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

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  1. Scott Kretchmar (2007). Dualisms, Dichotomies and Dead Ends: Limitations of Analytic Thinking About Sport. Sport, Ethics and Philosophy 1 (3):266 – 280.score: 798.0
    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. Geza Kallay (2012). 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.score: 720.0
    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 (...)
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  3. Aaron Preston (2004). Prolegomena to Any Future History of Analytic Philosophy. Metaphilosophy 35 (4):445-465.score: 702.0
    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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  4. 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.score: 684.0
    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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  5. W. B. Gallie (1949). The Limitations of Analytical Philosophy. Analysis 9 (3):35 - 43.score: 632.5
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  6. Barry Smith (1989). On the Origins of Analytic Philosophy. Grazer Philosophische Studien 35:153-173.score: 598.5
    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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  7. Titus Stahl (2008). Analytic Philosophy and the Return of Hegelian Thought. [REVIEW] Critical Horizons 9 (1):109-112.score: 594.0
    A review of Paul Reddings book "Analytic philosophy and the return of Hegelian thought".
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  8. Giuseppina D.’Oro (2008). The Ontological Backlash: Why Did Mainstream Analytic Philosophy Lose Interest in the Philosophy of History? Philosophia 36 (4):403-415.score: 594.0
    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 (...)
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  9. Jack Reynolds & James Chase (2010). Analytic Versus Continental: Arguments on the Methods and Value of Philosophy, Co-Authored with James Chase, Stocksfield, UK: Acumen Publishing 2010. ISBN 978-1-84465-245-7. [REVIEW] Acumen.score: 593.0
    Throughout much of the 20th Century, the relationship between analytic and continental philosophy has been one of disinterest, caution or hostility. Recent debates in philosophy have highlighted some of the similarities between the two approaches and even envisaged a post-continental and post-analytic philosophy. -/- Opening with a history of key encounters between philosophers of opposing camps since the late 19th Century - from Frege and Husserl to Derrida and Searle - the book goes on to (...)
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  10. Jack Reynolds (2006). Sadism and Masochism: A Symptomatology of Analytic and Continental Philosophy. Parrhesia 1 (1):15.score: 589.5
    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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  11. Martijn Boven (2013). Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and Phenomenology. International Journal of Philosophical Studies 21 (2):297-301.score: 588.0
    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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  12. Joe Mintoff (2013). Recasting Analytic Philosophy on the Problem of Evil. Sophia 52 (1):51-54.score: 585.0
    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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  13. Jack Reynolds (2010). Problems of Other Minds: Solutions and Dissolutions in Analytic and Continental Philosophy. Philosophy Compass 5 (4):326-335.score: 580.5
    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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  14. Sharon Crasnow & Anita Superson (eds.) (2012). Out of the Shadows: Analytic Feminist Contributions to Traditional Philosophy. Oxford.score: 576.0
    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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  15. Philip Cafaro (2004). Fashionable Nihilism: A Critique of Analytic Philosophy (Review). Journal of Speculative Philosophy 18 (3):257-260.score: 567.0
    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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  16. 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.score: 562.5
    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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  17. Constantine Sandis (2009). Contextualist Vs. Analytic History of Philosophy. Think 8 (22):1-5.score: 562.5
    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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  18. A. B. Dickerson (2002). Kant and the Foundations of Analytic Philosophy. Australasian Journal of Philosophy 80 (3):386 – 388.score: 562.5
    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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  19. Daniel Andler (2000). The Undefinability of Analytic Philosophy. The Proceedings of the Twentieth World Congress of Philosophy 2000:267-285.score: 562.5
    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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  20. Sanford Goldberg (2002). Review: Hanna, Kant and the Foundations of Analytic Philosophy. Journal of the History of Philosophy 40 (1):128-130.score: 562.5
    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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  21. 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.score: 560.3
    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 (...), ethics and social philosophy. Metaphilosophical reflections on the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)
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  22. Peter Hylton (1990). Russell, Idealism, and the Emergence of Analytic Philosophy. Oxford University Press.score: 551.3
    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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  23. Juliet Floyd (2009). Recent Themes in the History of Early Analytic Philosophy. Journal of the History of Philosophy 47 (2):pp. 157-200.score: 549.0
    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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  24. 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.score: 549.0
    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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  25. Roger Pouivet (2011). On the Polish Roots of the Analytic Philosophy of Religion. European Journal for Philosophy of Religion 3 (1):1 - 20.score: 549.0
    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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  26. Anat Biletzki & Anat Matar (eds.) (1998). The Story of Analytic Philosophy: Plot and Heroes. Routledge.score: 544.5
    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, (...)
