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  1. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
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  2. Brand Blanshard (1954/1999). On Philosophical Style. St. Augustine's Press.
  3. Charles J. Bontempo (1975). The Owl of Minerva: Philosophers on Philosophy. Mcgraw-Hill.
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  4. G. A. Brutian (1986). Philosophy and Metaphilosophy. Russian Studies in Philosophy 25 (1):73-86.
    The fate of concepts which comprise the philosophical knowledge of our epoch, an epoch in which the information explosion, including scientific information, has become a universal conditioning factor, unfolds in various ways. Some of these concepts are inscribed in a basic way in the categorial apparatus of philosophy. Others, having failed the tests of time and philosophical and methodological practice, lose their significance for philosophy and drop out of the conceptual apparatus as easily as they entered. Among the various new (...)
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  5. Terrell Ward Bynum (2011). Creating the Journal Metaphilosophy. Metaphilosophy 42 (3):186-190.
    Abstract: This brief article describes the circumstances that led to the creation of the journal Metaphilosophy in autumn 1968. A year after I had left graduate school, an unfortunate accident left me flat on my back for several weeks with nothing to do while recuperating from eye surgery. Bored, I decided to do something constructive, so I created a scholarly journal devoted to articles about the nature of philosophy, or how the different schools or branches of philosophy relate to each (...)
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  6. Terrell Ward Bynum & James Moor (eds.) (1998). The Digital Phoenix: How Computers Are Changing Philosophy. Blackwell Publishers.
    This important book, which results from a series of presentations at American Philosophical Association conferences, explores the major ways in which computers ...
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  7. Paul Carus (1980). The Philosophy of Form. Ams Press.
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  8. Leo Catana (2008). The Historiographical Concept 'System of Philosophy': Its Origin, Nature, Influence, and Legitimacy. Brill.
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  9. Philosophyz Four Confrontations (2010). Analytic Philosophy and Continental. In Alan D. Schrift (ed.), The History of Continental Philosophy. The University of Chicago Press. 235.
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  10. Neil Cooper (1965). Studies in Metaphilosophy. By Morris Lazerowitz. (Routledge and Kegan Paul: London, 1964. Pp. 264. Price 35s.). Philosophy 40 (154):349-.
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  11. G. E. Dann (1997). Nielsen, Kai. On Transforming Philosophy: A Metaphilosophical Inquiry. Review of Metaphysics 50 (4):911-912.
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  12. Steven De Haven & John King-Farlow (1979). Metaphilosophy and Religious Disagreements. Noûs 13 (4):511-516.
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  13. Charles Denecke (1945). The Role and Importance of Self-Existence in the Science of Metaphysics. Washington.
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  14. Roger-Pol Droit (2002). 101 Experiments in the Philosophy of Everyday Life. Faber and Faber.
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  15. William Egginton & Mike Sandbothe (eds.) (2004). The Pragmatic Turn in Philosophy: Contemporary Engagements Between Analytic and Continental Thought. State University of New York Press.
    Demonstrates that the divisions between analytic and continental philosophy are being replaced by a transcontinental desire to address common problems in a common idiom.
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  16. Istvan Farago-Szabo (2009). The Analytic-Continental Debate. Filozofia 64 (2):107-113.
    In 2007, a debate took place between Hungarian representatives of the analytic and continental schools of philosophy. Boldizsár Eszes and János T?zsér concluded their article about the history of analytic philosophy by the claim that the only possible method of philosophising is analytic. Answering on behalf of continental philosophers, Tibor Schwendtner approached the topic from the points of view of the sociology of knowledge and academic politics. Tamás Ullmann also defended continental philosophy, emphasizing that it is not vague or unscientific. (...)
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  17. Juan José Acero Fernández (2011). Analytic Philosophy as Metaphilosophy. Teorema: Revista Internacional de Filosofía 30 (1):65-76.
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  18. Maurizio Ferraris (2012). Globalized Philosophy. Iride 25 (2):403-412.
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  19. Jerry H. Gill (1982). Metaphilosophy an Introduction. Monograph Collection (Matt - Pseudo).
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  20. Andrew Graham (forthcoming). On the Very Idea of a Verbal Dispute. Dialogue:1-16.
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  21. Agnes Heller (1984). A Radical Philosophy. B. Blackwell.
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  22. Donald F. Henze (1977). Descartes Vs. Berkeley: A Study in Early Metaphilosophy. Metaphilosophy 8 (2-3):147-163.
