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Naturalizing Epistemic Virtue
- Edited by Abrol Fairweather, Owen Flanagan
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- Published online:
- 05 April 2014
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- 27 March 2014
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An epistemic virtue is a personal quality conducive to the discovery of truth, the avoidance of error, or some other intellectually valuable goal. Current work in epistemology is increasingly value-driven, but this volume presents the first collection of essays to explore whether virtue epistemology can also be naturalistic, in the philosophical definition meaning 'methodologically continuous with science'. The essays examine the empirical research in psychology on cognitive abilities and personal dispositions, meta-epistemic semantic accounts of virtue theoretic norms, the role of emotion in knowledge, 'ought-implies can' constraints, empirically and metaphysically grounded accounts of 'proper functioning', and even applied virtue epistemology in relation to education. Naturalizing Epistemic Virtue addresses many core issues in contemporary epistemology, presents new opportunities for work on epistemic abilities, epistemic virtues and cognitive character, and will be of great interest to those studying virtue ethics and epistemology.
Contents
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp v-vi
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Contributors
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp vii-viii
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Index
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp 267-272
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Naturalizing Epistemic Virtue - Title page
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp iii-iii
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Chapter 1 - Introduction
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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Summary
This is the introductory chapter of the book, which aims to launch a powerful and largely unexplored position in epistemology, naturalized virtue epistemology. Many of the chapters in the book examines empirical findings on the nature of cognitive dispositions and personality traits (Alfano, Battaly, Miller, Pritchard), and this is clearly one direction for naturalized virtue epistemology to take. The book also examines two significant worries for a would-be naturalized virtue epistemology. One problem a naturalistic turn might create for virtue epistemology is the persistent worry about normativity in naturalistic theories. A second worry is that the relevant results from the sciences will signal bad news for virtue epistemology. The book addresses a wide range of issues relevant to the project of developing a naturalized virtue epistemology. Virtue epistemology should be informed by an important development in personality psychology called the Big Five personality traits or Five- Factor Model of traits.
Copyright page
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp iv-iv
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Naturalizing Epistemic Virtue - Half title page
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 05 April 2014
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- 27 March 2014, pp i-ii
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Bibliography
- Edited by Abrol Fairweather, San Francisco State University, Owen Flanagan, Duke University, North Carolina
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- Naturalizing Epistemic Virtue
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- 27 March 2014, pp 247-266
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The situationist challenge to virtue theory arose with respect to virtue ethics. The expression of the situationist challenge to virtue epistemology is offered by Mark Alfano. The chapter begins with Alfano's situationist attack on responsibility virtue epistemology. Alfano's strategy is to cite experiments which appear to show that situational factors have a significant bearing on agents' abilities to complete certain intellectual tasks. The chapter shows that Alfano offers a different version of the situationist critique of virtue epistemology depending on whether it is responsibilist or reliabilist virtue epistemology that is at issue. It briefly considers a version of robust virtue epistemology which has been offered by John Greco, and which is broadly speaking a reliabilist proposal. Once one recognizes the epistemic dependency of knowledge, then robust virtue epistemology ceases to be an option. Modest virtue epistemology, in contrast, is entirely compatible with the epistemic dependence of knowledge.
Chapter 10 - My non-narrative, non-forensic Dasein
- Edited by JeeLoo Liu, California State University, Fullerton, John Perry, Stanford University, California
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- Consciousness and the Self
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- 05 December 2011
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- 17 November 2011, pp 214-240
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The Experience Principle is warranted on semantic grounds: Most every, but possibly not all, usages of words such as PERSON or SELF assume a first-personal, subjective, experiential component. To get the concept of forensic person out of the schema that mentions only psychological items and connectedness and continuity relations between the items, one needs to be looking for the items and the connection kinds that are suited primarily for our legal and moral practices. One possibility that emerges is that the way we self-express and self-represent in modern social worlds, because it depicts persons in forensic and narrative ways. It also produces the illusion that this is the way most persons always have and always will experience themselves. Thinking carefully about the ways we are all Persons and, more than a few of us also Persons, might make us skeptical that Person is the right analysis of personhood.
