Search results for 'metaphilosophy' (try it on Scholar)

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  1.  10
    Carnap'S. Metaphilosophy (2003). Jan Wolenski Carnap's Metaphilosophy. In Thomas Bonk (ed.), Language, Truth and Knowledge. Kluwer 2--27.
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  2.  37
    Georg Brutian (2012). Metaphilosophy in the Systems of Metatheories. Metaphilosophy 43 (3):294-305.
    This article discusses the essence and form of various types of metatheory, paying special attention to metaphilosophy. It suggests the idea of the metatheoretical model—a completely new approach in philosophical discussion—and considers this concept with regard to the Platonic model and the Rhodian model. These models permit two different systems of metatheoretical construction. The paradigms of modern science allow the formation of metatheories that help further the development of logical, mathematical, and similar sciences. The Rhodian model allows the discovery (...)
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  3.  36
    Terrell Ward Bynum (2011). Creating the Journal Metaphilosophy. Metaphilosophy 42 (3):186-190.
    Abstract: This brief article describes the circumstances that led to the creation of the journal Metaphilosophy in autumn 1968. A year after I had left graduate school, an unfortunate accident left me flat on my back for several weeks with nothing to do while recuperating from eye surgery. Bored, I decided to do something constructive, so I created a scholarly journal devoted to articles about the nature of philosophy, or how the different schools or branches of philosophy relate to (...)
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  4. Yuri Cath, Metaphilosophy. Oxford Bibliographies Online.
    Often philosophers have reason to ask fundamental questions about the aims, methods, nature, or value of their own discipline. When philosophers systematically examine such questions, the resulting work is sometimes referred to as “metaphilosophy.” Metaphilosophy, it should be said, is not a well-established, or clearly demarcated, field of philosophical inquiry like epistemology or the philosophy of art. However, in the late 20th and early 21st centuries there has been a great deal of metaphilosophical work on issues concerning the (...)
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  5.  90
    Richard Double (1996). Metaphilosophy and Free Will. Oxford University Press.
    Why is debate over the free will problem so intractable? In this broad and stimulating look at the philosophical enterprise, Richard Double uses the free will controversy to build on the subjectivist conclusion he developed in The Non-Reality of Free Will (OUP 1991). Double argues that various views about free will--e.g., compatibilism, incompatibilism, and even subjectivism--are compelling if, and only if, we adopt supporting metaphilosophical views. Because metaphilosophical considerations are not provable, we cannot show any free will theory to be (...)
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  6.  73
    Manuel Vargas (2007). Real Philosophy, Metaphilosophy, and Metametaphilosophy. CR 7 (3):51-78.
    This is an essay on philosophical methodology, the disciplinary prejudices of the Anglophone philosophical world, and how these things interact with some aspects of the content and form of Latin American philosophy to preclude the latter's integration with mainstream Anglophone philosophical work. Among the topics discussed of interest to analytic philosophers: metaphilosophy, the status hierarchy of philosophical subfields, experimental philosophy, and patterns of openness and exclusion in philosophy. Among the topics of interest to philosophers interested in Latin American philosophy (...)
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  7.  97
    Geert Keil (2003). 'Science Itself Teaches'. A Fresh Look at Quine's Naturalistic Metaphilosophy. Grazer Philosophische Studien 66 (1):253-280.
    Quine famously holds that "philosophy is continuous with natural science". In order to find out what exactly the point of this claim is, I take up one of his preferred phrases and trace it through his writings, i.e., the phrase "Science itself teaches that …". Unlike Wittgenstein, Quine did not take much interest in determining what might be distinctive of philosophical investigations, or of the philosophical part of scientific investigations. I find this indifference regrettable, and I take a fresh look (...)
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  8.  68
    Fiona Ellis (2001). Metaphilosophy and Relativism. Metaphilosophy 32 (4):359-377.
  9.  37
    Danilo Suster (2002). Post-Analytic Metaphilosophy and the Case of Compatibilism. In Grazer Philosophische Studien. Atlanta: Rodopi 257-272.
    Terry Horgan (with D. Henderson and G. Graham) defends a new general metaphilosophical position called postanalytic metaphilosophy (PAM). I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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  10.  5
    Danilo Suster (2002). Post-Analytic Metaphilosophy and the Case of Compatibilism. In Grazer Philosophische Studien. Atlanta: Rodopi 257-272.
