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Zeitschriftenartikel zum Thema „Objectivism“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 25. Juli 2025

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1

HAMATI-ATAYA, INANNA. "Transcending objectivism, subjectivism, and the knowledge in-between: the subject in/of ‘strong reflexivity’." Review of International Studies 40, no. 1 (2013): 153–75. http://dx.doi.org/10.1017/s0260210513000041.

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AbstractThis article addresses theproblématiqueof the subject and the subject-object dichotomy from a post-objectivist, reflexivist perspective informed by a ‘strong’ version of reflexivity. It clarifies the rationale and epistemic-ontological requirements of strong reflexivity comparatively, through a discussion of autoethnography and autobiography, taken as representatives of other variants of reflexive scholarship. By deconstructing the ontological, epistemic, and reflexive statuses of the subject in the auto-ethnographic and auto-biographical variants, the article shows that the move from

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Ommen, Thomas B. "Relativism, Objectivism, and Theology." Horizons 13, no. 2 (1986): 291–305. http://dx.doi.org/10.1017/s0360966900036343.

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AbstractRelativism is a central issue in anthropology, philosophy of science, and a number of other disciplines. It is usually contrasted with objectivism or foundationalism, the quest for universal and absolute norms. Richard Bernstein has recently written an illuminating overview of the relativist-objectivist tension and has sketched out a notion of rationality “beyond objectivism and relativism.” This paper is an effort to follow Bernstein's lead and consider the theological implications of objectivism and relativism and the attempt to move beyond them. The first two parts of the paper take

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Toner, Patrick. "Objectivist Atheology." Journal of Ayn Rand Studies 8, no. 2 (2007): 211–35. http://dx.doi.org/10.2307/41551400.

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Abstract Objectivists insist on the primacy of existence—the axiom that existence exists. This axiom is taken to entail that the universe exists independent of any consciousness, human or divine. Objectivists hold that a straightforward consequence of this axiom is that God does not exist. The central argument of this paper is that the Objectivist atheological argument based on the primacy of existence fails. Atheological arguments based on the alleged incoherence of the Divine attributes are at best inconclusive. Theism has not been shown to be incompatible with Objectivism.

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Toner, Patrick. "Objectivist Atheology." Journal of Ayn Rand Studies 8, no. 2 (2007): 211–35. http://dx.doi.org/10.5325/jaynrandstud.8.2.0211.

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Abstract Objectivists insist on the primacy of existence—the axiom that existence exists. This axiom is taken to entail that the universe exists independent of any consciousness, human or divine. Objectivists hold that a straightforward consequence of this axiom is that God does not exist. The central argument of this paper is that the Objectivist atheological argument based on the primacy of existence fails. Atheological arguments based on the alleged incoherence of the Divine attributes are at best inconclusive. Theism has not been shown to be incompatible with Objectivism.

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Smith, Tara. "THE IMPORTANCE OF THE SUBJECT IN OBJECTIVE MORALITY: DISTINGUISHING OBJECTIVE FROM INTRINSIC VALUE." Social Philosophy and Policy 25, no. 1 (2007): 126–48. http://dx.doi.org/10.1017/s0265052508080059.

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This essay contends that the debate between subjectivism and objectivism in ethics is better understood as a dispute among three alternatives: subjectivism, objectivism, and intrinsicism. Ayn Rand has identified intrinsicism – the belief that certain things are good “in, by, and of” themselves – as the doctrine that is actually operative in many defenses of moral objectivity. What intrinsicism fails to appreciate, however, is the significant role of the subject, the person to whom and for whom anything can be valuable.Objective value, in Rand's view, is relational. Its existence depends on con

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Dedrick, Don. "Objectivism and the Evolutionary Value of Colour Vision." Dialogue 34, no. 1 (1995): 35–44. http://dx.doi.org/10.1017/s0012217300049283.

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In Color for Philosophers, C. L. Hardin argues that chromatic objectivism—a view that identifies colour with some or other property of objects—must be false. The upshot of Hardin's argument is this: there is, in fact, no principled correlation between physical properties and perceived colours. Since that correlation is a minimal condition for objectivism, objectivism is false. Mohan Matthen, who accepts Hardin's conclusion for what can be called “simple objectivism,” takes it that an adaptationist theory of biological function applied to colour is able to surmount the problems Hardin describes

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Parrish, Stephen E. "God and Objectivism: A Critique of Objectivist Philosophy of Religion." Journal of Ayn Rand Studies 8, no. 2 (2007): 169–210. http://dx.doi.org/10.2307/41551399.

