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Metaphilosophy

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  1. J. J. Acero (2011). Analytic Philosophy as Metaphilosophy. Teorema: International Journal of Philosophy 30 (1).
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  2. E. M. Adams (1978). Philosophy and the Modern Mind: A Defense. Southern Journal of Philosophy 16 (4):405-413.
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  3. E. M. Adams (1977). Philosophy and the Modern Mind. Canadian Journal of Philosophy 7 (4):877-884.
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  4. E. M. Adams (1975). Philosophy and the Modern Mind: A Philosophical Critique of Modern Western Civilization. University of North Carolina Press.
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  5. David B. Annis (1998). Fostering Creativity in Philosophy. Metaphilosophy 29 (1&2):95-106.
    The American Philosophical Association suggests that studying philosophy can have an important impact on one's creative thinking ability. This paper abstracts from the empirical research on creativity a reasonable model of creative thinking, and discusses what the account implies about fostering creative thinking in philosophy courses. Given the empirical research on creativity and the nature of philosophy, studying philosophy can have an important impact on one's creative thinking ability, but faculty need to focus on it in their courses.
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  6. M. C. D' Arcy (1927). The Claims of Commonsense. Proceedings of the Aristotelian Society 27:317.
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  7. Atsushi Asai, Yasuhiro Kadooka & Kuniko Aizawa (2012). Arguments Against Promoting Organ Transplants From Brain-Dead Donors, and Views of Contemporary Japanese on Life and Death. Bioethics 26 (4):215-223.
    As of 2009, the number of donors in Japan is the lowest among developed countries. On July 13, 2009, Japan's Organ Transplant Law was revised for the first time in 12 years. The revised and old laws differ greatly on four primary points: the definition of death, age requirements for donors, requirements for brain- death determination and organ extraction, and the appropriateness of priority transplants for relatives.In the four months of deliberations in the National Diet before the (...)
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  8. James Austin (1979). Criteriology: A Minimally Theoretical Method. Metaphilosophy 10 (1):1–17.
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  9. Renford Bambrough & Rush Rhees (1966). Symposium: Unanswerable Questions. Aristotelian Society Supplementary Volume 40:151 - 186.
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  10. Sorin Bangu (2012). Later Wittgenstein's Philosophy of Mathematics. In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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  11. Jeffrey A. Bernstein (1996). The Relevance of Philosophy to Life. Review of Metaphysics 50 (1):167-168.
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  12. Alessandro Bertinetto (2003). Die Grundbeziehung von »Leben« und »Sehen« in der ersten Transzendentalen Logik Fichtes. Fichte-Studien 20:203-213.
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  13. John J. Birch (1924). A-Priorism and Empiricism. The Monist 34 (1):131-149.
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  14. 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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  15. Anthony L. Brueckner (1986). Philosophical Relativity by Peter Unger. Journal of Philosophy 83 (9):509-517.
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  16. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy. British Journal for the History of Philosophy 12 (1):111 – 150.
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  17. W. T. Bush (1929). Memories and Faith. Journal of Philosophy 26 (19):505-519.
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  18. V. C. C. (1956). Justus Lipsius. Review of Metaphysics 9 (4):710-710.
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  19. Margaret Chatterjee (1981). The Language of Philosophy. Kluwer Boston [Distributors].
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  20. Jon Cogburn (2010). Critical Notice of Robert Brandom's Between Saying and Doing: Towards an Analytic Pragmatism. Philosophical Books 51 (3):160-174.
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  21. Mary L. Coolidge (1955). The Experimental Temper in Contemporary European Philosophy. Journal of Philosophy 52 (18):477-493.
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  22. J. Corcoran (1985). Significados de la implicación. Agora 5:279.
    John Corcoran ’s “Meanings of Implication” outlines and discusses 12 distinct uses of the term “implies” while also commenting on the ways in which these different notions of implication might be confused or conflated. Readers may take special note of Corcoran ’s analysis of Russell’s truth-functional account of “implication” and its historical function as logical consequence, as well as Corcoran ’s discussion of Bolzano’s previously obscure and rarely mentioned notion of “relative implication.”.