    Terry Horgan (with D. Henderson and G. Graham) defends a new general metaphilosophical position called postanalytic metaphilosophy (PAM). I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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  11.  10
    Robert Piercey (2015). Søren Overgaard, Paul Gilbert and Stephen Burwood. An Introduction to Metaphilosophy. Reviewed By. Philosophy in Review 35 (3):162-164.
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  12.  23
    Jack Reynolds (2014). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge 235-46.
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
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  13. Matthew Sharpe (forthcoming). There Is Not Just a War: Recalling the Therapeutic Metaphor in Western Metaphilosophy. Sophia:1-24.
    This paper offers a critical response to the claims of Sivin and Lloyd and Mattice to the effect that Greek and Roman philosophy was characterised by a predominance of combat metaphors. Drawing on Plato and Plutarch, as well as contemporary studies led by Nussbaum, I argue that a host of different metaphors was demonstrably used in the Greek tradition to describe philosophy and its subjects, led by the therapeutic or medicinal metaphor of philosophy as ‘therapy of desire’ or of desiderative (...)
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  14. Arman T. Marsoobian & Brian J. Huschle (2001). Metaphilosophy Series in Philosophy Thomas W. Pogge. Metaphilosophy 32 (1/2).
     
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  15. Quentin Smith (2001). The Metaphilosophy of Naturalism. Philo 4 (2):195-215.
    The metaphilosophy of naturalism is about the nature and goals of naturalist philosophy. A real or..
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  16.  82
    Stephen J. Boulter (2007). The “Evolutionary Argument” and the Metaphilosophy of Commonsense. Biology and Philosophy 22 (3):369-382.
    Recently in these pages it has been argued that a relatively straightforward version of an old argument based on evolutionary biology and psychology can be employed to support the view that innate ideas are a naturalistic source of metaphysical knowledge. While sympathetic to the view that the “evolutionary argument” is pregnant with philosophical implications, I show in this paper how it needs to be developed and deployed in order to avoid serious philosophical difficulties and unnecessary complications. I sketch a revised (...)
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  17. Paul Horwich (2012). Wittgenstein's Metaphilosophy. OUP Oxford.
    Paul Horwich presents a bold new interpretation of Wittgenstein's later work. He argues that it is Wittgenstein's radically anti-theoretical metaphilosophy - and not his identification of the meaning of a word with its use - that underpins his discussions of specific issues concerning language, the mind, mathematics, knowledge, art, and religion.
     
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  18.  72
    David R. Morrow & Chris Alen Sula (2011). Naturalized Metaphilosophy. Synthese 182 (2):297-313.
    Traditional representations of philosophy have tended to prize the role of reason in the discipline. These accounts focus exclusively on ideas and arguments as animating forces in the field. But anecdotal evidence and more rigorous sociological studies suggest there is more going on in philosophy. In this article, we present two hypotheses about social factors in the field: that social factors influence the development of philosophy, and that status and reputation—and thus social influence—will tend to be awarded to philosophers who (...)
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  19. Paul Horwich (2012). Wittgenstein's Metaphilosophy. Oxford University Press Uk.
    Paul Horwich presents an original interpretation of Ludwig Wittgenstein's later writings, arguing that it is Wittgenstein's radically anti-theoretical metaphilosophy--and not his identification of the meaning of a word with its use--that lies at the foundation of his discussions of specific issues concerning language, the mind, mathematics, knowledge, art, and religion. He gives a clear account of Wittgenstein's hyper-deflationist view of what philosophy is, how it should be conducted, and what it might achieve; defends this view against a variety of (...)
     
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  20.  50
    Morris Lazerowitz (1970). A Note on ‘Metaphilosophy’. Metaphilosophy 1 (1):91–91.
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  21.  48
    Kai Nielsen (2007). Metaphilosophy, Pragmatism and a Kind of Critical Theory: Kai Nielsen and Richard Rorty. Philosophical Papers 36 (1):119-150.
