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  1. Précis of Dorit Bar-On’s Speaking My Mind: Expression and Self-Knowledge. [REVIEW]Dorit Bar-On - 2010 - Acta Analytica 25 (1):1-7.
    In my reply to Boyle, Rosenthal, and Tumulty, I revisit my view of avowals’ security as a matter of a special immunity to error, their character as intentional expressive acts that employ self-ascriptive vehicles, Moore’s paradox, the idea of expressing as contrasting with reporting and its connection to showing one’s mental state, and the ‘performance equivalence’ between avowals and other expressive acts.
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  • Externalism and critical reasoning: a reconsideration.Seyed Mohammad Yarandi - 2019 - Synthese 198 (2):1201-1216.
    According to Burge, it is not possible to commit brute errors in the process of critical reasoning. This thesis lies at the heart of Burge’s influential theory of self-knowledge. By appealing to a version of the slow-switching argument, this paper contends that Burge’s view is not compatible with his commitment to externalism about mental content. In particular, it is argued that accepting externalism opens up the possibility of brute errors in the process of critical reasoning.
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  • An Argument for External World Skepticism from the Appearance/Reality Distinction.Moti Mizrahi - 2016 - International Journal for the Study of Skepticism 6 (4):368-383.
    In this paper, I argue that arguments from skeptical hypotheses for external world skepticism derive their support from a skeptical argument from the distinction between appearance and reality. This skeptical argument from the appearance/reality distinction gives the external world skeptic her conclusion without appealing to skeptical hypotheses and without assuming that knowledge is closed under known entailments. If this is correct, then this skeptical argument from the appearance/reality distinction poses a new skeptical challenge that cannot be resolved by denying skeptical (...)
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  • Transparency, expression, and self-knowledge.Dorit Bar-On - 2015 - Philosophical Explorations 18 (2):134-152.
    Contemporary discussions of self-knowledge share a presupposition to the effect that the only way to vindicate so-called first-person authority as understood by our folk-psychology is to identify specific “good-making” epistemic features that render our self-ascriptions of mental states especially knowledgeable. In earlier work, I rejected this presupposition. I proposed that we separate two questions: How is first-person authority to be explained? What renders avowals instances of a privileged kind of knowledge?In response to question, I offered a neo-expressivist account that, I (...)
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