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Artículos de revistas sobre el tema "Intellectualism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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1

AUDI, ROBERT. "On Intellectualism in the Theory of Action". Journal of the American Philosophical Association 3, n.º 3 (2017): 284–300. http://dx.doi.org/10.1017/apa.2017.29.

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ABSTRACT:This paper examines intellectualism in the theory of action. Philosophers use ‘intellectualism’ variously, but few question its application to views on which knowledge of facts—expressible in that-clauses—is basic for understanding other kinds of knowledge, reasons for action, and practical reasoning. More broadly, for intellectualists, theoretical knowledge is more basic than practical knowledge; action, at least if rational, is knowledge-guided, and just as beliefs based on reasoning constitute knowledge only if its essential premises constitute knowledge, actions based on practical reasoning are rational only if any essential premise in it is known. Two major intellectualist claims are that practical knowledge, as knowing how, is reducible to propositional knowledge, a kind of knowing that, and that reasons for action must be (propositionally) known by the agent. This paper critically explores both claims by offering a broad though partial conception of practical knowledge and a pluralistic view of reasons for action. The aim is to sketch conceptions of knowing how and knowing that, and of the relation between knowledge and action, that avoid intellectualism but also do justice to both the importance of the intellect for human action and the distinctive character of practical reason.

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2

McDevitt, Michael, Perry Parks, Jordan Stalker, Kevin Lerner, Jesse Benn y Taisik Hwang. "Anti-intellectualism among US students in journalism and mass communication: A cultural perspective". Journalism 19, n.º 6 (25 de mayo de 2017): 782–99. http://dx.doi.org/10.1177/1464884917710395.

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This study explores how support for journalistic anti-intellectualism is condoned in the views of emerging adults in the United States as they develop attitudes toward news, audiences, and authority. Anti-rationalism and anti-elitism as cultural expressions of anti-intellectualism correlate as expected with approval of corresponding news practices. Identification with professional roles generally fails to inoculate college students against the endorsement of journalistic anti-rationalism and anti-elitism. With the exception of the adversarial function, role identities appear to justify journalistic anti-intellectualism beyond the influence of cultural anti-intellectualism. While reflexivity is often viewed as conducive to critical thinking, affinity for transparency in news work associates with a populist suspicion of intellectuals and their ideas.

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3

Guo, Shouyun, Teng Lin, Nadeem Akhtar y Juana Du. "COVID-19, Anti-Intellectualism, and Health Communication: Assessing the Chinese Social Media Platform Sina Weibo". Healthcare 11, n.º 1 (30 de diciembre de 2022): 121. http://dx.doi.org/10.3390/healthcare11010121.

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In the digital media era, new media platforms have become the main channels for transmitting medical and health information in China. However, anti-intellectualism limits the effectiveness of disseminating health information. Therefore, in China, the government and health departments have made efforts to determine how to control anti-intellectualism to effectively disseminate medical and health information, given the situation of a global pandemic and its counter-measures. Against this backdrop, this study applied textual analysis to explore the manifestations of anti-intellectualism in network platforms. The key findings indicate that the irrational behavior of anti-intellectuals is manifested in emotional dominance, abusive behavior, overconfidence and trusting rumors. Based on these results, the authors propose some measures to balance the relationship between anti-intellectualism and health communication. The findings of the study have significant implications for improving the effectiveness of health communication in China.

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4

Rusli, Ris'an y Y. Yanto. "Relevansi dan Kontinuitas Pemikiran Islam Klasik dalam Intelektualisme Islam Melayu Nusantara". Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, n.º 2 (30 de diciembre de 2018): 187–97. http://dx.doi.org/10.15575/jw.v3i2.4396.

