An official letter reporting the unauthorized Ph.D. examination at Harvard University of Mary Whiton Calkins records the anomalous position which women have occupied in philosophy from the beginning.

The years following Israel’s founding were formative ones for the development of philosophy as an academic discipline in this country. During this period, the distinction between philosophy seen as contiguous with the humanities and social sciences, and philosophy seen as adjacent to the natural and exact sciences began to make its presence felt in the Hebrew University of Jerusalem. This distinction, which was manifest in the curriculum, was by no means unique to the Hebrew University, but reflected (...) the broader bifurcation between two schools of Western philosophy in the twentieth century. In English-speaking countries, it is generally referred to as the divide between analytic and continental philosophy. What was special about the situation at the Hebrew University, however, was that the split manifested itself in a rather small department, being embodied, basically, in one prominent representative of each school – Nathan Rotenstreich and Yehoshua Bar-Hillel. This article will focus on some key aspects of the lives and thought of Rotenstreich and Bar-Hillel. It will address their philosophical maturation as S.H. Bergmann’s students, their views on the goals of twentieth-century philosophy, on the philosopher’s role in public life, and the circumstances under which they started teaching in Jerusalem right after the founding of the State of Israel. (shrink)

In this paper, we pause to assess a long-standing and ongoing outreach programme by King’s College London and The Philosophy Foundation. In it, philosophy students at university are recruited and trained to facilitate philosophy sessions for pupils who go to schools with high rates of free school meals. This paper describes every stage of that programme, from the recruitment and training of students to the difficulties that can accrue along the way. It also argues that the programme (...) has a benefit which is underappreciated and understudied in the literature on philosophy in schools, which is that it fosters cultural capital among the pupils who participate in it. As such, the paper serves both as a proof of concept for a high-quality, cost-effective philosophical outreach programme and as an impetus for further research into the effects of such programmes. (shrink)

The article reviews the Philosophy of Culture Seminar (lead by V.A. Konev) as a cultural and philosophical phenomenon. The article discusses the seminar’s research program, its basic scientific principles, as well as the content of books published as a result of the seminar. The Philosophy of Culture Seminar became the basis for the formation of a philosophical community in Samara. Thanks to the constant work of the theoretical seminar, Samara philosophers found themselves in a situation of compulsion to (...) fundamental philosophical practices – reading and discussing philosophical texts, polemics, debates. Reading and discussing the fundamental works of contemporary philosophy has become a good school for many Samara philosophers, allowing them to clarify or redevelop their methodological position. The Philosophy of Culture Seminar in Samara gives us an example of how the existence and development of philosophy is possible not only in Russia but in the whole culture, of how a very rich environment of philosophical communication and living philosophical thought are vital for philosophy. (shrink)

Metaphilosophy, Volume 53, Issue 1, Page 134-143, January 2022.

Frege is now regarded as one of the world's greatest philosophers, and the founder of modern logic. Mark Sainsbury argues that we must depart considerably from Frege's views if we are to work towards an adequate conception of natural language. This is an outstanding contribution to philosophy of language and logic and will be invaluable to all those interested in Frege and the philosophy of language.

. The question of whether science may usefully be viewed as a market process has recently been addressed by Mäki, who concludes that “either free-market economics is self-defeating, or else there must be two different concepts of free market, one for the ordinary economy, the other for science.” Here I argue that such pessimism is unwarranted.Mäki proposes that the conduct of economic research itself be taken, self-reflexively, as a test case for any suggested economics of science. While agreeing that we (...) may expect economics to apply to the conduct of economic research itself, I demonstrate that there is a lack of cogency, both in Mäki's argument for his proposal and in his attempt to implement a reflexivity test.Mäki asks what would be exchanged in the scientific “market for ideas”. The answer is that recognition is exchanged for the opportunity to use another's research results. The identification of an organized and pervasive system of exchange establishes a firm basis for analyzing science as a market process. (shrink)

This text argues that we must depart considerably from Frege's own views if we are to work towards an adequate conception of natural language.

This article considers moral philosophers’ responses to French existentialism at Manchester, Oxford, U.C.L.A., and Harvard after 1945. French existentialism was a philosophy of freedom that rose to...

Originally published in 1932, this book presents the substance of the Tanner Lectures for 1931–2, which were delivered by the British philosopher and theologian F. R. Tennant at Cambridge University. This book will be of value to anyone with an interest in the philosophy of science and the relationships between academic disciplines.