THEMES IN MY PHILOSOPHICAL WORK
Terry
Horgan
This
paper is an overview of my philosophical work. It follows closely the structure
of the handout I used as the basis for a talk on this topic at the 2000 meeting
of the Austro-Slovene Philosophical Association. The section-headings mention
major themes, and various key concepts are indicated by boldface terms in the
text.
I
invoked the notion of supervenience in my doctoral disseration, Microreduction and the Mind-Body Problem,
completed at the
In
subsequent work I moved away from the idea that materialism requires that the
properties posited in psychology and the other special sciences, and in
ordinary discourse, need to be correlated with (or identical to) physics-level
natural-kind properties via universally quantified biconditional bridge laws
(or via type-type identity statements). I called my position a version of nonreductive materialism, since such
bridge-laws and/or property-identities were widely considered a prerequisite
for intertheoretic reduction; cf. Horgan (1993c, 1994b). I continued to stress
that inter-level relations between properties should not be metaphysically sui
generis within a materialistic metaphysical view, i.e., should not be
fundamental laws alongside those of microphysics. One way I made this point, in
Horgan (1984d), was in terms of the idea of cosmic hermeneutics: a LaPlacean intelligence should be able to
deduce, from a complete microphysical history of the world plus an
understanding of meanings of non-physics-level terms and concepts, all the
facts about the world. In order to accommodate the fact that higher-level facts
and properties can sometimes supervene on lower-level facts and properties in a
way that depends on non-local goings-on, in Horgan (1982b) I introduced the
idea of regional supervenience
(although I only gave it this name in Horgan 1993b). Later Mark Timmons and I
explicitly argued (Horgan and Timmons 1992a) that metaphysical naturalism
requires that supervenience relations be explainable in a naturalistically
acceptable way; we articulated a format for such explanations, and we argued
that the supervenience of mental properties on physical properties could be
explained via this format to the extent that mental properties are functional
properties. I stressed the explainability requirement in Horgan (1993b), were I
introduced the term superdupervenience
for materialistically explainable supervenience.
I
have had ongoing, increasing, worries about the extent to which higher-order
properties instantiated in our world are, or are not, superdupervenient on
physics-level properties—and also about what would count as a materialistically
acceptable explanation of supervenience (and why). One source of worry, which
as I said was already present when I was writing my dissertation, is the
conceivability—and hence the presumptive metaphysical possibility—of worlds
that are physically just like ours but different with respect to the
distribution of phenomenal mental properties. (This is closely related to what
Joseph Levine (1983) calls the “explanatory gap” and what David Chalmers (1995,
1996) calls the “hard problem” of phenomenal consciousness.) Another source of
worry, stressed for example in Horgan and Timmons (1993) and in Horgan (1994a),
is that intentional mental properties seem to involve semantic normativity, a
feature that threatens to prevent their supervenience on the physical from
being explainable in a materialistically acceptable way. In Horgan (1994a) I
argued that in light of this problem, a position worthy of serious consideration
is what I called preservative irrealism
about mental intentionality. Yet a third source of worry is my current belief,
stressed in Horgan and Tienson (in press), that occurrent intentional mental
states like thoughts and desires have a constitutive phenomenology—which means
that the first worry applies to these mental states too.
2. Conceptual
Austerity, and Contextually Variable Parameters of Concepts and Discourse.
The
idea that philosophically interesting concepts are often relatively “austere”
in the requirements for their correct application has been a persistent theme
in my work—as have the contentions (i) that often these concepts are governed
by certain implicit, contextually variable, parameters, and (ii) that in
certain contexts—including contexts where philosophical puzzles are being
raised—the contextual parameters tend to take on settings that considerably
raise the standards for correct application of the concepts. These ideas are
reflected in my compatibilist approach to the problem of freedom and
determinism in Horgan (1979, 1985a); in the defense of folk psychology in
papers such as Horgan and Woodward (1985), Horgan (1987a, 1993a), Graham and
Horgan (1988, 1991), and Henderson and Horgan (in press b); and in my causal compatibilism about mental
causation and causal explanation in Horgan (1989b, 1991a, 1993c, 1994b, 1998a,
2001a).
My
collaboration with Jim Woodward that produced Horgan and Woodward (1985) began
shortly after I joined the
3. Minimalism in
Ontology (Four Phases)
My
work has long been informed by a strong inclination toward a fairly
minimalistic ontology. My pursuit of ontological minimalism has gone through
four discernable phases, three of which will be described in later sections.