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Abstract Objectivism is committed to atheism. However, Objectivists have done little work in Philosophy of Religion. This article argues that much of the work that they have done is fallacious. In particular, the critique of God that Peikoff gives in Objectivism: The Philosophy of Ayn Rand is deeply flawed. If they want to justify their atheism, Objectivists need to rework and revise their arguments; in the final analysis, however, it is doubtful that their efforts will succeed.

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Parrish, Stephen E. "God and Objectivism: A Critique of Objectivist Philosophy of Religion." Journal of Ayn Rand Studies 8, no. 2 (2007): 169–210. http://dx.doi.org/10.5325/jaynrandstud.8.2.0169.

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Abstract Objectivism is committed to atheism. However, Objectivists have done little work in Philosophy of Religion. This article argues that much of the work that they have done is fallacious. In particular, the critique of God that Peikoff gives in Objectivism: The Philosophy of Ayn Rand is deeply flawed. If they want to justify their atheism, Objectivists need to rework and revise their arguments; in the final analysis, however, it is doubtful that their efforts will succeed.

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Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (2011): 189–213. http://dx.doi.org/10.2307/41560411.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christia

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Dent, Eric B. "Objectivism and Christianity." Journal of Ayn Rand Studies 11, no. 2 (2011): 189–213. http://dx.doi.org/10.5325/jaynrandstud.11.2.0189.

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Abstract The two primary philosophies upholding reason today are Objectivism and Christianity. They may seem like strange bedfellows, but many of the large perceived gaps between them disappear upon close inspection. This paper analyzes five areas (creation; tabula rasa; life as the ultimate standard; romantic love, sex and marriage; and altruism and the trader principle) in which Objectivist philosophy can be enhanced by assuming Christian philosophical axioms. The argument focuses on Christianity as a philosophy and intentionally does not assume a transcendent God. In each case, the Christia

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Tan, David. "OBJECTIVE INTENTIONALISM AND DISAGREEMENT." Legal Theory 27, no. 4 (2021): 316–51. http://dx.doi.org/10.1017/s1352325221000197.

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AbstractIntentionalist theories of legal interpretation are often divided between objectivist and subjectivist variants. The former take an interpretation to be correct depending on what the reasonable/rational lawmaker intended or what the reasonable/rational audience thinks they intended. The latter take an interpretation to be correct where the interpretation is what the speaker actually intended. This paper argues that objectivism faces serious problems as it cannot deal with disagreement: reasonable and rational persons can often disagree as to what the interpretation of a text should be.

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Raskin, Jonathan D. "Objecting, subjecting, and epistemic diversity." Theory & Psychology 30, no. 3 (2020): 394–99. http://dx.doi.org/10.1177/0959354320914392.

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Held (2020) portrays critical and Indigenous psychologists as subscribing to an epistemological “anti-objectivism” that inhibits their ability to combat oppression. She believes that their anti-objectivism yields a troublesome relativism in which truth is overly context-dependent; what counts as true knowledge for one Indigenous group may not count for another. This commentary explores whether critical and Indigenous psychologists are strict “anti-objectivists,” as Held contends. It also challenges the need for epistemological consistency, while encouraging a shift from “objectivism” and “subj

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Cato, Dennis. "The Philosophic Pretence of Linguistic Analysis: A Polanyian Perspective on Joe Green 's Drawing Out Paul Hirst's Concept of Reason." Journal of Educational Thought / Revue de la Pensée Educative 20, no. 3 (2018): 134–42. http://dx.doi.org/10.55016/ojs/jet.v20i3.44187.

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"Objectivism," the view that valid knowledge can be obtained only by impersonal rules of procedure, constituted, for Michael Polanyi in his theory of "personal knowledge" , the pathology of modem thought. In science objectivism was manifested in the form of positivism, the appeal to the "objective" procedures of observation, testing and experiment. In philosophy, objectivism takes several forms, perhaps the most widespread spread of which is that of linguistic analysis, the appeal to the "objective" rules of usage. This paper attempts to reveal the objectivist premises of a recent example of s

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Ozgen, Eren. "Unilateral Transfers and a Reinterpretation of Objectivist Ethics." Journal of Ayn Rand Studies 8, no. 2 (2007): 285–90. http://dx.doi.org/10.2307/41551404.