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This study aims to determine the relevance and continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism, expected to be useful in adding to the treasures of the study of history and intellectual thought while also contributing to the preservation of scientific traditions in Indonesia. This study uses a type of qualitative research with a library research model with a historical approach. The data collection techniques in the study are heuristic techniques, verification, interpretation, and historiography. The results of this study conclude that first, the process of the intellectual tradition of Malay Archipelago Islam is inseparable from the process of transmission and diffusion of Islamic teachings and ideas always involving a kind of "intellectual networks", both those formed among ulama and intellectuals as a whole. Second, the relevance of classical Islamic thought in Nusantara Malay Islamic intellectualism can be seen in the existence of the two largest organizations in Indonesia, the Nahdlatul Ulama (NU) whose intellectualism led to the Jabariah sect and Muhammadiyah whose intellectualism was directed towards Muta'zilah. Third, the continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism gave rise to Malay-archipelago modernist thinkers closer to the Mu'tazilah's historical establishment than to the traditionalist historical stance.

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5

Merkley, Eric. "Anti-Intellectualism, Populism, and Motivated Resistance to Expert Consensus". Public Opinion Quarterly 84, n.º 1 (2020): 24–48. http://dx.doi.org/10.1093/poq/nfz053.

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Abstract Scholars have maintained that public attitudes often diverge from expert consensus due to ideology-driven motivated reasoning. However, this is not a sufficient explanation for less salient and politically charged questions. More attention needs to be given to anti-intellectualism—the generalized mistrust of intellectuals and experts. Using data from the General Social Survey and a survey of 3,600 Americans on Amazon Mechanical Turk, I provide evidence of a strong association between anti-intellectualism and opposition to scientific positions on climate change, nuclear power, GMOs, and water fluoridation, particularly for respondents with higher levels of political interest. Second, a survey experiment shows that anti-intellectualism moderates the acceptance of expert consensus cues such that respondents with high levels of anti-intellectualism actually increase their opposition to these positions in response. Third, evidence shows anti-intellectualism is connected to populism, a worldview that sees political conflict as primarily between ordinary citizens and a privileged societal elite. Exposure to randomly assigned populist rhetoric, even that which does not pertain to experts directly, primes anti-intellectual predispositions among respondents in the processing of expert consensus cues. These findings suggest that rising anti-elite rhetoric may make anti-intellectual sentiment more salient in information processing.

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6

Neem, Johann N. "Anti-intellectualism and education reform". Phi Delta Kappan 101, n.º 7 (30 de marzo de 2020): 10–16. http://dx.doi.org/10.1177/0031721720917523.

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It is a strange and sobering experience to read Hofstadter in our own anti-intellectual era. If anything, left-leaning intellectuals’ sense of alienation has increased since the 1990s. To challenge anti-intellectualism in American education, the liberal arts and sciences will need to be restored to their central place in the curriculum.

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7

Mustafa, Muhtadin Dg. "DAKWAH DAN PENGEMBANGAN INTELEKTUALITAS". Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 8, n.º 1 (5 de junio de 2017): 1. http://dx.doi.org/10.24239/al-mishbah.vol8.iss1.1.

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Da'wah and intellectualism have a close relationship with each other. On one hand, Islamic preaching must be conveyed in a professional way, and on the other hand, it requires the incolvement of the intellecuals as a community at the forefront of missionary activity. There are two categories of intellectuals: first, Ulul Albab, the intellectuals who are able to draw conclusions, lessons and warnings from the Quran, historical events and phenomena. Second, ulama who has the same duties as the intellectual, whose task is to observe the whole teachings of Islam, interpret and convey them to the public, as well as to build a civilization. Intellectualis and Muslim scholars, both as the subject and object of Islamic preaching, is an interesting fact to be studied in order to create such packagings of Islamic preaching as materials, methods and media that are effective to establish the best people and happiness in the afterlife.

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8

Swazo, Norman K. "Islamic Intellectualism". American Journal of Islamic Social Sciences 28, n.º 4 (1 de octubre de 2011): 1–30. http://dx.doi.org/10.35632/ajiss.v28i4.330.

