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

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  1.  19
    Scott Kretchmar (2007). Dualisms, Dichotomies and Dead Ends: Limitations of Analytic Thinking About Sport. Sport, Ethics and Philosophy 1 (3):266 – 280.
    In this essay I attempt to show the limitations of analytic thinking and the kinds of dead ends into which such analyses may lead us in the philosophy of sport. As an alternative, I argue for a philosophy of complementation and compatibility in the face of what appear to be exclusive alternatives. This is a position that is sceptical of bifurcations and other simplified portrayals of reality but does not dismiss them entirely. A philosophy of (...)
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  2.  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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  3.  4
    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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  4. 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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  5.  28
    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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  6.  65
    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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  7.  24
    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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  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.  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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  10.  73
    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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  11.  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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  12.  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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  13. 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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  14.  39
    Giuseppina D’Oro (2008). The Ontological Backlash: Why Did Mainstream Analytic Philosophy Lose Interest in the Philosophy of History? Philosophia 36 (4):403-415.
    This paper seeks to explain why mainstream analytic philosophy lost interest in the philosophy of history. It suggests that the reasons why the philosophy of history no longer commands the attention of mainstream analytical philosophy may be explained by the success of an ontological backlash against the linguistic turn and a view of philosophy as a form of conceptual analysis. In brief I argue that in the 1950s and 1960s the philosophy of history (...)
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  15. 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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  16.  87
    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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  17.  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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  18.  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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  19. 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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  20.  10
    Sharon Crasnow & Anita Superson (eds.) (2012). Out of the Shadows: Analytic Feminist Contributions to Traditional Philosophy. Oxford.
    light at the street level,1 bringing the streets out from the shadows. The effects of social progress are often even more significant than the effects of vertical progress, since social progress can be tradition-changing at various levels, bringing ...
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  21.  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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  22.  41
    Robert Hanna (2001). Kant and the Foundations of Analytic Philosophy. Oxford University Press.
    Robert Hanna presents a fresh view of the Kantian and analytic traditions that have dominated continental European and Anglo-American philosophy over the last two centuries, and of the connections between them. But this is not just a study in the history of philosophy, for out of this emerges Hanna's original approach to two much-contested theories that remain at the heart of contemporary philosophy. Hanna puts forward a new 'cognitive-semantic' interpretation of transcendental idealism, and a vigorous defense (...)
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  23. 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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  24.  11
    Philip Cafaro (2004). Fashionable Nihilism: A Critique of Analytic Philosophy (Review). Journal of Speculative Philosophy 18 (3):257-260.
    Blurb: Thoreau wrote that we have professors of philosophy but no philosophers. Can't we have both? Why doesn't philosophy hold a more central place in our lives? Why should it? Eloquently opposing the analytic thrust of philosophy in academia, noted pluralist philosopher Bruce Wilshire answers these questions and more in an effort to make philosophy more meaningful to our everyday lives. Writing in an accessible style he resurrects classic yet neglected forms of inquiring and communicating. (...)
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  25. Paul Redding (2013). The Necessity of History for Philosophy – Even Analytic Philosophy. Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather (...)
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  26.  1
    David Kaspar (forthcoming). Ross’s Place in the History of Analytic Philosophy. British Journal for the History of Philosophy:1-18.
    ABSTRACTWith the recent revival of moral intuitionism, the work of W. D. Ross has grown in stature. But if we look at some recent well-regarded histories, anthologies and companions of analytic philosophy, Ross is noticeably absent. This discrepancy of assessments raises the question of Ross’s place in the history of analytic philosophy. Hans-Johann Glock has recently claimed that Ross is not an analytic philosopher at all, but is instead a ‘traditional philosopher’. In this article, I (...)
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  27.  61
    Constantine Sandis (2009). Contextualist Vs. Analytic History of Philosophy. Think 8 (22):1-5.
    This paper uses analogies between Socratic and Wittgenseinian dialogues to argue that analytic philosophy of history should not be abandoned. -/- In their responses to my paper ‘In Defence of Four Socratic Doctrines’ James Warren and John Shand raised a number of important methodological objections, relating to the study of the history of philosophy. I here respond by questioning the supremacy of contextualist history of philosophy over the so-called ‘analytic’ approach. I conclude that the history (...)
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  28.  47
    Michael Beaney (1998). What is Analytic Philosophy? Recent Work on the History of Analytic Philosophy. British Journal for the History of Philosophy 6 (3):463 – 472.
