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Empiricism
Naturalism
  • Lynne Rudder Baker, Naturalism and the First-Person Perspective.
    The first-person perspective is a challenge to naturalism. Naturalistic theories are relentlessly third-personal. The first-person perspective is, well, first-personal; it is the perspective from which one thinks of oneself as oneself* without the aid of any third-person name, description, demonstrative or other referential device. The exercise of the capacity to think of oneself in this first-personal way is the necessary condition of all our self-knowledge, indeed of all our self-consciousness. As important as the first-person perspective is, many philosophers have not (...)
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  • Lynne Rudder Baker, Science and the First-Person.
    I want to raise a question for which I have no definitive answer. The question is how to understand first-personal phenomena—phenomena that that can be discerned only from a first-personal point of view. The question stems from reflection on two claims: First, the claim of scientific naturalism that all phenomena can be described and explained by science; and second, the claim of science that everything within its purview is intersubjectively accessible, and hence that all science is constructed exclusively form the (...)
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  • Roy Bhaskar (1998). The Possibility of Naturalism: A Philosophical Critique of the Contemporary Human Sciences. Routledge.
    Since its original publication in 1979, The Possibility of Naturalism has been one of the most influential works in contemporary philosophy of science and social science. It is a cornerstone of the critical realist position, which is now widely seen as offering a viable alternative to move positivism and postmodernism. This revised edition includes a new foreword.
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  • Quassim Cassam, Foreword to Strawson's Scepticism and Naturalism: Some Varieties.
    In that book I had two different, though not unrelated aims. The first chapter was concerned with traditional scepticisms about, e.g., the external world and induction. In common with Hume and Wittgenstein (and even Heidegger) I argued that the attempt to combat such doubts by rational argument was misguided: for we are dealing here with the presuppositions, the framework, of all human thought and enquiry. In the other chapters my target was different. It was that species of naturalism which tended (...)
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  • Carlo Cellucci (2008). Why Still Philosophy. Chapter 1: The Heuristic View (and the Limitations of Analytic Philosophy). In Carlo Cellucci (ed.), Perché ancora la filosofia.
    The main characters of a philosophy meant as an activity which is not essentially different from science but deals with questions which go beyond the limits of present sciences are the following: 1) Philosophy is an investigation of the world. It is aimed at dealing with major issues and is justified only insofar as it deals with them. 2) Philosophy provides a global view, it is not limited to sectorial questions. So there cannot be a philosophy of mathematics alone, or (...)
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  • William Lane Craig & James Porter Moreland (eds.) (2000/2002). Naturalism: A Critical Analysis. Routledge.
    Craig and Moreland present a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism and advocate that it should be abandoned in light of the serious difficulties raised against it. The contributors draw on a wide range of topics including: epistemology, philosophy of science, value theory to basic analytic ontology, philosophy of mind and agency, and natural theology.
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  • Jaegwon Kim (1997). Moral Kinds and Natural Kinds: What's the Difference: For a Naturalist? Philosophical Issues 8:293-301.
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  • Penelope Maddy (2007). Second Philosophy: A Naturalistic Method. Oxford University Press.
    Many philosophers these days consider themselves naturalists, but it's doubtful any two of them intend the same position by the term. In Second Philosophy, Penelope Maddy describes and practices a particularly austere form of naturalism called "Second Philosophy". Without a definitive criterion for what counts as "science" and what doesn't, Second Philosophy can't be specified directly ("trust only the methods of science" for example), so Maddy proceeds instead by illustrating the behaviors of an idealized inquirer she calls the "Second Philosopher". (...)
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  • David Papineau (2009). The Poverty of Analysis. Aristotelian Society Supplementary Volume 83 (1):1-30.
    I argue that philosophy is like science in three interesting and non-obvious ways. First, the claims made by philosophy are synthetic, not analytic: philosophical claims, just like scientific claims, are not guaranteed by the structure of the concepts they involve. Second, philosophical knowledge is a posteriori, not a priori: the claims established by philosophers depend on the same kind of empirical support as scientific theories. And finally, the central questions of philosophy concern actuality rather than necessity: philosophy is primarily aimed (...)
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  • David Papineau (1993). Philosophical Naturalism. Blackwell.
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  • Huw Price, Naturalism and the Fate of the M-Worlds.
    Like coastal cities in the third millennium, important areas of human discourse seem threatened by the rise of modern science. The problem isn't new, of course, or wholly unwelcome. The tide of naturalism has been rising since the seventeenth century, and the rise owes more to clarity than to pollution in the intellectual atmosphere. All the same, the regions under threat are some of the most central in human life--the four Ms, for example: Morality, Modality, Meaning and the Mental. Some (...)
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  • Huw Price, Naturalism Without Representationalism.
    Naturalism as spare as this is by no means platitudinous. However, most opposition to naturalism in contemporary philosophy is not opposition to naturalism in this basic sense, but to a more specific view of the relevance of science to philosophy. Similarly on the pro-naturalistic side. What most self-styled naturalists have in mind is the more specific view. As a result, I think, both sides of the contemporary debate pay insufficient attention to a different kind of philosophical naturalism — a different (...)