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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

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9

Swazo, Norman K. "Islamic Intellectualism". American Journal of Islam and Society 28, n.º 4 (1 de octubre de 2011): 1–30. http://dx.doi.org/10.35632/ajis.v28i4.330.

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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

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10

Noe, A. "Against intellectualism". Analysis 65, n.º 4 (1 de octubre de 2005): 278–90. http://dx.doi.org/10.1093/analys/65.4.278.

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11

Smith, Julia Jael y Benjamin Wald. "Collectivized Intellectualism". Res Philosophica 96, n.º 2 (2019): 199–227. http://dx.doi.org/10.11612/resphil.1766.

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12

Roeber, Blake. "Anti-Intellectualism". Mind 127, n.º 506 (1 de febrero de 2017): 437–66. http://dx.doi.org/10.1093/mind/fzw039.

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13

Graff, Gerald. "Hidden Intellectualism". Pedagogy 1, n.º 1 (1 de enero de 2001): 21–36. http://dx.doi.org/10.1215/15314200-1-1-21.

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14

Burke, Martin. "Intellectuals and anti-intellectualism in twentieth-century American public discourse". Intellectual News 15, n.º 1 (diciembre de 2005): 34–41. http://dx.doi.org/10.1080/15615324.2005.10426937.

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15

M, Sirajuddin. "Tipologi intelektual Muslim dalam bidang kajian fikih: studi terhadap karya-karya fikih dosen STAIN Bengkulu". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 12, n.º 2 (31 de diciembre de 2012): 237. http://dx.doi.org/10.18326/ijtihad.v12i2.237-258.

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This study aims to examine the scientific trend of approach and theme of lecturer’s works of STAIN Bengkulu in the field of Islamic law (fiqh) and the scientific position of lecturer’s works of STAIN Bengkulu as Muslim intellectuals. This article is using two approaches, namely the conceptual approach and historical approaches, whereas measures of research was conducted by reviewing documentation as primer data and interviewing as sekunder data. The results showed that the scientific trend of approach and theme of lecturer’s works of STAIN Bengkulu was consists of three kinds: First, the normative trend of scientific approach and theme in Islamic law. This trend was categorized as “exclusive Muslim intellectualism”. Second, this trend began to expand the discourse of study on fikih, but it was not to integrate with Western scientific approach. This trend was categorized as “inclusive Muslim intellectualism”. Third, this study was more empirical and historical-sociological approach and theme in Islamic law (fikih) so that the discourse was more be able to answer the situation and condition of the people. This trend was categorized as “pluralist Muslim intellectualism”.

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16

Carter, J. Adam. "On Stanley’s Intellectualism". International Journal of Philosophical Studies 20, n.º 5 (diciembre de 2012): 749–62. http://dx.doi.org/10.1080/09672559.2012.741820.

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17

Castellano, Federico. "INTELLECTUALISM AGAINST EMPIRICISM". Grazer Philosophische Studien 90, n.º 1 (2014): 231–51. http://dx.doi.org/10.1163/9789004298767_015.

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18

McGrath, Matthew. "CONTEXTUALISM AND INTELLECTUALISM". Philosophical Perspectives 24, n.º 1 (diciembre de 2010): 383–405. http://dx.doi.org/10.1111/j.1520-8583.2010.00197.x.

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19

Adams, Zed. "Against Moral Intellectualism". Philosophical Investigations 37, n.º 1 (9 de julio de 2013): 37–56. http://dx.doi.org/10.1111/phin.12025.

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20

Cath, Yuri. "Intellectualism and Testimony". Analysis 77, n.º 2 (1 de abril de 2017): 259–66. http://dx.doi.org/10.1093/analys/anx066.

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21

Rickless, Samuel C. "Socrates’ Moral Intellectualism". Pacific Philosophical Quarterly 79, n.º 4 (diciembre de 1998): 355–67. http://dx.doi.org/10.1111/1468-0114.00068.

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22

Fridland, Ellen. "Problems with intellectualism". Philosophical Studies 165, n.º 3 (24 de julio de 2012): 879–91. http://dx.doi.org/10.1007/s11098-012-9994-4.

