Search results for 'Meta-Philosophy' (try it on Scholar)

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  1. Nick Trakakis (2007). Meta-Philosophy of Religion. Ars Disputandi 7:1-47.
    How is the philosophical study of religion best pursued? Responses to this meta-philosophical question tend to recapitulate the analytic-Continental divide in philosophy in general. My aim is to examine the nature of this divide, particularly as it has manifested itself in the philosophy of religion. I begin with a comparison of the stylistic differences in the language of the two traditions, taking the work of Alvin Plantinga and John Caputo as exemplars of the analytic and Continental schools respectively. In order (...)
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  2.  25
    C. A. Hooker (1975). Philosophy and Meta-Philosophy of Science: Empiricism, Popperianism and Realism. Synthese 32 (1-2):177 - 231.
    An explicit philosophy and meta-philosophy of positivism, empiricism and popperianism is provided. Early popperianism is argued to be essentially a form of empiricism, the deviations from empiricism are traced. In contrast, the meta-philosophy and philosophy of an evolutionary naturalistic realism is developed and it is shown how the maximal conflict of this doctrine with all forms of empiricism at the meta-philosophical level both accounts for the form of its development at the philosophical level and its defense against attack (...)
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  3.  7
    Richard J. Colledge (2014). Rethinking Disagreement: Philosophical Incommensurability and Meta-Philosophy. Symposium: The Canadian Journal of Continental Philosophy 18 (2):33-53.
    Set in the context of the current interest among Analytic philosophers in the “epistemology of disagreement,” this paper explores the meta-philosophical problem of philosophical incommensurability. Motivated by Nietzsche’s provocative remark about philosophy as prejudices and desires of the heart “sifted and made abstract,” the paper first outlines the contours of the problem and then traces it through a series of examples. Drawing largely on the tradition of phenomenology and philosophical hermeneutics, a broadly Continental response to this formidable problem is suggested. (...)
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  4.  18
    Kai Nielsen (2012). Meta-Philosophy, Once Again. Philo 15 (1):55-96.
    I examine what I shall call meta-philosophy: a philosophical examination into what philosophy is, can be, should be, something of what it has been, what the point (if any) of it is and what, if anything, it can contribute to our understanding of and the making sense of our lives, including our lives individually and together, and of the social order in which we live.
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  5.  12
    Michalinos Zembylas (2006). Science Education as Emancipatory: The Case of Roy Bhaskar's Philosophy of Meta-Reality. Educational Philosophy and Theory 38 (5):665–676.
    In this essay, I argue that Roy Bhaskar's philosophy of meta‐Reality creates the middle way to theorize emancipation in critical science education: between empiricism and idealism on the one hand, and naïve realism and relativism, on the other hand. This theorization offers possibilities to transcend the usual dichotomies and dualisms that are often perpetuated in some feminist and multiculturalist accounts of critical science education. Further, meta‐Reality suggests a radically new way to re‐visit the suspect notion of emancipation. The implications for (...)
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  6.  21
    David Faust & Paul E. Meehl (2002). Using Meta-Scientific Studies to Clarify or Resolve Questions in the Philosophy and History of Science. Proceedings of the Philosophy of Science Association 2002 (3):S185-S196.
    More powerful methods for studying and integrating the historical track record of scientific episodes and scientific judgment, or what Faust and Meehl describe as a program of meta‐science and meta‐scientific studies, can supplement and extend more commonly used case study methods. We describe the basic premises of meta‐science, overview methodological considerations, and provide examples of meta‐scientific studies. Meta‐science can help to clarify or resolve long‐standing questions in the history and philosophy of science and provide practical help to the working scientist.
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  7.  16
    Kevin M. Cahill (2008). Elucidation, Meta-Philosophy, and Hacker's Use of “External Evidence”. Journal of Philosophical Research 33:73-99.
    In his paper, “Was He Trying to Whistle It,” P. M. S. Hacker argues that the weight of what he terms the “internal” and “external” evidence shows that the kind of interpretation of the Tractatus put forth by Cora Diamond is wrong. The internal evidence is the Tractatus itself, while the external evidence consists of some of Wittgenstein’s other philosophical writings, letters, and records of his discussions about the book. This paper critically examines the way Hacker uses some ofthe external (...)
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  8.  15
    Jerome I. Gellman (1977). The Meta-Philosophy of Religious Language. Noûs 11 (2):151-161.