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  • Michael C. Rea (2002). World Without Design: The Ontological Consequences of Naturalism. Oxford University Press.
    Philosophical naturalism, according to which philosophy is continuous with the natural sciences, has dominated the Western academy for well over a century, but Michael Rea claims that it is without rational foundation. Rea argues compellingly to the surprising conclusion that naturalists are committed to rejecting realism about material objects, materialism, and perhaps realism about other minds.
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  • Lisa Warenski (2009). Naturalism, Fallibilism, and the a Priori. Philosophical Studies 142 (3).
    This paper argues that a priori justification is, in principle, compatible with naturalism—if the a priori is understood in a way that is free of the inessential properties that, historically, have been associated with the concept. I argue that empirical indefeasibility is essential to the primary notion of the a priori; however, the indefeasibility requirement should be interpreted in such a way that we can be fallibilist about apriori-justified claims. This fallibilist notion of the a priori accords with the naturalist’s (...)
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  • Takashi Yagisawa, Knocked Out Senseless: Naturalism and Analyticity.
    I discuss two independent topics concerning Michael Devitt's Coming To Our Senses. My discussion of the first topic, naturalism, is brief. My discussion of the second topic, analyticity, is divided into four subsections, the first of which examines the definition of analyticity and is by far the longest.
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  • Hastings Berkeley (1912). The Kernel of Pragmatism. Mind 21 (81):84-88.
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  • Randy Friedman (2006). Deweyan Pragmatism. William James Studies 1 (1).
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  • Hugh LaFollette (1999). Pragmatic Ethics. In Hugh LaFollette (ed.), Blackwell Guide to Ethical Theory. Blackwell.
    Pragmatism is a philosophical movement developed near the turn of the century in the work of several prominent American philosophers, most notably, Charles Sanders Peirce, William James, and John Dewey. Although many contemporary analytic philosophers never studied American Philosophy in graduate school, analytic philosophy has been significantly shaped by philosophers strongly influenced by that tradition, most especially W.V. Quine, Donald Davidson, Hilary Putnam, and Richard Rorty. Like other philosophical movements, it developed in response to the then-dominant philosophical wisdom. What unified (...)
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  • Huw Price, Causation in the Special Sciences: The Case for Pragmatism.
    One of the jobs of philosophers of the special sciences is to connect the local concerns of particular disciplines with those of philosophy in general. The two-way complexities of this task are well-illustrated by the case of causation. On the one hand—from the outside, as it were— philosophers interested in general issues about causation are prone to turn to the special sciences for real-life examples of the use of causal notions. On the other hand, from the inside, the special disciplines (...)
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  • Huw Price, Carnap, Quine and the Fate of Metaphysics.
    [1] Imagine a well-trained mid-century American philosopher, caught in a rare traffic jam on the New Jersey Turnpike one warm summer afternoon in the early 1950s. He dozes in his warm car ... and awakes in the same spot on a chill Fall evening in the late 1990s, remembering nothing of the intervening years. It is as if he has been asleep at the wheel for almost half a century!
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  • Huw Price, Models and Modals.
    Pragmatists recommend that in approaching a problematic concept in philosophy, we should begin by examining the role it plays in the practical, cognitive and linguistic lives of the creatures who use it. This paper stems from an interest in pragmatic accounts, in this sense, of the various modal notions we encounter in science. I propose that pragmatists about these notions should avail themselves of the vocabulary of theoretical models. This vocabulary brings to the foreground the issues of function, use and (...)
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  • Huw Price, Naturalism Without Representationalism.
    Naturalism as spare as this is by no means platitudinous. However, most opposition to naturalism in contemporary philosophy is not opposition to naturalism in this basic sense, but to a more specific view of the relevance of science to philosophy. Similarly on the pro-naturalistic side. What most self-styled naturalists have in mind is the more specific view. As a result, I think, both sides of the contemporary debate pay insufficient attention to a different kind of philosophical naturalism — a different (...)
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  • Huw Price, Pragmatism, Quasi-Realism and the Global Challenge.
    William James said that sometimes detailed philosophical argument is irrelevant. Once a current of thought is really under way, trying to oppose it with argument is like planting a stick in a river to try to alter its course: “round your obstacle flows the water and ‘gets there just the same’”. He thought pragmatism was such a river. There is a contemporary river that sometimes calls itself pragmatism, although other titles are probably better. At any rate it is the denial (...)
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  • Huw Price (2009). Metaphysics After Carnap : The Ghost Who Walks? In David J. Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press.
    To appear in David Chalmers, Ryan Wasserman and David Manley, eds., Metametaphysics (OUP, 2009).
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  • Huw Price, René Descartes Lectures, Tilburg, 2008.
    Lecture I begins with a distinction between two themes in philosophical naturalism. The first theme takes science to be our best guide to what there is, the second takes it to be our best guide to the nature of our own thought and talk. Thus the first theme ('object naturalism') motivates a scientifically-constrained metaphysics, while the second ('subject naturalism') motivates a scientifically-constrained philosophy of language and philosophical psychology. The lecture discusses a sense in which these two themes may conflict: in (...)
