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  1. Brand Blanshard (1954/1999). On Philosophical Style. St. Augustine's Press.
  2. Charles J. Bontempo (1975). The Owl of Minerva: Philosophers on Philosophy. Mcgraw-Hill.
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  3. 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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  4. 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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  5. Paul Carus (1980). The Philosophy of Form. Ams Press.
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  6. Leo Catana (2008). The Historiographical Concept 'System of Philosophy': Its Origin, Nature, Influence, and Legitimacy. Brill.
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  7. 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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  8. Steven De Haven & John King-Farlow (1979). Metaphilosophy and Religious Disagreements. Noûs 13 (4):511-516.
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  9. Roger-Pol Droit (2002). 101 Experiments in the Philosophy of Everyday Life. Faber and Faber.
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  10. Agnes Heller (1984). A Radical Philosophy. B. Blackwell.
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  11. Donald F. Henze (1977). Descartes Vs. Berkeley: A Study in Early Metaphilosophy. Metaphilosophy 8 (2-3):147-163.
  12. L. C. Holborow (1976). More Things ... Than Are Dreamt of in Our Philosophy? University of Queensland Press.
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  13. Gregg Lambert (2003). The Philosopher and the Writer : A Question of Style. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum.
  14. Morris Lazerowitz (1964). Studies in Metaphilosophy. New York, Humanities Press.
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  15. 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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  16. Armen T. Marsoobian (2011). Introduction to the Fortieth Anniversary of Metaphilosophy Special Issue. Metaphilosophy 42 (3):183-185.
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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. David Bourget & David J. Chalmers (2013). What Do Philosophers Believe? Philosophical Studies (3):1-36.
    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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  3. 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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  4. 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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  5. 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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  6. Amir Dastmalchian (2011). Review of Disagreement, Richard Feldman & Ted A. Warfield (Eds.), 2010. [REVIEW] Religious Studies 48 (1):119-122.
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  7. 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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  8. 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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  9. Fiona Ellis (2001). Metaphilosophy and Relativism. Metaphilosophy 32 (4):359-377.
  10. 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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  11. 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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  12. 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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  13. 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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  14. Sanford C. Goldberg (2009). Reliabilism in Philosophy. Philosophical Studies 142 (1):105 - 117.
    The following three propositions appear to be individually defensible but jointly inconsistent: (1) reliability is a necessary condition on epistemic justification; (2) on contested matters in philosophy, my beliefs are not reliably formed; (3) some of these beliefs are epistemically justified. I explore the nature and scope of the problem, examine and reject some candidate solutions, compare the issue with ones arising in discussions about disagreement, and offer a brief assessment of our predicament.
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  15. John Greco (ed.) (2008). The Oxford Handbook of Skepticism. Oxford University Press.
    In the history of philosophical thought, few themes loom as large as skepticism. Skepticism has been the most visible and important part of debates about knowledge. Skepticism at its most basic questions our cognitive achievements, challenges our ability to obtain reliable knowledge; casting doubt on our attempts to seek and understand the truth about everything from ethics, to other minds, religious belief, and even the underlying structure of matter and reality. Since Descartes, the defense of knowledge against skepticism has been (...)
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  16. Brendan Balcerak Jackson (2013). Verbal Disputes and Substantiveness. Erkenntnis (1):1-24.
    One way to challenge the substantiveness of a particular philosophical issue is to argue that those who debate the issue are engaged in a merely verbal dispute. For example, it has been maintained that the apparent disagreement over the mind/brain identity thesis is a merely verbal dispute, and thus that there is no substantive question of whether or not mental properties are identical to neurological properties. The goal of this paper is to help clarify the relationship between mere verbalness and (...)
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  17. Jennifer Lackey & David Christensen (eds.) (forthcoming). An OUP Volume on Disagreement. OUP.
  18. Diego E. Machuca (forthcoming). Agrippan Pyrrhonism and the Challenge of Disagreement. Journal of Philosophical Research.