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  9.  3
    Charles Hanly (1965). Studies in Meta-Philosophy. By Morris Lazerowitz, London and New York, Routledge and Kegan Paul; Toronto, General Publishing Co. Ltd. 1964. 264 Pp. $6.30. [REVIEW] Dialogue 4 (1):122-125.
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  10. Marina Carnogurska (2006). Classical Chinese Ontology and its Terminological Expressions as an Example of Inspiration for a Transmodern World Meta-Philosophy. Filozofia 61 (9):752-762.
     
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  11. Richard J. Colledge (2014). Rethinking Disagreement: Philosophical Incommensurability and Meta-Philosophy. Symposium 18 (2):33-53.
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  12. VWadysJaw Krajewski (1995). Scientific Meta-Philosophy. In HerfelWilliam (ed.), Theories and Models in Scientific Processes. Rodopi 44--201.
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  13.  43
    By Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587–594.
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  14.  16
    Lena Gunnarsson (2011). Love – Exploitable Resource or 'No-Lose Situation'? Reconciling Jónasdóttir's Feminist View with Bhaskar's Philosophy of Meta-Reality. Journal of Critical Realism 10 (4):419-441.
    In this article I attempt to reconcile two seemingly conflicting theorisations of love, the one elaborated by Roy Bhaskar as part of his philosophy of meta-Reality and Anna G. Jónasdóttir’s historical materialist-radical feminist theory of love power. While Bhaskar emphasises the essentially non-dual character of love, envisioning it as a ‘no-lose situation’, Jónasdóttir stresses the antagonistic features structuring love relations by conceptualising love as a productive power that men tend to exploit women of. Rather than seeing these accounts as mutually (...)
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  15.  3
    Ira M. Schnall (2004). Philosophy of Language and Meta-Ethics. Philosophical Quarterly 54 (217):587 - 594.
    Meta-ethical discussions commonly distinguish 'subjectivism' from 'emotivism', or 'expressivism'. But Frank Jackson and Philip Pettit have argued that plausible assumptions in the philosophy of language entail that expressivism collapses into subjectivism. Though there have been responses to their argument, I think the responses have not adequately diagnosed the real weakness in it. I suggest my own diagnosis, and defend expressivism as a viable theory distinct from subjectivism.
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  16.  27
    Elias Capriles (2008). Existential and Meta-Existential Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:47-53.
    In existential thought the thinking subject includes itself in its own thinking; this subject is not conceived as a substance that may be objectively determined, for its being lies in a making or constituting itself. Choice is thus the crucial concept of existential thought. Since choice involves awareness of the uncertainty of itspossible outcomes, anguish is inherent in it. Hence anguish in the face of our own freedom is essential to the human reality, and authenticity lies in facing anguish rather (...)
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  17.  25
    Mary Mothersill (1952). Moral Philosophy and Meta-Ethics. Journal of Philosophy 49 (18):587-594.
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  18.  52
    Mari Mikkola (2015). Doing Ontology and Doing Justice: What Feminist Philosophy Can Teach Us About Meta-Metaphysics. Inquiry 58 (7-8):780-805.
    Feminist philosophy has recently become recognised as a self-standing philosophical sub-discipline. Still, metaphysics has remained largely dismissive of feminist insights. Here I make the case for the value of feminist insights in metaphysics: taking them seriously makes a difference to our ontological theory choice and feminist philosophy can provide helpful methodological tools to regiment ontological theories. My examination goes as follows. Contemporary ontology is not done via conceptual analysis, but via quasi-scientific means. This takes different ontological positions to be competing (...)
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  19. Jocelyne Couture & Kai Nielsen (eds.) (1993). Méta-Philosophie: Reconstructing Philosophy?: New Essays on Metaphilosophy. University of Calgary Press.
     
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  20.  41
    Jack Reynolds, James Chase, James Williams & Edwin Mares (2010). Introduction: Post-Analytic and Meta-Continental Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    This chapter sketches some of the difficulties involved in defining analytic and continental philosophy, but begins to elaborate an argument for the centrality of methodology to the 'divide'.
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  21.  1
    Carl Mitcham (1995). Notes Toward a Philosophy of Meta-Technology. Techné: Research in Philosophy and Technology 1 (1/2):13-17.
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  22. Paul Ziche (2012). Monist Philosophy of Science : Between Worldview and Scientific Meta-Reflection. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
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  23.  7
    William Guy (1977). Philosophy of Education as Meta-Theory. Educational Philosophy and Theory 9 (2):43-55.
