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  1.  33
    James Tartaglia (2016). Is Philosophy All About the Meaning of Life? Metaphilosophy 47 (2):283-303.
    This article defends a conception of philosophy popular outside the discipline but unpopular within it: that philosophy is unified by a concern with the meaning of life. First, it argues against exceptionalist theses according to which philosophy is unique among academic disciplines in not being united by a distinctive subject matter. It then presents a positive account, showing that the issue of the meaning of life is uniquely able to reveal unity between the practical and theoretical concerns of philosophy, while (...)
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  2.  44
    James Tartaglia (2015). Metz’s Quest for the Holy Grail. Journal of Philosophy of Life 5 (3):90-111.
    This paper is a critique of the new paradigm in analytic philosophy for investigating the meaning of life, focusing on Meaning in Life as the definitive example. Metz relies upon intuition, and reflection upon recent analytic literature, to guide him to his ‘fundamentality theory’. He calls this a theory of ‘the meaning of life’, saying it may be ‘the holy grail’. I argue that Metz’s project is not addressed to the meaning of life, but a distinct issue about social meaning; (...)
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  3.  12
    James Tartaglia (2016). Response to Darragh Byrne’s “Do Phenomenal Concepts Misrepresent?”. Philosophical Psychology 29 (5):679-681.
    I begin by summarizing my view of the progression that occurred from the 1950s to the 1990s on the topic of physicalism and, in terms of this, present an overview of the reconciliation I was attempting in “Conceptualizing Physical Consciousness.” I then address Byrne’s two main arguments. In the case of the first, I show that his argument turns on a third-person conception of appearance which is not the one addressed in the debates in question, and argue that functionalism is (...)
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  4.  26
    James Tartaglia (2013). Conceptualizing Physical Consciousness. Philosophical Psychology 26 (6):817-838.
    Theories that combine physicalism with phenomenal concepts abandon the phenomenal irrealism characteristic of 1950s physicalism, thereby leaving physicalists trying to reconcile themselves to concepts appropriate only to dualism. Physicalists should instead abandon phenomenal concepts and try to develop our concepts of conscious states. Employing an account of concepts as structured mental representations, and motivating a model of conceptual development with semantic externalist considerations, I suggest that phenomenal concepts misrepresent their referents, such that if our conception of consciousness incorporates them, it (...)
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  5.  68
    James Tartaglia (2008). Intentionality, Consciousness, and the Mark of the Mental: Rorty’s Challenge. The Monist 91 (2):324-346.
    Intentionality and phenomenal consciousness are the main candidates to provide a ‘ mark of the mental’. Rorty, who thinks the category ‘mental’ lacks any underlying unity, suggests a challenge to these positions: to explain how intentionality or phenomenal consciousness alone could generate a mental-physical contrast. I argue that a failure to meet Rorty’s challenge would present a serious indictment of the concept of mind, even though Rorty’s own position is untenable. I then argue that both intentionalism and proposals such as (...)
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  6.  5
    James Tartaglia, Metz's Quest for the Holy Grail.
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  7.  43
    James Tartaglia (2007). Routledge Philosophy Guidebook to Rorty and the Mirror of Nature. Routledge.
    Rorty -- The mirror of nature -- The origins of the mirror -- The antipodeans -- The origins of philosophy -- Linguistic holism -- Naturalized epistemology : psychology -- Naturalized epistemology : language -- Science and pluralism -- The power of strangeness.
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  8.  46
    James Tartaglia (2010). Did Rorty's Pragmatism Have Foundations? International Journal of Philosophical Studies 18 (5):607-627.
    There is an overt tension between Rorty?s pragmatist critique of philosophy and his apparent epistemological and metaphysical commitments, which it is instructive to examine in order to assess not only Rorty?s overall position, but also renewed contemporary interest in pragmatism and its metaphilosophical implications. After showing why Rorty?s attempts to limit the scope of his critique failed to resolve this tension, I try reading him as a constructive metaphysician who was attempting to balance a causal account of the language / (...)
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  9.  24
    James Tartaglia (2012). Horizons, PIOs, and Bad Faith. Philosophy and Technology 25 (3):345-361.
    I begin by comparing the question of what constitutes continuity of Personal Identity Online (PIO), to the traditional question of whether personal identity is constituted by psychological or physical continuity, bringing out the compelling but, I aim to show, ultimately misleading reasons for thinking only psychological continuity has application to PIO. After introducing and defending J.J. Valberg’s horizonal conception of consciousness, I show how it deepens our understanding of psychological and physical continuity accounts of personal identity, while revealing their shortcomings. (...)
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  10.  24
    James Tartaglia (2011). Philosophy and the Mirror of Nature: Thirtieth-Anniversary Edition by Richard Rorty. European Journal of Philosophy 19 (1):165-169.
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  11.  32
    James Tartaglia (2009). History of the Concept of Mind, Volume 2: The Heterodox and Occult Tradition. British Journal for the History of Philosophy 17 (1):225 – 229.
    (2009). History of the Concept of Mind, Volume 2: The Heterodox and Occult Tradition. British Journal for the History of Philosophy: Vol. 17, No. 1, pp. 225-229.
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  12.  32
    James Tartaglia (2004). The History of Mind. British Journal for the History of Philosophy 12 (4):743 – 752.
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  13.  6
    James Tartaglia (2011). Philosophy Between Religion and Science. Essays in Philosophy 12 (2):3.
    Philosophical concerns are evidenced from the beginning of human literature, which have no obvious connection to philosophy’s mainstream epistemological and metaphysical problematic. I reject the views that the nature of philosophy is a philosophical question, and that the discipline is united by methodology, arguing that it must be united by subject matter. The origins of the discipline provide reasons to doubt the existence of a unifying subject matter, however, and scepticism about philosophy also arises from its a priori methodology and (...)
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  14.  15
    James Tartaglia (2001). Stephen Priest, Merleau-Ponty. Noûs 35 (2):317–323.
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  15.  1
    James Tartaglia (2014). Rorty’s Thesis of the Cultural Specificity of Philosophy. Philosophy East and West 64 (4):1018-1038.
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  16.  5
    James Tartaglia & Richard Norman (2003). General Philosophy. Philosophical Books 44 (2):168-174.
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  17. Stephen Leach & James Tartaglia (eds.) (2016). Consciousness and the Great Philosophers: What Would They Have Said About Our Mind-Body Problem? Routledge.
    _Consciousness and the Great Philosophers_ addresses the question of how the great philosophers of the past might have reacted to the contemporary problem of consciousness. Each of the thirty-two chapters within this edited collection focuses on a major philosophical figure from the history of philosophy, from Anscombe to Xuanzang, and imaginatively engages with the problem from their perspective. _ _ Written by leading experts in the field, this exciting and engaging book explores the relevance of the history of philosophy to (...)
     