    This paper argues for the following three claims. First, the Agrippan mode from disagreement does not play a secondary role in inducing suspension of judgment. Second, the Pyrrhonist is not committed to the criteria of justification underlying the Five Modes of Agrippa, which nonetheless does not prevent him from non-epistemically assenting to them. And third, some recent objections to Agrippan Pyrrhonism raised by analytic epistemologists and experimental philosophers fail to appreciate the Pyrrhonist's ad hominem style of argumentation and the real (...)
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  19. Diego E. Machuca (2013). A Neo-Pyrrhonian Approach to the Epistemology of Disagreement. In D. E. Machuca (ed.), Disagreement and Skepticism. Routledge. 66-89.
    This paper approaches the current epistemological debate on peer disagreement from a neo-Pyrrhonian perspective, thus adopting a form of skepticism which is more radical than those discussed in the literature. It makes use of argumentative strategies found in ancient Pyrrhonism both to show that such a debate rests on problematic assumptions and to block some maneuvers intended to offer an efficacious way of settling a considerable number of peer disputes. The essay takes issue with three views held in the peer (...)
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  20. Diego E. Machuca (ed.) (2013). Disagreement and Skepticism. Routledge.
    Disagreement is a pervasive feature of human life whose skeptical implications have been emphasized particularly by the ancient Pyrrhonists and by contemporary moral skeptics. Although the connection between disagreement and skepticism is also a focus of analysis in the emerging and burgeoning area of epistemology concerned with the significance of controversy, it has arguably not received the full attention it deserves. The present volume explores for the first time the possible skeptical consequences of disagreement in different areas and from different (...)
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  21. Diego E. Machuca (2013). Editor's Introduction. In D. E. Machuca (ed.), Disagreement and Skepticism. Routledge.
  22. David Manley (2009). Introduction : A Guided Tour of Metametaphysics. In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press.
    Metaphysics is concerned with the foundations of reality. It asks questions about the nature of the world, such as: Aside from concrete objects, are there also abstract objects like numbers and properties? Does every event have a cause? What is the nature of possibility and necessity? When do several things make up a single bigger thing? Do the past and future exist? And so on. -/- Metametaphysics is concerned with the foundations of metaphysics. It asks: Do the questions of metaphysics (...)
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  23. Moti Mizrahi (2013). More Intuition Mongering. The Reasoner 7 (1):5-6.
    In this paper, I argue that appeals to intuition are weak arguments because intellectual intuition is an unreliable belief-forming process, since it yields incompatible verdicts in response to the same cases, and since the inference from 'It seems to S that p' to 'p' is unreliable. Since the reliability of intellectual intuition is a necessary condition for strong appeals to intuition, it follows that appeals to intuition are weak arguments.
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  24. Moti Mizrahi (2013). The Problem of Unconceived Objections. Argumentation (4):1-12.
    In this paper, I argue that, just as the problem of unconceived alternatives provides a basis for a New Induction on the History of Science to the effect that a realist view of science is unwarranted, the problem of unconceived objections provides a basis for a New Induction on the History of Philosophy to the effect that a realist view of philosophy is unwarranted. I raise this problem not only for skepticism’s sake but also for the sake of making a (...)
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  25. Jack Reynolds & James Chase (2010). Analytic Versus Continental: Arguments on the Methods and Value of Philosophy, Co-Authored with James Chase, Stocksfield, UK: Acumen Publishing 2010. ISBN 978-1-84465-245-7. [REVIEW] Acumen.
    Throughout much of the 20th Century, the relationship between analytic and continental philosophy has been one of disinterest, caution or hostility. Recent debates in philosophy have highlighted some of the similarities between the two approaches and even envisaged a post-continental and post-analytic philosophy. -/- Opening with a history of key encounters between philosophers of opposing camps since the late 19th Century - from Frege and Husserl to Derrida and Searle - the book goes on to explore in detail the main (...)