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  24.  3
    G. U. Y. William (1977). Philosophy of Education as Meta-Theory. Educational Philosophy and Theory 9 (2):43–55.
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  25. David Faust & Paul E. Meehl (2002). Using Meta‐Scientific Studies to Clarify or Resolve Questions in the Philosophy and History of Science. Philosophy of Science 69 (S3):S185-S196.
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  26. Lou Marinoff (2009). Synchronicities, Serpents, and “Something Else-Ness”: A Meta-Dialogue on Philosophy and Psychotherapy1. Philosophical Practice 4 (3):519-534.
    Synchronicity IIn the summer of 2006, I read several books by well-known existential psychiatrist and insightful novelist Irvin Yalom.2 They were all thought-provoking and mightily entertaining. Dr. Yalom sustains lively interests in philosophical aspects of psychiatry, as well as in psychiatric aspects of philosophy. Among other works, he has written two profoundly philosophical novels, namely The SchopenhauerCure and When Nietzsche Wept, in which he has delved deeply and creatively into the psyches of these two outstanding thinkers via the refracting media (...)
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  27.  5
    Roy Bhaskar (2002). The Philosophy of Meta-Reality. Journal of Critical Realism 1 (1):67-93.
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  28.  7
    R. F. Atkinson, Richard T. Garner & Bernard Rosen (1969). Moral Philosophy: A Systematic Introduction to Normative Ethics and Meta-Ethics. Philosophical Quarterly 19 (75):181.
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  29.  39
    Roy Bhaskar (2007). The Philosophy of Meta-Reality, Part I: Identity, Spirituality, System. Interview by Mervyn Hartwig. Journal of Critical Realism 5 (1).
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  30.  31
    Roy Bhaskar (2007). The Philosophy of Meta-Reality, Part II: Agency, Perfectability, Novelty. Interview by Mervyn Hartwig. Journal of Critical Realism 1 (1):67-93.
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  31.  7
    Michael Biggs & Claus Huitfeldt (1997). Philosophy and Electronic Publishing: Theory and Meta Theory in the Development of Text Encoding. The Monist 80 (3):348-367.
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  32. Ray Bhaskar (forthcoming). The Philosophy of Meta-Reality. Part I: Identity, Spirituality, System. Journal of Critical Realism.
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  33. Social Change (1996). Appearance in This List Does Not Preclude a Future Review of the Book. Where They Are Known Prices Are Either in $ US or in£ UK. Attfield, Robin, Value, Obligation, and Meta-Ethics, Amsterdam, Holland, Rodophi, 1995, Pp. 319. Bahm, Archie, Comparative Philosophy, Albuquerque, New Mexico, USA, World. [REVIEW] Mind 105.
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  34. Jl Gomezmuntan (1995). Nature and Greek Philosophy-From Physis to Meta-Physis. Pensamiento 51 (201):353-367.
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  35.  8
    Calvin Hayes (2001). Fallibilism Democracy and the Market: The Meta-Theoretical Foundations of Popper's Political Philosophy. University Press of America.
    I Karl Popper's Copernican Revolution Since Popper espouses what he terms " evolutionary epistemology" and since he argues that any discussion of ...
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  36. Magoroh Maruyama (1962). Philosophy as an Open Meta‐Science of Interdisciplinary Cross‐Induction. Dialectica 16 (4):361-384.
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  37. F. Novosad (2001). The Meta-Grumbler and His Stick-Remarks on the" Substitute" Problems of the Depth Measurer Ladislav Kvasz (the Problem of Writing Philosophy in Slovakia). Filozofia 56 (3):187-193.
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  38. Jack Reynolds (forthcoming). Philosophy's Shame: Reflections on an Ambivalent/Ambiviolent Relationship with Science. Sophia.
    In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself (e.g. other academic disciplines and non-philosophy in general), the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, (...)
     
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  39.  63
    L. R. Franklin-Hall, The Meta-Explanatory Question.
    Philosophical theories of explanation characterize the difference between correct and incorrect explanations. While remaining neutral as to which of these ‘first-order’ theories is right, this paper asks the ‘meta-explanatory’ question: is the difference between correct and incorrect explanation real, i.e., objective or mind-independent? After offering a framework for distinguishing realist from anti-realist views, I sketch three distinct paths to explanatory anti-realism.
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  40.  44
    Abraham Graber (2015). Creating Truths by Winning Arguments: The Problem of Methodological Artifacts in Philosophy. Synthese 192 (2):487-503.