The first phase involved the pursuit of “paraphrase projects”: ways of
systematically paraphrasing or “regimenting” discourse about various putative
entities into discourse that avoids Quineian “ontological commitment” to those
entities—often via appeal to nonstandard logico-grammatical constructions like
adverbial predicate-modifiers and non-truth-functional sentential connectives.
This approach was pursued to avoid events (including mental events and actions)
in Horgan (1978a, 1981a, 1982a) and Horgan and Tye (1985, 1988); to avoid
numbers in Horgan (1984c, 1987c); and to avoid objects of the propositional
attitudes in Horgan (1989a). But in the
course of trying to find ways of “paraphrasing away” discourse about such
putative entities as symphonies, corporations, and sentence-types, I came to
believe that paraphrase projects probably could not be successfully carried
through for all the various kinds of putative entities that I was disinclined
to countenance ontologically. Something different, and more radical, seemed
needed.
4. Contextual
Semantics: Truth as Indirect Correspondence
The
idea that came to mind, as a way of eschewing ontologically problematic
entities without either (i) paraphrasing away the discourse that posits them or
(ii) claiming that such discourse is false, was to “go soft on truth”—i.e.,
give up on the idea that truth is always a direct correspondence-relation
between language (or thought) and world. Instead, construe truth as semantically correct affirmability,
under semantic standards that involve implicit
contextual parameters and often require only indirect correspondence with denizens of the mind-independent,
discourse, independent, world—rather than direct correspondence. (Direct
correspondence is a limit case, in which the contextual parameters are
maximally strict.) First I called this approach “language-game semantics,” and
then “psychologistic semantics,” before Mark Timmons and I began to call it contextual semantics. Articulating and
defending contextual semantics has been an ongoing project for me, and some of
my work on it has been collaborative with Timmons. See Horgan (1986a, 1986b,
1991b, 1995b, 1998c, 2001b), Horgan and Timmons (1993, in press), and Timmons
(1999). The turn to contextual semantics ushered in the second stage of my
minimalism in ontology. The guiding idea here is that numerous statements have
these features: (i) they are true under the semantic standards that normally
govern their correct use; (ii) they carry Quineian ontological commitment to
entities that are not denizens of the mind-independent, discourse-independent,
world; (iiii) they cannot be paraphrased into, or “regimented” by, statements
that eschew apparent ontological commitment to the offending entities; and (iv)
they are not true under limit-case, direct-correspondence, semantic standards.
5. Metaethical
Irrealism
My
interest in metaethics began in the course on this topic I took with William
Frankena when I was a graduate student at the
On the
negative side, we have been attacking various contemporary versions of
naturalistic moral realism, often deploying a thought experiment we call Moral Twin Earth. As a recipe for
deconstructing a given version of moral realism, the basic idea is this: (i)
assume, for argument’s sake, that humans bear relation R to natural property P,
where P is whatever natural property the given form of naturalism identifies
with moral goodness and R is whatever relation it claims is the reference
relation linking the term ‘goodness’ to P; (ii) assume that some specific
normative moral theory (say, some version of consequentialism) comes out true if
‘goodness’ refers to P; (iii) consider a Twin Earth scenario in which people
bear relation R to a somewhat different natural property Q, where a different
normative moral theory (say, some deontological theory) comes out true if
‘goodness’ refers to Q. When one confronts the given version of moral realism
with the appropriate kind of Moral Twin Earth scenario, we argue, then the view
under scrutiny ends up exhibiting one of these two objectionable features:
either it is committed to a chauvinistic form of relativism, or else it yields
very little determinate moral truth. See Horgan and Timmons (1991, 1992a,
1992b, 1996a, 1996b, 2000a).
