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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. James Andow (2016). Thin, Fine and with Sensitivity: A Metamethodology of Intuitions. Review of Philosophy and Psychology 7 (1):105-125.
    Do philosophers use intuitions? Should philosophers use intuitions? Can philosophical methods be improved upon? In order to answer these questions we need to have some idea of how we should go about answering them. I defend a way of going about methodology of intuitions: a metamethodology. I claim the following: we should approach methodological questions about intuitions with a thin conception of intuitions in mind; we should carve intuitions finely; and, we should carve to a grain to which we are (...)
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  6. 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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  7. M. C. D' Arcy (1927). The Claims of Commonsense. Proceedings of the Aristotelian Society 27:317.
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  8. 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 new law was (...)
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  9. James Austin (1979). Criteriology: A Minimally Theoretical Method. Metaphilosophy 10 (1):1–17.
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  10. Mark Balaguer (2009). Free Will as an Open Scientific Problem. A Bradford Book.
    In this largely antimetaphysical treatment of free will and determinism, Mark Balaguer argues that the philosophical problem of free will boils down to an open scientific question about the causal histories of certain kinds of neural events. In the course of his argument, Balaguer provides a naturalistic defense of the libertarian view of free will. The metaphysical component of the problem of free will, Balaguer argues, essentially boils down to the question of whether humans possess libertarian free will. Furthermore, he (...)
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  11. Renford Bambrough & Rush Rhees (1966). Symposium: Unanswerable Questions. Aristotelian Society Supplementary Volume 40:151 - 186.
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  12. Sorin Bangu (2012). Later Wittgenstein's Philosophy of Mathematics. In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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  13. Jeffrey A. Bernstein (1996). The Relevance of Philosophy to Life. Review of Metaphysics 50 (1):167-168.
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  14. Alessandro Bertinetto (2003). Die Grundbeziehung von »Leben« und »Sehen« in der ersten Transzendentalen Logik Fichtes. Fichte-Studien 20:203-213.
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  15. John J. Birch (1924). A-Priorism and Empiricism. The Monist 34 (1):131-149.
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  16. 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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  17. Anthony L. Brueckner (1986). Philosophical Relativity by Peter Unger. Journal of Philosophy 83 (9):509-517.
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  18. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy. British Journal for the History of Philosophy 12 (1):111 – 150.
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  19. W. T. Bush (1929). Memories and Faith. Journal of Philosophy 26 (19):505-519.
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  20. Patrick H. Byrne (2001). Connective Analysis: Aristotle and Strawson. British Journal for the History of Philosophy 9 (3):405 – 423.
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  21. V. C. C. (1956). Justus Lipsius. Review of Metaphysics 9 (4):710-710.
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  22. Marc Champagne (2015). Experience and Life as Ever‐Present Constraints on Knowledge. Metaphilosophy 46 (2):235-245.
    This essay argues that acknowledging the existence of mind-independent facts is a matter of vital importance, in that acquiescence before the layout of the world is something demanded of knowing agents from the most elementary empirical deliverance to the most abstract construct. Building on the idea that normativity requires the presence of more than one option to choose from, the essay shows how the cessation of one's life is the disjunctive alternative of any experiential episode. This much has been missed, (...)
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  23. Margaret Chatterjee (1981). The Language of Philosophy. Kluwer Boston [Distributors].
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  24. Paul Clavier, Yann Schmitt & Jean Gayon (2014). À propos de l'article de Juliette Grange dans Cités 58. Cités 60 (4):199.
    Réponses à Juliette Grange sur ses remises en cause peu argumentées d'une partie de la philosophie en France.
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  25. 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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  26. Mary L. Coolidge (1955). The Experimental Temper in Contemporary European Philosophy. Journal of Philosophy 52 (18):477-493.
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  27. 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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  28. 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 paper (...)
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  29. John Corcoran (1978-9). CORCORAN's THUMBNAIL REVIEWS OF OPPOSING PHILOSOPHY OF LOGIC BOOKS. MATHEMATICAL REVIEWS 56:98-9.
    PUTNAM has made highly regarded contributions to mathematics, to philosophy of logic and to philosophy of science, and in this book he brings his ideas in these three areas to bear on the traditional philosophic problem of materialism versus (objective) idealism. The book assumes that contemporary science (mathematical and physical) is largely correct as far as it goes, or at least that it is rational to believe in it. The main thesis of the book is that consistent acceptance of contemporary (...)
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  30. Anthony M. Coyne (1978). Philosophy and the Modern Mind: A Criticism. Southern Journal of Philosophy 16 (4):391-403.
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  31. M. C. D'Arcy (1926). The Claims of Commonsense. Proceedings of the Aristotelian Society 27:317 - 336.
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  32. Wellington Amâncio da Silva (2014). Representations of Nature in Human Culture. American Journal of Human Ecology 3 (1):10--16.
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  33. Ronald M. Davis, Anne Victoria Neale & Joseph C. Monsur (2003). Medical Journals' Conflicts of Interest in the Publication of Book Reviews. Science and Engineering Ethics 9 (4):471-483.
    The purpose of the study was to assess medical journals’ conflicts of interest in the publication of book reviews. We examined book reviews published in 1999, 2000, and 2001 in five leading medical journals: Annals of Internal Medicine, British Medical Journal, Journal of the American Medical Association, Lancet, and New England Journal of Medicine. The main outcome measure was journal publication of reviews of books that had been published by the journal’s own publisher, that had been edited or authored by (...)
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  34. James J. Delaney & David Martin (forthcoming). Therapy, Enhancement, and Medicine: Challenges for the Doctor–Patient Relationship and Patient Safety. Journal of Business Ethics.
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  35. Edited & Introductions by Dagfinn Føllesdal (2000). Naturalism and Ethics. In Dagfinn Føllesdal (ed.), Philosophy of Quine. Garland Pub.
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  36. L. S. F. (1959). L'Idée de Preuve En Métaphysique. Review of Metaphysics 13 (2):357-357.
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  37. 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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  38. 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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  39. 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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  40. Hans-Johann Glock (2010). From Armchair to Reality? Ratio 23 (3):339-348.
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  41. Hans-Johann Glock (1997). Philosophy, Thought and Language. Royal Institute of Philosophy Supplement 42:151-.
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  42. Germain G. Grisez (1963). Toward a Metaphilosophy. Proceedings of the American Catholic Philosophical Association 37:47-70.
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  43. Neal Grossman (1974). Consciousness Expansion: A New Paradigm for Philosophy. Metaphilosophy 5 (4):340–347.
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  44. 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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  45. Gary Gutting (2013). Replies to Margolis, Lycan, and Henderson. Southern Journal of Philosophy 51 (1):133-140.
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  46. Gary Gutting (1982). Can Philosophical Beliefs Be Rationally Justified? American Philosophical Quarterly 19 (4):315 - 330.
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  47. R. H. (1955). The Rational Basis of the Problems of Philosophy. Review of Metaphysics 9 (2):360-360.
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  48. 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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  49. Stuart Hampshire (1948). Are All Philosophical Questions Questions of Language? Aristotelian Society Supplementary Volume 22:31-78.
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  50. 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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