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  18. Stephen Leach & James Tartaglia (eds.) (2014). Mind, Language, and Metaphilosophy: Early Philosophical Papers. Cambridge University Press.
    This volume presents a selection of the philosophical essays which Richard Rorty wrote during the first decade of his career, and complements four previous volumes of his papers published by Cambridge University Press. In this long neglected body of work, which many leading philosophers still consider to be his best, Rorty develops his views on the nature and scope of philosophy in a manner which supplements and elucidates his definitive statement on these matters in Philosophy and the Mirror of Nature. (...)
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  19. Stephen Leach & James Tartaglia (eds.) (forthcoming). The Meaning of Life and the Great Philosophers. Routledge.
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  20. James Tartaglia (2012). Does Rorty‘s Pragmatism Undermine Itself? European Journal of Pragmatism and American Philosophy 4:284-301.
    Paul Boghossian and Hilary Putnam have presented arguments designed to show self-referential difficulties within Rorty‘s pragmatism. I respond to these arguments by drawing out the details of the pragmatic account of justification implicit within Rorty‘s writings, thereby revealing it to be a sophisticated form of relativism that does not under-mine itself. In Section I and II, I motivate my strategy of attributing a positive position to Rorty in order to respond to detailed, analytical arguments such as those of Boghossian, and (...)
     
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  21. James Tartaglia (2016). Philosophy in a Meaningless Life. Bloomsbury.
     
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  22. James Tartaglia (2016). Philosophy in a Meaningless Life. Bloomsbury.
    This book combines an account of the autonomy of philosophy with a new theory of consciousness. The account of philosophy is rooted in the question of the meaning of life. This question, it is argued, is neither obscure nor obsolete, but rather reflects an ancient and natural concern to which all other traditional philosophical problems can be squarely related; allowing them to be reconnected with natural sources of interest, and providing a diagnosis of the typical lines of opposition to be (...)
     
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  23. James Tartaglia (forthcoming). Rorty's Ambivalent Relationship with Kant. Contemporary Pragmatism.
    I argue that Kant is a key figure in understanding Rorty’s work, by drawing attention to the fact that although he is ostensibly the principal villain of Philosophy and the Mirror of Nature, at the end of that book Kant provides the basis of Rorty's positive proposal that we view the world “bifocally”. I show how this idea was re-worked as “irony” in Continency, Irony, and Solidarity, and became central to Rorty’s outlook. However, by allowing this Kantian influence into his (...)
     
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  24. James Tartaglia (2007). Routledge Philosophy Guidebook to Rorty and the Mirror of Nature. Routledge.
    Richard Rorty is one of the most influential, controversial and widely-read philosophers of the twentieth century. In this GuideBook to _Philosophy and the Mirror of Nature_ Tartaglia analyzes this challenging text and introduces and assesses: Rorty's life and the background to his philosophy the key themes and arguments of _Philosophy and the Mirror of Nature_ the continuing importance of Rorty's work to philosophy. _Rorty and the Mirror of Nature_ is an ideal starting-point for anyone new to Rorty, and essential reading (...)
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  25. James Tartaglia (ed.) (2010). Richard Rorty. Routledge.
    v. 1. Mind, language, and truth -- v. 2. Meta-philosophy and pragmatism -- v. 3. Philosophers -- v. 4. Themes.
     
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  26. James Tartaglia (2016). Transculturalism and the Meaning of Life. Humanities 5 (2).
    I begin by introducing the standoff between the transculturalist aim of moving beyond cultural inheritances, and the worry that this project is itself a product of cultural inheritances. I argue that this is rooted in concerns about the meaning of life, and in particular, the prospect of nihilism. I then distinguish two diametrically opposed humanistic responses to nihilism, post-Nietzschean rejections of objective truth, and the moral objectivism favoured by some analytic philosophers, claiming that both attempt, in different ways, to break (...)
     
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