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  1. Konrad Banicki (2014). Philosophy as Therapy: Towards a Conceptual Model. Philosophical Papers 43 (1):7-31.
    The idea of philosophy as a kind of therapy, though by no means standard, has been present in metaphilosophical reflection since antiquity. Diverse versions of it were also discussed and applied by more recent authors such as Wittgenstein, Hadot and Foucault. In order to develop an explicit, general and systematic model of therapeutic philosophy a relatively broad and well-structured account provided by Martha Nussbaum is subjected to analysis. The results obtained, subsequently, form a basis for a new model constructed around (...)
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  2. Joseph Bobik (ed.) (1970). The Nature of Philosophical Inquiry. Notre Dame,University of Notre Dame Press.
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  3. H. Bok (2001). Book Review. Metaphilosophy and Free Will Richard Double. [REVIEW] Mind 110 (438):452-455.
  4. Hilary Bok (2001). Review of Metaphilosophy and Free Will by Richard Double. [REVIEW] Mind 110 (438):452-455.
  5. D. G. Brown (1986). On Professing to Be a Profession. Dialogue 25 (04):753-.
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  6. Cameron Buckner, Mathias Niepert & Colin Allen (2011). From Encyclopedia to Ontology: Toward Dynamic Representation of the Discipline of Philosophy. Synthese 182 (2):205-233.
    The application of digital humanities techniques to philosophy is changing the way scholars approach the discipline. This paper seeks to open a discussion about the difficulties, methods, opportunities, and dangers of creating and utilizing a formal representation of the discipline of philosophy. We review our current project, the Indiana Philosophy Ontology (InPhO) project, which uses a combination of automated methods and expert feedback to create a dynamic computational ontology for the discipline of philosophy. We argue that our distributed, expert-based approach (...)
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  7. Steinar Bøyum (2008). The Concept of Philosophical Experience. Metaphilosophy 39 (3):265–281.
    We often speak about religious experience, and sometimes we speak about metaphysical experience. Yet we seldom hear about philosophical experience. Is philosophy purely a matter of theories and theses, or does it have an experiential aspect? In this article, I argue for the following three claims. First, there is something we might call philosophical experience, and there is nothing mystical about it. Second, philosophical experiences are expressed in something quite similar to what Kant called "aesthetic judgements." Third, philosophical experiences are (...)
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  8. James L. Christian, What Do You Mean Philosophy???
    Sometime, at your leisure—if you want to know what philosophy is—go into a large bookstore and browse. Check a variety of books in psychology, anthropology, physics, chemistry, archeology, astronomy, and other nonfiction fields. Look at the last chapter in each book. In a surprising number of cases, you will find that the author has chosen to round out his work with a final summation of what the book is all about. That is, having written a whole book on a specialized (...)
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  9. Frederick Doepke (2006). A Normative Conception of Philosophy. The Pluralist 1 (2):104 - 122.
  10. Terence Rajivan Edward (2014). Deferentialism and the Territory of Philosophy. Ethos 7 (1):56-62.
    David Liggins and Chris Daly have argued against a recent trend in which some philosophical debate or other is said to be settled by claims from a discipline other than philosophy, because claims from that discipline entail a position on the debate and any claims from that discipline have greater authority than any philosophical claims when the aim is to extend our knowledge. They label this trend deferentialism. This paper presents a dilemma for their argument.
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  11. Fiona Ellis (2001). Metaphilosophy and Relativism. Metaphilosophy 32 (4):359-377.
  12. John Martin Fischer (1999). Metaphilosophy and Free Will. Philosophy and Phenomenological Research 59 (4):1083-1086.
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  13. W. R. Boyce Gibson (1933). What is Philosophy? Australasian Journal of Philosophy 11 (2):88 – 98.
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  14. Pierre Grenon & Barry Smith (2011). Foundations of an Ontology of Philosophy. Synthese 182 (2):185-204.
    We describe an ontology of philosophy that is designed to aid navigation through philosophical literature, including literature in the form of encyclopedia articles and textbooks and in both printed and digital forms. The ontology is designed also to serve integration and structuring of data pertaining to the philosophical literature, and in the long term also to support reasoning about the provenance and contents of such literature, by providing a representation of the philosophical domain that is oriented around what philosophical literature (...)
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  15. Gary Gutting (2005). Review of Brian Leiter (Ed.), The Future for Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).
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  16. Susan Haack (1996). Preposterism and Its Consequences. Social Philosophy and Policy 13 (02):296-.
    What I have to offer here are some thoughts about the “research ethic,” and the ethics of research, in philosophy. There won't be any exciting stuff about the political wisdom or otherwise of research into racial differences in intelligence, or the ethics of scientists' treatment of laboratory animals, or moral issues concerning genetic engineering or nuclear technology, or anything of that kind. There will be only, besides some rather dry analysis of what constitutes genuine inquiry and how the real thing (...)