    Ray Monk and Anthony Palmer, (eds) Bertrand Russell and the Origins of Analytical Philosophy, Thoemmes Press, Bristol, 1996; pp. xvi + 383; Hans-Johann Glock, (ed.) The Rise of Analytic Philosophy, Blackwell, 1997; pp. xiv + 95; Matthias Schirn, (ed.) Frege: Importance and Legacy, Walter de Gruyter, Berlin, 1996; pp. x + 466; Stuart G. Shanker, (ed.) Philosophy of Science, Logic and Mathematics in the Twentieth Century, Routledge History of Philosophy Volume IX, Routledge, 1996; pp. xxxviii (...)
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  29.  27
    Daniel Andler (2000). The Undefinability of Analytic Philosophy. The Proceedings of the Twentieth World Congress of Philosophy 2000:267-285.
    Many attempts have been made to define analytic philosophy in a nonhistorical or otherwise deictic way, and to provide a set of necessary and sufficient conditions for a piece of philosophical work to be part of analytic philosophy. This is more difficult than might appear, for the conditions appealed to are normative and must be claimed by non-analytic philosophers to apply to their production as well. In fact, no such set of conditions has been forthcoming, (...)
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  30.  22
    A. B. Dickerson (2002). Kant and the Foundations of Analytic Philosophy. [REVIEW] Australasian Journal of Philosophy 80 (3):386–388.
    Book Information Kant and the Foundations of Analytic Philosophy. By Robert Hanna. Oxford University Press. Oxford. 2001. Pp. xv + 312. Hardback, £45.00.
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  31.  11
    Sanford Goldberg (2002). Review: Hanna, Kant and the Foundations of Analytic Philosophy. Journal of the History of Philosophy 40 (1):128-130.
    Robert Hanna presents a fresh view of the Kantian and analytic traditions that have dominated continental European and Anglo-American philosophy over the last two centuries, and of the relation between them. The rise of analytic philosophy decisively marked the end of the hundred-year dominance of Kant's philosophy in Europe. But Hanna shows that the analytic tradition also emerged from Kant's philosophy in the sense that its members were able to define and legitimate their (...)
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  32.  13
    Leila Haaparanta (2003). Finnish Studies in Phenomenology and Phenomenological Studies in Finland: Interfaces of Analytic Philosophy and Phenomenology. Poznan Studies in the Philosophy of the Sciences and the Humanities 80 (1):491-509.
    Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics (...)
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  33.  11
    V. J. McGill (1950). Elements of Analytic Philosophy. [REVIEW] Journal of Philosophy 47 (14):411-415.
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  34.  11
    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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  35.  58
    Ernest Nagel (1936). Impressions and Appraisals of Analytic Philosophy in Europe. II. Journal of Philosophy 33 (2):29-53.
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  36.  49
    Ernest Nagel (1936). Impressions and Appraisals of Analytic Philosophy in Europe. I. Journal of Philosophy 33 (1):5-24.
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  37.  90
    Rebecca Kukla (2010). Analytic Philosophy and the Return of Hegelian Thought (Review). Journal of the History of Philosophy 48 (1):pp. 113-115.
    In this book, Paul Redding argues both that Hegel’s thought is making a resurgence in some quarters of analytic philosophy, and that such a resurgence is well-deserved and will bear future fruit. He begins with Bertrand Russell’s story of analytic philosophy as born out of a rejection of Hegelian thought, and traces the development of an alternative path through analytic philosophy that moves through Frege, Wittgenstein, Sellars, and Evans, and finds its fullest contemporary form (...)
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  38.  2
    Anastasios Brenner (2016). Is There a Cultural Barrier Between Historical Epistemology and Analytic Philosophy of Science? International Studies in the Philosophy of Science 29 (2):201-214.
    One of the difficulties facing the philosopher of science today is the divide between historical epistemology and analytic philosophy of science. For over half a century these two traditions have followed independent and divergent paths. Historical epistemology, which originated in France in the early twentieth century, has recently been reformulated by a number of scholars such as Lorraine Daston, Ian Hacking, and Hans-Jörg Rheinberger. Elaborating novel historical methods, they seek to provide answers to major questions in the field. (...)
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  39.  9
    Roger Pouivet (2011). On the Polish Roots of the Analytic Philosophy of Religion. European Journal for Philosophy of Religion 3 (1):1 - 20.
    Philosophers of religion of the Cracow Circle (1934-1944) are the principal precursors of what is now called the analytic philosophy of religion. The widespread claim that the analytic philosophy of religion was from the beginning an Anglo-American affair is an ill-informed one. It is demonstrable that the enterprise, although not the label "analytic philosophy of religion," appeared in Poland in the 1930’s. Józef Bochenski’s postwar work is a development of the Cracow Circle’s prewar work (...)
