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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. John J. Birch (1924). A-Priorism and Empiricism. The Monist 34 (1):131-149.
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  3. 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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  4. Anthony L. Brueckner (1986). Philosophical Relativity by Peter Unger. Journal of Philosophy 83 (9):509-517.
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  5. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy. British Journal for the History of Philosophy 12 (1):111 – 150.
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  6. W. T. Bush (1929). Memories and Faith. Journal of Philosophy 26 (19):505-519.
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  7. V. C. C. (1956). Justus Lipsius. Review of Metaphysics 9 (4):710-710.
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  8. Clarke (1997). In Memoriam. Review of Metaphysics 50 (4):997-997.
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  9. 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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  10. Mary L. Coolidge (1955). The Experimental Temper in Contemporary European Philosophy. Journal of Philosophy 52 (18):477-493.
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  11. Wellington Amâncio da Silva (2014). Representations of Nature in Human Culture. American Journal of Human Ecology 3 (1):10--16.
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  12. Hermann Deuser (1986). Einige Fragen zu Ch. S. Peirce' Religionsphilosophie. Zeitschrift für Philosophische Forschung 40 (3):404 - 415.
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  13. Edited & Introductions by Dagfinn Føllesdal (2000). Naturalism and Ethics. In Dagfinn Føllesdal (ed.), Philosophy of Quine. Garland Pub..
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  14. L. S. F. (1959). L'Idée de Preuve En Métaphysique. Review of Metaphysics 13 (2):357-357.
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  15. Germain G. Grisez (1963). Toward a Metaphilosophy. Proceedings of the American Catholic Philosophical Association 37:47-70.
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  16. 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 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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  17. 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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  18. 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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  19. 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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  20. 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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  21. Karl Herzfeld (1952). Philosophy and Experimental Physics. Proceedings of the American Catholic Philosophical Association 26:54-61.
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  22. P. D. J. (1962). The Liberties of Wit. Review of Metaphysics 15 (3):526-526.
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  23. Kile Jones (2009). Analytic Versus Continental Philosophy. Philosophy Now 74:8-11.
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  24. 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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  25. 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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  26. Yervant H. Krikorian (1944). Naturalism and the Human Spirit. New York, Columbia University Press.
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  27. Peter Kung (2012). Intuition, Imagination, and Philosophical Methodology. [REVIEW] Australasian Journal of Philosophy 90 (4):806-809.
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  28. Morris Lazerowitz (1971). Metaphilosophy. Critica 5 (15):3 - 27.
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  29. Morris Lazerowitz (1970). A Note on ‘Metaphilosophy’. Metaphilosophy 1 (1):91–91.
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  30. A. F. M. (1980). Benedetto Croce. Review of Metaphysics 34 (1):162-164.
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  31. 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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  32. Kevin Magill (1997). Experience and Freedom: Self-Determination Without Illusions. Macmillan.
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  33. R. C. N. (1962). Benedetto Croce. Review of Metaphysics 15 (3):528-528.
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  34. Timothy J. Nulty (2011). Review of Jack Reynolds, James Chase, James Williams, Edwin Mares (Eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. [REVIEW] Notre Dame Philosophical Reviews 2011 (1).
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  35. David Papineau, Naturalism. Stanford Encyclopedia of Philosophy.
    The term ‘naturalism’ has no very precise meaning in contemporary philosophy. Its current usage derives from debates in America in the first half of the last century. The self-proclaimed ‘naturalists’ from that period included John Dewey, Ernest Nagel, Sidney Hook and Roy Wood Sellars. These philosophers aimed to ally philosophy more closely with science. They urged that reality is exhausted by nature, containing nothing ‘supernatural’, and that the scientific method should be used to investigate all areas of reality, including the (...)
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  36. Robert Piercey (2010). Metaphilosophy as First Philosophy. International Philosophical Quarterly 50 (3):335-349.
    This paper describes and evaluates two different ways of doing philosophy: a “reflexive” approach that sees metaphilosophical inquiry as fundamental, and a “nonreflexive” approach that sees metaphilosophy as dispensable. It examines arguments that have been advanced for these approaches by Gilbert Ryle, Jerry Fodor, and Richard Rorty, and claims that none of these arguments are convincing. Finally, the paper draws on Alasdair MacIntyre’s work to propose a different way of choosing between the approaches, one that asks which approach is more (...)
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  37. Leon Pompa (2004). Philosophy and the Return to Self-Knowledge. International Studies in Philosophy 36 (1):336-337.
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  38. L. P. R. (1976). Studies in Continental Philosophy Between Kant and Sartre. Review of Metaphysics 29 (4):747-748.
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  39. Paul Redding, From Object Naturalism, to Subject Naturalism, to Idealism: On Price's “Naturalism Without Representationalism”.
    In “Naturalism without Representationalism” Huw Price contests a particular way of understanding how philosophy can be sensitive to the claims of science, and does this by sketching an alternate way in which such “science-sensitivity” might be conceived.1 Most naturalistic conceptions of philosophy, he claims, regard philosophy as taking as its object the world as science describes it. Such approaches then see their own task as one of finding a place for certain objects in this scientifically described world—objects that are not (...)
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  40. Henry S. Richardson (1995). Beyond Good and Right: Toward a Constructive Ethical Pragmatism. Philosophy and Public Affairs 24 (2):108–141.
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  41. Jason Robinson (2008). The Philosophical Challenge of September 11. Dialogue 47 (2):400-402.
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  42. Tom Rockmore (1998). Report on the Third International Philosophical-Cultural Symposium on Metaphilosophy. Metaphilosophy 29 (1&2):3-5.
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  43. Steven F. Savitt (1974). Rorty's Disappearance Theory. Philosophical Studies 28 (6):433-36.
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  44. F. C. S. Schiller (1936). Must Empiricism Be Limited? Mind 45 (179):297-309.
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  45. R. F. T. (1959). Ramus and Talon Inventory. Review of Metaphysics 12 (4):666-666.
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  46. Nicla Vassallo (2011). Realismo soggettivista & pragmatismo epistemico. Paradigmi, Rivista di Filosofia (3):135-151.
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  47. 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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  48. 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 are examined; all are shown to be faulty. In the process, constructive reasons for regarding the debate as a substantive one are provided. It is also suggested that the theories may have differing practical implications.
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  49. Mary Warnock (1992). The Uses of Philosophy. Blackwell.
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  50. 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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