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  1. 1 1 (1). 1. 1.
  2. Erik C. Banks (2014). The Realistic Empiricism of Mach, James, and Russell. Cambridge University Press.
    The book revives the neutral monism of Mach, James, and Russell and applies the updated view to the problem of redefining physicalism, explaining the origins of sensation, and the problem of deriving extended physical objects and systems from an ontology of events.
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  3. J. C. Berendzen (2009). Coping with Nonconceptualism: On Merleau-Ponty and McDowell. Philosophy Today 53 (2):162-173.
  4. Melissa Bergeron (2008). C. I. Lewis in Focus: The Pulse of Pragmatism (Review). Journal of the History of Philosophy 46 (4):pp. 651-652.
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  5. Lars Bergstrőm (2009). Thomas Nagel - Recipient of the Rolf Schock Prize in Logic and Philosophy, 2008. Theoria 75 (2):76-78.
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  6. Alex Blum (2012). Foreknowledge and Free Will. Organon F 19 (1):55-57.
  7. Martijn Boven (2013). Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and Phenomenology. International Journal of Philosophical Studies 21 (2):297-301.
    In Chronopathologies, the Australian philosopher Jack Reynolds gives an exciting analysis of the intimate connection between time and politics in three trajectories of contemporary philosophy: analytic philosophy, poststructuralism and phenomenology. These trajectories are incompatible in the sense that internalizing the norms of any one of them “makes taking the other(s) seriously very difficult” (p. 225). Given this incompatibility, Reynolds convincingly argues that the only way forward is to draw out the differences between these trajectories, in order to address the problems (...)
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  8. Thom Brooks (2011). British Idealism. Oxford Bibliographies Online.
    British idealism flourished in the late 19th century and early 20th centuries. It was a movement with a lasting influence on the social and political thought of its time in particular. British idealists helped popularize the work of Immanuel Kant and G. W. F. Hegel in the Anglophone world, but they also sought to use insights from the philosophies of Kant and Hegel to help create a new idealism to address the many pressing issues of the Victorian period in Britain (...)
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  9. Stuart Brown (ed.) (2005). The Dictionary of Twentieth Century British Philosophers. Thoemmes Continuum.
  10. Krzysztof Brzechczyn & Piotr Przybysz (2010). Wspomnienie o Leszku Nowaku (1943–2009). Studia Philosophica Wratislaviensia:7-14.
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  11. James Chase & Jack Reynolds (2010). The Fate of Transcendental Reasoning in Contemporary Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their positive use within (...)
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  12. Cesare Cozzo (1999). What is Analytical Philosophy? In Rosaria Egidi (ed.), In Search of a New Humanism. Kluwer. 55-63.
    Professor Von Wright is a prominent analytical philosopher who has written about the very notion of analytical philosophy. Other analytical philosophers are present here and they have their ideas on this notion. As for me, I believe that it is not at all an obvious notion. Sometimes it seemed to me that analytical philosophy does not exist, or at least that there is no single common feature shared by all so-called analytical philosophers and only by them, though there are many (...)
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  13. Michael Davis (2011). A Little Give and Take: Problems in the Empiricism of Sellars and His Followers. Discusiones Filosoficas 11 (17):53-67.
    The starting point of this paper is Sellars’s rejection of foundationalist empiricism as found in his discussion of the Myth of the Given. Sellars attacks the Myth from two main angles, corresponding to the two elements of empiricism: the idea that our beliefs are justified by the world, and the idea that our concepts are derived from experience. In correctly attacking the second, Sellars is also, incorrectly, led to attack the first. Thus, Sellars rejects the commonsensical idea that at least (...)
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  14. Karin de Boer (2011). Kant, Reichenbach, and the Fate of A Priori Principles. European Journal of Philosophy 19 (4):507-531.
    Abstract: This article contends that the relation of early logical empiricism to Kant was more complex than is often assumed. It argues that Reichenbach's early work on Kant and Einstein, entitled The Theory of Relativity and A Priori Knowledge (1920) aimed to transform rather than to oppose Kant's Critique of Pure Reason. One the one hand, I argue that Reichenbach's conception of coordinating principles, derived from Kant's conception of synthetic a priori principles, offers a valuable way of accounting for the (...)
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  15. Willem A. deVries (2008). Review of Paul Redding, Analytic Philosophy and the Return of Hegelian Thought. [REVIEW] Notre Dame Philosophical Reviews 2008 (4).
  16. George Duke, Elena Walsh, Jack Reynolds & James Chase (2010). Post-Analytic Philosophy : Overcoming the Divide. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    This essay uses citational analyses to argue that most of the philosophers considered "postanalytic" - Wittgenstein, McDowell, Davidson, and Rorty - are not, in fact, genuine figures of rapprochement, since the particular essays cited, and/or the background literature that is cited, are not shared in common between the standard-bearing analytic and continental journals.