  23. L. C. Holborow (1976). More Things ... Than Are Dreamt of in Our Philosophy? University of Queensland Press.
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  24. C. S. I. Jenkins (2014). Merely Verbal Disputes. Erkenntnis 79 (1):11-30.
    Philosophers readily talk about merely verbal disputes, usually without much or any explicit reflection on what these are, and a good deal of methodological significance is attached to discovering whether a dispute is merely verbal or not. Currently, metaphilosophical advances are being made towards a clearer understanding of what exactly it takes for something to be a merely verbal dispute. This paper engages with this growing literature, pointing out some problems with existing approaches, and develops a new proposal which builds (...)
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  25. Gregg Lambert (2003). The Philosopher and the Writer : A Question of Style. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum.
  26. Morris Lazerowitz (1964). Studies in Metaphilosophy. New York, Humanities Press.
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  27. Doug Long (2004). A Theory of Philosophical Enquiry: Unity and Plurality in Adam Smith's Thought. Journal of Scottish Philosophy 2 (1):1-21.
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  28. Armen T. Marsoobian (2011). Introduction to the Fortieth Anniversary of Metaphilosophy Special Issue. Metaphilosophy 42 (3):183-185.
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  29. Donald Mcqueen (1965). Studies in Metaphilosophy. Philosophical Books 6 (1):17-19.
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  30. Thomas Nickles (1987). From Natural Philosophy to Metaphilosophy of Science. In P. Achinstein & R. Kagon (eds.), Kelvin's Baltimore Lectures and Modern Theoretical Physics. Mit Press. 507--541.
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  31. Nicholas Rescher (2014). Metaphilosophy: Philosophy in Philosophical Perspective. Lexington Books.
    Nicholas Rescher unites two facets of metaphilosophy to show that the historical perspective and forward-thinking normative, or systematic, approach are, together, an integral component of philosophy itself.
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  32. Nicholas Rescher (2006). Philosophical Dialectics: An Essay on Metaphilosophy. State University of New York Press.
    A study in philosophical methodology aimed at providing a clear view of the scope and limits of philosophical inquiry.
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  33. Gerard Smith (1961). The Philosophy of Being: Metaphysics I. New York, Macmillan.
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  34. N. N. Trakakis (2012). Doing Philosophy in Style: A New Look at the Analytic/Continental Divide. Philosophy Compass 7 (12):919-942.
    Questions of style are often deemed of marginal importance in philosophy, as well as in metaphilosophical debates concerning the analytic/Continental divide. I take issue with this common tendency by showing how style – suitably conceived not merely as a way of writing, but as a form of expression intimately linked to a form of life – occupies a central role in philosophy. After providing an analysis of the concept of style, I take a fresh look at the analytic/Continental division by (...)
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  35. C. V. (1964). Studies in Metaphilosophy. Review of Metaphysics 18 (2):383-383.
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  36. Charlotta Weigelt (2007). The Relation Between Logic and Ontology in the Metaphysics. Review of Metaphysics 60 (3):507-541.
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Disagreement in Philosophy
  1. Toni Adleberg, Morgan Thompson & Eddy Nahmias (forthcoming). Do Men and Women Have Different Philosophical Intuitions? Further Data. Philosophical Psychology:1-27.
    To address the underrepresentation of women in philosophy effectively, we must understand the causes of the loss of women after their initial philosophy classes. In this paper we challenge one of the few explanations that has focused on why women might leave philosophy at early stages. Wesley Buckwalter and Stephen Stich (2014) offer some evidence that women have different intuitions than men about philosophical thought experiments. We present some concerns about their evidence and we discuss our own study, in which (...)
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  2. Richard L. Barber (1958). Philosophic Disagreement and the Study of Philosophy. Tulane Studies in Philosophy 7:27-33.
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  3. David Bourget & David J. Chalmers (2014). What Do Philosophers Believe? Philosophical Studies 170:465-500.
    What are the philosophical views of contemporary professional philosophers? We surveyed many professional philosophers in order to help determine their views on 30 central philosophical issues. This article documents the results. It also reveals correlations among philosophical views and between these views and factors such as age, gender, and nationality. A factor analysis suggests that an individual's views on these issues factor into a few underlying components that predict much of the variation in those views. The results of a metasurvey (...)
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  4. Richard Brown (2011). Review of 'Controversies and the Metaphysics of Mind' by Yaron Senderowicz. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
    This book appears as the eighth installment of the series Controversies, which is edited by Marcelo Dascal at Tel Aviv University. The series has as its stated goal publishing "studies in the theory of controversy, . . . studies in the history of controversy forms and their evolution, case studies of particular or current controversies, . . . and other controversy focused books". Senderowicz is a Kantian scholar, having also written The Coherence of Kant's Transcendental Idealism and several papers interpreting (...)