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Abstract Kathleen Touchstone's Then Athena Said: Unilateral Transfers and the Transformation of Objectivist Ethics is an intriguing book on unilateral transfers within the context of Objectivism. Touchstone examines Rand's primary social ethic, the Trader Principle—the bilateral exchange of value between independent equals. In reconsidering Rand's thoughts, she raises many arguments and provides thought-provoking insights especially on charity, reproductivity, retaliation and rights. Touchstone reinterprets Objectivism through the prism of economics, applying economic tools such as consumer th

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Ozgen, Eren. "Unilateral Transfers and a Reinterpretation of Objectivist Ethics." Journal of Ayn Rand Studies 8, no. 2 (2007): 285–90. http://dx.doi.org/10.5325/jaynrandstud.8.2.0285.

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Abstract Kathleen Touchstone's Then Athena Said: Unilateral Transfers and the Transformation of Objectivist Ethics is an intriguing book on unilateral transfers within the context of Objectivism. Touchstone examines Rand's primary social ethic, the Trader Principle—the bilateral exchange of value between independent equals. In reconsidering Rand's thoughts, she raises many arguments and provides thought-provoking insights especially on charity, reproductivity, retaliation and rights. Touchstone reinterprets Objectivism through the prism of economics, applying economic tools such as consumer th

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Dorfman, Eran. "Naturalism, Objectivism and Everyday Life." Royal Institute of Philosophy Supplement 72 (April 3, 2013): 117–33. http://dx.doi.org/10.1017/s1358246113000088.

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AbstractIn this paper I analyse the role of naturalism and objectivism in everyday life according to Husserl and Merleau-Ponty. Whereas Husserl attributes the naturalistic attitude mainly to science, he defines the objectivist attitude as a naiveté which equally applies to the natural attitude of everyday life. I analyse the relationship between the natural attitude and lived experience and show Husserl's hesitation regarding the task of phenomenology in describing the lived experience of everyday life, since he considers this experience to be too objectivistic. I use Merleau-Ponty's work to a

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Campos, Andre Santos. "Ayn Rand Shrugged: The Gap Between Ethical Egoism and Global Capitalism." Journal of Ayn Rand Studies 12, no. 1 (2012): 77–116. http://dx.doi.org/10.2307/41607995.

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Abstract There is a gap between Rand'sethical egoism and today's global capitalism on at least six points. Since her version of "capitalism: the unknown ideal" addresses none of these points, it cannot resemble the reality of today's global capitalism. The connection between Objectivist ethics and politics is preserved by a possible change in her minarchical political philosophy. This will mean that there is no necessary connection between ethical egoism and minarchism or between ethical egoism and minimal government intervention. An ethically hard Objectivism determining the (less) unknown id

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Campos, Andre Santos. "Ayn Rand Shrugged: The Gap Between Ethical Egoism and Global Capitalism." Journal of Ayn Rand Studies 12, no. 1 (2012): 77–116. http://dx.doi.org/10.5325/jaynrandstud.12.1.0077.

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Abstract There is a gap between Rand'sethical egoism and today's global capitalism on at least six points. Since her version of "capitalism: the unknown ideal" addresses none of these points, it cannot resemble the reality of today's global capitalism. The connection between Objectivist ethics and politics is preserved by a possible change in her minarchical political philosophy. This will mean that there is no necessary connection between ethical egoism and minarchism or between ethical egoism and minimal government intervention. An ethically hard Objectivism determining the (less) unknown id

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Chipangura, Paul, Dewald Van Niekerk, and Gerrit Van Der Waldt. "An exploration of objectivism and social constructivism within the context of disaster risk." Disaster Prevention and Management 25, no. 2 (2016): 261–74. http://dx.doi.org/10.1108/dpm-09-2015-0210.