    Metaphilosophy is itself philosophy about philosophy. It is not something before or independent of philosophy. Both Kai Nielsen and Richard Rorty are deeply concerned (someone might say obsessively preoccupied) with metaphilosophy. They both are thoroughly historicist and contextualist resolutely rejecting any form of a transcendental or metaphysical turn. They argue against claims to absolute validity (as well as against absolutism in any form) and a natural order of reasons: some 'Reason' to which any rational agent must be committed. (...)
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  22.  39
    David Rondel (2011). On Rorty's Evangelical Metaphilosophy. Philosophy and Rhetoric 44 (2):150-170.
    I have spent 40 years looking for a coherent and convincing way of formulating my worries about what, if anything, philosophy is good for.Richard Rorty had an unusually avid interest in metaphilosophy. Again and again he would return to questions about the practical uses (if any) to which philosophy might be put, about philosophy's role in intellectual culture, about what philosophy is or might become. His answers to these questions were famously negative: philosophy's practical uses are few, its cultural (...)
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  23.  42
    James Bohman (1990). Critical Theory as Metaphilosophy. Metaphilosophy 21 (3):239-252.
  24.  51
    Noël Carroll (2009). Les Culs-de-Sac of Enlightenment Aesthetics: A Metaphilosophy of Art. Metaphilosophy 40 (2):157-178.
    : This article charts the rise and fall of the Modern System of the Arts and the failure of the aesthetic theory of art to define membership in the so-called system, which, instead, I argue, is and has been, for a long time, merely a historically evolved collection. Rather than endorsing the continued attempt to define Art with a capital A in terms of aesthetic experience, I recommend alternative lines of research for contemporary philosophers of the arts.
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  25.  29
    Robert Piercey (2010). Metaphilosophy as First Philosophy. International Philosophical Quarterly 50 (3):335-349.
    This paper describes and evaluates two different ways of doing philosophy: a “reflexive” approach that sees metaphilosophical inquiry as fundamental, and a “nonreflexive” approach that sees metaphilosophy as dispensable. It examines arguments that have been advanced for these approaches by Gilbert Ryle, Jerry Fodor, and Richard Rorty, and claims that none of these arguments are convincing. Finally, the paper draws on Alasdair MacIntyre’s work to propose a different way of choosing between the approaches, one that asks which approach is (...)
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  26.  20
    Joseph Wayne Smith (1985). Against Orientational Pluralism in Metaphilosophy. Metaphilosophy 16 (2-3):214-220.
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  27.  11
    Timm Triplett (1999). Rescher's Metaphilosophy. Metaphilosophy 30 (3):209-230.
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  28.  8
    Edward H. Madden (1983). The Metaphilosophy of Commonsense. American Philosophical Quarterly 20 (1):23 - 36.
    Implicit in the scottish tradition is a metaphilosophy of commonsense which deserves as much attention as that recently given to scottish presentative realism and agent causality. The author articulates this metaphilosophy by (a) sketching a systematic metaphilosophy of commonsense, (b) considering to what extent thomas reid fits this pattern, And (c) deciding to what extent asa mahan, One of the ablest of the american realists, Fits it. The result is a characterization of a coherent scottish metaphilosophy (...)
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  29.  10
    Zbigniew Wendland (2007). The Rise and Essence of Universalism as a Metaphilosophy and Social Movement. Dialogue and Universalism 17 (7-8):123-131.
    This paper discusses how Universalism came into being as a metaphilosophy and social movement, and outlines its main characteristics, meaning and content. The paper’s central theme is the accentuation of the two main aspects of Universalism. The first aspect is the key role of dialogue in Universalism. The second is the belief that Universalism is first and foremost a social movement, rather than a philosophical doctrine. In outlining the origins of Universalism, the invaluable role of (...)
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  30.  31
    Edward H. Madden (1987). Did Reid's Metaphilosophy Survive Kant, Hamilton, and Mill? Metaphilosophy 18 (1):31–48.
  31.  2
    R. Ware (1996). Hegel's Metaphilosophy and Historical Metamorphosis. History of Political Thought 17 (2):253-279.
    Hegel is commonly understood to have required that the philosophy of history must be retrospective and therefore fundamentally conservative. Yet at the same time he is thought to have claimed that his system involved an absolute truth beyond which no philosophy could advance, and that it therefore marked the end of the history of philosophy. The two claims are evidently inconsistent, since a history of philosophy, which must be bound by constraints on the philosophy of history, could not legitimately comment (...)