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23

Felix, Cathrine V. "Intellectualism about Knowledge How and Slips". Studia Universitatis Babeș-Bolyai Philosophia 65, n.º 3 (10 de diciembre de 2020): 11–31. http://dx.doi.org/10.24193/subbphil.2020.3.01.

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"This paper argues that slips present a problem for reductive intellectualism. Reductive intellectualists (e.g., Stanley and Williamson 2001; Stanley 2011, 2013; Brogaard 2011) argue that knowledge how is a form of knowledge that. Consequently, knowledge how must have the same epistemic properties as knowledge that. Slips show how knowledge how has epistemic properties not present in knowledge that. When an agent slips, she does something different from what she intended; nonetheless, the performance is guided by her knowledge how. This reveals a divide between the knowledge that actively guides behaviour: the knowledge how that the agent applies sub-consciously; and the knowledge how she intends to guide her behaviour in the first place, which she is under the illusion of acting on even as she slips. I argue that this divide between two levels of knowledge how operative in the slip case has no parallel when it comes to knowledge that. Therefore, knowledge how cannot be reduced to knowledge that. Key words: Knowledge how, knowledge that, intellectualism, slips, Ryle, Stanley. "

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24

Harris, Keith Raymond. "Does Knowledge Intellectualism Have a Gettier Problem?" American Philosophical Quarterly 59, n.º 2 (1 de abril de 2022): 149–59. http://dx.doi.org/10.5406/21521123.59.2.04.

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Abstract Knowledge intellectualism is the view that knowledge-how requires propositional knowledge. Knowledge intellectualism has a Gettier problem, or so many of its critics allege. The essence of this problem is that knowledge-how is compatible with epistemic luck in a way that ordinary propositional knowledge is not. Hence, knowledge-how can allegedly be had in the absence of knowledge-that, a fact inconsistent with knowledge intellectualism. This paper develops two responses to this challenge to knowledge intellectualism. First, it is not clear that propositional knowledge is incompatible with the forms of epistemic luck with which knowledge-how is allegedly compatible. Second, existing cases intended to serve as counterexamples to knowledge intellectualism are flawed, and revised versions of these cases no longer elicit the judgments necessary to challenge knowledge intellectualism.

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25

Nwokolo, Aaron Onyemaechi. "Intellectualism as a Catalyst for Sustainable Development in Nigeria". UJAH: Unizik Journal of Arts and Humanities 21, n.º 4 (21 de mayo de 2021): 254–68. http://dx.doi.org/10.4314/ujah.v21i4.15.

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Knowledge, research and intellectual input are veritable instruments for the advancement of any state. Intellectuals help to shape and formulate policies that can stimulate development. This paper examined the various intellectual contributions by scholars and researchers towards unlocking and enhancing development in Nigeria. It further discussed how intellectual discourse can help to unravel opportunities for socio-political and economic development of Nigeria. Keywords: Intellectualism, Stimulation, Sustainable, Development

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26

Howley, Aimee. "Is Anti-Intellectualism a Personality Trait?" Psychological Reports 90, n.º 2 (abril de 2002): 577–78. http://dx.doi.org/10.2466/pr0.2002.90.2.577.

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In interpreting empirical findings from studies to validate an anti-intellectualism scale, Eigenberger and Sealander suggest that anti-intellectualism might be a heritable trait related to “openness to experience.” This brief article offers a rejoinder, arguing that anti-intellectualism makes sense as a cultural perspective that varies by time and place.

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27

Joseph, J. "“Anti-Intellectualism” and Genetics". Psychological Reports 91, n.º 1 (agosto de 2002): 231–32. http://dx.doi.org/10.2466/pr0.2002.91.1.231.

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28

JOSEPH, J. "'ANTI-INTELLECTUALISM' AND GENETICS". Psychological Reports 91, n.º 5 (2002): 231. http://dx.doi.org/10.2466/pr0.91.5.231-232.