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  26. Jack Reynolds, James Chase, James Williams & Edwin Mares (2010). Introduction: Post-Analytic and Meta-Continental Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    This chapter sketches some of the difficulties involved in defining analytic and continental philosophy, but begins to elaborate an argument for the centrality of methodology to the 'divide'.
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  27. Jack Reynolds, James Chase, James Williams & Edwin Mares (eds.) (2010/2011). Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    Analytic and Continental philosophy have become increasingly specialised and differentiated fields of endeavour. This important collection of essays details some of the more significant methodological and philosophical differences that have separated the two traditions, as well as examining the manner in which received understandings of the divide are being challenged by certain thinkers whose work might best be described as post-analytic and meta-continental. -/- Together these essays offer a well-defined sense of the field, of its once dominant distinctions and of (...)
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  28. Justin Sytsma (2012). Experimental Philosophy and Philosophical Disputes. Essays in Philosophy (1):9.
    One view of philosophy that is sometimes expressed, especially by scientists, is that while philosophers are good at asking questions, they are poor at producing convincing answers. And the perceived divide between philosophical and scientific methods is often pointed to as the major culprit behind this lack of progress. Looking back at the history of philosophy, however, we find that this methodological divide is a relatively recent invention. Further, it is one that has been challenged over the past decade by (...)
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  29. Italo Testa (2012). The Respect Fallacy: Limits of Respect in Public Dialogue. In Christian Kock & Lisa Villadsen (ed.), Rhetorical Citizenship and Public Deliberation (pp. 77-92). Penn State University Press.
    Deliberative politics should start from an adequate and differentiated image of our dialogical practices and their normative structures; the ideals that we eventually propose for deliberative politics should be tested against this background. In this article I will argue that equal respect, understood as respect a priori conferred on persons, is not and should not be counted as a constitutive normative ground of public discourse. Furthermore, requiring such respect, even if it might facilitate dialogue, could have negative effects and lead (...)
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  30. Andreas Vrahimis (2013). Encounters Between Analytic and Continental Philosophy. Palgrave-Macmillan.
    Twentieth-century philosophy has often been pictured as divided into two camps, analytic and continental. This study challenges this depiction by examining encounters between some of the leading representatives of either side. Starting with Husserl and Frege's fin-de-siècle turn against psychologism, it turns to Carnap's 1931 attack on Heidegger's metaphysics (together with its background in the Cassirer-Heidegger dispute of 1929), moving on to Ayer's 1951 meeting with Bataille and Merleau-Ponty at a Parisian bar, followed by the 'dialogue of the deaf' between (...)
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Kinds of Philosophy
  1. David Appelbaum & Mel Thompson (eds.) (2002). World Philosophy: An Exploration in Words and Images. Vega.
    In one accessible, beautifully designed and illustrated volume, scholars have gathered the major theories and key ideas of world's greatest thinkers. The presentation of material sets this reference apart from other philosophy books by providing both the historical and cultural context of the ideas being explored, and by giving visual expression to the arguments and insights themselves through the artwork of the time. Immerse yourself in both Eastern and Western philosophy, spending time with Plato on knowledge, Aquinas on ethics, Marx (...)
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  2. Susana Nuccetelli (2003). Is "Latin American Thought" Philosophy? Metaphilosophy 34 (4):524-536.
    A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that, if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their own experiences of the world, and (...)
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  3. Neville Vivian Pope (1975). Philosophy: An Outline of the Discipline and its Sub-Disciplines. Philosophical Enterprises.
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  4. Rasmus Grønfeldt Winther, Free to Universalize or Bound by Culture? Multicultural and Public Philosophy: A White Paper.
    Multiculturalism requires sustained and serious philosophical reflection, which in turn requires public outreach and communication. This piece briefly outlines concerns raised by the philosophy of multiculturalism and, conversely, multiculturalism in philosophy, which ultimately force us to reconsider the philosopher’s own role and responsibility. I conclude with a provocative suggestion of philosophy as /public diplomacy/. (As this is intended to be a piece for a general audience, secondary literature is only referred to in the conclusion. References gladly provided upon request.).
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