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Purpose – The purpose of this paper is to understand the meaning of social constructivism and objectivism within the context of disaster risk from which disaster risk policy can be analysed. In particular, the paper attempts to explore the implications of social constructivism and objectivism in disaster risk which is essential in explaining why disaster risk has different nuances and consequently policy responses. Design/methodology/approach – A literature survey was used to explore social constructivism and objectivism within the context of disaster risk. The survey involved documentary sear

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van Wetten, Martin. "Private War: Objectivist Political Philosophy and the Privatization of Military Force." Journal of Ayn Rand Studies 12, no. 2 (2012): 263–77. http://dx.doi.org/10.2307/41717250.

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Abstract This article focuses on the recent work of James Pattison, who raises questions about the ethical justification of using private military forces in waging war. Objectivists argue that the State has a legal monopoly over the use of force; they reject privatization of military force as leading to anarchism or crony capitalism. However, this essay argues that Objectivism should accept the privatization of the military business and that Objectivism can overcome the profitmotive and right intention objections that Pattison lays out. Privatization entails neither anarchism nor crony capital

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van Wetten, Martin. "Private War: Objectivist Political Philosophy and the Privatization of Military Force." Journal of Ayn Rand Studies 12, no. 2 (2012): 263–77. http://dx.doi.org/10.5325/jaynrandstud.12.2.0263.

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Abstract This article focuses on the recent work of James Pattison, who raises questions about the ethical justification of using private military forces in waging war. Objectivists argue that the State has a legal monopoly over the use of force; they reject privatization of military force as leading to anarchism or crony capitalism. However, this essay argues that Objectivism should accept the privatization of the military business and that Objectivism can overcome the profitmotive and right intention objections that Pattison lays out. Privatization entails neither anarchism nor crony capital

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Bunting, Harry. "A Single True Morality? The Challenge of Relativism." Royal Institute of Philosophy Supplement 40 (March 1996): 73–85. http://dx.doi.org/10.1017/s1358246100005877.

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Ethical objectivists hold that there is one and only one correct system of moral beliefs. From such a standpoint it follows that conflicting basic moral principles cannot both be true and that the only moral principles which are binding on rational human agents are those described by the single true morality. However sincerely they may be held, all other moral principles are incorrect. Objectivism is an influential tradition, covering most of the rationalist and naturalist standpoints which have dominated nineteenth and twentieth century moral philosophy: there is widespread agreement amongst

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Cotera, María. "Unveiling Objectivism." Aztlán: A Journal of Chicano Studies 37, no. 1 (2012): 145–54. http://dx.doi.org/10.1525/azt.2012.37.1.145.

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Mills, Charles W. "Marxism, ‘Ideology,’ and Moral Objectivism1." Canadian Journal of Philosophy 24, no. 3 (1994): 373–93. http://dx.doi.org/10.1080/00455091.1994.10717375.

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For most of this century, it has been taken for granted that the theoretical commitments of Marxism are difficult, if not impossible, to reconcile with any kind of objectivism in ethics, whether realist or constructivist. Commentators in the analytic tradition who have argued for this antiobjectivist interpretation have categorized Marx variously as a noncognitivist (moral judgments are not actually propositional, and so are neither true nor false) a sort of 'error theorist' (moral judgments are all false), or an ethical relativist (moral judgments are true/false relative to class or the mode

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Smith, Dale. "Ronald Dworkin and the External Sceptic." Canadian Journal of Law and Jurisprudence 19, no. 02 (2006): 433–57. http://dx.doi.org/10.1017/s0841820900004185.

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Ronald Dworkin has repeatedly claimed that the debate between moral objectivists and anti-objectivists (which I shall call “the meta-ethical debate”) has no implications for legal practice or theory. He has offered two main arguments to support this claim. The first is that while assertions about the truth or falsity of moral objectivism may be intelligible, they are irrelevant to legal practice and theory. The second is more radical, namely, that no assertion can be given an intelligible meta-ethical reading. In this article, I contend that neither argument is sound. The first argument overlo

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Roméu, Luca Moratal. "Objectivism and Libertarian Political Thought: A Comparative Introduction." Journal of Ayn Rand Studies 22, no. 2 (2022): 189–205. http://dx.doi.org/10.5325/jaynrandstud.22.2.0189.