    In this paper I will argue that there is a bi-directional relationship between philosophy and meaning such that doing philosophy can change the meaning of terms. A rhetorically powerful work of philosophy that garners widespread interest has the potential to change how people use a predicate. This gives rise to three concerns. First, one’s conclusion can become right in virtue of one doing a particularly good job arguing for it. Second, it may be implausible to take philosophy to be a (...)
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  41.  30
    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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  42.  4
    Angele Kremer-Marietti (1990). Theory of Philosophy as a Science of the Symbolic. Argumentation 4 (3):363-373.
    This study tries to put the foundations of a theory of reasoning on the ground of philosophy as philosophy: what are the presupposed terms of the philosophical research, and what they are meaning. It intends to separate words from their “evident” meaning and to receive them as “symbolic items”. Symbolization is the most important way of proceeding in philosophy. Philosophers are usually not aware of this symbolical process. Thus, the structure of “knowing” in philosophy is presented as a way of (...)
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  43. Daniel Cohnitz & Jussi Haukioja (2013). Meta-Externalism Vs Meta-Internalism in the Study of Reference. Australasian Journal of Philosophy 91 (3):475-500.
    We distinguish and discuss two different accounts of the subject matter of theories of reference, meta-externalism and meta-internalism. We argue that a form of the meta- internalist view, “moderate meta-internalism”, is the most plausible account of the subject matter of theories of reference. In the second part of the paper we explain how this account also helps to answer the questions of what kind of concept reference is, and what role intuitions have in the study of the reference (...)
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  44.  8
    Matthew R. McLennan (2012). Book Review: Jean-François Lyotard, Pourquoi Philosopher? [REVIEW] Journal of French and Francophone Philosophy 20 (2):208-211.
    The posthumous Pourquoi Philosopher? collects Jean-Fran ç ois Lyotard’s previously unpublished four-part introductory course in philosophy, delivered to students of the Sorbonne in 1964. The interest of this text is both historical (appearing at an important juncture in French thought) and meta-philosophical (answering the question "why philosophize?" in such a way that a philosophy of philosophy - or rather several - is offered for consideration). The text will be of interest to readers of various levels of philosophical sophistication.
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  45.  3
    Richard Rorty (2002). A pragmatist view of contemporany analytic philosophy. Utopía y Praxis Latinoamericana 7 (16):29-40.
    En la primera parte de este artículo se discute el punto de vista del filósofo de las ciencias Arthur Fine, sobre el realismo y el antirealismo. Se establecen algunas relaciones semánticas y pragmáticas con D. Davidson y R. Brandon, sin dejar de insistir en que el lenguaje ya no puede seguir s..
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  46.  38
    Jeremy Bendik-Keymer (2010). Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (1-2):61-83.
    In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises is to (...)
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  47. 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 largely deleterious. (...)
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  48. Miriam Solomon (2011). Just a Paradigm: Evidence-Based Medicine in Epistemological Context. European Journal for Philosophy of Science 1 (3):451-466.
    Evidence-Based Medicine (EBM) developed from the work of clinical epidemiologists at McMaster University and Oxford University in the 1970s and 1980s and self-consciously presented itself as a "new paradigm" called "evidence-based medicine" in the early 1990s. The techniques of the randomized controlled trial, systematic review and meta-analysis have produced an extensive and powerful body of research. They have also generated a critical literature that raises general concerns about its methods. This paper is a systematic review of the critical literature. (...)
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  49. Michael C. Rea & Oliver Crisp (eds.) (2009). Analytic Theology: New Essays in the Philosophy of Theology. Oxford University Press.
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  50.  23
    Eugen Fischer & John Collins (2015). Rationalism and Naturalism in the Age of Experimental Philosophy. In Eugen Fischer & John Collins (eds.), Experimental Philosophy, Rationalism, and Naturalism. Rethinking Philosophical Method. Routledge 3-33.
    The paper outlines the evolution of on-going meta-philosophical debates about intuitions, explains different notions of 'intuition' employed in these debates, and argues for the philosophical relevance of intuitions in an aetiological sense taken from cognitive psychology. On this basis, it advocates a new kind of methodological naturalism which it finds implicit, for instance, in the warrant project in experimental philosophy: a meta-philosophical naturalism that promotes the use of scientific methods in meta-philosophical investigations. This 'higher-order' naturalism is consistent (...)
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