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Metaphilosophy

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  1. Hans-Johann Glock (1997). Philosophy, Thought and Language. Royal Institute of Philosophy Supplement 42:151-.
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  2. Germain G. Grisez (1963). Toward a Metaphilosophy. Proceedings of the American Catholic Philosophical Association 37:47-70.
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  3. Neal Grossman (1974). Consciousness Expansion: A New Paradigm for Philosophy. Metaphilosophy 5 (4):340–347.
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  4. 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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  5. Gary Gutting (2013). Replies to Margolis, Lycan, and Henderson. Southern Journal of Philosophy 51 (1):133-140.
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  6. Gary Gutting (1982). Can Philosophical Beliefs Be Rationally Justified? American Philosophical Quarterly 19 (4):315 - 330.
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  7. R. H. (1955). The Rational Basis of the Problems of Philosophy. Review of Metaphysics 9 (2):360-360.
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  8. 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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  9. Stuart Hampshire (1948). Are All Philosophical Questions Questions of Language? Aristotelian Society Supplementary Volume 22:31-78.
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  10. 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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  11. 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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  12. 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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  13. Karl Herzfeld (1952). Philosophy and Experimental Physics. Proceedings of the American Catholic Philosophical Association 26:54-61.
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  14. P. D. J. (1962). The Liberties of Wit. Review of Metaphysics 15 (3):526-526.
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  15. Dale Jacquette (2005). Margolis on History and Nature. Metaphilosophy 36 (5):568-577.
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  16. Kile Jones (2009). Analytic Versus Continental Philosophy. Philosophy Now 74:8-11.
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  17. 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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  18. 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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  19. Rosanna Keefe (2002). When Does Circularity Matter? Proceedings of the Aristotelian Society 102 (3):253–270.
    This paper asks whether a good philosophical account of something can ever be circular. It explores the kind of circumstances in which an account of F might involve F itself while still serving the functions of and meeting the requirements on a philosophical account. The paper discusses two criteria for acceptable circularity, based on ideas from Humberstone 1997. And it illustrates the surprisingly wide variety of kinds of accounts in which circularity need not be bad.
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  20. Peter King, The Meaning of "Philosophy".
    I take "philosophy" to be an English word referring to a certain kind of thinking, a certain kind of approach to a certain kind of problem. To explain those "certain kind of"s would take a book; perhaps the best I can do here is gesture at what it is that English-language philosophers do.
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  21. Adam Knowles (2010). From the Object to the Scene. Graduate Faculty Philosophy Journal 31 (2):237-263.
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  22. Yervant H. Krikorian (1944). Naturalism and the Human Spirit. New York, Columbia University Press.
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  23. Insa Lawler (2016). Dirk Koppelberg and Stefan Tolksdorf (Eds) : Erkenntnistheorie - Wie Und Wozu? [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 47 (2):411-415.
    To what end should or do we pursue philosophy and how? Meta-philosophical questions along these lines have gained more and more interest recently. The collected volume "Erkenntnistheorie — Wie und wozu?" (Engl.: "Epistemology — How and to what end?") aspires to raise and tackle issues addressing the meta-epistemological questions "How is epistemology practiced and to what end?". Although this aim sounds like a descriptive meta-epistemological endeavor, it is not surprising that many authors rather argue for normative claims surrounding the questions (...)
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  24. Morris Lazerowitz (1971). Metaphilosophy. Critica 5 (15):3 - 27.
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  25. Morris Lazerowitz (1970). A Note on ‘Metaphilosophy’. Metaphilosophy 1 (1):91–91.
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  26. Leroy E. Loemker (1978). Philosophy and the Modern Mind: A Philosophical Critique of Modern Western Civilization. Journal of the History of Philosophy 16 (3):374-375.
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  27. A. F. M. (1980). Benedetto Croce. Review of Metaphysics 34 (1):162-164.
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  28. Louis H. Mackey (1967). On Philosophical Form. Thought: A Journal of Philosophy 42 (2):238-260.
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  29. Edward H. Madden (1983). The Metaphilosophy of Commonsense. American Philosophical Quarterly 20 (1):23 - 36.
    Implicit in the scottish tradition is a metaphilosophy of commonsense which deserves as much attention as that recently given to scottish presentative realism and agent causality. The author articulates this metaphilosophy by (a) sketching a systematic metaphilosophy of commonsense, (b) considering to what extent thomas reid fits this pattern, And (c) deciding to what extent asa mahan, One of the ablest of the american realists, Fits it. The result is a characterization of a coherent scottish metaphilosophy still worthy of consideration. (...)
