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1. Phil Hutchinson & Rupert Read (2008). Toward a Perspicuous Presentation of "Perspicuous Presentation". Philosophical Investigations 31 (2):141–160.
   Gordon Baker in his last decade published a series of papers (now collected in Baker 2004), which are revolutionary in their proposals for understanding of later Wittgenstein. Taking our lead from the first of those papers, on "perspicuous presentations," we offer new criticisms of 'elucidatory' readers of later Wittgenstein, such as Peter Hacker: we argue that their readings fail to connect with the radically therapeutic intent of the 'perspicuous presentation' concept, as an achievement-term, rather than a kind of 'objective' mapping (...) of a 'conceptual landscape.' Baker's Wittgenstein, far from being a 'language policeman' of the kind that often fails to influence mainstream philosophy, offers an alternative to the latent scientism of Wittgenstein's influential 'elucidatory' readers. (shrink)

   20th Century Philosophy

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2. Rupert Read (2007). The Enchantment of Words: Wittgenstein's Tractatus Logico-Philosophicus Denis McManus Oxford: Clarendon 2006; Pp. XVI + 268. Philosophy 82 (4):657-661.
   20th Century Philosophy

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3. Phil Hutchinson & Rupert Read (2006). An Elucidatory Interpretation of Wittgenstein's Tractatus: A Critique of Daniel D. Hutto's and Marie McGinn's Reading of Tractatus 6.54. International Journal of Philosophical Studies 14 (1):1 – 29.
   Much has been written on the relative merits of different readings of Wittgenstein's Tractatus Logico-Philosophicus. The recent renewal of the debate has almost exclusively been concerned with variants of the ineffabilist (metaphysical) reading of TL-P - notable such readings have been advanced by Elizabeth Anscombe, P. M. S. Hacker and H. O. Mounce - and the recently advanced variants of therapeutic (resolute) readings - notable advocates of which are James Conant, Cora Diamond, Juliet Floyd and Michael Kremer. During this debate, (...) there have been a number of writers who have tried to develop a third way, incorporating what they see as insights and avoiding what they see as flaws in both the ineffabilist and resolute readings. The most prominent advocates of these elucidatory readings of TL-P are Dan Hutto (2003) and Marie McGinn (1999). In this paper we subject Hutto's and McGinn's readings of TL-P to critical scrutiny. We find that in seeking to occupy the middle ground they ultimately find themselves committed to (and in the process commit Wittgenstein to) the very ineffabilism they (and Wittgenstein) are seeking to overcome. (shrink)

   20th Century Philosophy

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4. Rupert Read (2006). A No-Theory?: Against Hutto on Wittgenstein. Philosophical Investigations 29 (1):73–81.
   Ludwig Wittgenstein in 20th Century Philosophy

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5. Phil Hutchinson & Rupert Read (2005). Wittgenstein's Method: Neglected Aspects by Gordon Baker. Oxford: Blackwell, 2004 Pp. 328. £40.00 HB. (Hereafter: BWM). Wittgenstein's Copernican Revolution: The Question of Linguistic Idealism by Ilham Dilman. Basingstoke: Palgrave, 2002. Pp. 240. £52.50 HB. (Hereafter: DWCR) Wittgenstein: Connections and Controversies by P. M. S. Hacker. Oxford: Oxford University Press, (2001 [Pb 2004]). Pp. 400. £45.00 HB; £19.99 PB. (Hereafter: HWCC) Wittgenstein's Philosophical Investigations: An Introduction by David G. Stern. Cambridge: Cambridge University Press, 2004. Pp. 224. £40.00 HB; £10.99 PB. (Hereafter: SWPI). Philosophy 80 (3):432-455.
   Ludwig Wittgenstein in 20th Century Philosophy

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6. Rupert Read (2004). Throwing Away 'the Bedrock'. Proceedings of the Aristotelian Society 105 (1):81–98.
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7. Rupert Read (2004). The Road Since ‘Structure’. British Journal for the Philosophy of Science 55 (1).
   Science, Logic, and Mathematics

