Search results for 'Analytic Philosophy' (try it on Scholar)

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  1.  66
    Michael Losonsky (2014). The Preoccupation and Crisis of Analytic Philosophy. European Journal of Analytic Philosophy 10 (1):5-20.
    I propose to reconsider Gilbert Ryle’s thesis in 1956 in his introduction to The Revolution of Philosophy that “the story of twentieth-century philosophy is very largely the story of this notion of sense or meaning” and, as he writes elsewhere, the “preoccupation with the theory of meaning is the occupational disease of twentieth-century Anglo-Saxon and Austrian philoso- phy.” Ryle maintains that this preoccupation demar- cates analytic philosophy from its predecessors and that it gave philosophy a (...)
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  2.  11
    Michael Beaney (2016). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. Journal of the Philosophy of History 10 (2):211-234.
    _ Source: _Volume 10, Issue 2, pp 211 - 234 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, (...)
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  3.  5
    Michael Beaney (forthcoming). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 24 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a reinvigorated (...)
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  4. Jaime Nubiola, A Plea for a Peircean Turn in Analytic Philosophy. Paideia, Twentieth World Congress of Philosophy.
    Criticisms of analytic philosophy have increased in intensity in the last decade, denouncing specifically its closing in on itself, which results in barrenness and ignorance of real human problems. The thought of C. S. Peirce is proposed as a fruitful way of renewing the analytic tradition and obviating these criticisms. While this paper is largely a reflection on Hilary Putnam’s study of the historical development of analytic philosophy, not only can some of its main roots (...)
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  5. Fraser MacBride (2014). Analytic Philosophy and its Synoptic Commission: Towards the Epistemic End of Days. Royal Institute of Philosophy Supplement 74:221-236.
    There is no such thing as , conceived as a special discipline with its own distinctive subject matter or peculiar method. But there is an analytic task for philosophy that distinguishes it from other reflective pursuits, a global or synoptic commission: to establish whether the final outputs of other disciplines and common sense can be fused into a single periscopic vision of the Universe. And there is the hard-won insight that thought and language aren't transparent but stand in (...)
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  6. Charles Pigden (2013). Analytic Philosophy (Alternative Title 'Analytic Atheism?'). In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press 307-319.
    Most analytic philosophers are atheists, but is there a deep connection between analytic philosophy and atheism? The paper argues a) that the founding fathers of analytic philosophy were mostly teenage atheists before they became philosophers; b) that analytic philosophy was invented partly because it was realized that the God-substitute provided by the previously fashionable philosophy - Absolute Idealism – could not cut the spiritual mustard; c) that analytic philosophy developed an (...)
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  7. Peter Simons (2003). Bocheński and Balance: System and History in Analytic Philosophy. Studies in East European Thought 55 (4):281-297.
    Using the work of Józef Bocheski as apositive example, this paper sets out the casefor a balanced use of historical knowledge indoing analytic philosophy. Between the twoextremes of relativizing historicism, whichdenies absolute truth, and arrogant scientism,which denies any constructive role for thehistory of ideas in philosophy, lies a viamedia in which historical reflection onconcepts and their history is placed at theservice of the system of cognitive philosophy.Knowledge of the history of philosophy, whilenot a sine qua (...)
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  8.  3
    Michael Beaney (forthcoming). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. Brill.
    _ Source: _Page Count 24 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a reinvigorated (...)
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  9.  23
    Nikolay Milkov (2007). Russell, Wittgenstein, and the Project for "Analytic Philosophy". Contributions of the Austrian Ludwig Wittgenstein Society 15:153-155.
    The paper investigates the history of the introduction of what was later called “analytic philosophy” in October 1911–May 1912. Despite the fact that Russell and Wittgenstein were in full agreement in their antipathy towards the old-style philosophy, for example, that of Bergson, each had his own conception of the New Philosophy. For Russell, it meant “examined philosophy”, or philosophy advanced through “scientific restraint and balance” of our theoretical conjectures, and resulted in a series of (...)
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  10. Titus Stahl (2008). Analytic Philosophy and the Return of Hegelian Thought. [REVIEW] Critical Horizons 9 (1):109-112.
    A review of Paul Reddings book "Analytic philosophy and the return of Hegelian thought".
