117 found
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  1. Sami Pihlström (2013). Conversations on Peirce: Reals and Ideals by Douglas R. Anderson and Carl R. Hausman (Review). The Pluralist 8 (2):130-134.
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  2. Sami Pihlström (2006). Emergent Truth and a Blind Spot, An Argument Against Physicalism. Facta Philosophica 8 (1-2):79-101.
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  3. Sami Pihlstrom (2001). Naturalism, Transcendental Conditions, and the Self-Discipline of Philosophical Reason. Journal of Speculative Philosophy 15 (3):228 - 250.
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  4. Sami Pihlström (2003). Naturalizing the Transcendental: A Pragmatic View. Humanity Books.
  5. Sami Pihlström (2013). Toward Pragmatically Naturalized Transcendental Philosophy of Scientific Inquiry And Pragmatic Scientific Realism. Studia Philosophica Estonica 5 (2):79-94.
    This paper seeks to show that the turn toward local scientific practices in the philosophy of science is not a turn away from transcendental investigations. On the contrary, a pragmatist approach can very well be (re)connected with Kantian transcendental examination of the necessary conditions for the possibility of scientific representation and cognition, insofar as the a priori conditions that transcendental philosophy of science examines are understood as historically relative and thus potentially changing. The issue of scientific realism will be considered (...)
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  6.  5
    Sami Pihlström (2005). Truthmaking And Pragmatist Conceptions Of Truth And Reality. Minerva 9:105-133.
    This paper argues for a rearticulation of the theory of truthmaking within pragmatism. The concept of truthmaking hasusually been employed by metaphysical realists , but it can be reinterpreted in a pragmatistmanner, following both classical and more recent pragmatists’ ideas on the“making of truth” as a process within human experience and world-categorization. Thus, a pragmatist criticism of metaphysical realism can be extended to the core areas of realist metaphysics, including the truthmaking theory.
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  7.  1
    Sami Pihlström (ed.) (2005). Pragmatic Moral Realism: A Transcendental Defense. Rodopi.
    This book examines the issue of moral realism from a pragmatist point of view, drawing attention to our human practices of ethical evaluation and deliberation. It defends the essentially ungrounded and humanly fundamental place of ethics in our thought and action. Ethics must remain beyond justification and ubiquitous in our human form of life.
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  8. Sami Pihlström (2001). Naturalism, Transcendental Conditions, and the Self-Discipline of Philosophical Reason. Journal of Speculative Philosophy 15 (3):228 - 250.
  9.  98
    Heikki J. Koskinen & Sami Pihlström (2006). Quine and Pragmatism. Transactions of the Charles S. Peirce Society 42 (3):309-346.
    : This paper discusses critically W.V. Quine's relation to the tradition of pragmatism. Even though Quine is often regarded as a pragmatist, it is far from clear what his commitment to pragmatism actually amounts to. It is argued that while there are pragmatist elements in Quine's position, this is not sufficient to classify him as a pragmatist in any strong historical sense; indeed, he was not even clear himself what it means to be a pragmatist. It is also shown that (...)
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  10.  37
    Sami Pihlström (2009). Pragmatist Metaphysics. Continuum.
    Pragmatist Metaphysics proposes a pragmatist re-articulation of the nature, aims and methods of metaphysics. Rather than regarding metaphysics as a ‘first philosophy’, an inquiry into the world independent of human perspectives, the pragmatist views metaphysics as an inquiry into categorizations of reality laden with human practices. Insofar as our categorizations of reality are practice-laden, they are also, inevitably, value-laden. Sami Pihlström argues that metaphysics does not, then, study the world’s ‘own’ categorial structure, but a structure we, through our conceptual and (...)
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  11. Sami Pihlström (1998). Pragmatism and Philosophical Anthropology Understanding Our Human Life in a Human World.
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  12.  34
    Sami Pihlström (2010). Toward a Pragmatically Naturalist Metaphysics of the Fact-Value Entanglement. Journal of Philosophical Research 35:323-352.