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ABSTRACT The purpose of the present article is to provide a comparative introduction to Ayn Rand’s philosophy of Objectivism by exploring her most significant intellectual interactions with some of the leading figures of the libertarian movement. While revolving around Ludwig von Mises, Friedrich Hayek, Murray Rothbard, and Robert Nozick, it nevertheless pays attention to Rand’s and Objectivism’s relationship, affinities, and differences with additional authors belonging to this tradition.

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Hayes, Michael. "Subjectivism, Internalism, and Thomistic Theories of Value." Thomist: A Speculative Quarterly Review 89, no. 1 (2025): 35–64. https://doi.org/10.1353/tho.2025.a947191.

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Abstract: Welfare internalism holds that "for any intrinsic good φ for a person p , it must be the case that φ 'fits' p, resonates with p, fails to alienate p , and so forth." This "resonance constraint" is often employed in arguments against objectivist theories of well-being. Many philosophers argue that, because objectivist theories ground a person's good in sources other than that person's subjective attitudes, such theories fail to satisfy the resonance constraint. And because welfare internalism and the resonance constraint seem so plausible—at least to these philosophers—they therefore

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Machado, Ícaro Miguel Ibiapina. "Explanatory Phenomenal naïve realism must be non-objectivist." Griot : Revista de Filosofia 24, no. 1 (2024): 29–49. http://dx.doi.org/10.31977/grirfi.v24i1.3572.

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This study focuses on a particular type of Naïve Realism known as objectivism, which suggests that the explanation of perceptual phenomenology is based on environmental things that the subject becomes acquainted with. Section 2 introduces a subtype of objectivism, “selectivism”, which aims to overcome a traditional kind of objection. However, this section highlights that the cases these objections invoke may still posit challenges (demands for explanations) to selectivism. Section 3 discusses a recent objection to objectivism and demonstrates how it can be addressed by selectivism so becomes o

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Worthmann, Hannes. "Objektivität in der Ethik und der Relativismus der Distanz." Zeitschrift für philosophische Forschung 78, no. 1 (2024): 27–47. http://dx.doi.org/10.3196/004433024838386239.

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A rarely considered variety of objectivism in ethics takes the claim to objectivity of scientific and ethical judgments to be completely analogous. I show that this position is challenged by the socalled relativism of distance: Although we can make claims to objectivity in both areas, it is possible that agreement within each area extends to different degrees. A proper understanding of this challenge paves the way for us to make sense of two widely held assumptions: first, that there is objectivity in ethics, and second, that the claim to objectivity in ethics reaches a limit that the sciences

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Goldman, Michael. "Capitalism, Socialism, Objectivism." Philosophy Research Archives 12 (1986): 143–54. http://dx.doi.org/10.5840/pra1986/19871221.

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Venturinha, Nuno. "Context-Sensitive Objectivism." Logos & Episteme 11, no. 4 (2020): 481–94. http://dx.doi.org/10.5840/logos-episteme202011436.

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This paper outlines the major topics addressed in my book Description of Situations: An Essay in Contextualist Epistemology (Springer, 2018), anticipates some possible misunderstandings and discusses issues that warrant further investigation.

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PENDLEBURY, MICHAEL. "OBJECTIVISM VERSUS REALISM." Philosophical Forum 42, no. 1 (2011): 79–104. http://dx.doi.org/10.1111/j.1467-9191.2010.00379.x.

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Harrington, Austin. "Objectivism in Hermeneutics?" Philosophy of the Social Sciences 30, no. 4 (2000): 491–507. http://dx.doi.org/10.1177/004839310003000401.

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Edelman, Christopher. "Montaigne's Moral Objectivism." Philosophy and Literature 35, no. 1 (2011): 32–50. http://dx.doi.org/10.1353/phl.2011.0001.

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Yarusso, Lowell. "Constructivism vs. objectivism." Performance + Instruction 31, no. 4 (1992): 7–9. http://dx.doi.org/10.1002/pfi.4170310404.

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Björnsson, Gunnar. "Do ‘Objectivist’ Features of Moral Discourse and Thinking Support Moral Objectivism?" Journal of Ethics 16, no. 4 (2012): 367–93. http://dx.doi.org/10.1007/s10892-012-9131-9.

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Schönherr, Monika. "Das Prinzip der Objektivität in akademischen Texten: Modalisierende Signale im deutsch-polnischen Kontrast." Studia Linguistica 38 (January 24, 2020): 95–115. http://dx.doi.org/10.19195/0137-1169.38.7.