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  23. John Corcoran (2009). Sentence, Proposition, Judgment, Statement, and Fact: Speaking About the Written English Used in Logic. In W. A. Carnielli (ed.), The Many Sides of Logic. College Publications 71-103.
    The five English words—sentence, proposition, judgment, statement, and fact—are central to coherent discussion in logic. However, each is ambiguous in that logicians use each with multiple normal meanings. Several of their meanings are vague in the sense of admitting borderline cases. In the course of displaying and describing the phenomena discussed using these words, this paper juxtaposes, distinguishes, and analyzes several senses of these and related words, focusing on a constellation of recommended senses. One of the purposes of this (...)
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  24. Anthony M. Coyne (1978). Philosophy and the Modern Mind: A Criticism. Southern Journal of Philosophy 16 (4):391-403.
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  25. M. C. D'Arcy (1926). The Claims of Commonsense. Proceedings of the Aristotelian Society 27:317 - 336.
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  26. Wellington Amâncio da Silva (2014). Representations of Nature in Human Culture. American Journal of Human Ecology 3 (1):10--16.
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  27. Edited & Introductions by Dagfinn Føllesdal (2000). Naturalism and Ethics. In Dagfinn Føllesdal (ed.), Philosophy of Quine. Garland Pub.
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  28. L. S. F. (1959). L'Idée de Preuve En Métaphysique. Review of Metaphysics 13 (2):357-357.
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  29. Oliver Feltham (2010). Materialism Versus Empiricism: The Concrete as Dysfunction and Truth. Filozofski Vestnik 31 (3):91-103.
    This article responds to those critiques addressed to Badiou's work by the Anglo-Saxon commentators that concern the schematism and formalism of his set-theory based ontology, which is considered to not be able to describe concrete empirical situations. Discussing the work of Carnap and Quine, the author poses the question what these concepts actually mean within the analytical philosophical tradition and if equivalents of the concepts of concrete and empirical can be found in Badiou's philosophy. The concepts of the event and (...)
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  30. Menachem Fisch (2004). Through Thick and Thin. Southern Journal of Philosophy 42 (1):1-24.
    Some relativists deny that moral discourse is factual. According to them, our ethical commitments are to be explained by appealing to noncognitive mental states like desires, rather than to beliefs in some independent moral facts. Indeed, the package antirealism (there are no moral properties) & noncognitivism (the source of moral commitments is noncognitive) seems to be implicit in Lewis’s and Harman’s relativism. But to many philosophers this package seems to be unattractive. Our task in this paper is to construe and (...)
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  31. Fedor Girenok (2013). On Philosophy. Metaphilosophy 44 (1-2):29-31.
    In this article the author holds that progress in philosophy is a vague concept. Its criteria are not universally acknowledged. All that is clear is that philosophy does not develop in a linear way. Philosophy is polydiscoursive. As for the past fifty years, the author believes three important things happened in philosophy. (1) It has been shown that consciousness exists not within one individual but spreads within a community of people; (2) philosophy has discovered autism, a result that helps us (...)
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  32. Hans-Johann Glock (2010). From Armchair to Reality? Ratio 23 (3):339-348.
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  33. Hans-Johann Glock (1997). Philosophy, Thought and Language. Royal Institute of Philosophy Supplement 42:151-.
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  34. Germain G. Grisez (1963). Toward a Metaphilosophy. Proceedings of the American Catholic Philosophical Association 37:47-70.
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  35. Neal Grossman (1974). Consciousness Expansion: A New Paradigm for Philosophy. Metaphilosophy 5 (4):340–347.
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  36. Delfín Ignacio Grueso (2012). Teoría Crítica, Justicia y Metafilosofía: La Validación de la Filosofía Política En Nancy Fraser y Axel Honneth / Critical Theory, Justice and Metaphilosophy: Validation of Political Philosophy in Fraser and Honneth [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 16:69-98.
