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Profile: Hans-Johann Glock (University of Zürich)
  1.  28
    Hans-Johann Glock, Meaning and Rule Following.
    According to a venerable tradition in philosophy and linguistics, expressions have meaning through being subject to conventions or rules. This claim has become a central topic of contemporary philosophy of language and mind in the wake of Wittgenstein and Kripke, largely because the normativity of meaning is regarded as a serious challenge to naturalism. One reaction to this challenge is to deny that the normativity of meaning is genuine. While there are ‘semantic principles’ specifying conditions for the correct application of (...)
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  2. Hans-Johann Glock (1996). A Wittgenstein Dictionary. Wiley-Blackwell.
    This lucid and accessible dictionary presents technical terms that Wittgenstein introduced into philosophical debate or transformed substantially, and also topics to which he made a substantial contribution. Hans-Johann Glock places Wittgenstein's ideas in their relevance to current debates. The entries delineate Wittgenstein's lines of argument on particular issues, assessing their strengths and weaknesses, and shed light on fundamental exegetical controversies. The dictionary entries are prefaced by a 'Sketch of a Intellectual Biography', which links the basic themes of the early and (...)
     
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  3.  97
    L. Allison, J. Annas, Robert L. Arrington, Hans-Johann Glock, J. M. Bernstein & D. Beyleveld (1992). Appearance in This List Does Not Preclude a Future Review of the Book. Where They Are Known Prices Are Either Given in $ US or in£ UK. Mind 101.
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  4.  74
    Hans-Johann Glock (2003). Quine and Davidson on Language, Thought, and Reality. Cambridge University Press.
    Quine and Davidson are among the leading thinkers of the twentieth century. Their influence on contemporary philosophy is second to none, and their impact is also strongly felt in disciplines such as linguistics and psychology. This is the first book devoted to both of them, but also the first to question some of their basic assumptions. Hans-Johann Glock critically scrutinizes their ideas on ontology, truth, necessity, meaning and interpretation, thought, and language, and shows that their attempts to accommodate meaning and (...)
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  5. Hans-Johann Glock (1997). Kant and Wittgenstein: Philosophy, Necessity and Representation. International Journal of Philosophical Studies 5 (2):285 – 305.
    Several authors have detected profound analogies between Kant and Wittgenstein. Their claims have been contradicted by scholars, such being the agreed penalty for attributions to authorities. Many of the alleged similarities have either been left unsubstantiated at a detailed exegetical level, or have been confined to highly general points. At the same time, the 'scholarly' backlash has tended to ignore the importance of some of these general points, or has focused on very specific issues or purely terminological matters. To advance (...)
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  6.  87
    Hans-Johann Glock (2009). Can Animals Act For Reasons? Inquiry 52 (3):232-254.
    This essay argues that non-linguistic animals qualify not just for externalist notions of rationality (maximizing biological fitness or utility), but also for internal ones. They can act for reasons in several senses: their behaviour is subject to intentional explanations, they can act in the light of reasons - provided that the latter are conceived as objective facts rather than subjective mental states - and they can deliberate. Finally, even if they could not, it would still be misguided to maintain that (...)
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  7.  95
    Hans-Johann Glock (2009). Concepts: Where Subjectivism Goes Wrong. Philosophy 84 (1):5-29.
    The debate about concepts has always been shaped by a contrast between subjectivism, which treats them as phenomena in the mind or head of individuals, and objectivism, which insists that they exist independently of individual minds. The most prominent contemporary version of subjectivism is Fodor's RTM. The Fregean charge against subjectivism is that it cannot do justice to the fact that different individuals can share the same concepts. Proponents of RTM have accepted shareability as a 'non-negotiable constraint'. At the same (...)
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  8. Hans-Johann Glock (2009). Concepts, Conceptual Schemes and Grammar. Philosophia 37 (4):653-668.
    This paper considers the connection between concepts, conceptual schemes and grammar in Wittgenstein’s last writings. It lists eight claims about concepts that one can garner from these writings. It then focuses on one of them, namely that there is an important difference between conceptual and factual problems and investigations. That claim draws in its wake other claims, all of them revolving around the idea of a conceptual scheme, what Wittgenstein calls a ‘grammar’. I explain why Wittgenstein’s account does not fall (...)
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  9.  42
    Hans-Johann Glock (2015). Nonsense Made Intelligible. Erkenntnis 80 (1):111-136.