     
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  11.  36
    Ann Garry (1995). A Minimally Decent Philosophical Method: Analytic Philosophy and Feminism. Hypatia 10 (3):7-30. [REVIEW] Hypatia 10 (3):7-30.
    This essay focuses on the extent to which the methods of analytic philosophy can be useful to feminist philosophers. I pose nine general questions feminist philosophers might ask to determine the suitability of a philosophical method. Examples include: Do its typical ways of formulating problems or issues encourage the inclusion of a wide variety of women's points of view? Are its central concepts gender-biased, not merely in their origin, but in very deep, continuing ways? Does it facilitate uncovering (...)
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  12.  29
    Géza Kállay (2011). At T-Time, the Inchoative Nick of Time, and “Statements About the Past”: Time and History in the Analytic Philosophy of Language. Journal of the Philosophy of History 5 (3):322-351.
    The paper, drawing on articles by J. M. E. McTaggart, G. E. Moore, D. Davidson, J. L. Austin, B. Russell, A. J. Ayer and G. E. M. Anscombe, argues that the philosophy of language in the analytic tradition has developed an “inchoative“ view of time, and history is a problem as regards the existence of events in the past and how these events can be known. An alternative view is hinted at through the work of L. Wittgenstein and (...)
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  13.  10
    Martijn Boven (2013). Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and Phenomenology. International Journal of Philosophical Studies 21 (2):297-301.
    In Chronopathologies, the Australian philosopher Jack Reynolds gives an exciting analysis of the intimate connection between time and politics in three trajectories of contemporary philosophy: analytic philosophy, poststructuralism and phenomenology. These trajectories are incompatible in the sense that internalizing the norms of any one of them 'makes taking the other(s) seriously very difficult' (p. 225). Given this incompatibility, Reynolds convincingly argues that the only way forward is to draw out the differences between these trajectories, in order to (...)
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  14.  25
    Aaron Preston (2004). Prolegomena to Any Future History of Analytic Philosophy. Metaphilosophy 35 (4):445-465.
    The careful historical and metaphilosophical attention recently bestowed upon analytic philosophy has revealed that traditional ways of defining it are inadequate. In the face of this inadequacy, contemporary authors have proposed new definitions that detach analytic philosophy from its turn of the twentieth century origins. I argue that this contemporary trend in defining analytic philosophy is misguided, and that it diminishes the likelihood of our coming to an accurate historical and metaphilosophical understanding of it. (...)
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  15.  8
    Agnaldo Cuoco Portugal (2010). Filosofia Analítica da Religião como Pensamento Pós-"Pós-Metafísico" (Analytic Philosophy of Religion as a Post-'Post-Metaphysical' Thought) - DOI: 10.5752/P.2175-5841.2010v8n16p80. [REVIEW] Horizonte 8 (16):80-98.
    Entendendo “pensamento pós-metafísico” no sentido da crítica moderna e positivista à metafísica como forma de conhecimento, o artigo apresenta a filosofia analítica da religião como uma resposta à tese de que a linguagem religiosa não tem sentido porque não se refere a nenhum dado empiricamente verificável ou falseável. Em primeiro lugar, é apresentada a resposta não-realista ao desafio pós-metafísico, especialmente a de D. Z. Phillips, baseada nas ideias de Wittgenstein. Nessa proposta, o sentido da linguagem religiosa não está na referência (...)
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  16.  2
    John-Michael Kuczynski (2016). What is Analytic Philosophy? JOHN-MICHAEL KUCZYNSKI.
    Philosophy is the analysis of the categories in terms of which we understand the world. Analytic philosophy is simply philosophy that is pursued with a high degree of awareness of what philosophy is. Contrary to what Wittgenstein alleges, analytic philosophy is not linguistic philosophy; for it is only to the quite limited extent that meaning-analysis takes the form of sentential analysis that the latter falls within the bailiwick of analytic philosophy.
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  17. Jack Reynolds (2010). Common Sense and Philosophical Methodology: Some Metaphilosophical Reflections on Analytic Philosophy and Deleuze. Philosophical Forum 41 (3):231-258.