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  17. Robert Ellis (2000). Parfit and the Buddha: Identity and Identification Inreasons and Persons. Contemporary Buddhism 1 (1):91-106.
    (2000). Parfit and the buddha: Identity and identification in reasons and persons. Contemporary Buddhism: Vol. 1, No. 1, pp. 91-106. doi: 10.1080/14639940008573723.
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  18. Herbert Fiegl & Wilfrid Sellars (eds.) (1949). Readings in Philosophical Analysis. Appleton-Century-Crofts.
    A classic collection of articles in Philosophical analysis.
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  19. Michael Friedman (1999). Reconsidering Logical Positivism. Cambridge University Press.
    In this collection of essays one of the preeminent philosophers of science writing today offers a reinterpretation of the enduring significance of logical positivism, the revolutionary philosophical movement centered around the Vienna Circle in the 1920s and '30s. Michael Friedman argues that the logical positivists were radicals not by presenting a new version of empiricism (as is often thought to be the case) but rather by offering a new conception of a priori knowledge and its role in empirical knowledge. This (...)
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  20. Sasan Haghighi (2012). Misappreciation Between Philosophy and Science. In TU Delft: Philosophy Day.
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  21. Steven D. Hales (2008). Review of Hans-Johann Glock, What is Analytic Philosophy?. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  22. Walter Hopp (2009). Husserl, Dummett, and the Linguistic Turn. Grazer Philosophische Studien 78 (1):17-40.
    Michael Dummett famously holds that the “philosophy of thought” must proceed via the philosophy of language, since that is the only way to preserve the objectivity of thoughts while avoiding commitments to “mythological,” Platonic entities. Central to Dummett’s case is his thesis that all thought contents are linguistically expressible. In this paper, I will (a) argue that making the linguistic turn is neither necessary nor sufficient to avoid the problems of psychologism, (b) discuss Wayne Martin’s argument that not all thought-contents (...)
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  23. Walter Horn (2010). Reid and Hall on Perceptual Relativity and Error. Journal of Scottish Philosophy 8 (2):115-145.
    Epistemological realists have long struggled to explain perceptual error without introducing a tertium quid between perceivers and physical objects. Two leading realist philosophers, Thomas Reid and Everett Hall, agreed in denying that mental entities are the immediate objects of perceptions of the external world, but each relied upon strange metaphysical entities of his own in the construction of a realist philosophy of perception. Reid added ‘visible figures’ to sensory impressions and specific sorts of mental events, while Hall utilized an array (...)
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  24. Anssi Korhonen (2003). Logical Semantics—Truth and Analyticity. Poznan Studies in the Philosophy of the Sciences and the Humanities 80 (1):135-177.
    Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections on (...)
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  25. Pierre Le Morvan (2004). Ramsey on Truth and Truth on Ramsey. British Journal for the History of Philosophy 12 (4):705 – 718.
    It is widely held, to the point of being the received interpretation, that Frank Ramsey was the first to defend the so-called Redundancy Theory of Truth in his landmark article ‘Facts and Propositions’ (hereafter ‘FP’) of 1927.1 For instance, A.J. Ayer2 cited this article in the context of arguing that saying that p is true is simply a way of asserting p and that truth is not a real quality or relation. Other holders of the received interpretation, such as George (...)
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  26. Catherine Legg (2001). Predication and the Problem of Universals. Philosophical Papers 30 (2):117-143.
    Abstract This paper contrasts the scholastic realisms of David Armstrong and Charles Peirce. It is argued that the so-called ?problem of universals? is not a problem in pure ontology (concerning whether universals exist) as Armstrong construes it to be. Rather, it extends to issues concerning which predicates should be applied where, issues which Armstrong sets aside under the label of ?semantics?, and which from a Peircean perspective encompass even the fundamentals of scientific methodology. It is argued that Peirce's scholastic realism (...)
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  27. Brian Leiter (2010). Rorty and the Philosophical Tradition: Comment on Professor Szubka. Diametros 25:159-163.
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  28. Paul M. Livingston (2002). Husserl and Schlick on the Logical Form of Experience. Synthese 132 (3):239-272.
    Over a period of several decades spanning the origin of the Vienna Circle, Schlick repeatedly attacked Husserl''s phenomenological method for its reliance on the ability to intuitively grasp or see essences. Aside from its significance for phenomenologists, the attack illuminates significant and little-explored tensions in the history of analytic philosophy as well. For after coming under the influence of Wittgenstein, Schlick proposed to replace Husserl''s account of the epistemology of propositions describing the overall structure of experience with his own account (...)