On
the positive side, Timmons and I have been developing and articulating a
version of metaethical irrealism that we now call nondescriptivist cognitivism. A version of the position is set
forth in Timmons (1999), and a more recent version appears in Horgan and
Timmons (2000b). The basic claim is that although moral judgments are genuine
beliefs and moral statements are genuine assertions, their overall content is
not descriptive content. There is a connection to contextual semantics: we hold
that the distinction between descriptive and nondescriptive content turns on
whether or not a given judgment or statement is governed by tight semantic standards—that is,
semantic standards that conspire with the mind-independent,
discourse-independent, world to fix determinate correct affirmability (i.e.,
truth); cf. Horgan (1996, 2001b), Timmons (1999). We claim that moral judgments
and statements have nondescriptive content, in the sense that the semantic
standards governing them are not tight. On our view, a moral belief is a
certain kind of commitment state—an ought
commitment—with respect to what we call a core descriptive content. For instance, the belief that the
6. Post-Analytic
Metaphilosophy
I
began collaborating with George Graham during an invited visit to his
department at the
As we
worked to articulate our reasoning as clearly and explicitly as possible, we
came to appreciate that our arguments reflected a certain general conception of
philosophical methodology—one that we believe is actually at work implicitly in
much philosophical theorizing past and present, often without being recognized
for what it is. In Graham and Horgan (1994), a metaphilosophical paper, we
named this methodology Post-Analytic
Metaphilosophy. One leading idea is that philosophical inquiry into the
workings of philosophically interesting concepts and terms—ideology, as we called it—is a broadly empirical matter, even
though often it can be comfortably pursued from the armchair because much of
its data is very close at hand (die vom
Armchair aus zuhandenen Daten, as we came to call such data after helpful
linguistic consultation with my colleague Tom Nenon). Another key idea is that
intuitive judgments about what is right to say about various concrete
scenarios—e.g., Gettier cases of justified true belief that seem not to be
knowledge, Twin Earth scenarios in which the word ‘water’ seems to have a
different meaning because people use it to refer to some clear potable liquid
other than H20, etc.—really have the status of empirical data for ideological
reflection, in much the same way that intuitive judgments about grammaticality
and grammatical ambiguity count as empirical data for linguists who are
constructing theories of natural-language syntax.
Graham and
I also generalized our earlier use of the term Southern Fundamentalism, now employing it for the general
ideological hypothesis that philosophically interesting terms and concepts
typically are relatively austere in
their ideological commitments, rather than being opulent. We also acknowledged, however, that such concepts often
are philosophically puzzling because they exhibit ideological polarity that involves “opulence tendencies”—something
that we suggested is often the result of (i) implicit, contextually variable,
parameters that govern the concepts, and (ii) a tendency for these parameters
to take on a maximally strict setting in contexts where philosophical problems
are being posed. There are close connections here with contextual semantics,
and specifically with the contextualist versions of compatibilism I favor
concerning both the freedom/determinism issue and the mental causation
issue—and also (although I myself have not written about this) with
contextualist approaches to the problem of Cartesian skepticism in
epistemology.
6. The
Sorites Paradox and its Implications for Semantics and Metaphysics
I
have long had a serious side-interest in paradoxes, and occasionally I find
myself writing about them. I have addressed Newcomb’s problem in Horgan (1981b,
1985b), the Monty Hall problem in Horgan (1995a), and the two-envelope paradox
in Horgan (2000b, 2001c) and in work now in progress. In general I am inclined
to believe that the paradoxes discussed in philosophy are often more difficult,
and more philosophically deep, than they initially seem to be. (I concur with
the memorable closing statement in Quine (1966): “Of all the ways of the
paradoxes, perhaps the quaintest is their capacity on occasion to turn out to
be so very much less frivolous then they look.”) In my work on Newcomb’s
problem, for example, I reluctantly came to believe that “one box” reasoning
and “two box” reasoning are in stalemate with one another, and that this fact
reflects a deep internal tension within our ordinary notion of rationality
itself. And my work on the two-envelope paradox led me to the conclusions (i)
that epistemic probability is
intensional in a way that is widely unappreciated, and (ii) that because of
this intensionality, there are forms of nonstandard
expected utility some of which are rationally appropriate to maximize and
some of which are not.
But
perhaps the deepest and most philosophically potent paradox on which I have
worked is the sorites paradox, which evidently arises ubiquitously in
connection with vagueness. The paradox
and its morals are addressed in Horgan (1990, 1993d, 1994c, 1995b, 1997a,
1998b), in Horgan and Potrc (2000, in press), and in work of mine now in
progress. According to my treatment of vagueness, which I call transvaluationism, vagueness by its
very nature exhibits a certain kind of benign
logical incoherence: vague terms and concepts are semantically governed by mutually unsatisfiable semantic
requirements—a fact that surfaces explicitly in the sorites paradox. This
kind of incoherence is benign because a form of logical discipline remains in force with respect to the
semantically correct use of vague terms and concepts, and this discipline
quarantines the incoherence so that it does not generate malignant results—such
as rampant logical commitment to statements of the form (F & ~F).