    SPANISH: ¿Puede un filósofo, sin más, tomar el lado de las víctimas, cuando se trata de situaciones de justicia e injusticia? ¿Puede carecer de un punto de vista objetivo acerca de lo que es moralmente bueno o malo? Si el filósofo sostiene que lo que las víctimas demandan, en lugar de redistribución, es reconocimiento, ¿debe proveer una convincente teoría de lo que es el reconocimiento y del modo como él juega un papel en las situaciones de justicia e injusticia? Este (...)
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  37. Gary Gutting (1982). Can Philosophical Beliefs Be Rationally Justified? American Philosophical Quarterly 19 (4):315 - 330.
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  38. R. H. (1955). The Rational Basis of the Problems of Philosophy. Review of Metaphysics 9 (2):360-360.
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  39. Soren Haggqvist (1998). Thought Experiments in Philosophy. Australasian Journal of Philosophy 76 (1).
    Philosophy and science employ abstract hypothetical scenarios- thought experiments - to illustrate, defend, and dispute theoretical claims. Since thought experiments furnish no new empirical observations, the method prompts two epistemological questions: whether anything may be learnt from the merely hypothetical, and, if so, how. Various sceptical arguments against the use of thought experiments in philosophy are discussed and criticized. The thesis that thought experiments in science provide a priori knowledge through non-sensory grasping of abstract entities is discussed and rejected. The (...)
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  40. Stuart Hampshire (1948). Are All Philosophical Questions Questions of Language? Aristotelian Society Supplementary Volume 22:31-78.
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  41. Nathan Hanna (2015). Philosophical Success. Philosophical Studies 172 (8):2109-2121.
    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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  42. Peter H. Hare (2008). Pragmatic Moral Realism: A Transcendental Defense. By Sami Pihlström. Metaphilosophy 39 (2):256–261.
    Peter Hare's review of Sami Pihlstrom's book.
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  43. Errol E. Harris (1975). Empiricism in Science and Philosophy. Royal Institute of Philosophy Lectures 9:154-167.
    The term ‘Empiricism’ has had at least two different, though not unconnected, applications in modern thought, one to scientific method and the other to philosophical theory. My intention in this lecture is to try to show that, while these two applications of the term have a common source, their actual referents are widely divergent and in large measure even mutually incompatible.
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  44. Katherine Hawley (2014). Review of Empty Ideas. [REVIEW] Notre Dame Philosophical Reviews 2014 (Dec 18):xx-yy.
    A review of Peter Unger's Empty Ideas (OUP 2014).
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  45. Karl Herzfeld (1952). Philosophy and Experimental Physics. Proceedings of the American Catholic Philosophical Association 26:54-61.
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  46. P. D. J. (1962). The Liberties of Wit. Review of Metaphysics 15 (3):526-526.
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  47. Dale Jacquette (2005). Margolis on History and Nature. Metaphilosophy 36 (5):568-577.
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  48. Kile Jones (2009). Analytic Versus Continental Philosophy. Philosophy Now 74:8-11.
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  49. Ward Jones & Thaddeus Metz (2015). The Politics of Doing Philosophy in Africa: A Conversation. South African Journal of Philosophy 34 (4):538-550.
    The background to the present discussion is the prevalence of political and personal criticisms in philosophical discussions about Africa. As philosophers in South Africa—both white and black—continue to philosophise seriously about Africa, responses to their work sometimes take the form of political and personal criticisms of, if not attacks on, the philosopher exploring and defending considerations about the African continent. One of us (TM) has been the target of such critiques in light of his work. Our aim in this conversation (...)
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  50. Stephan Käufer (2004). Review of William Egginton, Mike Sandbothe (Eds.), The Pragmatic Turn in Philosophy: Contemporary Engagements Between Analytic and Continental Thought. [REVIEW] Notre Dame Philosophical Reviews 2004 (2).
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