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  29. Sebastian Lutz (2009). Ideal Language Philosophy and Experiments on Intuitions. Studia Philosophica Estonica 2 (2):117-139.
    Proponents of linguistic philosophy hold that all non-empirical philosophical problems can be solved by either analyzing ordinary language or developing an ideal one. I review the debates on linguistic philosophy and between ordinary and ideal language philosophy. Using arguments from these debates, I argue that the results of experimental philosophy on intuitions support linguistic philosophy. Within linguistic philosophy, these experimental results support and complement ideal language philosophy. I argue further that some of the critiques of experimental philosophy are in fact (...)
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  30. Piotr T. Makowski (2011). Gilotyna Hume'a. Przegląd Filozoficzny 4 (80):317-334.
    The paper is devoted to the interpretation of one of the most important passages in modern Anglophon philosophy: III.1.3 of Treatise of Human Nature by David Hume. The author considers the problem of its meaning at an angle of the standard interpretation, which can be summed up in a dictum: ‘no ought from is’ (so called “Hume’s Guillotine”). The author outlines four possible approaches to this putative meaning of the Treatise passage and weighs arguments for them. The investigation, based mainly (...)
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  31. Sarin Marchetti (2011). Richard J. Bernstein on Ethics and Philosophy Between the Linguistic and the Pragmatic Turn. European Journal of Pragmatism and American Philosophy 2 (3):229-239.
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  32. Anna-Sofia Maurin & Nils-Eric Sahlin (2005). Some Ontological Speculations: Ramsey on Particulars, Universals and Facts. Metaphysica 3 (3):7-28.
  33. Nicholas Maxwell (2014). What Philosophy Ought to Be. In Charles Tandy (ed.), Death And Anti-Death, Volume 11: Ten Years After Donald Davidson (1917-2003). Ria University Press. 125-162.
    The proper task of philosophy is to keep alive awareness of what our most fundamental, important, urgent problems are, what our best attempts are at solving them and, if possible, what needs to be done to improve these attempts. Unfortunately, academic philosophy fails disastrously even to conceive of the task in these terms. It makes no attempt to ensure that universities tackle global problems - global intellectually, and global in the sense of concerning the future of the earth and humanity. (...)
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  34. John McDowell (1999). Comment on Robert Brandom's 'Some Pragmatist Themes in Hegel's Idealism'. European Journal of Philosophy 7 (2):190–193.
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  35. Stephen K. McLeod (2001). Modality and Anti-Metaphysics. Ashgate.
    Modality and Anti-Metaphysics critically examines the most prominent approaches to modality among analytic philosophers in the twentieth century, including essentialism. Defending both the project of metaphysics and the essentialist position that metaphysical modality is conceptually and ontologically primitive, Stephen McLeod argues that the logical positivists did not succeed in banishing metaphysical modality from their own theoretical apparatus and he offers an original defence of metaphysics against their advocacy of its elimination. -/- Seeking to assuage the sceptical worries which underlie modal (...)
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  36. Nikolay Milkov (2013). The Joint Philosophical Program of Russell and Wittgenstein and Its Demise. Nordic Wittgenstein Review 2 (2):81-105.
    Between April and November 1912, Bertrand Russell and Ludwig Wittgenstein were engaged in a joint philosophical program. Wittgenstein‘s meeting with Gottlob Frege in December 1912 led, however, to its dissolution – the joint program was abandoned. Section 2 of this paper outlines the key points of that program, identifying what Russell and Wittgenstein each contributed to it. The third section determines precisely those features of their collaborative work that Frege criticized. Finally, building upon the evidence developed in the preceding two (...)
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  37. Nikolay Milkov (2012). Karl Popper's Debt to Leonard Nelson. Grazer Philosophische Studien 86 (1):137-56.
    Karl Popper has often been cast as one of the most solitary figures of twentieth-century philosophy. The received image is of a thinker who developed his scientific philosophy virtually alone and in opposition to a crowd of brilliant members of the Vienna Circle. This paper challenges the received view and undertakes to correctly situate on the map of the history of philosophy Popper’s contribution, in particular, his renowned fallibilist theory of knowledge. The motive for doing so is the conviction that (...)
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  38. Nikolay Milkov (2012). The Construction of the Logical World: Frege and Wittgenstein on Fixing Boundaries of Human Thought. In Elisabeth Nemeth (ed.), Crossing Borders: Thinking (Across) Boundaries. University of Vienna, pp. 151-61.
    The paper presents a new approach to the history of analytic philosophy. Instead of exploring different kinds of analysis (Michael Beaney), or to marry analytic philosophy to the analytic / synthetic distinction (Scott Soames), we turn attention to the fact that it was rooted in two different types of logical constructing. The discrepancy between the two concepts of logical constructing produced much unclarity in our understanding of analytic philosophy.