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8. Rupert Read (2003). Against 'Time–Slices'. Philosophical Investigations 26 (1):24–43.
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9. Rupert Read (2003). Future Pasts: The Analytic Tradition in Twentieth-Century Philosophy Edited by Juliet Floyd and Sanford Shieh Oxford University Press, 2001, 465+XV Pages. Philosophy 78 (1):123-145.
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10. Rupert Read (2003). Review: The Heart of What Matters: The Role for Literature in Moral Philosophy. Mind 112 (447).
    Literature and Ethics in Aesthetics

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11. Rupert Read (2003). Time to Stop Trying to Provide an Account of Time. Philosophy 78 (3):397-408.
    Dummett argues that there are difficulties with existing accounts of time, and urges us to consider the merits of his alternative ‘constructionist’ account. He derides my opting out of the debate between him and his Realist opponents as “quietist”. But the epithet “quietist” only works if there actually is some genuine topic on which I am staying quiet (or silencing others). Whereas I simply urge that, while Dummett has correctly identified difficulties with Realist accounts of time, he does not have (...) any valid reason for opposing those accounts—and such valid reason can only come from a radically different approach which questions whether those accounts or any alternatives to them can satisfy those who wish to put them forward. I argue that at best such accounts present fragments of ‘the grammar’ of time, in a rather misleading form. (shrink)

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12. Rupert Read & Rob Deans (2003). "Nothing is Shown": A 'Resolute' Response to Mounce, Emiliani, Koethe and Vilhauer. Philosophical Investigations 26 (3):239–268.
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13. Rupert Read (2002). Is ‘What is Time?’ A Good Question to Ask? Philosophy 77 (2):193-210.
    Dummett in his recent paper in Philosophy replies in the negative to the question, “Is time a continuum of instants?” But Dummett seems to think that this negative reply entails giving an alternative theoretical account; he nowhere canvasses the possibility that there is something amiss with the question. In other words, Dummett thinks that he still has to reply to the question, “What (then) is time?” I offer no answer whatsover to such ‘questions’. Rather, I ask what it could possibly (...) mean to say that time is (e.g.) a continuum of instants (and by extension, whether it can mean anything at all to assert that it isn't). In the course of doing so, I suggest that Dummett's ‘Anti-Realism’ is invariably a form of Realism, just a subtly inconsistent form. Anti-Realism keeps the fundamental metaphysical picture of Realism intact. Anti-Realism still thinks that there is a Reality...settling whether Realism or Anti-Realism is correct! ‘Anti-Realism’ is never anti-Realist enough. (shrink)

    Metaphysics

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14. Rupert Read & Wes Sharrock (2002). Thomas Kuhn's Misunderstood Relation to Kripke-Putnam Essentialism. Journal for General Philosophy of Science 33 (1):151-8.
    Kuhn's ‘taxonomic conception’ of natural kinds enables him to defend and re-specify the notion of incommensurability against the idea that it is reference, not meaning/use, that is overwhelmingly important. Kuhn's ghost still lacks any reason to believe that referentialist essentialism undercuts his central arguments in SSR – and indeed, any reason to believe that such essentialism is even coherent, considered as a doctrine about anything remotely resembling our actual science. The actual relation of Kuhn to Kripke-Putnam essentialism, is as follows: (...) Kuhn decisively undermines it – drawing upon the inadequacies of such essentialism when faced with the failure of attempts to instantiate in history or contemporaneously its ‘thought-experiment’ – and leaves the field open instead for his own more ‘realistic’, deflationary way of thinking about the operation of ‘natural kinds’ in science. (shrink)