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The principle of objectivity in academic texts: Modalizing markers in German-Polish contrastStudents’ written works produced in an academic environment follow certain scientific conventions, such as formality or objectivity. The objective style of academic texts can be reflected in how the writer refers to the research of others or uses referential markers and modals. This paper is aimed at discussing several aspects related to objectivism and subjectivism in academic-scientific writing. Moreover, it shows the most frequent mistakes Polish students usually make in their L2 German academic text

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Fonberg, Jonathan, and Andrew P. Smith. "Cross-National Variation in Domain-Life Satisfaction Relationships: Secondary Analyses of the Eurobarometer." Sumerianz Journal of Social Science, no. 312 (December 30, 2020): 177–91. http://dx.doi.org/10.47752/sjss.312.177.191.

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Wellbeing research is implicitly guided by two theoretical approaches: subjectivism and objectivism. Objectivists argue that the predictors of wellbeing are universal, whereas subjectivists emphasise the role of values. The aim of the present research was to assess these two views in the context of wellbeing research by conducting a secondary analysis of the Eurobarometer. This database includes satisfaction ratings of both life and specific domains (e.g. health, family, social life, personal safety, financial situation, home life, job and neighbourhood). Regression analyses revealed significa

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Rosati, Connie S. "OBJECTIVISM AND RELATIONAL GOOD." Social Philosophy and Policy 25, no. 1 (2007): 314–49. http://dx.doi.org/10.1017/s0265052508080126.

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In his critique of egoism as a doctrine of ends, G. E. Moore famously challenges the idea that something can be “good for” someone. Donald Regan has recently revived and developed the Moorean challenge, making explicit its implications for the very idea of individual welfare. If the Moorean is right, there is no distinct, normative property good for, and so no plausible objectivism about ethics could be welfarist. In this essay, I undertake to address the Moorean challenge, clarifying our theoretical alternatives so that we may better decide what to admit into our moral ontology and better ass

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Warren C. Gibson. "Modern Physics versus Objectivism." Journal of Ayn Rand Studies 13, no. 2 (2013): 140. http://dx.doi.org/10.5325/jaynrandstud.13.2.0140.

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Kang, In ae. "Objectivism' Challenges to Constructivism." Journal of Educational Technology 13, no. 1 (1997): 3–19. http://dx.doi.org/10.17232/kset.13.1.3.

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Gowans, Christopher W. "Beyond Objectivism and Relativism." International Philosophical Quarterly 25, no. 2 (1985): 207–11. http://dx.doi.org/10.5840/ipq19852528.

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Lambek, Michael. "Introduction: Treading Beyond Objectivism." Culture 11, no. 1-2 (2021): 3–14. http://dx.doi.org/10.7202/1084470ar.

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Laurier, Daniel. "Between Phenomenalism and Objectivism." Journal of Philosophical Research 30 (2005): 189–214. http://dx.doi.org/10.5840/jpr20053034.

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McLaughlin, Andrew. "Beyond Objectivism and Relativism." Philosophical Inquiry 7, no. 1 (1985): 60–63. http://dx.doi.org/10.5840/philinquiry19857117.

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McKinney, Ronald H. "Beyond Objectivism and Relativism." Modern Schoolman 64, no. 2 (1987): 97–110. http://dx.doi.org/10.5840/schoolman198764218.

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Margolis, Joseph. "X—Objectivism and Relativism." Proceedings of the Aristotelian Society 85, no. 1 (1985): 171–92. http://dx.doi.org/10.1093/aristotelian/85.1.171.

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Fuller, Steve. "Towards objectivism and relativism∗." Social Epistemology 1, no. 4 (1987): 351–61. http://dx.doi.org/10.1080/02691728708578452.

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Stige, Brynjulf. "Beyond Objectivism and Relativism?" Nordic Journal of Music Therapy 10, no. 1 (2001): 2. http://dx.doi.org/10.1080/08098130109478011.

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WEINTRAUB, RUTH. "Objectivism without objective probabilities." Theoria 56, no. 1-2 (2008): 23–41. http://dx.doi.org/10.1111/j.1755-2567.1990.tb00216.x.

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