exclusionary reasons.N. P. Adams - 2021 - Philosophical Studies 178 (1):235-253.
    Exclusionary defeat is Joseph Raz’s proposal for understanding the more complex, layered structure of practical reasoning. Exclusionary reasons are widely appealed to in legal theory and consistently arise in many other areas of philosophy. They have also been subject to a variety of challenges. I propose a new account of exclusionary reasons based on their justificatory role, rejecting Raz’s motivational account and especially contrasting exclusion with undercutting defeat. I explain the appeal and coherence of exclusionary reasons by appeal to commonsense (...)
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  31. Knowing when disagreements are deep.David M. Adams - 2005 - Informal Logic 25 (1):65-77.
    Reasoned disagreement is a pervasive feature of public life, and the persistence of disagreement is sometimes troublesome, reflecting the need to make difficult decisions. Fogelin suggests that parties to a deep disagreement should abandon reason and switch to non-rational persuasion. But how are the parties to know when to make such a switch? I argue that Fogelin's analysis doesn't clearly address this question, and that disputes arising in areas like medical decision making are such that the parties to them have (...)
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  32. The Mark of the Cognitive.Fred Adams & Rebecca Garrison - 2013 - Minds and Machines 23 (3):339-352.
    It is easy to give a list of cognitive processes. They are things like learning, memory, concept formation, reasoning, maybe emotion, and so on. It is not easy to say, of these things that are called cognitive, what makes them so? Knowing the answer is one very important reason to be interested in the mark of the cognitive. In this paper, consider some answers that we think do not work and then offer one of our own which ties cognition to (...)
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  33. Leibniz: Determinist, Theist, Idealist.Robert Merrihew Adams - 1994 - New York, US: Oxford University Press USA.
    This book presents an in-depth interpretation of three important parts of Leibniz's metaphysics: the metaphysical part of Leibniz's philosophy of logic, his essentially theological treatment of the central issues of ontology, and his theory of substance.
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  34. Institutional Legitimacy.N. P. Adams - 2018 - Journal of Political Philosophy:84-102.
    Political legitimacy is best understood as one type of a broader notion, which I call institutional legitimacy. An institution is legitimate in my sense when it has the right to function. The right to function correlates to a duty of non-interference. Understanding legitimacy in this way favorably contrasts with legitimacy understood in the traditional way, as the right to rule correlating to a duty of obedience. It helps unify our discourses of legitimacy across a wider range of practices, especially including (...)
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  35. Culture, responsibility, and affected ignorance.Michele M. Moody-Adams - 1994 - Ethics 104 (2):291-309.
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  36. Intention and Intentional Action: The Simple View.Frederick Adams - 1986 - Mind and Language 1 (4):281-301.
  37. Empirical evidence and the knowledge-that/knowledge-how distinction.Marcus P. Adams - 2009 - Synthese 170 (1):97-114.
    In this article I have two primary goals. First, I present two recent views on the distinction between knowledge-that and knowledge-how (Stanley and Williamson, The Journal of Philosophy 98(8):411–444, 2001; Hetherington, Epistemology futures, 2006). I contend that neither of these provides conclusive arguments against the distinction. Second, I discuss studies from neuroscience and experimental psychology that relate to this distinction. Having examined these studies, I then defend a third view that explains certain relevant data from these studies by positing the (...)
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  38. Middle Knowledge and the Problem of Evil.Robert Merrihew Adams - 1977 - American Philosophical Quarterly 14 (2):109-117.
  39. The Objective Eye: Color, Form, and Reality in the Theory of Art.Zed Adams - 2007 - Journal of Aesthetics and Art Criticism 65 (4):417-419.
  40. Uncivil Disobedience: Political Commitment and Violence.N. P. Adams - 2018 - Res Publica 24 (4):475-491.
    Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to engaging with (...)
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  41. Vacuous Singular Terms.Fred Adams & Robert Stecker - 1994 - Mind and Language 9 (4):387-401.
  42. Horrendous Evils and The Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Aristotelian Society Supplementary Volume 63 (1):297-323.
  43. Cognition wars.Fred Adams - 2018 - Studies in History and Philosophy of Science Part A 68:20-30.
  44. (1 other version)Divine Command Metaethics Modified Again.Robert Merrihew Adams - 1979 - Journal of Religious Ethics 7 (1):66 - 79.
    This essay presents a version of divine command metaethics inspired by recent work of Donnellan, Kripke, and Putnam on the relation between necessity and conceptual analysis. What we can discover a priori, by conceptual analysis, about the nature of ethical wrongness is that wrongness is the property of actions that best fills a certain role. What property that is cannot be discovered by conceptual analysis. But I suggest that theists should claim it is the property of being contrary to the (...)
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  45. Embodied cognition.Fred Adams - 2010 - Phenomenology and the Cognitive Sciences 9 (4):619-628.
    Embodied cognition is sweeping the planet. On a non-embodied approach, the sensory system informs the cognitive system and the motor system does the cognitive system’s bidding. There are causal relations between the systems but the sensory and motor systems are not constitutive of cognition. For embodied views, the relation to the sensori-motor system to cognition is constitutive, not just causal. This paper examines some recent empirical evidence used to support the view that cognition is embodied and raises questions about some (...)
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  46. Moral Progress and Human Agency.Michele M. Moody-Adams - 2017 - Ethical Theory and Moral Practice 20 (1):153-168.
    The idea of moral progress is a necessary presupposition of action for beings like us. We must believe that moral progress is possible and that it might have been realized in human experience, if we are to be confident that continued human action can have any morally constructive point. I discuss the implications of this truth for moral psychology. I also show that once we understand the complex nature and the complicated social sources of moral progress, we will appreciate why (...)
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  47. Ignorance, Instrumentality, Compensation, and the Problem of Evil.Marilyn McCord Adams - 2013 - Sophia 52 (1):7-26.
    Some theodicists, skeptical theists, and friendly atheists agree that God-justifying reasons for permitting evils would have to have an instrumental structure: that is, the evils would have to be necessary to secure a great enough good or necessary to prevent some equally bad or worse evil. D.Z. Phillips contends that instrumental reasons could never justify anyone for causing or permitting horrendous evils and concludes that the God of Restricted Standard Theism does not exist—indeed, is a conceptual mistake. After considering Phillips’ (...)
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  48. Constancy Mechanisms and the Normativity of Perception.Zed Adams & Chauncey Maher - 2016 - In Zed Adams & Jacob Browning, Giving a Damn: Essays in Dialogue with John Haugeland. Cambridge, MA: MIT Pres.
    In this essay, we draw on John Haugeland’s work in order to argue that Burge is wrong to think that exercises of perceptual constancy mechanisms suffice for perceptual representation. Although Haugeland did not live to read or respond to Burge’s Origins of Objectivity, we think that his work contains resources that can be developed into a critique of the very foundation of Burge’s approach. Specifically, we identify two related problems for Burge. First, if (what Burge calls) mere sensory responses are (...)
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  49. Idealism vindicated.Robert Adams - 2007 - In Peter van Inwagen and Dean Zimmerman, Persons: Human and Divine. Oxford University Press. pp. 35-54.
     
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  50. Modus Tollens" revisited.Ernest W. Adams - 1988 - Analysis 48 (3):122.
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