    Essentialism in Metaphysics

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15. Rupert Read (2001). On Approaching Schizophrenia Through Wittgenstein. Philosophical Psychology 14 (4):449 – 475.
    Louis Sass disputes that schizophrenia can be understood successfully according to the hitherto dominant models--for much of what schizophrenics say and do is neither regressive (as psychoanalysis claims) nor just faulty reasoning (as "cognitivists" claim). Sass argues instead that schizophrenics frequently exhibit hyper-rationality, much as philosophers do. He holds that schizophrenic language can after all be interpreted--if we hear it as Wittgenstein hears solipsistic language. I counter first that broadly Winchian considerations undermine both the hermeneutic conception of interpreting other humans (...) in general and Sass's hope of interpreting schizophrenics in particular. I then go on to argue that even if these Winchian considerations are not accepted, Sass in any case doesn't take sufficiently seriously Wittgenstein's use of nonsense as a term of criticism. Solipsism is not something we can understand so as to be able to understand analogically the schizophrenic's "world"--for there is no such thing as understanding it. Solipsism is nonsense, is nothing--there is no "world" there, in solipsists (as I show by reference to Cora Diamond's reading of Wittgenstein). Nor in any actually analogous cases of schizophrenia. Their "alienness" is the alienness of nothingness; roughly, of the fantasy of "logically alien thought". (shrink)

    Ludwig Wittgenstein in 20th Century Philosophy

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16. Rupert Read (2001). What Does "Signify" Signify?: A Response to Gillett. Philosophical Psychology 14 (4):499 – 514.
    Gillett argues that there are unexpected confluences between the tradition of Frege and Wittgenstein and that of Freud and Lacan. I counter that that the substance of the exegeses of Frege and Wittgenstein in Gillett's paper are flawed, and that these mistakes in turn tellingly point to unclarities in the Lacanian picture of language, unclarities left unresolved by Gillett. Lacan on language is simply a kind of enlarged/distorted mirror image of the Anglo-American psychosemanticists: where they emphasize information and representation, he (...) emphasizes evocation and connotation. Neither contrasting emphasis is remotely adequate to linguistic action-in-the-world. Is "the unconscious", as Lacan claims, a "network of signifiers"? Arguably, yes; but most ordinary / actual language does not involve such "signification". Words primarily "signify" concepts or things only in exceptional circumstances; normally, words are transparent, and nothing at all is meant by them except in an actual situation of use of a sentence. Second, is "the unconscious" structured like a language? Again, yes-- if we understand by "language" what Lacan asks us to. "The unconscious" arguably is structured like a language--as Lacan (inadequately) understands language. (shrink)

    20th Century Philosophy

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17. Alice Crary & Rupert J. Read (2000). The New Wittgenstein. Routledge.
    The New Wittgenstein offers a major reevaluation of Wittgenstein's thinking. This stellar collection of original essays by the "third wave" of Wittgenstein critics presents a significantly different portrait of the philosopher, not as a proponent of metaphysical theories but as an advocate of philosophy as therapy--a means of helping us grasp the essence of thought and language by attending to our everyday forms of expression. Boldly criticizing standard interpretations and offering unorthodox perspectives, these controversial essays will change the way we (...) look at Wittgenstein's entire body of work. Contributors: Stanley Cavell, David Cerbone, James Conant, Alice Crary, Cora Diamond, David Finkelstein, Juliette Floyd, P.M.S. Hacker, John McDowell, Hilary Putnam, Rupert Read, Martin Stone, Edward Witherspoon. (shrink)

    Ludwig Wittgenstein in 20th Century Philosophy

    Rule-Following in Philosophy of Mind

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18. Rupert Read (2000). What 'There Can Be No Such Thing as Meaning Anything by Any Word' Could Possibly Mean. In Alice Crary & Rupert Read (eds.), The New Wittgenstein. Routledge.
    Ludwig Wittgenstein in 20th Century Philosophy

    Rule-Following in Philosophy of Mind

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19. Rupert J. Read & Kenneth A. Richman (2000). The New Hume Debate. Routledge.
    The New Hume Debate is the first book to discuss the topic of whether Hume is a skeptic or a skeptical realist. It includes essays by philosophers and Hume scholars such as Barry Stroud and Galen Strawson.

    David Hume in 17th/18th Century Philosophy

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20. Rupert Read & James Guetti (1999). Meaningful Consequences. Philosophical Forum 30 (4):289–315.
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21. Rupert Read (1995). Book-Reviews. British Journal of Aesthetics 35 (4).
    Aesthetics

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