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Metaphilosophy

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  1. Alessandro Bertinetto (2003). Die Grundbeziehung von »Leben« und »Sehen« in der ersten Transzendentalen Logik Fichtes. Fichte-Studien 20:203-213.
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  2. Albert Borgmann (2010). “… or is the Question of Being at Once the Most Basic and the Most Concrete?” On the Ambitions and Responsibilities of Contemporary American Philosophy. AI and Society 25 (1):19-26.
    At its centennial in 2001, the American Philosophical Association bravely proclaimed: “Philosophy Matters.” But does it? It won’t unless it reaches the concreteness of everyday life. To do so was Martin Heidegger’s ambition, and one can read Saul Kripke’s books as an attempt to get mainstream American philosophy beyond its abstractions. At length, Kripke’s efforts, on one reading, failed while Heidegger’s remained incomplete. A theory of commodification can get us closer to the things that matter to us in everyday life.
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  3. Nathan Hanna (forthcoming). Philosophical Success. Philosophical Studies:1-13.
    Peter van Inwagen proposes a criterion of philosophical success. He takes it to support an extremely pessimistic view about philosophy. He thinks that all philosophical arguments for substantive conclusions fail, including the argument from evil. I’m more optimistic on both counts. I’ll identify problems with van Inwagen’s criterion and propose an alternative. I’ll then explore the differing implications of our criteria. On my view, philosophical arguments can succeed and the argument from evil isn’t obviously a failure.
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  4. Tom Rockmore (1998). Report on the Third International Philosophical-Cultural Symposium on Metaphilosophy. Metaphilosophy 29 (1&2):3-5.
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  5. Ioannis Votsis, Metaphilosophical Ruminations on Theoretical Term Reference.
    Most scientific realists nowadays would endorse an argument like the following: The empirical and explanatory success of theories or theory-parts is a good indicator of their approximate truth. In turn, approximate truth is a good indicator of referential success. Successor theories typically preserve all of the empirical and explanatory success of their predecessors as well as add to it. They are thus in general strictly more approximately true than their predecessors. Moreover, by preserving their predecessors’ approximately true parts they preserve (...)
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  6. Tobias Hansson Wahlberg (2014). The Endurance/Perdurance Controversy is No Storm in a Teacup. Axiomathes 24 (4):463-482.
    Several philosophers have maintained in recent years that the endurance/perdurance debate is merely verbal: these prima facie distinct theories of objects’ persistence are in fact metaphysically equivalent, they claim. The present paper challenges this view. Three proposed translation schemes (those set forth by Miller in Erkenntnis 62:91–117, 2005, McCall and Lowe in Noûs 40:570–578, 2006, and Hirsch in Metametaphysics—new essays on the foundations of ontology. Oxford University Press, Oxford, 2009) are examined; all are shown to be faulty. In the process, (...)
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  7. Mary Warnock (1992). The Uses of Philosophy. Blackwell.
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  8. Kenneth R. Westphal (2010-11). ‘Analytic Philosophy and the Long Tail of Scientia: Hegel and the Historicity of Philosophy’. The Owl of Minerva 42 (1-2):1–18.
    Rejection of the philosophical relevance of history of philosophy remains pronounced within contemporary analytic philosophy. The two main reasons for this rejection presuppose that strict deduction is both necessary and sufficient for rational justification. However, this justificatory ideal of scientia holds only within strictly formal domains. This is confirmed by a neglected non-sequitur in van Fraassen’s original defence of ‘Constructive Empiricism’. Conversely, strict deduction is insufficient for rational justification in non-formal, substantive domains of inquiry. In non-formal, substantive domains, rational justification (...)
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  9. Jon Wheatley (1970). Prolegomena to Philosophy. Belmont, Calif.,Wadsworth.
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  10. Charles Henry Whiteley (1970). What Philosophy is About: An Inaugural Lecture Delivered in the University of Birmingham on 23rd October, 1969. Birmingham,University of Birmingham.
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  11. David Widerker (1998). Metaphilosophy and Free Will. Philosophical Review 107 (4):630-634.
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  12. Wesley J. Wildman (2013). Corrington's Ecstatic Naturalism in Light of the Scientific Study of Religion. American Journal of Theology and Philosophy 34 (1):3-16.
    Robert S. Corrington has misgivings about the use of the word "naturalism" to describe his view of reality; in fact, more recently he has been using "deep pantheism" and variants.1 Nevertheless, "naturalism" remains an apt word, conjuring the creative depths of the world around us, and we should continue to use it to describe Corrington's philosophical-theological system—without unduly apologizing for its inevitably circular semantic content, and despite the risk that his view might be known by its name instead of its (...)
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  13. Timothy Williamson (2011). Précis of The Philosophy of Philosophy. [REVIEW] Philosophy and Phenomenological Research 82 (2):470-471.
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  14. Patryk Zajac (2012). KRYTYKA A POLITYKA KULTURALNA. SPOŁECZNA FUNKCJA FILOZOFII W KONCEPCJACH MAXA HORKHEIMERA I RICHARDA RORTY’EGO. Racjonalia 2.
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