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  32.  9
    G. A. Brutian (1986). Philosophy and Metaphilosophy. Russian Studies in Philosophy 25 (1):73-86.
    The fate of concepts which comprise the philosophical knowledge of our epoch, an epoch in which the information explosion, including scientific information, has become a universal conditioning factor, unfolds in various ways. Some of these concepts are inscribed in a basic way in the categorial apparatus of philosophy. Others, having failed the tests of time and philosophical and methodological practice, lose their significance for philosophy and drop out of the conceptual apparatus as easily as they entered. Among the various new (...)
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  33.  35
    E. A. Burtt (1971). Metaphilosophy and the Teaching of Philosophy. Metaphilosophy 2 (4):368–368.
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  34.  23
    Donald F. Henze (1977). Descartes Vs. Berkeley: A Study in Early Metaphilosophy. Metaphilosophy 8 (2-3):147-163.
  35.  18
    Armen T. Marsoobian (2011). Introduction to the Fortieth Anniversary of Metaphilosophy Special Issue. Metaphilosophy 42 (3):183-185.
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  36.  6
    Michael H. Mitias (2004). Universalism as a Metaphilosophy. Dialogue and Universalism 14 (10-12):87-102.
    In this article I offer an account of what it means for Universalism to be a metaphilosophy. I first argue that traditional philosophical systems and views suffer from two main defects. First, they are closed, in the sense that they have made their final judgment on what the world is like. Second, they are mostly Eurocentric; regardless of their attempt to be objective and universalist in their orientation, they express the European values, beliefs, and world views. As a (...), Universalism is an open concept. It recognizes that our knowledge of the world is an on-going process of discovery. It does not attempt to synthesize or reject the variety of religious, ideological, and philosophical views and approaches; on the contrary, it seeks to provide a universal conceptual framework within which these views and approaches can thrive and dialogue with each other. The structure of this framework is made up of the universal features of nature and human nature. Accordingly the universal is not an ideal or natural or metaphysical essence of some kind. The universal is made, and it is made collectively by scholars from the different academic disciplines. This is why Universalism aspires to articulate the most comprehensive vision of the world. In this attempt it tries to grasp the highest fruits of all the achievements of the human spirit in religion, ideology, philosophy, and culture. I also discuss two more important features of Universalism as a metaphilosophy: co-creation and metanoia. (shrink)
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  37.  13
    Michael J. Quirk (1992). Four Kinds of Metaphilosophy: Griswold on Platonic Dialogue. Metaphilosophy 23 (1-2):147-158.
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  38.  10
    Charles Munitz (2012). Deconstructive Metaphilosophy, Inadvertent Neo-Hegelianism, Promethean Mysticism, and the Deweyan Aesthetic of Philosophical Reconstruction: Thinking About Richard Gale on John Dewey. Metaphilosophy 43 (1-2):165-182.
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  39.  15
    Danilo Uster (2002). Post-Analytic Metaphilosophy Tnd the Case of Compatibilism. Grazer Philosophische Studien 63 (1):257-272.
    Terry Horgan defends a new general metaphilosophical position called postanalytic metaphilosophy. I raise some critical points connected with the application of PAM to the problem of freedom. I question the distinction between opulent and austere construals of philosophical concepts. According to Horgan compatibilism comports better overall with the relevant data than does incompatibilism. I raise some objections. At the end I argue that contextualism is an inadequate explanation of incompatibilistic intuitions.
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  40.  3
    Tom Rockmore (1998). Report on the Third International Philosophical-Cultural Symposium on Metaphilosophy. Metaphilosophy 29 (1&2):3-5.
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  41.  8
    William L. Reese (1990). Morris Lazerowitz and Metaphilosophy. Metaphilosophy 21 (1-2):28-42.
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  42. John Bunke (forthcoming). Professor Stuart Metaphilosophy October 7, 2011 Intuitions About Specific Situations and Intuitions About General Principles. [REVIEW] Metaphilosophy.
     
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  43. Ingemund Gullv (1975). Naess's Pluralistic Metaphilosophy. Inquiry 18 (4):391 – 408.