Transvaluationism
about vagueness has important philosophical consequences, both for semantics
and for metaphysics. Regarding semantics, transvaluationism leads to the
conclusion that truth, for vague statements and vague judgments, must always be
indirect correspondence to the mind-independent, discourse-independent,
world—rather than direct correspondence. (Here my work on vagueness comes
together with contextual semantics.) Regarding ontology, transvaluationism
leads to the conclusion that ontological
vagueness is impossible—i.e., the correct ontology, whatever it might be,
cannot include vague objects, vague properties, or vague relations.
This
repudiation of ontological vagueness is a third stage in the evolution of my
ontological minimalism. I now find myself eschewing not only putative entities
like symphonies, corporations, and numbers, but also putative entities like
mountains, tables, and persons—because the latter, if they were real, would be
essentially vague in certain respects (e.g., vague with respect to composition,
and/or with respect to spatiotemporal boundaries). I do not regard my position
as a radical repudiation of common sense, however, because in my view the
semantic standards that usually govern discourse and thought are indirect-correspondence
standards rather than direct-correspondence ones. Direct-correspondence
standards, the limit case, operate only in fairly unusual contexts, e.g.,
contexts of serious ontological inquiry. (They do not operate even in
scientific contexts, insofar as the posits of scientific theory are vague—as
they very often are). Thus, most of our discourse and thought does not carry ultimate ontological commitment to its
vague posits, but only what I call regional
ontological commitment. As such, many of our statements and judgments
employing vague terms and concepts are indeed true—that is, they are
semantically correct, under the contextually operative semantic standards that
govern them.
What
minimal ontology of concrete particulars is the correct one, given the impossibility
of ontological vagueness? I believe that a strong case can be made for the view
that there is really only one concrete particular—viz., the entire physical
universe, which I call the blobject.
I briefly argued for this position in Horgan (1991b), where I called the view
“Parmenidean materialism.” But Matjaz Potrč persuaded me that this is not
a good name, because evidently the object that Parmenides called “the one” was
supposed to be entirely homogenous—whereas the physical universe surely exhibits
enormous spatiotemporal complexity and nonhomogenity. Potrc and I now call the
view blobjectivism; we defend it in
Horgan and Potrč (2000). In Horgan and Potrč (in press) we further
elaborate the view by addressing certain questions for blobjectivism posed by
Tienson (in press). Blobjectivsm is the fourth, and most recent, stage in the
evolution of my ontological minimalism.
Perhaps the
only way to go any further in this minimalist direction would be to repudiate
my metaphysical realism and join the ranks of the global irrealists who deny
that there is a mind-independent, discourse-independent, world at all. But I
doubt that I will ever take that step, partly because I find global
metaphysical irrealism unintelligible; cf. Horgan (1991b, 2001b).
8. Connectionism
and the Philosophy of Psychology
When
John Tienson joined the
Tienson
and I realized early on that that we had similar ideas about what was wrong
with the classical, computational, paradigm in cognitive science—and about what
was potentially most philosophically interesting about connectionism. Beginning
with Horgan and Tienson (1988b), the paper we wrote together for the 1987
Spindel Conference, we produced a series of collaborative papers and then a
book that explained what we took to be in-principle problems for the classical
computational view of cognition, and also described a connectionism-inspired
nonclassical framework for cognitive science that potentially could overcome
the problems faced by “classicism.” See Horgan and Tienson (1988b, 1989, 1990a,
1992a, 1992b, 1993, 1994a, 1994b, 1995, 1996, 1997, 1998, 1999a, 1999b); Horgan
(1997b, 1997c); and Tienson (1997).
Our name
for the recommended nonclassical framework for cognitive science was noncomputable dynamical cognition. Some
key ideas are the following. First, human cognitive state-transitions are
normally too subtle and complex to conform to any tractably computable
transition-function over cognitive states—something that we claimed is a
principal lesson of the family of related difficulties faced by classicism known
collectively as the “frame problem.” Second, there is a form of mathematics
that goes naturally with connectionist modeling, and is potentially more
powerful as a basis for understanding cognition than the discrete mathematics
employed in the theory and practice of computation—viz., dynamical systems
theory. Third, in principle a suitably structured high-dimensional dynamical
system, implementable by a connectionist network or a human brain, could
subserve cognitive state-transitions that are too complex to conform to
programmable representation-level rules. Fourth, in principle such a dynamical
system could avoid the sources of the frame problem by accommodating much
relevant information not in the form of explicit representations (as in
classicism), but instead implicitly in the structure of the dynamical system
itself. Such implicit information we called morphological content—the idea being that this kind of content is
present in the standing structure of the system, rather than being explicitly
represented by occurrent cognitive states.