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  27. Fraser MacBride (2014). Analytic Philosophy and its Synoptic Commission: Towards the Epistemic End of Days. Royal Institute of Philosophy Supplement 74:221-236.score: 544.5
    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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  28. Nikolay Milkov (2004). G. E. Moore and the Greifswald Objectivists on the Given and the Beginning of Analytic Philosophy. Axiomathes 14 (4):361-379.score: 542.3
    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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  29. Robert Hanna (2001). Kant and the Foundations of Analytic Philosophy. Oxford University Press.score: 542.3
    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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  30. Steve Schwartz (2013). A Brief History of Analytic Philosophy: From Russell to Rawls. Wiley-Blackwell.score: 542.3
    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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  31. Michael Potter (2008). The Birth of Analytic Philosophy. In Dermot Moran (ed.), The Routledge Companion to Twentieth Century Philosophy. Routledge. 43.score: 535.5
    Tries to identify some strands in the birth of analytic philosophy and to identify in consequence some of its distinctive features.
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  32. Matthew Sterenberg (2010). Tradition and Revolution in the Rhetoric of Analytic Philosophy. Philosophy and Literature 34 (1):pp. 161-172.score: 535.5
    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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  33. Tom Sorell & G. A. J. Rogers (eds.) (2005). Analytic Philosophy and History of Philosophy. Oxford University Press.score: 533.3
    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 (...)
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  34. Paul Redding (2007). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.score: 531.0
    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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  35. Jack Reynolds (2012). Chronopathologies: The Politics of Time in Deleuze, Derrida, Analytic Philosophy and Phenomenology. Lexington Books, Rowman and Littlefield.score: 531.0
    A battle over the politics (and philosophy) of time is a major part of what is at stake in the differences between three competing currents of contemporary philosophy: analytic philosophy, post-structuralist philosophy, and phenomenological philosophy. Avowed or tacit philosophies of time define representatives of each of these groups and also guard against their potential interlocutors. However, by bringing the temporal differences between these philosophical trajectories to the fore, and showing both their methodological presuppositions and (...)
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  36. Robert Hanna, (3) Kant, Science, and Human Nature (Oxford: OUP, 2006). (2) Rationality and Logic (Cambridge: MIT Press, 2009). (1) Kant and the Foundations of Analytic Philosophy (2004). [REVIEW]score: 526.5
    (A) Books: (3) Kant, Science, and Human Nature (Oxford: OUP, forthcoming). (2) Rationality and Logic (Cambridge: MIT Press, forthcoming). (1) Kant and the Foundations of Analytic Philosophy (Oxford: Clarendon/OUP, 2001 [pbk., 2004]). (B) Articles: (30) "Kant, Wittgenstein, and the Fate of Analysis," in M. Beaney (ed.), The Analytic Turn (London: Routledge, forthcoming.) (29) "Kant and the Analytic Tradition," in C. Boundas (ed.), A Companion to the Twentieth-Century Philosophies (Edinburgh: Univ. of Edinburgh Press, forthcoming).
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  37. Michael Beaney (2013). Bibliography of Analytic Philosophy and its Historiography. In , The Oxford Handbook of the History of Analytic Philosophy. Oup Oxford. 141.score: 526.5
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  38. Peter M. S. Hacker (2006). Soames' History of Analytic Philosophy. Philosophical Quarterly 56 (222):121-131.score: 526.5
    This critical review of Soames's history of analytic philosophy evaluates Soames's enterprise by reference to the degree to which it achieves his goals of (i) providing an overview of analytic philosophy 1900-75, (ii) explaining what the most important analytic philosophers thought, (iii) selecting some of the most important works of each philosopher for discussion, and (iv) properly evaluating the developments of the period. On all counts Soames's history is found sorely wanting. The overview it offers (...)
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  39. Michael Beaney (2013). The Historiography of Analytic Philosophy. In , The Oxford Handbook of the History of Analytic Philosophy. Oup Oxford. 30.score: 526.5
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  40. John Deely (2013). Analytic Philosophy and The Doctrine of Signs. American Journal of Semiotics 28 (3/4):325 - 363.score: 524.3
    Thomas A. Sebeok (†2001) considered Charles Peirce as “our lodestar” in the contemporary semiotic development, and what he called “the Dominican tradition” (the Thomistic works of Aquinas, Poinsot, and Maritain in particular) as ‘a vein of pure gold’ yet to be mined in the contemporary semiotic development. By contrast, many contemporary authors look to what is called “Analytic philosophy” (as if there were such a thing as “non-analytic philosophy”) for their interpretation both of Peirce and of (...)
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  41. Michael Beaney (ed.) (2013). The Oxford Handbook of The History of Analytic Philosophy. OUP Oxford.score: 524.3
    The main stream of academic philosophy, in Anglophone countries and increasingly worldwide, is identified by the name 'analytic'. The study of its history, from the 19th century to the late 20th, has boomed in recent years. These specially commissioned essays by forty leading scholars constitute the most comprehensive book on the subject.
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  42. W. R. de Jong (1997). Kant's Theory of Geometrical Reasoning and the Analytic-Synthetic Distinction. On Hintikka's Interpretation of Kant's Philosophy of Mathematics. Studies in History and Philosophy of Science Part A 28 (1):141-166.score: 522.0
    Kant's distinction between analytic and synthetic method is connected to the so-called Aristotelian model of science and has to be interpreted in a (broad) directional sense. With the distinction between analytic and synthetic judgments the critical Kant did introduced a new way of using the terms 'analytic'-'synthetic', but one that still lies in line with their directional sense. A careful comparison of the conceptions of the critical Kant with ideas of the precritical Kant as expressed in _Ãœber (...)