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  17. P. M. S. Hacker (2009). Philosophy: A Contribution, Not to Human Knowledge, but to Human Understanding. Royal Institute of Philosophy Supplement 84 (65):129-.
    P. M. S. Hacker 1. The poverty of philosophy as a science Throughout its history philosophy has been thought to be a member of a community of intellectual disciplines united by their common pursuit of knowledge. It has sometimes been thought to be the queen of the sciences, at other times merely their under-labourer. But irrespective of its social status, it was held to be a participant in the quest for knowledge – a cognitive discipline. Cognitive disciplines may be a (...)
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  18. Andrew Higgins & Brittany Smith, A Citation Based View of the Ontology Community in Philosophy. Proceedings of the ACM Web Science 2013.
    While many bibliometric techniques have been employed to represent the structure of academic research communities over the years, much of this work has been conducted on scientific fields as opposed to those in the humanities. Here we use graphing techniques to present two networks that allow us to explore the structure of a subset of the philosophy community by mapping the citations between philosophical texts on the topic of ontology (the study of what exists). We find a citation gap between (...)
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  19. Christine James (2013). The Economic and Family Context of Philosophical Autobiography: Acting ‘As-If’ for American Buddenbrooks. Journal of Philosophy of Life 3 (1):24-42.
    This paper addresses the project of philosophical autobiography, using two different perspectives. On the one hand, the societal, economic, and family contexts of William James are addressed, and connected a modern academic context of business ethics research, marketing and purchasing decision making, and the continuing financial crisis. The concepts of “stream of consciousness” and “acting as-if” are connected to recent literature on William James. On the other hand, the significance of family context, and the possible connection between the William James (...)
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  20. Abraham Kaplan (1977/1987). In Pursuit of Wisdom: The Scope of Philosophy. University Press of America.
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  21. John Kekes (1980). The Nature of Philosophy. Rowman and Littlefield.
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  22. James Kreines (2012). Learning From Hegel What Philosophy is All About: For the Metaphysics of Reason; Against the Priority of Meaning. Verifiche - Rivista di Scienze Umane 41 (1-3):129-173.
  23. John Lange (1970). The Cognitivity Paradox. Princeton, N.J.,Princeton University Press.
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  24. Julián Marías (1971). Philosophy as Dramatic Theory. University Park,Pennsylvania State University Press.
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  25. M. G. F. Martin (2009). Reupholstering a Discipline: Comments on Williamson. [REVIEW] Philosophical Studies 145 (3):445 - 453.
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  26. Sebastian A. Matczak (1975). Philosophy: Its Nature, Methods and Basic Sources. Learned Publications.
  27. Andrew Melnyk (2008). Philosophy and the Study of its History. Metaphilosophy 39 (2):203–219.
    This article's goal is to outline one approach to providing a principled answer to the question of what is the proper relationship between philosophy and the study of philosophy's history, a question arising, for example, in the design of a curriculum for graduate students. This approach requires empirical investigation of philosophizing past and present, and thus takes philosophy as an object of study in something like the way that contemporary (naturalistic) philosophy of science takes science as an object of study. (...)
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  28. Gary H. Merrill (2011). Ontology, Ontologies, and Science. Topoi (1):71-83.
    Philosophers frequently struggle with the relation of metaphysics to the everyday world, with its practical value, and with its relation to empirical science. This paper distinguishes several different models of the relation between philosophical ontology and applied (scientific) ontology that have been advanced in the history of philosopy. Adoption of a strong participation model for the philosophical ontologist in science is urged, and requirements and consequences of the participation model are explored. This approach provides both a principled view and justification (...)
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  29. Kevin Mulligan (1991). Introduction: On the History of Continental Philosophy. Topoi 10 (2):115-120.
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  30. Kevin Mulligan, Post-Continental Philosophy. Nosological Notes.
    Born 80 years ago, Continental Philosophy is on its last legs. Its extraordinary career has been helped along by an almost total absence of interest on the part of analytic or other exact philosophers in what the Australian philosopher David Stove calls "the nosology of philosophy" 1, the exploration of the manifold forms taken by bad philosophy. Stove points out that such an enterprise involves doing history. A nosology of Continental Philosophy is, at least in the first instance, inseparable from (...)
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  31. F. Ochieng'-Odhiambo, Roxanne Burton & Ed Brandon (eds.) (2008). Conversations in Philosophy: Crossing the Boundaries. Cambridge Scholars Pub..
  32. Rupert Douglas Paige (1972). What is Philosophy? New York,Exposition Press.
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  33. David Papineau (2009). The Poverty of Analysis. Aristotelian Society Supplementary Volume 83 (1):1-30.
    I argue that philosophy is like science in three interesting and non-obvious ways. First, the claims made by philosophy are synthetic, not analytic: philosophical claims, just like scientific claims, are not guaranteed by the structure of the concepts they involve. Second, philosophical knowledge is a posteriori, not a priori: the claims established by philosophers depend on the same kind of empirical support as scientific theories. And finally, the central questions of philosophy concern actuality rather than necessity: philosophy is primarily aimed (...)