    My topic is the relation between nonsense and intelligibility, and the contrast between nonsense and falsehood which played a pivotal role in the rise of analytic philosophy . I shall pursue three lines of inquiry. First I shall briefly consider the positive case, namely linguistic understanding . Secondly, I shall consider the negative case—different breakdowns of understanding and connected forms of failure to make sense . Third, I shall criticize three important misconceptions of nonsense and unintelligibility: the austere conception of (...)
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  10. Hans-Johann Glock (2010). From Armchair to Reality? Ratio 23 (3):339-348.
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  11. Hans-Johann Glock (2010). Can Animals Judge? Dialectica 64 (1):11-33.
    This article discusses the problems which concepts pose for the attribution of thoughts to animals. It locates these problems within a range of other issues concerning animal minds ( section 1 ), and presents a 'lingualist master argument' according to which one cannot entertain a thought without possessing its constituent concepts and cannot possess concepts without possessing language ( section 2 ). The first premise is compelling if one accepts the building-block model of concepts as parts of wholes – propositions (...)
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  12. Hans-Johann Glock (2008). Necessity and Language: In Defence of Conventionalism. Philosophical Investigations 31 (1):24–47.
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  13. Hans-Johann Glock (2002). Does Ontology Exist? Philosophy 77 (2):235-260.
    Early analytic philosophers like Carnap, Wittgenstein and Ryle regarded ontology as a branch of metaphysics that is either trivial or meaningless. But at present it is generally assumed that philosophy can make substantial discoveries about what kinds of things exist and about the essence of these kinds. My paper challenges this ontological turn. The currently predominant conceptions of the subject, at any rate, do not license the idea that ontology can provide distinctively philosophical insights into the constituents of reality. I (...)
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  14.  57
    Hans-Johann Glock (2007). Relativism, Commensurability and Translatability. Ratio 20 (4):377–402.
  15. Hans-Johann Glock (2010). Reviews Lot 2: The Language of Thought Revisited by Jerry A. Fodor Oxford University Press, 2008. Philosophy 85 (1):164-167.
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  16.  20
    Hans-Johann Glock, Kathrin Glüer & Geert Keil (2003). Introduction. Grazer Philosophische Studien 66:1-5.
    Introduction to a collection of essays that celebrate the fiftieth anniversary of Quine's paper "Two Dogmas of Empiricism". Contributor: Herbert Schnädelbach, Paul A. Boghossian, Kathrin Glüer, Verena Mayer, Christian Nimtz, Åsa Maria Wikforss, Hans-Johann Glock, Peter Pagin, Tyler Burge, Geert Keil und Donald Davidson.
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  17. Hans-Johann Glock (2006). Thought, Language, and Animals. In Michael Kober (ed.), Grazer Philosophische Studien. Rodopi 139-160.
    This paper discusses Wittgenstein's ideas about the relation between thought, neurophysiology and language, and about the mental capacities of non-linguistic animals. It deals with his initial espousal and later rejection of a 'language of thought', his arguments against the idea that thought requires a medium of images or words, his reasons for resisting the encephalocentric conception of the mind which dominates contemporary philosophy of mind, his mature views about the connection between thought and language, and his remarks about animals. The (...)
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  18.  73
    Hans-Johann Glock (2008). Analytic Philosophy and History: A Mismatch? Mind 117 (468):867-897.
    In recent years, even some of its own practitioners have accused analytic philosophy of lacking historical awareness. My aim is to show that analytic philosophy and history are not such a mismatch after all. Against the objection that analytic philosophers have unduly ignored the past I argue that for the most part they only resist strong versions of historicism, and for good reasons. The history of philosophy is not the whole of philosophy, as extreme historicists maintain, nor is it indispensable (...)
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  19.  42
    Hans-Johann Glock (2004). Was Wittgenstein an Analytic Philosopher? Metaphilosophy 35 (4):419-444.
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  20.  67
    Hans-Johann Glock (2012). 'Analytic Versus Continental: Arguments on the Methods and Value of Philosophy', by James Chase and Jack Reynolds. Australasian Journal of Philosophy 90 (2):398-402.
    Australasian Journal of Philosophy, Volume 0, Issue 0, Page 1-5, Ahead of Print.
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  21. Hans-Johann Glock (1996). Necessity and Normativity. In Hans D. Sluga & David G. Stern (eds.), The Cambridge Companion to Wittgenstein. Cambridge University Press 198--225.
     
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  22.  75
    Hans-Johann Glock (2011). Doing Good by Splitting Hairs? Analytic Philosophy and Applied Ethics. Journal of Applied Philosophy 28 (3):225-240.