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  40.  23
    Joseph Margolis (2013). Venturing Beyond Analytic Philosophy's “Best” Arguments to the Implied Inadequacies of Its Metaphilosophical Intuitions. Southern Journal of Philosophy 51 (1):97-111.
    Gary Gutting argues, in his recent book What Philosophers Know, that analytic philosophy provides a sizable collection of exemplary arguments that effectively yield a “disciplinary body of philosophical knowledge”—“metaphilosophy,” he names it—that is, specimens that define in a notably perspicuous way what we should understand as philosophical knowledge itself. He concedes weaknesses in the best-known specimens, and he admits that, generally, even the best specimens do not provide answers to the usual grand questions. I admire his treatment of (...)
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  41. Juliet Floyd (2009). Recent Themes in the History of Early Analytic Philosophy. Journal of the History of Philosophy 47 (2):pp. 157-200.
    A survey of the emergence of early analytic philosophy as a subfield of the history of philosophy. The importance of recent literature on Frege, Russell, and Wittgenstein is stressed, as is the widening interest in understanding the nineteenth-century scientific and Kantian backgrounds. In contrast to recent histories of early analytic philosophy by P.M.S. Hacker and Scott Soames, the importance of historical and philosophical work on the significance of formalization is highlighted, as are the contributions made (...)
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  42.  36
    Gabriel Rockhill (2007). Analytic Philosophy and the History of Philosophy (Review). Journal of the History of Philosophy 45 (4):678-679.
    Gabriel Rockhill - Analytic Philosophy and the History of Philosophy - Journal of the History of Philosophy 45:4 Journal of the History of Philosophy 45.4 678-679 Muse Search Journals This Journal Contents Reviewed by Gabriel Rockhill Villanova University Tom Sorell and G. A. J. Rogers, editors. Analytic Philosophy and the History of Philosophy. Oxford-New York: Oxford University Press, 2005. Pp. 239. Cloth, $65.00. It has often been assumed that history is one of (...)
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  43.  72
    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.
  44. 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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  45.  36
    Anat Biletzki & Anat Matar (eds.) (1998). The Story of Analytic Philosophy: Plot and Heroes. Routledge.
    This unique collection looks at analytic philosophy in its historical context. Called into question are its self-image, its relationship with philosophical alternatives, its fruitfulness and even legitimacy in the general philosophical community. This volume is an undertaking by analytic philosophers to address the crisis formed by changing cultural and philosophical trends and movements. Interpreting the crisis by telling the "story" of analytic philosophy, the volume presents its raison d' etre and the motivations, methods, and results (...)
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  46.  4
    Rudolph H. Weingartner (1972). Between Philosophy and History; The Resurrection of Speculative Philosophy of History Within the Analytic Tradition. [REVIEW] Journal of Philosophy 69 (8):227-231.
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  47. Matthew Sterenberg (2010). Tradition and Revolution in the Rhetoric of Analytic Philosophy. Philosophy and Literature 34 (1):pp. 161-172.
    It is an unsurprising but unfortunate fact that the history of twentieth-century British philosophy has been almost entirely written by British philosophers themselves. The account produced by philosophers such as G. J. Warnock, Gilbert Ryle, and A. J. Ayer, like all histories written by the winners of disciplinary struggles, amounts to a "Whig narrative" emphasizing the triumph of analytic philosophy over outdated, misguided idealist philosophy—a movement from error to truth. British philosophers built this Whig narrative around (...)
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  48. Steve Schwartz (2013). A Brief History of Analytic Philosophy: From Russell to Rawls. Wiley-Blackwell.
    Machine generated contents note: Preface Introduction Chapter 1: Russell and Moore Chapter 2: Wittgenstein, The Vienna Circle, and Logical Positivism Chapter 3: Responses to Logical Positivism, Quine, Kuhn, and American Pragmatism Chapter 4: Ordinary Language Philosophy and Later Wittgenstein Chapter 5: Responses to Ordinary Language Philosophy- Logic, Language, and Mind Chapter 6: The Rebirth of Metaphysics Chapter 7: Naming, Necessity, and Natural Kinds- Kripke, Putman, and Donnellan Chapter 8: Ethics and Metaethics in the Analytic Tradition Epilogue: (...) Philosophy Today and Tomorrow. (shrink)
     
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  49.  43
    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.  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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