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  • Erik Rietveld (2008). Situated Normativity: The Normative Aspect of Embodied Cognition in Unreflective Action. Mind 117 (468):973-1001.
    In everyday life we often act adequately, yet without deliberation. For instance, we immediately obtain and maintain an appropriate distance from others in an elevator. The notion of normativity implied here is a very basic one, namely distinguishing adequate from inadequate, correct from incorrect, or better from worse in the context of a particular situation. In the first part of this paper I investigate such ‘situated normativity’ by focusing on unreflective expert action. More particularly, I use Wittgenstein’s examples of craftsmen (...)
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Pragmatism, Misc
Rationalism
  • James Beebe, Bonjour's Abductivist Reply to Skepticism” Philosophia (Forthcoming).
    [After explaining why BonJour’s rationalist version of the abductivist reply to skepticism is more defensible than other versions of the view, I argue that the notion of probability he relies upon is deeply problematic, that he incorporates an implausible double-standard concerning a priori and a posteriori justification, and that his view is vulnerable to skepticism about the a priori. I suggest that some of these problems are due to idiosyncratic commitments BonJour makes and that abductivists would be better off without (...)
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  • James Beebe (2008). BonJour's Arguments Against Skepticism About the a Priori. Philosophical Studies 137 (2).
    I reconstruct and critique two arguments Laurence BonJour has recently offered against skepticism about the a priori. While the arguments may provide anti-skeptical, internalist foundationalists with reason to accept the a priori, I show that neither argument provides sufficient reason for believing the more general conclusion that there is no rational alternative to accepting the a priori.
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  • Shlomo Biderman & Ben-Ami Scharfstein (eds.) (1989). Rationality in Question: On Eastern and Western Views of Rationality. E.J. Brill.
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  • Alexander Campbell Fraser (1858/1974). Rational Philosophy in History and in System: An Introduction to a Logical and Metaphysical Course. New York,B. Franklin.
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  • Tamar Szabó Gendler (2001). Empiricism, Rationalism and the Limits of Justification. Philosophy and Phenomenological Research 63 (3):641–648.
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  • E. J. Lowe (forthcoming). The Rationality of Metaphysics. Synthese.
    In this paper, it is argued that metaphysics, conceived as an inquiry into the ultimate nature of mind-independent reality, is a rationally indispensable intellectual discipline, with the a priori science of formal ontology at its heart. It is maintained that formal ontology, properly understood, is not a mere exercise in conceptual analysis, because its primary objective is a normative one, being nothing less than the attempt to grasp adequately the essences of things, both actual and possible, with a view to (...)
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  • Asher Moore (1959). Rationalism, Empiricism and the a Priori. Philosophical Quarterly 9 (36):250-258.
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  • Rod O'Donnell (1990). The Epistemology of J. M. Keynes. British Journal for the Philosophy of Science 41 (3):333-350.
    This paper has two objectives, neither previously attempted in the published literature—first, to outline J. M. Keynes's theory of knowledge in some detail, and, secondly, to justify the contention that his epistemology is a variety of rationalism, and not, as many have asserted, a form of empiricism. Keynes's attitude to empirical data is also analysed as well as his views on prediction and theory choice. 1This paper is partly based on ideas initially advanced in O'Donnell [1982], a revised and expanded (...)
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  • Douglas Odegard (1997). Neorationalist Epistemology. Philosophy and Phenomenological Research 57 (3):567-584.
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  • Christopher Peacocke (2004). The Realm of Reason. Oxford University Press.
    The Realm of Reason develops a new, general theory of what it is for a thinker to be entitled to form a given belief. The theory locates entitlement in the nexus of relations between truth, content, and understanding. Peacocke formulates three principles of rationalism that articulate this conception. The principles imply that all entitlement has a component that is justificationally independent of experience. The resulting position is thus a form of rationalism, generalized to all kinds of content. To show how (...)
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  • Joel Pust (2004). On Explaining Knowledge of Necessity. Dialectica 58 (1):71–87.
    Moderate rationalists maintain that our rational intuitions provide us with prima facie justification for believing various necessary propositions. Such a claim is often criticized on the grounds that our having reliable rational intuitions about domains in which the truths are necessary is inexplicable in some epistemically objectionable sense. In this paper, I defend moderate rationalism against such criticism. I argue that if the reliability of our rational intuitions is taken to be contingent, then there is no reason to think that (...)
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  • Joel Pust (2002). Kitcher on Tradition-Independent a Priori Warrant. Philosophical Quarterly 52 (208):373-376.
    In his most recent treatment of a priori knowledge, Philip Kitcher argues against what he takes to be the widespread view that our knowledge and warranted belief is 'tradition-independent'. Furthermore, he argues that defeasible conceptions of a priori warrant entail that it is not tradition-independent, a conclusion which he thinks is contrary to what most epistemologists hold. I argue that knowledge is not widely believed to be tradition-independent, and that, while warrant is widely believed to be tradition-independent, Kitcher's arguments show (...)
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