The modularity of consciousness
- Owen Flanagan
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- Behavioral and Brain Sciences / Volume 14 / Issue 3 / September 1991
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- 19 May 2011, pp. 446-447
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Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. 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Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Psychoanalysis as a social activity
- Owen J. Flanagan, Jr
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- Behavioral and Brain Sciences / Volume 9 / Issue 2 / June 1986
- Published online by Cambridge University Press:
- 04 February 2010, pp. 238-239
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“Can do” attitudes: Some positive illusions are not misbeliefs
- Owen Flanagan
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- Behavioral and Brain Sciences / Volume 32 / Issue 6 / December 2009
- Published online by Cambridge University Press:
- 28 January 2010, pp. 519-520
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McKay & Dennett (M&D) argue that positive illusions are a plausible candidate for a class of evolutionarily “selected for” misbeliefs. I argue (Flanagan 1991; 2007) that the class of alleged positive illusions is a hodge-podge, and that some of its members are best understood as positive attitudes, hopes, and the like, not as beliefs at all.
3 - Moral Science? Still Metaphysical After All These Years
- Edited by Darcia Narvaez, University of Notre Dame, Indiana, Daniel K. Lapsley, University of Notre Dame, Indiana
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- Personality, Identity, and Character
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- 05 June 2012
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- 29 June 2009, pp 52-78
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Summary
VIRTUOUS INTERDEPENDENCY
At the end of the Nicomachean Ethics, the most influential secular ethics text in the West (a set of lecture notes dutifully copied by Aristotle's son Nicomachus), Aristotle wrote (or taught) that he would next take up politics, which in any case he ought to have done before the ethics. It would have been equally sensible if Aristotle had written (or taught) the Politics first, that he might have had the reverse afterthought – namely, that he should now turn to moral psychology and ethics, to providing a theory of individual flourishing (eudaimonia) as well as a theory of human agency, the virtues, moral development, moral education, and weakness of the will (akrasia), which in any case he ought to have done first, before providing a theory of social or political good.
So which really comes first (or what is different, should come first) ethics, including what we now call moral psychology – moral development, affective and cognitive components of moral competence, and so on – or politics, including what we now call the theories of justice and social good? The answer to both the descriptive and normative questions is that ethics, moral psychology, and a conception of social and political good typically coevolve and depend upon each other conceptually. Thus this messy feature of interdependency is as it should be, as it must be. In the domain of morality, as a lived phenomenon and as an area of inquiry, neither philosophy nor psychology nor social and political theory serves as the foundation for any other.
17 - Ethical expressions: why moralists scowl, frown and smile
- from Part IV - Philosphical prospects
- Edited by Jonathan Hodge, University of Leeds, Gregory Radick, University of Leeds
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- The Cambridge Companion to Darwin
- Published online:
- 28 May 2009
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- 05 March 2009, pp 413-434
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A major task for philosophy is to adjudicate conflicts between our ordinary way of understanding persons and the world - what Wilfrid Sellars called the 'manifest image' - and scientific accounts of persons and the world - the 'scientific image'. Sometimes, of course, it is possible to blend the two images so as to produce a genuinely stereoscopic or synthetic picture. But this is not always possible. In the case of Darwin's theory of natural selection, we seem to have a scientific theory that cannot be comfortably assimilated into the extant manifest image by adding, in Sellars' phrase, a 'needle point of detail' to that image. As traditionally understood, we humans are made in God's image and sit beneath God and the angels and above the animals on the 'Great Chain of Being'. There is a tripartite ontology of Pure Spirit(s) (God and angels), pure matter (rocks, plants and animals), and dualistic beings who, while on earth, partake of both the immaterial realm and the material realm (us). We humans know the material realm through our senses and reason, and the immaterial realm - theological and moral truths in particular - through illumination, grace or other non-empirical and nonrational or arational means. God sets out the moral law, and if we obey it, thereby using our free will properly, we will gain eternal salvation.
