This mode searches for entries containing all the entered words in their title, author, date, comment field, or in any of many other fields showing on MindPapers pages.
Surname
This mode searches for entries containing the text string you entered in their author field. Note that the database does not have first names for all authors, so it is preferable to search only by surnames. If you search for a full name or a name with an initial, enter it in the format used internally by MindPapers, namely the "Lastname, Firstname" or "Lastname, F." format.
Advanced
This mode differs from the all fields mode in two respects. First, some information not publicly available on MindPapers is searched, e.g., abstracts and excerpts gathered by the MindPapers crawler, which are not always accurate but can help broaden one's search. Second, you may prefix any term with a '+' or '-' to narrow the search to entries containing it or not containing it, respectively. Terms which are not prefixed by a '+' are not mandatory. Instead, they are weighed depending on their frequency in order to determine the best search results. You may also search for a literal string composed of several words by putting them in double quotation marks (").
Note that short and / or common words are ignored by the search engine.
Try MindPapers to find published items which are available on a subscription basis.
Abstract: Is there, or should there be, any place in contemporary philosophy of mind for the concept of an intentional object? Many philosophers would make short work of this question. In a discussion of what intentional objects are supposed to be, John Searleâs answer to our question is brisk and dismissive: an Intentional object is just an object like any other; it has no peculiar ontological status at all. To call something an Intentional object is just to say that it is what some intentional state is about. Thus, for example, if Bill admires President Carter, then the Intentional object of his admiration is President Carter, the actual man and not some shadowy intermediate entity between Bill and the man.[2] The last claim expressed here seems obviously correct. For on the face of it, Billâs admiration of President Carter makes direct contact with the man himself; Bill does not first admire something else â some mental or non-mental âintermediaryâ â and in virtue of admiring this thing, he admires President Carter. This makes little phenomenological or metaphysical sense, and there is no particular reason to believe it. We should surely join Searle, then, in rejecting âshadowy intermediariesâ in thought
Abstract: How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist?This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving (first) an adverbial account of conscious representation, or phenomenal inten- tionality, and (second) the thesis that all representation derives from conscious representation (all intentionality derives from phenomenal intentionality). The solution is correspondingly two-part: we can consciously represent Bigfoot because consciously representing Bigfoot does not involve bearing a relation to Bigfoot, but rather instantiating a certain non-relational (“adverbial”) property of representing Bigfoot-wise; and we can non-consciously represent Bigfoot because non-consciously representing Bigfoot does not involve bearing a relation to Bigfoot, but rather bearing a relation to conscious representations of Bigfoot