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  34. James Pearson (2013). Asking Students What Philosophers Teach. Teaching Philosophy 36 (1):31-49.
    This essay argues for the value of teaching a unit that questions what it is that philosophers teach as a way of encouraging students to reflect on the nature of philosophy. I show how using ancient philosophy to frame this unit makes it especially urgent, since an important (and often overlooked) consequence of Socrates’s demarcation of philosophy from oratory is that philosophers are not in a position to teach anything. I have found that students are eager to engage the challenge (...)
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  35. Diana I. Pérez (2005). Mysteries and Scandals. Transcendental Naturalism and the Future of Philosophy (Misterios y Escándalos. El Naturalismo Trascendental y Elfuturo de Lafilosofía). Critica 37 (110):35 - 52.
    In this paper I shall discuss McGinn's transcendental naturalism (TN) and the reasons he gives in order to show that philosophy will always be just a cluster of mysteries without answers. I shall show that the three main arguments he gives for TN are inconclusive and that a modular architecture of the mind he presupposes is not committed to the epistemic thesis of TN, the idea that we are "cognitively closed" to answering some questions about consciousness, meaning, knowledge and the (...)
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  36. Tuomas K. Pernu (2008). Philosophy and the Front Line of Science. The Quarterly Review of Biology 83 (1):29-36.
    According to one traditional view, empirical science is necessarily preceded by philosophical analysis. Yet the relevance of philosophy is often doubted by those engaged in empirical sciences. I argue that these doubts can be substantiated by two theoretical problems that the traditional conception of philosophy is bound to face. First, there is a strong normative etiology to philosophical problems, theories, and notions that is difficult to reconcile with descriptive empirical study. Second, conceptual analysis (a role that is typically assigned to (...)
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  37. Neville Vivian Pope (1975). Philosophy: An Outline of the Discipline and its Sub-Disciplines. Philosophical Enterprises.
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  38. P. S. Schievella (1971). Review of J. Lange, The Cognitivity Paradox (An Inquiry Concerning the Claims of Philosophy) . Journal of Critical Analysis 2 (4):47-58.
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  39. Henry Sidgwick (1902/1996). Philosophy, its Scope and Relations. Thoemmes Press.
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  40. Nathan Sinclair (2012). A Dogma of Naturalism. Metaphilosophy 43 (5):551-566.
    One of the major historical effects of Quine’s attacks upon the analytic-synthetic distinction has been to popularise the belief that philosophy is continuous with science. Currently, most philosophers believe that such continuity is an inevitable consequence of naturalism. This article argues that though Quine’s semantic holism does imply that there is no sharp distinction between truths discoverable by scientific investigation and truths discoverable by philosophical investigation, it also implies that there is a perfectly sharp and natural distinction between natural science (...)
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  41. Joseph Wayne Smith (1985). Against Orientational Pluralism in Metaphilosophy. Metaphilosophy 16 (2-3):214-220.
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  42. Ernest Sosa (1987). Serious Philosophy and Freedom of Spirit. Journal of Philosophy 84 (12):707-726.
    I wish to lay out a view of “serious” philosophy, and to consider recent attacks on that view from the side of the “free spirited” philosophy: deconstruction and textualism, hermeneutics, critical theory, and the new pragma-tism. Without defining what all forms of freedom have in common, I shall draw from them a combined critique against seriousness. I will also examine, occasionally and in passing, positive ideas conjured up by the free. But mainly I wish to consider their combined critique of (...)
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  43. Paul Thagard & Craig Beam, Metaphilosophy.
    analogies that epistemologists have used to discuss the structure and validity of knowledge. After reviewing foundational, coherentist, and other metaphors for knowledge, we discuss the metaphilosophical significance of the prevalence of such metaphors. We argue that they support a view of philosophy as akin to science rather than poetry or rhetoric.
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  44. Paolo Tripodi (2011). Peter, Stephen … and Ludwig,. In Richard Davies (ed.), Analisi. Annuario della Società Italiana di Filosofia Analitica (SIFA) 2011. Mimesis.
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  45. Roger Wertheimer (1993). Socratic Scepticism. Metaphilosophy 24 (4):344-62.
    The Socratic Paradox (that only Socrates is wise, and only because only he recognizes our lack of wisdom) is explained, elaborated and defended. His philosophical scepticism is distinguished from others (Pyrrhonian, Cartesian, Humean, Kripkean Wittgenstein, etc.): the doubt concerns our understanding of our beliefs, not our justification for them; the doubt is a posteriori and inductive, not a priori. Post-Socratic philosophy confirms this scepticism: contra-Descartes, our ideas are not transparent to us; contra-Verificationism, no criterion distinguishes sense from nonsense. The import (...)
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