    This paper examines the metaphysical status of the fact-value entanglement. According to Hilary Putnam, among others, this is a major theme in both classical and recent pragmatism, but its relevance obviously extends beyond pragmatism scholarship. The pragmatic naturalist must make sense of the entanglement thesis within a broadly non-reductively naturalist account of reality. Two rival options for such metaphysics are discussed: values may be claimed to emerge from facts (or normativity from factuality), or fact and value may be considered continuous. (...)
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  13.  71
    Sami Pihlström (2004). Recent Reinterpretations of the Transcendental. Inquiry 47 (3):289 – 314.
    This essay examines critically a number of characteristics of transcendental philosophy. The question, 'What, if anything, distinguishes transcendental philosophy and transcendental arguments from other types of philosophy and argument?', is given a negative answer: nothing, no essential thing, demarcates transcendental argumentation or philosophy from other kinds of philosophical reflection. In particular, argumentative structure alone is not a defining feature of transcendental philosophy. Illustrative examples of recent debates on the meaning and philosophical relevance of the 'transcendental' are discussed in the essay: (...)
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  14.  36
    Sami Pihlström (2003). On the Concept of Philosophical Anthropology. Journal of Philosophical Research 28:259-286.
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  15.  6
    Heikki J. Koskinen & Sami Pihlström (2006). Quine and Pragmatism. Transactions of the Charles S. Peirce Society 42 (3):309-346.
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  16.  11
    Sami Pihlström (2012). The Problem of Evil and the Limits of Philosophy. Graduate Faculty Philosophy Journal 33 (1):159-184.
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  17.  43
    Sami Pihlström (2007). Panpsychism—a Neglected Jamesian Alternative? Journal of Philosophical Research 32:319-347.
    This essay examines the speculative metaphysical doctrine of panpsychism, which some (though only a few) philosophers regard as a plausible solution to the problem of explaining the possibility of conscious experience. After a survey of some of the main arguments for and against panpsychism, the metaphysically realist background assumption of the doctrine is uncovered and questioned. A pragmatic reinterpretation of panpsychism, drawn from the work of William James,is then proposed. In order to be treated truly pragmatically, panpsychism—like any other metaphysical (...)
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  18.  1
    Sami Pihlström (2016). William James and the Quest for an Ethical Republic by Trygve Throntveit, And: Ethics and Philosophical Critique in William James by Sarin Marchetti. Transactions of the Charles S. Peirce Society 51 (4):552-557.
    According to a received understanding of classical pragmatism, William James was not a moral and political philosopher. It has been assumed that he wrote only one article on ethics, “The Moral Philosopher and the Moral Life”. In a sense this assumption is true; there is no book by him on ethics analogous to his major works addressing topics in epistemology, metaphysics, philosophical psychology, philosophy of religion, and theory of truth – or analogous to other classical pragmatists’, such as John Dewey’s, (...)
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  19.  52
    Sami Pihlström & Arto Siitonen (2005). The Transcendental Method and (Post-)Empiricist Philosophy of Science. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 36 (1):81 - 106.
    This paper reconsiders the relation between Kantian transcendental reflection (including transcendental idealism) and 20th century philosophy of science. As has been pointed out by Michael Friedman and others, the notion of a "relativized a priori" played a central role in Rudolf Carnap's, Hans Reichenbach's and other logical empiricists' thought. Thus, even though the logical empiricists dispensed with Kantian synthetic a priori judgments, they did maintain a crucial Kantian doctrine, viz., a distinction between the (transcendental) level of establishing norms for empirical (...)
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  20.  52
    Sami Pihlström (2009). Review. [REVIEW] Transactions of the Charles S. Peirce Society 45 (3):444-449.
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  21.  7
    Sami Pihlström (2008). Pragmatic Aspects of Kantian Theism. Proceedings of the Xxii World Congress of Philosophy 45:279-287.
    This paper proposes a re-evaluation of the theism vs. atheism controversy from a Kantian transcendental perspective, connected with Jamesian pragmatism. Insofar as there is a morally vital human need to postulate the reality of God, and insofar as this theistic postulation can be regarded as rational or legitimate from the perspective of “practical reason”, metaphysical and ethical aspects of the theism issue turn out to be deeply entangled with each other. A Kantian-cum-pragmatist philosophy of religion will inevitably approach the question (...)