    This article explores the connections between analytic philosophy and applied ethics — both historical and substantive. Historically speaking, applied ethics is a child of analytic philosophy. It arose as the result of two factors in the 1960s: the re-emergence of normative ethics on the one hand, and urgent social and political challenges on the other. But is there a significant substantive link between applied ethics and analytic philosophy? I argue that applied ethics inherited important ‘analytic’ ideals such as clarity and (...)
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  23.  34
    Hans-Johann Glock (ed.) (2001). Wittgenstein: A Critical Reader. Blackwell Publishers.
    Exploring all of the central themes of Wittgenstein's "oeuvre," this volume includes discussion of core topics such as meaning and use, rule following, the ...
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  24.  33
    Hans-Johann Glock (2014). Reasons for Action: Wittgensteinian and Davidsonian Perspectives in Historical, Meta-Philosophical and Philosophical Context. Nordic Wittgenstein Review 3 (1):7-46.
    My paper reflects on the debate about reasons for action and action explanations between Wittgensteinian teleological approaches and causalist theories inspired by Davidson. After a brief discussion of similarities and differences in the philosophy of language, I sketch the prehistory and history of the controversy. I show that the conflict between Wittgenstein and Davidson revolves neither around revisionism nor around naturalism. Even in the philosophy of mind and action, Davidson is not as remote from Wittgenstein and his followers as is (...)
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  25.  12
    Hans-Johann Glock (2015). Propositional Attitudes, Intentional Contents and Other Representationalist Myths. In Annalisa Coliva, Volker Munz & Danièle Moyal-Sharrock (eds.), Mind, Language and Action: Proceedings of the 36th International Wittgenstein Symposium. De Gruyter 523-548.
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  26. Hans-Johann Glock (2010). Necessity, a Priority and Analyticity: A Wittgensteinian Perspective. In Daniel Whiting (ed.), The Later Wittgenstein on Language. Palgrave Macmillan
  27.  86
    Hans-Johann Glock (2007). Could Anything Be Wrong with Analytic Philosophy? Grazer Philosophische Studien 74 (1):215-237.
    There is a growing feeling that analytic philosophy is in crisis. At the same time there is a widespread and prima facie attractive conception of analytic philosophy which implies that it equates to good philosophy. In recognition of these conflicting tendencies, my paper raises the question of whether anything could be wrong with analytic philosophy. In section 1 I indicate why analytic philosophy cannot be defined by reference to geography, topics, doctrines or even methods. This leaves open the possibility that (...)
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  28.  25
    Thomas Ricketts, Donna M. Summerfield, Newton Garver, Steve Gerrard, Hans-Johann Glock & Cora Diamond (2013). In Wittgenstein's Tractatus. In Peter Sullivan Michael Potter (ed.), Wittgenstein's Tractatus. History and Interpretation. OUP
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  29.  49
    Hans-Johann Glock (2012). The Anthropological Difference: What Can Philosophers Do To Identify the Differences Between Human and Non-Human Animals? Royal Institute of Philosophy Supplement 70:105-131.
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  30.  15
    Hans-Johann Glock (2010). Concepts, Abilities, and Propositions. Grazer Philosophische Studien 81 (1):115-134.
    This article investigates whether the concept of a concept can be given a fairly uniform explanation through a 'cognitivist' account, one that accepts that concepts exist independently of individual subjects, yet nonetheless invokes mental achievements and capacities. I consider various variants of such an account, which identify a concept, respectively, with a certain kind of abilitiy, rule and way of thinking. All of them are confronted with what I call the 'proposition problem', namely that unlike these explananda concepts are standardly (...)
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  31.  29
    Hans-Johann Glock (2013). Animal Minds: A Non-Representationalist Approach. American Philosophical Quarterly 50 (3):213-232.
    Do animals have minds? We have known at least since Aristotle that humans constitute one species of animal. And some benighted contemporaries apart, we also know that most humans have minds. To have any bite, therefore, the question must be restricted to non-human animals, to which I shall henceforth refer simply as "animals." I shall further assume that animals are bereft of linguistic faculties. So, do some animals have minds comparable to those of humans? As regards that question, there are (...)
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  32.  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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  33. Hans-Johann Glock (2010). Does Language Require Conventions. In Pasquale Frascolla, Diego Marconi & Alberto Voltolini (eds.), Wittgenstein: Mind, Meaning and Metaphilosophy. Palgrave Macmillan 85--112.
     
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  34.  35
    Hans-Johann Glock (2012). Zurich. The Philosophers' Magazine 56 (56):47-50.