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  43. Michael Peters (1997). Wittgenstein and Post-Analytic Philosophy of Education: Rorty or Lyotard? Educational Philosophy and Theory 29 (2):1–32.score: 522.0
    (1997). Wittgenstein and post‐analytic philosophy of education: Rorty or Lyotard? Educational Philosophy and Theory: Vol. 29, No. 2, pp. 1-32. doi: 10.1111/j.1469-5812.1997.tb00018.x.
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  44. Iain Thomson (2012). In the Future Philosophy Will Be Neither Continental nor Analytic but Synthetic: Toward a Promiscuous Miscegenation of (All) Philosophical Traditions and Styles. Southern Journal of Philosophy 50 (2):191-205.score: 522.0
    In this paper, I suggest that the important philosophy of the future will increasingly be found neither in the “continental” nor in the “analytic” traditions but, instead, in the transcending sublation of (all) traditions I call “synthetic philosophy.” I mean “synthetic” both in a sense that encourages the bold combinatorial mélange of existing styles, traditions, and issues, and also in the Hegelian sense of sublating dichotomous oppositions, appropriating the distinctive insights of both sides while eliminating their errors (...)
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  45. Christopher Yeomans (2010). Hegel and Analytic Philosophy of Action. The Owl of Minerva 42 (1-2):41-62.score: 522.0
    A primary fault line in the analytic philosophy of action is the debate between causal/Davidsonian and interpretivist/Anscombian theories of action. The fundamental problem of the former is producing a criterion for distinguishing intentional from non-intentional causal chains; the fundamental problem of the latter is producing an account of the relation between reasons and actions that is represented by the ‘because’ in the claim that the agent acted because she had the reason. It is argued that Hegel’s conception of (...)
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  46. Andreas Vrahimis (2013). Is the Royaumont Colloquium the Locus Classicus of the Divide Between Analytic and Continental Philosophy? Reply to Overgaard. British Journal for the History of Philosophy 21 (1):177 - 188.score: 522.0
    (2013). Is the Royaumont Colloquium the Locus Classicus of the Divide Between Analytic and Continental Philosophy? Reply to Overgaard. British Journal for the History of Philosophy: Vol. 21, No. 1, pp. 177-188. doi: 10.1080/09608788.2012.689751.
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  47. Kenneth R. Westphal (2010-11). Analytic Philosophy and the Long Tail of Scientia: Hegel and the Historicity of Philosophy’. The Owl of Minerva 42 (1-2):1–18.score: 522.0
    Rejection of the philosophical relevance of history of philosophy remains pronounced within contemporary analytic philosophy. The two main reasons for this rejection presuppose that strict deduction is both necessary and sufficient for rational justification. However, this justificatory ideal of scientia holds only within strictly formal domains. This is confirmed by a neglected non-sequitur in van Fraassen’s original defence of ‘Constructive Empiricism’. Conversely, strict deduction is insufficient for rational justification in non-formal, substantive domains of inquiry. In non-formal, substantive (...)
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  48. Natascha Gruber (2008). The Transformation of the Concept of the “Transcendental” in Anglo-American Analytic Philosophy. Proceedings of the Xxii World Congress of Philosophy 15:263-271.score: 519.0
    My presentation deals with developments and transformations of the concept of the transcendental within Anglo-American analytical philosophy. According to Kant – the “founding father” of transcendental philosophy – the methodical domain of the transcendental is to denote and to expose the a priori epistemic structureof human mind and cognition (perception, experience, knowledge), as well as to provide a priori foundations for normative ethics. Analytical philosophy has adopted the term of the transcendental, mostly within sceptical argumentations or for (...)
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  49. Tommy L. Lott (2011). Comparative Aspects of Africana Philosophy and the Continental-Analytic Divide. Comparative Philosophy 2 (1).score: 517.5
    Critical engagement involving philosophers trained in continental and analytic traditions often takes its purpose to be a reconciliation of tensions arising from differences in style, or method. Critical engagement in Africana philosophy, however, is rarely focused on method, style, or orientation because philosophic research in this field, regardless of orientation, has had to accommodate its empirical grounding in disciplines outside of philosophy. I focus primarily on the comparative dimensions of three important strands of this research: (1) a (...)
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  50. Paul Redding (2010). The Possibility of German Idealism After Analytic Philosophy : McDowell, Brandom and Beyond. In James Williams (ed.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.score: 515.3
    The late Richard Rorty was no stranger to provocation, and many an analytic philosopher would surely count as extremely provocative comments he had made on Robert Brandom’s highly regarded book from 1994, Making It Explicit.1 Brandom’s book was, Rorty asserted “an attempt to usher analytic philosophy from its Kantian to its Hegelian stage.”2 The reception of Kant within analytic philosophy has surely been, at best, patchy, but if it is difficult to imagine exactly what Rorty (...)
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