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  22.  50
    Sami Pihlström (2008). How (Not) to Write the History of Pragmatist Philosophy of Science? Perspectives on Science 16 (1):26-69.
    This survey article discusses the pragmatist tradition in twentieth century philosophy of science. Pragmatism, originating with Charles Peirce's writings on the pragmatic maxim in the 1870s, is a background both for scientific realism and, via the views of William James and John Dewey, for the relativist and/or constructivist forms of neopragmatism that have often been seen as challenging the very ideas of scientific rationality and objectivity. The paper shows how the issue of realism arises in pragmatist philosophy of science and (...)
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  23.  5
    Charbel Niño El-Hani & Sami Pihlström (2002). Emergence Theories and Pragmatic Realism. Essays in Philosophy 3 (2):3.
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  24.  66
    Sami Pihlström (2009). The Conduct of Life: A Philosophical Reading , And: Society and Solitude: Twelve Chapters. A New Study Edition, with Notes, Philosophical Commentary and Historical Contextualization , And: A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy. A New Philosophical Reading (Review). Transactions of the Charles S. Peirce Society 45 (3):pp. 444-449.
    This well-organized editorial material is useful especially for students and general educated readers coming to study these works for the first time, but also for the specialist who wants to check details or keep up with central literature. The editor's notes offer historical contextualization, terminological and etymological clarifications, and information on both the well-known and the relatively unknown authors cited by Emerson.... Callaway has modernized the spelling of the prose, but otherwise the editions follow the originals. ".
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  25.  6
    Sami Pihlström (2007). Transcendental Guilt: On an Emotional Condition of Moral Experience. Journal of Religious Ethics 35 (1):87-111.
    This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the "metaphysics of guilt." More generally, it is (...)
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  26.  35
    Sami Pihlström (2009). Ethical Unthinkabilities and Philosophical Seriousness. Metaphilosophy 40 (5):656-670.
    Abstract: This article defends a controversial metaphilosophical thesis: it is not immediately obvious that "the best argument wins" in philosophy. Certain philosophical views, for example, extremely controversial ethical positions, may be intolerable and impossible to take seriously as contributions to ethical discussion, irrespective of their argumentative merits. As a case study of this metaphilosophical issue, the article discusses David Benatar's recent thesis that it is, for everyone, harmful to exist. It is argued that ethical and cultural "unthinkabilities" set limits to (...)
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  27. Sami Pihlström (1996). Structuring the World: The Issue of Realism and the Nature of Ontological Problems in Classical and Contemporary Pragmatism. Philosophical Society of Finland.
     
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  28. Sami Pihlström (2011). Transcendental Guilt: Reflections on Ethical Finitude. Lexington Books.
    Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a "transcendental" role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view.
     
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  29.  7
    Sami Pihlström (2012). The Problem of Evil and the Limits of Philosophy. Graduate Faculty Philosophy Journal 33 (1):159-184.
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  30.  18
    Sami Pihlström (2004). Recent Reinterpretations of the Transcendental. Inquiry 47 (3):289-314.
    This essay examines critically a number of characteristics of transcendental philosophy. The question, ?What, if anything, distinguishes transcendental philosophy and transcendental arguments from other types of philosophy and argument??, is given a negative answer: nothing, no essential thing, demarcates transcendental argumentation or philosophy from other kinds of philosophical reflection. In particular, argumentative structure alone is not a defining feature of transcendental philosophy. Illustrative examples of recent debates on the meaning and philosophical relevance of the ?transcendental? are discussed in the essay: (...)
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  31.  5
    Sami Pihlström (2011). Morton White’s Philosophy of Culture: Holistic Pragmatism and Interdisciplinary Inquiry. Human Affairs 21 (2):140-156.
    This paper explicates and defends Morton White’s holistic pragmatism, the view that descriptive and normative statements form a “seamless web” which must be tested as a “unified whole”. This position, originally formulated as a methodological and epistemic principle, can be extended into a more general philosophy of culture, as White himself has shown in his book, A Philosophy of Culture . On the basis of holistic pragmatism, the paper also offers a pragmatist conception of metaphilosophy and defends the need for (...)