I presented
the material later published as Horgan and Tienson (1989, 1990a) at a 1989
conference in
9. Epistemological
Themes
In
the wake of my work with Tienson on connectionism and the philosophy of
psychology, I began collaborating with my
In
Henderson and Horgan (2001), we argue that there is an important and
insufficiently appreciated aspect of objective epistemic justification, over
and above a belief’s having been produced by a reliable belief-forming process.
We call it robustness of reliability
(or just robustness, for short). The basic idea is this: for a belief-forming
process to be robustly reliable is for it to be reliable in a very wide range
of “epistemically relevant” possible worlds—roughly, worlds in which the
epistemic agent undergoes appearances much like the appearances experienced in
the agent’s actual world. The empirical beliefs of someone who is deceived by a
Cartesian evil demon, for example, could be the products of belief-forming
processes that are robust in this sense, and hence such beliefs could be
objectively very well justified—even though those belief-forming processes
happen to be thoroughly unreliable in
the agent’s actual world.
In
Henderson and Horgan (2000b, in press a), we draw upon and extend the
methodological ideas that George Graham and I had set out under the rubric
‘post-analytic metaphilosophy’. We offer a nonclassical reconception of a
priori reasoning and a priori knowledge—with a paradigm case being ideological
inquiry within philosophy itself. The low-grade
a priori, as we call it, is a form of inquiry and knowledge that is broadly
empirical, and yet nonetheless is sufficiently distinctive—and sufficiently
similar to the a priori as classically conceived—to still warrant the label ‘a
priori’. Such inquiry typically seeks to discover conceptually grounded
necessary truths, and it typically relies heavily upon empirical data
(including intuitions about how to apply key concepts to concrete
thought-experimental scenarios) readily available by armchair reflection.
10. The
Limits of Systematizability
Tienson
and I, in our work on connectionism and the philosophy of psychology, argued
that human cognitive state-transitions evidently are not fully systematizable
by exceptionless, general, psychological laws that take the form of programmable
rules. Once this claim is taken to heart, one begins to appreciate that
cognitive states need not be—and probably are not—fully systematizable by
exceptionless psychological laws of any
kind. This is consistent with their being partially
systematizable by psychological generalizations that we called soft laws—that is, psychological laws
that have ineliminable ‘ceteris
paribus’ clauses adverting not only to lower-level exceptions like external
interference or internal physical malfunction, but also to same-level exceptions characterizable at the psychological level of
description; cf. Horgan and Tienson (1990b, 1996).
A
theme that has been much on my mind lately, although not yet much articulated
in my written work, is this: just as there are apparent limits to the
systematizability of human cognitive processing by way of general laws, so too
there could well be—and probably are—significant limits to the
systematizability of various kinds of normativity
to which humans are capable of conforming in their cognitive, linguistic, and
behavioral practices—notably semantic normativity, epistemic normativity, and
moral normativity. This idea is articulated and explored with respect to
epistemic normativity in Potrč (2000). The same general theme also is explored
in the work of two former doctoral students from
One
way that this theme affects my current thinking is with respect to the further
articulation and defense of contextual semantics. One might think that an
adequately worked out version of contextual semantics should provide, at least
in rough outline, a general and systematic formulation of the semantic
normative standards that govern correct affirmability—in particular, correct
affirmability of the indirect-correspondence variety. But increasingly I have
come to think that such a formulation probably is not possible—not because
contextual semantics is mistaken, but rather because semantic normativity is
probably too subtle and too complex to be thus systematizable. To insist on
such systematizability, on the grounds that otherwise human thought and human
linguistic behavior could not conform to these semantic standards, would be to underestimate
the capacities of human cognition.
11. The
Whole Hard Problem in Philosophy of Mind
Ever
since I wrote my doctoral dissertation, I have been worried about whether an
adequate materialist account of phenomenal consciousness could be given, and
about what it would look like. Things would go smoother if some version of
functionalism were correct—perhaps a version that incorporates typical-cause
connections between inner states of the organism and features of the distal
environment. As I remarked in section 1 above, it appears that
materialistically acceptable explanations are available for the supervenience
relations linking physical properties to functional properties. But for the
phenomenal aspects of mentality, at least, functionalism has always seemed to
me implausible. One familiar way to make the point is in terms of the apparent
conceivability of “inverted qualia” and “absent qualia” scenarios, a topic I
have written about myself; cf. Horgan (1984a, 1987d).