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  35.  61
    Hans-Johann Glock (2003). The Linguistic Doctrine Revisited. Grazer Philosophische Studien 66 (1):143-170.
    At present, there is an almost universal consensus that the linguistic doctrine of logical necessity is grotesque. This paper explores avenues for rehabilitating a limited version of the doctrine, according to which the special status of analytic statements like 'All vixens are female' is to be explained by reference to language. Far from being grotesque, this appeal to language has a respectable philosophical pedigree and chimes with common sense, as Quine came to realize. The problem lies in developing it in (...)
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  36.  51
    Hans-Johann Glock (2003). Subjective, Intersubjective, Objective. Philosophical Investigations 26 (4):348–360.
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  37.  47
    Hans-Johann Glock (1986). Vygotsky and Mead on the Self, Meaning and Internalisation. Studies in East European Thought 31 (2):131-148.
  38. Hans-Johann Glock (1997). The Rise of Analytic Philosophy.
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  39.  47
    Hans-Johann Glock (2002). Review: Wittgenstein: A Way of Seeing. [REVIEW] Mind 111 (441):107-111.
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  40.  55
    Robert L. Arrington & Hans-Johann Glock (eds.) (1996). Wittgenstein and Quine. Routledge.
    This unique study brings together for the first time two of the most important philosophers of the twentieh century. Are the views of Wittgenstein and Quine on method and philosophy compatible or radically opposed? Does Wittgenstein's conception of language engender that of Quine, or threaten its philosophical foundations? An understanding of the similarities and differences between the thought of Wittgenstein and Quine is essential if we are to have a full picture of the landscape of recent and contemporary philosophy. This (...)
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  41.  35
    Hans-Johann Glock (1993). The Indispensability of Translation in Quine and Davidson. Philosophical Quarterly 44 (171):194-209.
  42. Hans-Johann Glock (2008). Analytic Philosophy: Wittgenstein and After. In Dermot Moran (ed.), The Routledge Companion to Twentieth-Century Philosophy. Routledge 76.
     
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  43.  1
    Hans-Johann Glock (2010). What Are Concepts? Conceptus: Zeitschrift Fur Philosophie 39 (96).
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  44.  34
    Hans-Johann Glock (1990). Stroud's Defence of Cartesian Scepticism -A 'Linguistic' Response. Philosophical Investigations 13 (1):44-64.
  45.  26
    Hans-Johann Glock (1992). Wittgenstein and Moral Philosophy. Cogito 6 (3):181-182.
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  46.  12
    Hans-Johann Glock (1996). Frege. Grazer Philosophische Studien 52:237-256.
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  47.  41
    Hans-Johann Glock (1995). A Radical Interpretation of Davidson: Reply to Alvarez. Philosophical Quarterly 45 (179):206-212.
    The paper is a reply to the accusation ("Philosophical Quarterly", 44, 1994) that my The Indispensability of Translation' ("Philosophical Quartrely", 43, 1993) misrepresents Davidson's account of radical interpretation. It defends my claim that Davidson assimilates everyday understanding to the interpretation of an alien language, and discusses the ways in which he identifies interpretation with translation. I admit that Davidson has recently acknowledged first person authority concerning speaker's meaning, but show that this is a change of his views. Davidson's position is (...)
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  48. Hans-Johann Glock (2010). Wittgenstein on Concepts. In Arif Ahmed (ed.), Wittgenstein's Philosophical Investigations: A Critical Guide. Cambridge University Press
     
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  49.  26
    Hans-Johann Glock (2002). Wie wichtig ist Erkenntnistheorie? Zeitschrift für Philosophische Forschung 56 (1):96 - 117.
    In der zeitgenössischen analytischen Philosophe wird oft behauptet, die Erkenntnistheorie sei weniger fundamental als die Ontologie, da sich aus Aussagen über unser Erkenntnisvermögen keine Aussagen über die Wirklichkeit ableiten lassen und die Frage nach der Beschaffenheit der Wirklichkeit der Frage nach ihrer Erkennbarkeit vorausgeht. Dagegen verteidige ich folgende Thesen: eine Form der Erkenntnistheorie—die Auseinandersetzung mit der Skepsis —ist nicht fundamental; eine andere Form—die Auseinandersetzung mit methodologischen Fragen--ist in bestimmter Hinsicht fundamentaler als die Ontologie; man kann sehr wohl ontologische Folgerungen aus (...)
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  50.  18
    Hans-Johann Glock (1992). Cambridge, Jena or Vienna? The Roots of the Tractatus. Ratio 5 (1):1-23.
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