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29

Grimm, S. R. "On Intellectualism in Epistemology". Mind 120, n.º 479 (1 de julio de 2011): 705–33. http://dx.doi.org/10.1093/mind/fzr045.

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30

Ditter, Andreas. "Why Intellectualism Still Fails". Philosophical Quarterly 66, n.º 264 (6 de noviembre de 2015): 500–515. http://dx.doi.org/10.1093/pq/pqv115.

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31

Kurtz, Hilda E. "Public Intellectualism as Assemblage". Professional Geographer 71, n.º 1 (7 de mayo de 2018): 179–83. http://dx.doi.org/10.1080/00330124.2018.1453187.

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32

Milne, David. "Intellectualism in US Diplomacy". International Journal: Canada's Journal of Global Policy Analysis 62, n.º 3 (septiembre de 2007): 667–80. http://dx.doi.org/10.1177/002070200706200314.

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33

Cath, Yuri. "Revisionary intellectualism and Gettier". Philosophical Studies 172, n.º 1 (4 de enero de 2014): 7–27. http://dx.doi.org/10.1007/s11098-013-0263-y.

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34

Weitkamp, Emma. "Considering the academy: academics, public intellectuals and activism". Journal of Science Communication 16, n.º 01 (28 de marzo de 2017): E. http://dx.doi.org/10.22323/2.16010501.

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Reflecting on the public role of academics, this issue of JCOM includes a set of commentaries exploring public intellectuals and intellectualism. The commentaries explore the role of academics in public debates, both as bringers of facts and passion. These pieces, together with past commentaries and letters to JCOM raise interesting questions about the role of academics in public debates that are, perhaps not those usually trodden in the academic literature.

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35

Eigenberger, M. "Is Anti-Intellectualism a Personality Trait? A Response to Howley". Psychological Reports 90, n.º 2 (abril de 2002): 593–96. http://dx.doi.org/10.2466/pr0.2002.90.2.593.

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Howley's critique of Eigenberger and Sealander's recent report on the development of a scale for anti-intellectualism is addressed. Arguments are made for measuring anti-intellectualism in higher education.

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36

Abushalha, Ziad. "Shakespeare and Intellectual Castration in the Arab World: Hamlet as a Detached Arab Intellectual in Jawad Al-Assadi's Forget Hamlet". International Journal of Linguistics, Literature and Translation 5, n.º 1 (31 de enero de 2022): 238–46. http://dx.doi.org/10.32996/ijllt.2022.5.1.28.

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This study aims at investigating the crises of the Arab intellectuals under the policies of some Arab regimes. It analyses Jawad Al-Assadi's Forget Hamlet as an example of this political oppression that targeted Arab intellectuals in the Ba'athy Iraq, headed by Sadam Hussien. The study discusses the theme of the neutral Arab intellectual who kept a silent position in a time of political crisis. It traces how Hamlet in this adaptation was dramatized as a hapless and inactive intellectual to mock those Iraqi intellectuals, in particular, and Arab intellectuals, in general, who succumbed to power and avoided speaking truth to the oppressive regimes. After analyzing the scope of intellectualism in the play, the study discusses how Hamlet became a signifier to reflect the Arab intellectual crises in a time of political oppression.

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37

Blackson, Thomas A. "Two Interpretations of Socratic Intellectualism". Ancient Philosophy 35, n.º 1 (2015): 23–39. http://dx.doi.org/10.5840/ancientphil20153512.

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38

Ahn, Jaewon. "Anti-intellectualism and Conspiracy Theory". Journal of Western History 66 (31 de mayo de 2022): 29–57. http://dx.doi.org/10.16894/jowh.66.2.

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39

Dasgupta, Partha. "The Perils of Cosmopolitan Intellectualism". Society 58, n.º 5 (octubre de 2021): 416–23. http://dx.doi.org/10.1007/s12115-021-00640-5.