Also very
potent dialectically is Frank Jackson’s famous thought experiment about Mary
the colorblind neuroscientist. Although I wrote one of the first replies to
Some
materialists, seeking to show full respect for the intrinsic phenomenology of
phenomenal consciousness, advocate a type of position that John Tienson and I
have dubbed “new wave materialism.” This view asserts that although “inverted
qualia” and “absent qualia” scenarios are not metaphysically possible, they are
indeed conceivable; it also maintains that although
All of this
underscores, and fleshes out in different ways, the so-called “hard problem” of
phenomenal consciousness. I once thought, as many in philosophy of mind still
do think, that the phenomenal and the intentional aspects of mentality are
largely separable from one another. But lately, largely as a result of ongoing
discussion with John Tienson and George Graham, I have come to believe that
this “separatist” doctrine about phenomenology and intentionality is thoroughly
mistaken. In Horgan and Tienson (in press) it is argued that phenomenology and
intentionality are thoroughly and essentially intertwined—and in particular,
that there is an essential “what it’s like” of having an occurrent thought, or
of having an occurrent desire. This means that the whole hard problem—that is, the overall problem of explaining the
phenomenal aspects of mentality—extends to paradigmatically intentional states
too, thereby encompassing virtually the whole of human conscious (as opposed to
unconscious) mental life.
I remain
deeply attracted to materialism in philosophy of mind; I would like to believe
that the mental is superdupervenient on the physical. But the whole hard
problem looks very hard indeed, and I see no prospects currently in sight for
dealing with it satisfactorily. Theories of mind that claim to do justice to
phenomenology, and yet would be satisfiable by zombies who lack phenomenal
consciousness altogether, do not seem credible. Much as I would like to be a
materialist, at present I do not know what an adequate materialist theory of
mind would look like.
My
sincere thanks to Matjaz Potrč for initiating the Horgan Symposium that
took place at the 2000 Austrian-Slovene Philosophical Euroconference, to
Wolfgang Gombocz for organizing the conference, and to Johannes Brandl and Olga
Markič for co-editing this collection. My deep thanks too to all the
participating philosophers, for their very stimulating presentations. David
Henderson and Mark Timmons each gave useful overview talks about their
collaborative work with me. Others who gave presentations but did not submit
papers to this volume were John Bickle, Bojan Borstner, Johannes Brandl,
Bojidar Kante, Friderik Klampfer, Nenad Misčevič, and Diana Raffman.
Thanks also to David Henderson, Mark Timmons, and John Tienson for discussion
and feedback as I prepared the present paper and my reply to the papers in this
volume.
My
wife Dianne and I lost our son Alexander William Horgan on
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Horgan, T. 1987a. Cognition
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Horgan, T. 1989a.
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Horgan, T. 1989b. Mental Quausation, Philosophical Perspectives
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Horgan, T. 1990.
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Horgan, T. 1993a. The
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Horgan, T. 1993b. From
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Horgan, T. 1993c.
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Horgan, T. 1993d. On What
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Horgan, T. 1994a. Naturalism
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Horgan, T. 1994b.
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Horgan, T. 1994c. Robust
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Horgan, T. 1995a. Let’s Make
a Deal, Philosophical Papers 24, 209-22.
Horgan, T. 1995b. Transvaluationism:
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Horgan, T. 1996. The Perils
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Horgan, T. 1997a. Brute Supervenience,
Deep Ignorance, and the Problem of the Many, Philosophical Issues 8,
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Horgan, T. 1997b.
Connectionism and the Philosophical Foundations of Cognitive Science, Metaphilosophy
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Horgan, T. 1997c. Modelling
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Horgan, T. 1998a. Kim on
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Horgan, T. 1998b. The
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Horgan, T. 2000a. Facing Up
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Horgan, T. 2000b. The
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Horgan, T. 2001a. Causal
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
1990a. Connectionism and the Kuhnian Crisis in Cognitive Science, Acta
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
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Horgan, T. and Tienson, J.
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Horgan, T. and Timmons, M.
1993. Metaphysical Naturalism, Semantic Normativity, and Meta-Semantic
Irrealism, Philosophical Issues 4, 180-203.
Horgan, T. and Timmons, M.
1996a. Troubles for Michael Smith’s Metaethical Rationalism, Philosophical
Papers 25, 203-231.
Horgan, T. and Timmons, M.
1996b. From Moral Realism to Moral Relativism in One Easy Step, Critica
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Horgan, T. and Timmons, M.
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Horgan, T. and Timmons, M.
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