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  30. Sławomir Magala (1978). Creativity in Philosophy. Dialectics and Humanism 5 (2):69-75.
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  31. Kevin Magill (1997). Experience and Freedom: Self-Determination Without Illusions. Macmillan.
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  32. Riccardo Martinelli (2015). Wolfgang Köhler on Facts and Values. Dialogue and Universalism 4 (4):61-76.
    This essay is about the Wolfgang Köhler’s philosophical ideas expressed in his The Place of Value in a World of Facts of 1938. Köhler, who strongly supports a scientific world view, considers the question as to whether science is able to cope with human values, besides natural facts. Relying upon phenomenological analyses, and on his previous researches in natural philosophy, Köhler introduces his doctrine of “epistemological dualism”. From a historical point of view, this theory exhibits some similarity with the philosophical (...)
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  33. D. Mason (1963). Philosophy and the Modern Mind. Augustinianum 3 (1):232-232.
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  34. Michael H. McCarthy (1989). The Crisis of Philosophy. State University of New York Press.
    This book presents a sympathetic yet critical treatment of the major philosophical attempts to define a viable project for philosophy in the face of historical changes. McCarthy, then, proposes a comprehensive, critical, and methodological strategy of epistemic integration that fully respects the progressive and pluralistic character of contemporary science and common sense. The programs of Frege, Husserl, Wittgenstein, Carnap, Sellers, Dewey, Quine, and Rorty are carefully presented and an assessment is made of their merits and limitations. This assessment results in (...)
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  35. Hugh P. McDonald (ed.) (2014). Environmental Philosophy: A Revaluation of Cosmopolitan Ethics From an Ecocentric Standpoint. Editions Rodopi.
    Environmental Philosophy: A Revaluation of Cosmopolitan Ethics from an Ecocentric Standpoint calls for a new approach to ethics. Starting from the necessity for all life of air, water, and food, the book revalues the relation of ethics and environmentalism. Using insights of the environmental ethicists, environmental ethics becomes the model for ethics as a whole. Humans are part of a larger environment. Cosmopolitanism should be revised in accord with environmental ethics. The book applies a new theory of values to the (...)
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  36. Hugh P. McDonald (2008). Can Environmental Ethics Become a First Philosophy? Proceedings of the Xxii World Congress of Philosophy 4:75-83.
    I briefly discuss first philosophy (metaphysics), including different “paradigms’ of first philosophy in the history of Western philosophy. I then discuss the rise of environmental ethics as a new field of philosophy and the debate over anthropocentric and non-anthropocentric values. I suggest that ecocentric value theories could constitute a new first philosophy using the “paradigm” of value in first philosophy and why they should constitute a first philosophy.
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  37. Hugh P. McDonald (2008). Does Nature Exist? Towards a Critique of Nature and Naturalism. Proceedings of the Xxii World Congress of Philosophy 44:63-72.
    To bring our topic within manageable limits, the attempt will be made to approach the philosophy of nature in a systematic manner. Borrowing the quantitative categories of one, some and all, nature will be treated as first as singular, then a whole or totality and finally discussed in terms of various distinctions which set nature apart as a part. Past philosophic treatments will be discussed when germane to this treatment, as an example of a particular view of nature. I will (...)
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  38. Hugh P. Mcdonald (ed.) (2004). Radical Axiology: A First Philosophy of Values. Rodopi.
    This book treats values as the basis for all of philosophy, an approach distinct from critiquing theories of value and far rarer. “First Philosophy,” the effort to justify the foundations for a system of philosophy, is one of the main issues that divide philosophers today. McDonald’s philosophy of values is a comprehensive attempt to replace philosophies of “existence,” “being,” “experience,” the “subject,” or “language,” with a philosophy that locates value as most basic. This transformation is a radical move within Western (...)
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  39. Yitzhak Melamed & Martin Lin, Principle of Sufficient Reason. Stanford Encyclopedia of Philosophy.
    The Principle of Sufficient Reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. This simple demand for thoroughgoing intelligibility yields some of the boldest and most challenging theses in the history of metaphysics and epistemology. In this entry we begin with explaining the Principle, and then turn to the history of the debates around it. A section on recent discussions of the Principle will be added in the near future.