    On the question of precisely what role common sense (or related datum like folk psychology, trust in pre-theoretic/intuitive judgments, etc.) should have in reigning in the possible excesses of our philosophical methods, the so-called ‘continental’ answer to this question, for the vast majority, would be “as little as possible”, whereas the analytic answer for the vast majority would be “a reasonably central one”. While this difference at the level of both rhetoric and meta-philosophy is sometimes – perhaps often (...)
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  18. Carleton B. Christensen (2008). Self and World - From Analytic Philosophy to Phenomenology. Walter de Gruyter.
    This book draws upon the phenomenological tradition of Husserl and Heidegger to provide an alternative elaboration of John McDowell’s thesis that in order to understand how self-conscious subjectivity relates to the world, perception must be understood as a genuine unity of spontaneity (‘concept’) and receptivity (‘intuition’). Thereby it clarifies McDowell’s critique of Donald Davidson and develops an alternative conception of perceptual experience which gives sense to McDowell’s claim that self-conscious subjectivity is so inherently in touch with its world that scepticism (...)
     
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  19. Barry Smith (1989). On the Origins of Analytic Philosophy. Grazer Philosophische Studien 35:153-173.
    Analytic philosophers have until recently been reluctant to pursue historical investigations into the Central European roots of their own philosophical tradition. The most recent book by Michael Dummett, however, entitled Origins of Analytic Philosophy, shows how fruitful such investigations can be, not only as a means of coming to see familiar philosophical problems in a new light, but also as a means of clarifying what, precisely, ‘analytic philosophy’ might mean. As Dummett points out, the newly (...)
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  20. Dan Zahavi (2002). First-Person Thoughts and Embodied Self-Awareness: Some Reflections on the Relation Between Recent Analytic Philosophy and Cognitive Science. [REVIEW] Phenomenology and the Cognitive Sciences 1 (1):7-26.
    The article examines some of the main theses about self-awareness developed in recent analytic philosophy of mind (especially the work of Bermúdez), and points to a number of striking overlaps between these accounts and the ones to be found in phenomenology. Given the real risk of unintended repetitions, it is argued that it would be counterproductive for philosophy of mind to ignore already existing resources, and that both analytical philosophy and phenomenology would profit from a more (...)
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  21. Babette E. Babich (2003). On the Analytic-Continental Divide in Philosophy : Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books
    On the political nature of the analytic - continental distinction in professional philosophy and the general tendency to discredit continental philosophy while redesignating the rubric as analytically conceived.
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  22.  82
    Max Baker-Hytch (2016). Analytic Theology and Analytic Philosophy of Religion: What's the Difference? Journal of Analytic Theology 4.
    Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning field of (...) theology. The aim of this article, then, will be to map out several forms that analytic theology might (and in some cases actually does) take before examining the extent to which each can be thought to be distinct from analytic philosophy of religion. (shrink)
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  23. Panu Raatikainen (2013). What Was Analytic Philosophy? Journal for the History of Analytical Philosophy 2 (1).
  24.  10
    Joel Dittmer (2015). Peter Unger, Empty Ideas: A Critique of Analytic Philosophy. Reviewed By. Philosophy in Review 35 (6):316-318.
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  25.  80
    George Duke, Elena Walsh, Jack Reynolds & James Chase (2010). Post-Analytic Philosophy : Overcoming the Divide. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    This essay uses citational analyses to argue that most of the philosophers considered "postanalytic" - Wittgenstein, McDowell, Davidson, and Rorty - are not, in fact, genuine figures of rapprochement, since the particular essays cited, and/or the background literature that is cited, are not shared in common between the standard-bearing analytic and continental journals.
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  26.  38
    Maria Alvarez (2011). Glock on Analytic Philosophy and History. Teorema: International Journal of Philosophy (I).
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  27.  12
    V. J. McGill (1950). Elements of Analytic Philosophy. [REVIEW] Journal of Philosophy 47 (14):411-415.
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  28.  12
    Harry Tarter (1959). Semantics and Necessary Truth; an Inquiry Into the Foundations of Analytic Philosophy. [REVIEW] Journal of Philosophy 56 (2):76-80.
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  29.  58
    Ernest Nagel (1936). Impressions and Appraisals of Analytic Philosophy in Europe. II. Journal of Philosophy 33 (2):29-53.