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  32.  51
    Sami Pihlström (2007). Religion and Pseudo-Religion: An Elusive Boundary. [REVIEW] International Journal for Philosophy of Religion 62 (1):3 - 32.
    This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious). Another example discussed in the paper is the relation between religion and morality. The paper concludes (...)
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  33.  7
    Sami Pihlström (2010). The Re-Emergence of the Emergence Debate. Principia 6 (1):133-182.
    This essay provides a criticai review of contemporary controversies related to the notion of emergence by discussing, among other recent views, Achim Stephan's defense of the ontological tradition of emergentist thought along the lines of C. D. Broad. Stephan's distinctions between various notions of emergence, different in strength, are useful as they clarify the state of discussion. There are, however, several unsettled problems concerning emergence. Some of these (e. g., downward causation) have been dealt with by Stephan, Kim, and others, (...)
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  34.  7
    Sami Pihlström (2004). Methodology Without Metaphysics? Philosophy Today 48 (2):188-215.
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  35.  33
    Sami Pihlström (2010). The Ethics of Energy: William James's Moral Philosophy in Focus (Review). Transactions of the Charles S. Peirce Society 46 (4):646-650.
    Although William James wrote little directly on ethics, commentators have increasingly recognized that a central current—perhaps even the main underlying orientation—of his philosophical work is ethical. The famous 1891 essay, "The Moral Philosopher and the Moral Life,"1 is thus only the tip of an iceberg. It is his only article explicitly dealing with moral philosophy; yet, arguably, ethical considerations are built into the fabric of his pragmatism, especially its leading idea that theories and worldviews ought to be examined in terms (...)
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  36.  20
    Sami Pihlström (2002). Pragmatic and Transcendental Arguments for Theism: A Critical Examination. [REVIEW] International Journal for Philosophy of Religion 51 (3):195-214.
    Commenting upon some recent literature on the topic, this paper examinestwo strategies by means of which one might try to defend theism: (1) a pragmatic (Jamesian) strategy, which focuses on the idea that religiousbelief has beneficial consequences in the believer's life, and (2) a transcendental (Kantian) strategy, according to which theism is requiredas a condition of our self-understanding as ethically oriented creatures.Both strategies are found unsatisfactory, unless synthesized and thussupported by each other. While no argument, either pragmatic ortranscendental, can demonstrate (...)
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  37. Sami Pihlström & Henrik Rydenfelt (eds.) (2009). Pragmatist Perspectives. Philosophical Society of Finland.
     
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  38.  5
    Sami Pihlstrom (2011). Guilt: Facing the Problem of Ethical Solipsism. Cosmos and History: The Journal of Natural and Social Philosophy 7 (2):114-135.
    : This article deals with the constitutive role played by the emotion of guilt, or the capacity of experiencing such emotions, in our moral life. The deeply personal nature of moral guilt leads to the problem of ethical solipsism: it seems that guilt can in the end concern only me, not anyone else, in a morally profound sense. Echoing Dostoevsky, the truly ethical thinker ought to acknowledge that everyone is guilty in front of the entire mankind, “and I more than (...)
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  39.  14
    Sami Pihlström (2007). Metaphysics with a Human Face: William James and the Prospects of Pragmatist Metaphysics. William James Studies 2 (1):1-28.
    This essay contributes to the debate over whether there is, or can be, any place for metaphysics in pragmatism, in William James's pragmatism, in particular. The paper defends the possibility of pragmatist metaphysics, seeking to show how interesting forms of such metaphysics with a grounding in key Jamesian texts can, pragmatically, be put to work. This task is interesting from the perspective of both James scholarship and the ongoing re-evaluation and critical transformation of the pragmatist tradition. Furthermore, we need metaphilosophical (...)
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  40.  14
    Sami Pihlstrom (2009). Pragmatism and Naturalized Transcendental Subjectivity. Contemporary Pragmatism 6 (1):1-13.