16 - Ethical expressions
- from PART IV - WAYS FORWARD
- Edited by Jonathan Hodge, University of Leeds, Gregory Radick, University of Leeds
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- The Cambridge Companion to Darwin
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- 28 May 2006
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- 01 May 2003, pp 377-398
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Summary
DARWINISM AND THE MANIFEST IMAGE OF HUMANKIND
A major task for philosophy is to adjudicate conflicts between our ordinary way of understanding persons and the world - what Wilfrid Sellars called the 'manifest image' - and scientific accounts of persons and the world - the 'scientific image'. Sometimes, of course, it is possible to blend the two images so as to produce a genuinely stereoscopic or synthetic picture. But this is not always possible. In the case of Darwin's theory of natural selection, we seem to have a scientific theory that cannot be comfortably assimilated into the extant manifest image by adding, in Sellars' phrase, a 'needle point of detail' to that image.
As traditionally understood, we humans are made in God’s image and sit beneath God and the angels and above the animals on the ‘Great Chain of Being’. There is a tripartite ontology of Pure Spirit(s) (God and angels), pure matter (rocks, plants and animals), and dualistic beings who, while on earth, partake of both the immaterial realm and the material realm (us). We humans know the material realm through our senses and reason, and the immaterial realm – theological and moral truths in particular – through illumination, grace or other non-empirical and nonrational or arational means. God sets out the moral law, and if we obey it, thereby using our free will properly, we will gain eternal salvation.
Nothing in this metaphysics, epistemology and ethics seems to square with the theory of natural selection. On this theory, no divine, intelligent designer is needed to explain the existence of humans or any other type of organic life. Moreover, as animals, descended from other animals, we humans possess no mysterious epistemic powers to detect what is true or what is good. The idea that morality has a divine origin and justification loses its force. The prospects for personal immortality seem nil. The manifest image of humankind thus takes a major hit at the hands of Darwin2019s theory, and it is not clear how to maintain sensibly the central components of that image.
Dreaming is not an adaptation
- Owen Flanagan
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- Journal:
- Behavioral and Brain Sciences / Volume 23 / Issue 6 / December 2000
- Published online by Cambridge University Press:
- 21 September 2001, pp. 936-939
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The five papers in this issue all deal with the proper evolutionary function of sleep and dreams, these being different. To establish that some trait of character is an adaptation in the strict biological sense requires a story about the fitness enhancing function it served when it evolved and possibly a story of how the maintenance of this function is fitness enhancing now. My aim is to evaluate the proposals put forward in these papers. My conclusion is that although sleep is almost certainly an adaptation, dreaming is not.
[Hobson et al.; Nielsen; revonsuo; Solms; Vertes & Eastman]
2 - Consciousness as a pragmatist views it
- Edited by Ruth Anna Putnam, Wellesley College, Massachusetts
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- Book:
- The Cambridge Companion to William James
- Published online:
- 28 May 2006
- Print publication:
- 13 April 1997, pp 25-48
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Summary
INTRODUCTION
There is, of course, no one way a pragmatist must view the nature and function of human consciousness. I''ll be concerned in this essay with the way William James understood consciousness. James's struggles with the problem of consciousness provide I believe a compelling example of the pragmatic method at work, the method of trying to keep all the things we need to believe in play at once. This is no easy task since the things we need to believe typically represent the needs of different aspects of human life, of different human practices. There will be the things we need to believe for purposes of doing psychology, for living morally, for making life significant, and so on. And there is no guarantee that the things we find ourselves needing to believe will not compete. Indeed, allowing, even relishing, competition among different beliefs, the constant shifting back and forth, revising, dispelling appearances of inconsistencies, refining, and drawing together various pieces of a view of the world that works, that makes sense, as much sense as can be made from here-and-now, is what makes James such a compelling figure. His modus operandi is as visible in his work on consciousness as anywhere else in his philosophy.