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  5. David J. Chalmers (2011). Verbal Disputes. Philosophical Review 120 (4):515-566.
    The philosophical interest of verbal disputes is twofold. First, they play a key role in philosophical method. Many philosophical disagreements are at least partly verbal, and almost every philosophical dispute has been diagnosed as verbal at some point. Here we can see the diagnosis of verbal disputes as a tool for philosophical progress. Second, they are interesting as a subject matter for first-order philosophy. Reflection on the existence and nature of verbal disputes can reveal something about the nature of concepts, (...)
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  6. Daniel Cohnitz & Teresa Marques (2014). Disagreements. Erkenntnis 79 (1):1-10.
    This special issue of Erkenntnis is devoted to the varieties of disagreement that arise in different areas of discourse, and the consequences we should draw from these disagreements, either concerning the subject matter and its objectivity, or concerning our own views about this subject matter if we learn, for example, that an epistemic peer disagrees with our view. In this introduction we sketch the background to the recent philosophical discussions of these questions, and the location occupied therein by the articles (...)
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  7. Amir Dastmalchian (2011). Review of Disagreement, Richard Feldman & Ted A. Warfield (Eds.), 2010. [REVIEW] Religious Studies 48 (1):119-122.
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  8. John K. Davis (2010). An Alternative to Relativism. Philosophical Topics 38 (2):17-37.
    Some moral disagreements are so persistent that we suspect they are deep: we would disagree even when we have all relevant information and no one makes any mistakes (this is also known as faultless disagreement). The possibility of deep disagreement is thought to drive cognitivists toward relativism, but most cognitivists reject relativism. There is an alternative. According to divergentism, cognitivists can reject relativism while allowing for deep disagreement. This view has rarely been defended at length, but many philosophers have implicitly (...)
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  9. Eric Dietrich (2011). There Is No Progress in Philosophy. Essays in Philosophy 12 (2):9.
    Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a (...)
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  10. Fiona Ellis (2001). Metaphilosophy and Relativism. Metaphilosophy 32 (4):359-377.
  11. Bryan Frances (forthcoming). Philosophical Renegades. In Jennifer Lackey & David Christensen (eds.), The Epistemology of Disagreement: New Essays. OUP.
    If you retain your belief upon learning that a large number and percentage of your recognized epistemic superiors disagree with you, then what happens to the epistemic status of your belief? I investigate that theoretical question as well has the applied case of philosophical disagreement—especially disagreement regarding purely philosophical error theories, theories that do not have much empirical support and that reject large swaths of our most commonsensical beliefs. I argue that even if all those error theories are false, either (...)
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  12. Bryan Frances (2010). The Reflective Epistemic Renegade. Philosophy and Phenomenological Research 81 (2):419 - 463.
    Philosophers often find themselves in disagreement with contemporary philosophers they know full well to be their epistemic superiors on the topics relevant to the disagreement. This looks epistemically irresponsible. I offer a detailed investigation of this problem of the reflective epistemic renegade. I argue that although in some cases the renegade is not epistemically blameworthy, and the renegade situation is significantly less common than most would think, in a troublesome number of cases in which the situation arises the renegade is (...)
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  13. Bryan Frances (2008). Live Skeptical Hypotheses. In John Greco (ed.), Oxford Handbook of Skepticism. Oxford.
    Those of us who take skepticism seriously typically have two relevant beliefs: (a) it’s plausible (even if false) that in order to know that I have hands I have to be able to epistemically neutralize, to some significant degree, some skeptical hypotheses, such as the brain-in-a-vat (BIV) one; and (b) it’s also plausible (even if false) that I can’t so neutralize those hypotheses. There is no reason for us to also think (c) that the BIV hypothesis, for instance, is plausible (...)
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  14. Bryan Frances (2005). When a Skeptical Hypothesis is Live. Noûs 39 (4):559–595.
    I’m going to argue for a set of restricted skeptical results: roughly put, we don’t know that fire engines are red, we don’t know that we sometimes have pains in our lower backs, we don’t know that John Rawls was kind, and we don’t even know that we believe any of those truths. However, people unfamiliar with philosophy and cognitive science do know all those things. The skeptical argument is traditional in form: here’s a skeptical hypothesis; you can’t epistemically neutralize (...)
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