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  1. Antony Aumann (forthcoming). Aesthetic Value, Cognitive Value, and the Border Between. Journal of Aesthetics and Art Criticism.
    It is sometimes held that “the aesthetic” and “the cognitive” are separate categories. Enterprises concerning the former and ones concerning the latter have different aims and values. They require distinct modes of attention and reward divergent kinds of appreciation. Thus, we must avoid running together aesthetic and cognitive matters. In this paper, I challenge the independence of these categories, but in unorthodox fashion. Most attempts proceed by arguing that cognitive values can bear upon aesthetic ones. I approach from the opposite (...)
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  2. Antony Aumann (2009). Kierkegaard's Case for the Irrelevance of Philosophy. Continental Philosophy Review 42 (2):221-248.
    This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens (...)
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  3. Guy Axtell (2003). Review of Rosenbaum. [REVIEW] Contemporary Pragmatism:178-187.
    There are many books on the market about religion in American thought and history, but the idea for a collection of essays focused directly upon pragmatist reconstructions of religious belief and sentiment is overdue. Stuart Rosenbaum’s reader admirably fills this need, and is bound to bring fresh insights to students and advanced researchers alike.
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  4. Hilary Bok (2001). Review of Metaphilosophy and Free Will by Richard Double. [REVIEW] Mind 110 (438):452-455.
  5. Steinar Bøyum (2010). The Concept of Philosophical Education. Educational Theory 60 (5):543-559.
    Strangely, the concept of philosophical education is not much in use, at least not as a philosophical concept. In this essay, Steinar Bøyum attempts to outline such a philosophical concept of philosophical education. Bøyum uses Plato's Allegory of the Cave, René Descartes's life of doubt, and Immanuel Kant's criticism of metaphysics as paradigms or defining examples of this concept. Bøyum's aim in this essay is not exegetical; rather, he hopes to describe these examples in a way that will let their (...)
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  6. Carlo Cellucci, Knowledge and the Meaning of Human Life. naturalism.org.
    In this paper I discuss the view, put forward by several people from Aristotle to Russell, that knowledge is the ultimate purpose and meaning of human life, and I find it wanting. I also argue that all attempts to show that human life has a meaning from an external and higher point of view have been unsuccessful, human life having a meaning only from an internal point of view. I discuss such meaning and argue that, while knowledge is not the (...)
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  7. David Pérez Chico (2008). Philosophy as the Recovery of the Ordinary. Proceedings of the Xxii World Congress of Philosophy 4:5-8.
    After centuries of philosophical explorations of the remote and the elevated, in our work we give credibility to the possibility that the time has come for philosophy to conquer back the ordinary. Nor only we assume this, but we would also conclude that the main task of philosophy is the recovery of the ordinary (world). A task that also helps to understand what philosophy is or should be or could be. We intend to explore philosophy traditional reluctance to the ordinary (...)
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  8. Tadeusz Czeżowski (2000). Knowledge, Science, and Values: A Program for Scientific Philosophy. Rodopi.
    INTRODUCTION The present volume offers a selection of papers written by Tadeusz Czezowski. one of the most prominent representatives of the Lvov-Warsaw ...
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  9. Daniel C. Dennett (2006). Higher-Order Truths About Chmess. Topoi 25 (1-2):39-41.
    Abstract Many projects in contemporary philosophy are artifactual puzzles of no abiding significance, but it is treacherously easy for graduate students to be lured into devoting their careers to them, so advice is proffered on how to avoid this trap.
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  10. Eric Dietrich (2011). There Is No Progress in Philosophy. Essays in Philosophy 12 (2):9.
    Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a (...)
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  11. Frederick Doepke (2006). A Normative Conception of Philosophy. The Pluralist 1 (2):104 - 122.
  12. Eugen Fischer (2011). Diseases of the Understanding and the Need for Philosophical Therapy. Philosophical Investigations 34 (1):22-54.
    The paper develops and addresses a major challenge for therapeutic conceptions of philosophy of the sort increasingly attributed to Wittgenstein. To be substantive and relevant, such conceptions have to identify “diseases of the understanding” from which philosophers suffer, and to explain why these “diseases” need to be cured in order to resolve or overcome important philosophical problems. The paper addresses this challenge in three steps: With the help of findings and concepts from cognitive linguistics and cognitive psychology, it redevelops the (...)
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  13. Bryan Frances, Why I Think Research in Non-Applied, Non-Interdisciplinary, Non-Historical Philosophy is Worthwhile.
    On occasion, someone will ask you why you’re a philosopher and not a scientist or some other, more obviously respectable, intellectual. Or a high and mighty philosopher will dismiss all of philosophy with the exception of the history of philosophy. Others will restrict philosophy’s importance to applied philosophy or philosophy with obvious interdisciplinary features. Or someone from a different discipline might be respectful of the philosophical profession but in need of an explanation of why research in philosophy that is not (...)
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  14. 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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  15. Nicholas Joll (2010). Philosophy and Real Politics. By Raymond Geuss. Metaphilosophy 41 (5):722-727.
  16. Guy Kahane (2012). The Value Question in Metaphysics. Philosophy and Phenomenological Research 85 (1):27-55.
    Much seems to be at stake in metaphysical questions about, for example, God, free will or morality. One thing that could be at stake is the value of the universe we inhabit—how good or bad it is. We can think of competing philosophical positions as describing possibilities, ways the world might turn out to be, and to which value can be assigned. When, for example, people hope that God exists, or fear that we do not possess free will, they express (...)
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  17. Stephan Körner (1976). On the Relevance of Philosophy. Swindon Philosophical Society.
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  18. Lawrence Lengbeyer (1997). ‘Don't Think, But Look!’: Wittgenstein (& James) on Method. In Paul Weingartner, Gerhard Schurz & Georg Dorn (eds.), The Role of Pragmatics in Contemporary Philosophy, vol. 1. The Austrian Ludwig Wittgenstein Society.
  19. 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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  20. 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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  21. M. F. H. Roe (1975). Letters From Afar: Which Was Written, in Some Answer to the Rather Perplexing Question, What is the Point, If Any, of Studying Philosophy? Distributed by Johnson Publications.
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  22. Bart Streumer (2007). Review of Ingmar Persson, The Retreat of Reason: A Dilemma in the Philosophy of Life. [REVIEW] Times Literary Supplement (9 November).
    Analytic philosophers are often accused of ignoring the large questions that philosophy should be about and of concentrating instead on small technical questions that no one else is interested in. This accusation is not entirely unfounded. However, in order to answer large philosophical questions, we often need to answer many smaller and more technical ones first, whether or not anyone is interested in the answers to them. In his excellent new book The Retreat of Reason: A Dilemma in the Philosophy (...)
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  23. Rasmus Grønfeldt Winther, Free to Universalize or Bound by Culture? Multicultural and Public Philosophy: A White Paper.
    Multiculturalism requires sustained and serious philosophical reflection, which in turn requires public outreach and communication. This piece briefly outlines concerns raised by the philosophy of multiculturalism and, conversely, multiculturalism in philosophy, which ultimately force us to reconsider the philosopher’s own role and responsibility. I conclude with a provocative suggestion of philosophy as /public diplomacy/. (As this is intended to be a piece for a general audience, secondary literature is only referred to in the conclusion. References gladly provided upon request.).
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