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40

Sgaravatti, Daniele y Elia Zardini. "KNOWING HOW TO ESTABLISH INTELLECTUALISM". Grazer Philosophische studien 77, n.º 1 (12 de agosto de 2008): 217–61. http://dx.doi.org/10.1163/18756735-90000849.

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41

Bond, Richard A. "Can intellectualism stifle scientific discovery?" Nature Reviews Drug Discovery 1, n.º 10 (octubre de 2002): 825–29. http://dx.doi.org/10.1038/nrd918.

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42

Siniver, Asaf. "Anti-Intellectualism and Israeli Politics". British Journal of Middle Eastern Studies 43, n.º 4 (9 de abril de 2016): 630–43. http://dx.doi.org/10.1080/13530194.2016.1166936.

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43

Berg, Robbert Van Den. "Colloquium 7: Plotinus’s Socratic Intellectualism". Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, n.º 1 (2013): 217–31. http://dx.doi.org/10.1163/22134417-90000020.

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The Platonic tradition offered Plotinus two, possibly conflicting, explanations of why people do wrong: the Socratic intellectualism of the Protagoras and the Timaeus and the account of the akratic soul in the Republic. In this paper I argue that Plotinus tacitly rejects akrasia, because it suggests that the superior part of the soul is overcome by inferior parts. It thus sits ill with Plotinus’s doctrine of the impassive soul. He prefers Socratic intellectualism instead. Socratic intellectualism holds that all wrongdoing is due to ignorance and hence occurs involuntarily. Plotinus understands ignorance in this context as the failure of the embodied soul to fully actualize its powers, in particular its knowledge of the Forms. This knowledge is needed in order to correctly evaluate our desires that stir us into action. These desires arise spontaneously from the body and hence they occur involuntarily.

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44

Ratner-Rosenhagen, Jennifer. "Anti-intellectualism as romantic discourse". Daedalus 138, n.º 2 (abril de 2009): 41–52. http://dx.doi.org/10.1162/daed.2009.138.2.41.

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45

Howley, Aimee, Edwina D. Pendarvis y Craig B. Howley. "Anti-Intellectualism in U.S. Schools". education policy analysis archives 1 (4 de mayo de 1993): 6. http://dx.doi.org/10.14507/epaa.v1n6.1993.

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In this essay we present an argument about the relationship between schools' intellectual mission and their role in advancing social justice. In providing an argument of this sort, we claim neither to present a comprehensive review of literature nor to analyze specific educational policies. Rather, we bring together findings about certain features of schools in the United States that we believe contribute to their anti-intellectualism. This examination allows us to tell a story about schools that we think needs to be told; and it also elaborates a frame of reference from which to reconsider schools' mission and practice. Reframing these bases of schooling may be a necessary prelude to educational policies that promote both intellectual and egalitarian outcomes.

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46

Kumar, Victor. "In support of anti-intellectualism". Philosophical Studies 152, n.º 1 (23 de octubre de 2009): 135–54. http://dx.doi.org/10.1007/s11098-009-9459-6.

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47

Taylor (F), Colin J. y J. Brian McLoughlin. "ACADEMIC JARGON AND SNOB INTELLECTUALISM". Australian Planner 26, n.º 1 (marzo de 1988): 36. http://dx.doi.org/10.1080/07293682.1988.9657366.

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48

GLICK, EPHRAIM. "Two Methodologies for Evaluating Intellectualism". Philosophy and Phenomenological Research 83, n.º 2 (11 de enero de 2011): 398–434. http://dx.doi.org/10.1111/j.1933-1592.2010.00438.x.

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Peters, Michael A. "Anti-intellectualism is a virus". Educational Philosophy and Theory 51, n.º 4 (25 de abril de 2018): 357–63. http://dx.doi.org/10.1080/00131857.2018.1462946.

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Habgood-Coote, Joshua. "The generality problem for intellectualism". Mind & Language 33, n.º 3 (6 de marzo de 2018): 242–62. http://dx.doi.org/10.1111/mila.12177.

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