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  40. Todd C. Moody (1986). Progress in Philosophy. American Philosophical Quarterly 23 (1):35 - 46.
    The work is an attempt to answer the transcendental question, "How is progress in philosophy possible?" The character of philosophical beliefs and doubts is examined, and it is argued that in the exigent context of philosophical practice in the agonistic analytic tradition, a certain limited doxastic voluntarism is possible. The role of both ordinary and ideal language intuitions is criticized; it is concluded that these cannot serve as uncontroversial pretheoretical givens of inquiry. As an extended example of the covert adoption (...)
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  41. A. W. Moore (2009). Not to Be Taken at Face Value. Analysis 69 (1):116-125.
    It is a long time since I have admired a book as much as I admire this one. It is a long time since I have disagreed with a book as profoundly as I disagree with this one. I hope this combination of reactions on my part has more than whatever limited biographical interest it has. I hope it helps to signal the combination of excellence and provocation that mark Timothy Williamson's book, which is at once beautifully clear, forcefully argued, (...)
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  42. Masahiro Morioka (ed.) (2015). Reconsidering Meaning in Life: A Philosophical Dialogue with Thaddeus Metz. Journal of Philosophy of Life, Waseda University.
    An e-book devoted to 13 critical discussions of Thaddeus Metz's book "Meaning in Life: An Analytic Study", with a lengthy reply from the author. -/- Preface Masahiro Morioka i -/- Précis of Meaning in Life: An Analytic Study Thaddeus Metz ii-vi -/- Source and Bearer: Metz on the Pure Part-Life View of Meaning Hasko von Kriegstein 1-18 -/- Fundamentality and Extradimensional Final Value David Matheson 19-32 -/- Meaningful and More Meaningful: A Modest Measure Peter Baumann 33-49 -/- Is Meaning in (...)
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  43. Masahiro Morioka (2003). Painless Civilization: A Philosophical Critique of Desire. Trasview.
    Morioka's most controversial book to date. The endless tendency to eliminate pain and suffering makes us totally lose sight of the meaning of life that is indispensable to human beings. How are we to battle against this painless civilization?
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  44. Masahiro Morioka (1998). The Structure of the Inner Life of a Philosopher: The Multi-Layered Aspects of Speech. In Tetsuo Yamaori (ed.), Nihonjin no Shisô no Jusôsei: Watashi no Shiza kara Kangaeru. 77-100.
    We are born of the nothingness incomprehensible to each of us individuals and find death in the midst of the limitlessness. I have absolutely no idea why I am living here and now. I don’t know why the world is the way it is. I have been thrust into existence and am coldly surrounded by the limitless space. When humans cannot fully grasp the foundations of existence, we become encumbered by the feeling known as “fear.” I was a young boy (...)
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  45. Anna Mudde (2015). Self‐Images and “Perspicuous Representations”: Reflection, Philosophy, and the Glass Mirror. Metaphilosophy 46 (4-5):539-554.
    Reflection names the central activity of Western philosophical practice; the mirror and its attendant metaphors of reflection are omnipresent in the self-image of Western philosophy and in metaphilosophical reflection on reflection. But the physical experiences of being reflected by glass mirrors have been inadequately theorized contributors to those metaphors, and this has implications not only for the self-image and the self of philosophy but also for metaphilosophical practice. This article begins to rethink the metaphor of reflection anew. Paying attention to (...)
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  46. D. Murphy & M. Bishop, Reply to Sosa.
    Sosa’s topic is the use of intuitions in philosophy. Much of what I have written on the issue has been critical of appeals to intuition in epistemology, though in recent years I have become increasingly skeptical of the use of intuitions in ethics and in semantic theory as well.
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  47. R. C. N. (1962). Benedetto Croce. Review of Metaphysics 15 (3):528-528.
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  48. Thomas Nadelhoffer (2004). On Implicit Testability and Philosophical Explanations. In Margaret A. Simons, Marybeth Timmermann & Mary Beth Mader (eds.), Philosophical Writings. University of Illinois Press 27--3.
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  49. Stephen L. Nathanson (1978). E. M. Adams. "Philosophy and the Modern Mind". [REVIEW] Metaphilosophy 9:72.
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  50. Kai Neilsen (1992). On There Being Philosophical Knowledge. Philosophical Investigations 15 (2):147-177.
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