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  39. Thomas Mormann (forthcoming). Ilkka Niiniluoto, Sami Pihlström (Eds.), Reappraisals of Eino Kaila's Philosophy. [REVIEW] Vienna Circle Institute Yearbook.
  40. Thomas Mormann (2013). Wiener wissenschaftliche Weltanschauungen - zwischen Wissenschaft, Philosophie, Politik und "Leben". In Elisabeth Nemeth & Friedrich Stadler (eds.), Die europäische Wissenschaftsphilosophie und das Wiener Erbe. Veröffentlichungen des Instituts Wiener Kreis Band 18, 105 - 127, Springer.
  41. Mauro Murzi, Carl Gustav Hempel. Internet Encyclopedia of Philosophy.
    One of the leading member of logical positivism, he was born in Orianenburg, Germany, in 1905. Between March 17 and 24, 1982, Hempel gave an interview to Richard Nolan; the text of that interview was published for the first time in 1988 in Italian translation (Hempel, 'Autobiografia intellettuale' in Oltre il positivismo logico , Armando : Rome, Italy : 1988). This interview is the main source of the following biographical notes.
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  42. Sebastian Normandin & Charles T. Wolfe (2013). Vitalism and the Scientific Image: An Introduction. In Sebastian Normandin & Charles T. Wolfe (eds.), Vitalism and the scientific image, 1800-2010. Springer.
  43. Heidi Northwood (2006). In Dialogue with the Greeks (Vol. I: The Presocratics and Reality; Vol. II: Plato and Dialectic) – Rush Rhees, Edited by D. Z. Phillips. [REVIEW] Philosophical Investigations 29 (4):369–382.
  44. Jaime Nubiola, A Plea for a Peircean Turn in Analytic Philosophy. Paideia, Twentieth World Congress of Philosophy.
    Criticisms of analytic philosophy have increased in intensity in the last decade, denouncing specifically its closing in on itself, which results in barrenness and ignorance of real human problems. The thought of C. S. Peirce is proposed as a fruitful way of renewing the analytic tradition and obviating these criticisms. While this paper is largely a reflection on Hilary Putnam’s study of the historical development of analytic philosophy, not only can some of its main roots be traced (...)
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  45. Brian O'Connor (2006). Hegel's Phenomenology and the Question of Semantic Pragmatism. The Owl of Minerva 38 (1/2):127-143.
    This paper criticizes the assumptions behind Robert Brandom’s reading of Hegel’s Phenomenology, contending that Hegel’s concern with the rational structure of experience, his valorization of reflection over ordinary experience and his idea of the necessit y of progress in knowledge cannot be accommodated within the framework of semantic pragmatism. The central contentions are that Brandom’s pragmatism never comes to terms with Hegel’s idea of truth as a result, leading to a historicist distortion, and also that Brandom’s failure to deal with (...)
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  46. Sally Parker-Ryan, Ordinary Language Philosophy. Internet Encyclopedia of Philosophy.
    For Ordinary Language philosophy, at issue is the use of the expressions of language, not expressions in and of themselves. So, at issue is not, for example, ordinary versus (say) technical words; nor is it a distinction based on the language used in various areas of discourse, for example academic, technical, scientific, or lay, slang or street discourses – ordinary uses of language occur in all discourses. It is sometimes the case that an expression has distinct uses within distinct discourses, (...)
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  47. Craig Paterson & Matthew Pugh (2006). Introduction to Analytical Thomism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.
    This overview proceeds by outlining, albeit very briefly, something of the historical growth of Thomism, turning then to a brief account of how analytic philosophy in the twentieth century can be viewed in relation to that history, before finally turning to a further consideration of what the phrase “Analytical Thomism,” can be taken to mean in light of this brief historical account.
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  48. James Pearson (2012). Review of Benjamin Schnieder and Moritz Schulz "Themes From Early Analytic Philosophy: Essays in Honour of Wolfgang Kunne&Quot;. [REVIEW] Notre Dame Philosophical Reviews.
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  49. James Pearson (2011). Distinguishing W.V. Quine and Donald Davidson. Journal for the History of Analytical Philosophy 1 (1):1-22.
    Given W.V. Quine’s and Donald Davidson’s extensive agreement about much of the philosophy of language and mind, and the obvious methodological parallels between Quine’s radical translation and Davidson’s radical interpretation, many—including Quine and Davidson—are puzzled by their occasional disagreements. I argue for the importance of attending to these disagreements, not just because doing so deepens our understanding of these influential thinkers, but because they are in fact the shadows thrown from two distinct conceptions of philosophical inquiry: Quine’s “naturalism” and what (...)
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  50. Herman Philipse (1994). Husserl and the Origins of Analytical Philosophy. European Journal of Philosophy 2 (2):165-184.
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