    Pragmatism is an emergentist version of non-reductive naturalism: subjectivity arises as a natural development of certain kinds of organisms and their interactions with their environment. Subjectivity must be understood dynamically, in relation to action; therefore, pragmatism is a philosophical anthropology, not just a philosophy of mind. Pragmatic naturalism not only avoids scientistic reductions of subjectivity but is compatible with a reconceptualized transcendental perspective on subjectivity; however, the problem of solipsism must not be ignored. Pragmatist philosophy of mind and subjectivity must (...)
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  41. Sami Pihlström (2002). The Naturalism Debate and the Development of European Philosophy. Philosophy Today 46 (1):102-111.
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  42.  32
    Sami Pihlström (2010). Pragmatic Aspects of Kantian Theism. The Pluralist 5 (1):279-287.
    Is there a god? What do we, and what should we, mean by this question? How, if at all, might the question, given that its meaning(s) can be clarified, be settled or even rationally discussed? Is there any chance for a reasonable, scientifically minded person to believe in the reality of God, or is atheism the only intellectually responsible option for us today? Is theism inevitably committed to the pseudoscientific absurdities of creationism, the "intelligent design theory," and other unfortunately increasingly (...)
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  43.  5
    Sami Pihlström (2006). Putnam's Conception of Ontology. Contemporary Pragmatism 3 (2):1-13.
    This symposium contribution discusses the conception of ontology which is used in Hilary Putnam's book Ethics without Ontology.
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  44.  6
    Sami Pihlström (2008). Is Jamesian Pragmatism Nominalistic? Proceedings of the Xxii World Congress of Philosophy 32:1-7.
    This paper discusses William James’s pragmatism in relation to nominalism. James’s views are often contrasted with Peirce’s realism. There are differences between Jamesian and Peircean pragmatisms, but several scholars argue that it is misleading to simply classify James as a nominalist. Moreover, the nominalism vs. realism issue in these early pragmatists is not purely metaphysical but also ethical, illustrating the pragmatists’ tendency to view metaphysics and ethics as deeply entangled. This challenging theme should be further developed today in attempts to (...)
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  45.  8
    Sami Pihlstrom (2012). Peircean Modal (and Moral?) Realism (S). In Cornelis De Waal & Krzysztof Piotr Skowroński (eds.), The Normative Thought of Charles S. Peirce. Fordham University Press 231.
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  46. Sami Pihlström (2007). 'The Trail of the Human Serpent is Over Everything': Jamesian Perspectives on Mind, World, and Religion. Upa.
    This book takes a fresh look at how William James' conceptions of the human mind, death , and religion provide us with a viable alternative to many contemporary philosophical approaches. The distinctive Jamesian perspective is illuminated through critical discussions of several different theories and conjectures. The overall argument of this volume is that pragmatist metaphysics, philosophy of mind, and philosophy of religion must be subordinated to ethics. To provide an historical and philosophical context for this revolutionary conception of the pragmatic (...)
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  47. Sami Pihlström (2011). Studies/Studien/Études. Synthesis Philosophica 51 (1):161-173.
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  48.  4
    Sami Pihlström (2006). Contemporary Varieties of Religious Experience: James's Classic Study in Light of Resiliency, Temperament, and Trauma. Transactions of the Charles S. Peirce Society 42 (3):454-458.
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  49.  4
    Sami Pihlström (2013). Review Conversations on Peirce: Reals and Ideals Anderson Douglas R. Hausman Carl R. Fordham UP New York. The Pluralist 8 (2):130-134.
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  50.  5
    Sami Pihlström (2008). Is Jamesian Pragmatism Nominalistic? Proceedings of the Xxii World Congress of Philosophy 32:1-7.
    This paper discusses William James’s pragmatism in relation to nominalism. James’s views are often contrasted with Peirce’s realism. There are differences between Jamesian and Peircean pragmatisms, but several scholars argue that it is misleading to simply classify James as a nominalist. Moreover, the nominalism vs. realism issue in these early pragmatists is not purely metaphysical but also ethical, illustrating the pragmatists’ tendency to view metaphysics and ethics as deeply entangled. This challenging theme should be further developed today in attempts to (...)
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