6 found
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Michael W. Martin [6]Michael William Martin [1]
  1.  67
    Sociology and the Second Darwinian Revolution: A Metatheoretical Analysis.Richard Machalek & Michael W. Martin - 2004 - Sociological Theory 22 (3):455-476.
    Sociologists tend to eschew biological explanations of human social behavior. Accordingly, when evolutionary biologists began to apply neo-Darwinian theory to the study of human social behavior, the reactions of sociologists typically ranged from indifference to overt hostility. Since the mid-1960s, however, neo-Darwinian evolutionary theory has stimulated a "second Darwinian revolution" in traditional social scientific conceptions of human nature and social behavior, even while most sociologists remain largely uninformed about neo-Darwinian theory and research. This article traces sociology's long-standing isolation from the (...)
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  2.  90
    Self-Deception, Self-Pretence, and Emotional Detachment.Michael W. Martin - 1979 - Mind 88 (July):441-446.
  3.  21
    Morality and Self-Deception: Paradox, Ambiguity, or Vagueness? [REVIEW]Michael W. Martin - 1979 - Man and World 12 (1):47-60.
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  4.  11
    A Defence of the Rights of Conscience in Butler’s Ethics.Michael W. Martin - 1977 - Philosophy Research Archives 3:88-101.
    In "Nature and Conscience in Butler's Ethics," Nicholas Sturgeon argues that Butler's account of the role of conscience in morality is fundamentally Incoherent. Butler's emphasis upon conscience as the most superior principle rendering acts natural or unnatural is inconsistent with his tacit commitment to the "Naturalistic Thesis" that conscience always uses naturalness and unnaturalness as grounds upon which it bases its approvals and disapprovals. I argue that Butler is not committed to the Naturalistic Thesis, and hence his views are saved (...)
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  5. Factor's Functionalist Account of Self-Deception.Michael W. Martin - 1979 - Personalist 60 (July):336-342.
     
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  6.  4
    Sartre on Lying to Oneself.Michael W. Martin - 1978 - Philosophy Research Archives 4:27-54.
    How, if at all, could a person intentionally persuade himself into believing something he knew to be false? Acting upon his intention would apparently require that he knowingly use his grasp of some truth in the very act of concealing that truth and in getting himself to believe the opposite falsehood. Sartre's elaboration of this problem as well as his examples of self-deception are widely acclaimed, yet too often the remainder of his account has been dismissed as hopelessly riddled with (...)
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