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  30.  50
    Ernest Nagel (1936). Impressions and Appraisals of Analytic Philosophy in Europe. I. Journal of Philosophy 33 (1):5-24.
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  31. Jack Reynolds (2010). Problems of Other Minds: Solutions and Dissolutions in Analytic and Continental Philosophy. Philosophy Compass 5 (4):326-335.
    While there is a great diversity of treatments of other minds and inter-subjectivity within both analytic and continental philosophy, this article specifies some of the core structural differences between these treatments. Although there is no canonical account of the problem of other minds that can be baldly stated and that is exhaustive of both traditions, the problem(s) of other minds can be loosely defined in family resemblances terms. It seems to have: (1) an epistemological dimension (How do we (...)
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  32.  9
    Jeremy Barris (2012). The Convergent Conceptions of Being in Mainstream Analytic and Postmodern Continental Philosophy. Metaphilosophy 43 (5):592-618.
    This article argues that there is ultimately a very close convergence between prominent conceptions of being in mainstream Anglo‐American philosophy and mainstream postmodern Continental philosophy. One characteristic idea in Anglo‐American or analytic philosophy is that we establish what is meaningful and so what we can say about what is, by making evident the limits of sense or what simply cannot be meant. A characteristic idea in Continental philosophy of being is that being emerges through contrast (...)
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  33. Paul Redding (2013). Hegel and Analytic Philosophy. In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury
     
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  34.  52
    Francois-Igor Pris (2015). Wittgensteinian Pragmatism in Analytic Philosophy and Phenomenology (700 pages, in Russian, ISBN-13: 978-3-659-79102-4). Lambert.
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  35.  88
    Jack Reynolds (2006). Sadism and Masochism: A Symptomatology of Analytic and Continental Philosophy. Parrhesia 1 (1):15.
    There has recently been a plethora of attempts to understand the key differences that separate the analytic and continental traditions of philosophy, often involving either painstaking descriptions of the divergent argumentative techniques and methodologies that concern them, or comparatively examining in detail the work of certain major theorists in both traditions (e.g. Rawls and Derrida, Lewis and Deleuze). While partly drawing on these two approaches, in this particular essay I instead propose a rather more speculative way of teasing (...)
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  36.  3
    Oliver D. Crisp & Michael C. Rea (eds.) (2009). Analytic Theology: New Essays in the Philosophy of Theology. Oxford University Press.
    Philosophy in the English-speaking world is dominated by analytic approaches to its problems and projects; but theology has been dominated by alternative approaches. Many would say that the current state in theology is not mere historical accident, but is, rather, how things ought to be. On the other hand, many others would say precisely the opposite: that theology as a discipline has been beguiled and taken captive by 'continental' approaches, and that the effects on the discipline have been (...)
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  37.  49
    Andreas Vrahimis (2013). Encounters Between Analytic and Continental Philosophy. Palgrave-Macmillan.
    Twentieth-century philosophy has often been pictured as divided into two camps, analytic and continental. This study challenges this depiction by examining encounters between some of the leading representatives of either side. Starting with Husserl and Frege's fin-de-siècle turn against psychologism, it turns to Carnap's 1931 attack on Heidegger's metaphysics (together with its background in the Cassirer-Heidegger dispute of 1929), moving on to Ayer's 1951 meeting with Bataille and Merleau-Ponty at a Parisian bar, followed by the 'dialogue of the (...)
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  38.  76
    P. M. S. Hacker (1996). Wittgenstein's Place in Twentieth-Century Analytic Philosophy. Blackwell.
    This text provides a unique and compelling account of Wittgenstein's impact upon twentieth century analytic philosophy, from its inception at the turn of the ...
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  39. Michael Esfeld (1998). Holism and Analytic Philosophy. Mind 107 (426):365-80.
    The aim of the paper is to propose a general conception of holism which is applicable to cases as far apart as holism in belief systems and holism in quantum physics. My proposal characterizes a holistic system S in terms of generic ontological dependence among its parts. This dependence relates to some of the properties that make something a part of an S whenever there is a suitable arrangement with other things. My proposal thus also characterizes what it is for (...)
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  40.  79
    Hans-Johann Glock (2008). What is Analytic Philosophy? Cambridge University Press.
