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James Hopkins [10]James K. Hopkins [1]
  1. Visual Geometry.James Hopkins - 1973 - Philosophical Review 82 (1):3-34.
    We cannot imagine two straight lines intersecting at two points even though they may do so. In this case our abilities to imagine depend upon our abilities to visualise.
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  2.  99
    Mental States, Natural Kinds and Psychophysical Laws.Colin McGinn & James Hopkins - 1978 - Aristotelian Society Supplementary Volume 52 (1):195-236.
  3.  45
    Mental States, Natural Kinds and Psychophysical Laws.Colin Mcginn & James Hopkins - 1978 - Aristotelian Society Supplementary Volume 52:195-236.
  4. Philosophical Essays on Freud.Richard Wollheim & James Hopkins (eds.) - 1982 - Cambridge University Press.
    Philosophers are increasingly coming to recognize the importance of Freudian theory for the understanding of the mind. The picture Freud presents of the mind's growth and organization holds implications not just for such perennial questions as the relation of mind and body, the nature of memory and personal identity, the interplay of cognitive and affective processes in reasoning and acting, but also for the very way in which these questions are conceived and an interpretation of the mind is sought. This (...)
     
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  5. Introduction: Philosophy and Psychoanalysis.James Hopkins - 1982 - In Richard Wollheim & James Hopkins (eds.), Philosophical Essays on Freud. Cambridge University Press.
    This (1982) essay sets out the claim that psychoanalysis is a cogent extension of the intuitive common sense psychology by which we naturally understand human action. In this psychology explanation proceeds by relating actions to the logically and causally cohering desires and beliefs of agents. As Freud showed, this kind of explanation is systematically deepened and extended by the explanation of dreams, the symptoms of mental disorder, and other related phenomena via the Freudian concept of wish fulfilment, which was later (...)
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  6. IX—Wittgenstein and Physicalism.James Hopkins - 1975 - Proceedings of the Aristotelian Society 75 (1):121-146.
    Wittgenstein's private language argument refutes the Cartesian conception of the mind and thereby clears the way for a physicalistic understanding of phenomenology.
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  7.  33
    Evolution, Consciousness, and the Internality of the Mind.James Hopkins - 2000 - In Peter Carruthers & A. Chamberlain (eds.), Evolution and the Human Mind: Modularity, Language and Meta-Cognition. Cambridge University Press. pp. 276.
    The problem of consciousness seems to arise from experience itself. As we shall consider in more detail below, we are strongly disposed to contrast conscious experience with the physical states or events by which we take it to be realized. This contrast gives rise to dualism and other problems of mind and body. In this chapter I argue that these problems can usefully be considered in the perspective of evolution.
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  8. Mind as Metaphor: A Physicalistic Approach to the Problem of Consciousness.James Hopkins - 2004
    In what follows I present an approach to the problem of consciousness, which I take to be suggested by Wittgenstein's remarks on sensation. As sketched here, this consists of a number of empirical hypotheses about the mind and how we represent it, and a series of arguments that these hypotheses explain phenomena which constitute the problem of consciousness, in such a way as to render them neither mysterious nor problematic.
     
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  9. The Hopkins Discussion.Donald Davidson & James Hopkins - 1997 - Philosophy International.
     
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  10. Into the Heart of the Fire: The British in the Spanish Civil War.James K. Hopkins - 2004 - Science and Society 68 (3):369-376.
     
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  11. Representation of the Inner and the Concept of Mind.James Hopkins - 2004
    Three philosophical problems -- the problem of the external world, the problem of other minds, and the problem of consciousness -- seem rooted in the way we conceive experience. We tend to think of our experiences as having a nature which is radically distinct from that of the world which they present to us. This emerges in a series of oppositions as between experience and the world, which we can set out as follows.
     
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