    The article begins by outlining Naess's pluralistic theory of philosophical systems and indicating its connection with Naess's semantics, i.e. his account of interpretation, preciseness, definiteness of intention, and level of discrimination. Reference is also made to the indeterminacy relation which Naess claims holds between, on the one hand, philosophically relevant preciseness, definite-ness of intention, and level of discrimination, and, on the other, comparability and philosophical neutrality of standpoints. Naess claims philosophical neutrality for his theory of systems, on the basis of (...)
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  44. Dr Sarah A. Mattice (2014). Metaphor and Metaphilosophy: Philosophy as Combat, Play, and Aesthetic Experience. Lexington Books.
    Sarah A. Mattice develops a comparative intervention in contemporary metaphilosophy. Drawing on resources from hermeneutics, cognitive linguistics, aesthetics, and Chinese philosophy, she explores how philosophical language is deeply intertwined with the definition and practice of the discipline.
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  45. Søren Overgaard, Paul Gilbert & Stephen Burwood (2013). An Introduction to Metaphilosophy. Cambridge University Press.
    What is philosophy? How should we do it? Why should we bother to? These are the kinds of questions addressed by metaphilosophy - the philosophical study of the nature of philosophy itself. Students of philosophy today are faced with a confusing and daunting array of philosophical methods, approaches and styles and also deep divisions such as the notorious rift between analytic and Continental philosophy. This book takes readers through a full range of approaches - analytic versus Continental, scientistic versus (...)
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  46. Nicholas Rescher (2014). Metaphilosophy: Philosophy in Philosophical Perspective. Lexington Books.
    Nicholas Rescher unites two facets of metaphilosophy to show that the historical perspective and forward-thinking normative, or systematic, approach are, together, an integral component of philosophy itself.
     
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  47. Lajos L. Brons (2015). Anarchism as Metaphilosophy. The Science of Mind 53:139-158.
    Philosophy once started as the critical reflection on relatively ordinary human concerns. Increasing specialization has moved the discipline farther and farther away from these concerns, however, undermining its relevance outside the academy, but has also resulting in an ever increasing fragmentation. This fragmentation has further divided the field into a large number of esoteric communities that hardly understand each other. "Further divided", because philosophy was already divided into schools and traditions that seem to speak mutually unintelligible languages. In addition to (...)
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  48.  65
    Sebastian Sequoiah-Grayson (2007). The Metaphilosophy of Information. Minds and Machines 17 (3):331-344.
    This article mounts a defence of Floridi’s theory of strongly semantic information against recent independent objections from Fetzer and Dodig-Crnkovic. It is argued that Fetzer and Dodig-Crnkovic’s objections result from an adherence to a redundant practice of analysis. This leads them to fail to accept an informational pluralism, as stipulated by what will be referred to as Shannon’s Principle, and the non-reductionist stance. It is demonstrated that Fetzer and Dodig-Crnkovic fail to acknowledge that Floridi’s theory of strongly semantic information captures (...)
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  49. Timothy Chappell, Critical Notice. Paul Horwich, Wittgenstein's Metaphilosophy.
    In the Preface to his fine book, Paul Horwich deplores the “polar split” that he sees in academic philosophy today between most philosophers, who don’t care about Wittgenstein, and the Wittgensteinian minority, who don’t care about much else, and are “engaged in feuds with one other that no one else cares about”. Whether or not this picture is entirely fair either to Wittgensteinians or to non-Wittgensteinians, it is certainly true, and unfortunate, that Wittgenstein has been normalised by the academic system. (...)
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  50.  11
    Kristie Dotson (2016). Word to the Wise: Notes on a Black Feminist Metaphilosophy of Race. Philosophy Compass 11 (2):69-74.
    It is not uncommon to ask a race and gender-based question of a philosopher of race, only to hear ‘I do race, not gender’. To the ears of many Black feminists, this sounds, to be frank, utterly foolish. Here, I identify three metaphilosophical assumptions, i.e. the disaggregation, fundamentality and transcendental assumptions, that aid in underwriting the ability to use the statement, ‘I do race, not gender’, as a means for avoiding gender-based questions in ‘race talks’. Then, I gesture to a (...)
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