    In this rich and wide-ranging book, Hans Johann Glock argues that analytic philosophy is a loose movement held together both by ties of influence and by various ...
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  41.  18
    Roy A. Sorensen (1993). Pseudo-Problems: How Analytic Philosophy Gets Done. Routledge.
    In the twentieth century, philosophers tackled many of the philosophical problems of previous generations by dissolving them--attacking them as linguistic illusions and showing that the problems, when closely inspected, were not problems at all. Roy A. Sorensen takes the most important and interesting examples from one hundred years of analytic philosophy to consolidate a different theory of dissolution. Pseudo-Problems offers a fascinating alternative history of twentieth century analytic philosophy. It seeks to outline a unified account of (...)
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  42.  16
    Aloysius Martinich & David Sosa (eds.) (2001). A Companion to Analytic Philosophy. Blackwell.
    This volume is a vital resource for anyone interested in analytic philosophy.
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  43. Peter Hylton (1990). Russell, Idealism, and the Emergence of Analytic Philosophy. Oxford University Press.
    Analytic philosophy has become the dominant philosophical tradition in the English-speaking world. This book illuminates that tradition through a historical examination of a crucial period in its formation: the rejection of Idealism by Bertrand Russell and G.E. Moore at the beginning of the twentieth century, and the subsequent development of Russell's thought in the period before the First World War.
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  44.  16
    Gary Gutting (2009). What Philosophers Know: Case Studies in Recent Analytic Philosophy. Cambridge University Press.
    Part I : how does that go? : the limits of philosophical argument -- Quine's "Two dogmas" : argument or imagination? -- Argument and intuition in Kripke's Naming and necessity -- The rise and fall of counterexamples : Gettier, Goldman, and Lewis -- Reflection : pictures, intuitions, and philosophical knowledge -- Part II : arguments and convictions -- Turning the tables : Plantinga and the rise of philosophy of religion -- Materialism and compatibilism : two dogmas of analytic (...)
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  45.  13
    Mark Textor (2016). Vacuous Names in Early Analytic Philosophy: Frege, Russell, and Moore. Philosophy Compass 11 (6):316-326.
    Empty proper names give rise to intriguing questions. Frege, Moore and Russell stand at the beginning of analytic philosophy's engagement with these questions. In this paper I will therefore introduce and assess their views on the topic of empty names and draw connections to recent work.
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  46.  84
    John Corcoran (2007). 2007. Notes on the Founding of Logics and Metalogic: Aristotle, Boole, and Tarski. Eds. C. Martínez Et Al. Current Topics in Logic and Analytic Philosophy / Temas Actuales de Lógica y Filosofía Analítica. Imprenta Univeridade Santiago de Compostela. In C. Martínez (ed.), Current Topics in Logic and Analytic Philosophy /. 145-178.
  47.  62
    Paul Redding (2007). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.
    Examines the possibilities for the rehabilitation of Hegelian thought within current analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. But these assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who while contributing to core areas of the analytic movement, (...)
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  48. Nikolay Milkov (2004). G. E. Moore and the Greifswald Objectivists on the Given and the Beginning of Analytic Philosophy. Axiomathes 14 (4):361-379.
    Shortly before G. E. Moore wrote down the formative for the early analytic philosophy lectures on Some Main Problems of Philosophy (1910–1911), he had become acquainted with two books which influenced his thought: (1) a book by Husserl's pupil August Messer and (2) a book by the Greifswald objectivist Dimitri Michaltschew. Central to Michaltschew's book was the concept of the given. In Part I, I argue that Moore elaborated his concept of sense-data in the wake of the (...)
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  49.  45
    Tom Sorell & G. A. J. Rogers (eds.) (2005). Analytic Philosophy and History of Philosophy. Oxford University Press.
    Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement with ordinary linguistic intuitions or common sense (...)
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  50.  35
    Joe Mintoff (2013). Recasting Analytic Philosophy on the Problem of Evil. Sophia 52 (1):51-54.
    In his recent book, A Frightening Love: Recasting the Problem of Evil, Andrew Gleeson challenges a certain conception of justification assumed in mainstream analytic philosophy and argues that analytic philosophy is ill-suited to deal with the most pressing, existential, form of the problem of evil. In this article I examine some aspects of that challenge.
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