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

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  1. Carnap'S. Metaphilosophy (2003). Jan Wolenski Carnap's Metaphilosophy. In Thomas Bonk (ed.), Language, Truth and Knowledge. Kluwer. 2--27.score: 120.0
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  2. Terrell Ward Bynum (2011). Creating the Journal Metaphilosophy. Metaphilosophy 42 (3):186-190.score: 21.0
    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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  3. Georg Brutian (2012). Metaphilosophy in the Systems of Metatheories. Metaphilosophy 43 (3):294-305.score: 21.0
    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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  4. Yuri Cath, Metaphilosophy. Oxford Bibliographies Online.score: 18.0
    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. Richard Double (1996). Metaphilosophy and Free Will. Oxford University Press.score: 18.0
    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. Fiona Ellis (2001). Metaphilosophy and Relativism. Metaphilosophy 32 (4):359-377.score: 18.0
  7. Manuel Vargas (2007). Real Philosophy, Metaphilosophy, and Metametaphilosophy. CR 7 (3):51-78.score: 18.0
    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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  8. Danilo Suster (2002). Post-Analytic Metaphilosophy and the Case of Compatibilism. In Essays on the Philosophy of Terence Horgan. Atlanta: Rodopi. 257-272.score: 18.0
    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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  9. Jack Reynolds (forthcoming). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge.score: 15.0
    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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  10. Quentin Smith (2001). The Metaphilosophy of Naturalism. Philo: A Journal of Philosophy 4 (2):195-215.score: 12.0
    The metaphilosophy of naturalism is about the nature and goals of naturalist philosophy. A real or..
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  11. Stephen J. Boulter (2007). The “Evolutionary Argument” and the Metaphilosophy of Commonsense. Biology and Philosophy 22 (3):369-382.score: 12.0
    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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  12. David R. Morrow & Chris Alen Sula (2011). Naturalized Metaphilosophy. Synthese 182 (2):297-313.score: 12.0
    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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  13. Geert Keil (2003). "Science Itself Teaches". A Fresh Look at Quine's Naturalistic Metaphilosophy. Grazer Philosophische Studien 66 (1):253-280.score: 12.0
    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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  14. Noël Carroll (2009). Les Culs-de-Sac of Enlightenment Aesthetics: A Metaphilosophy of Art. Metaphilosophy 40 (2):157-178.score: 12.0
    Abstract: 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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  15. Morris Lazerowitz (1970). A Note on ‘Metaphilosophy’. Metaphilosophy 1 (1):91–91.score: 12.0
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  16. Kai Nielsen (2007). Metaphilosophy, Pragmatism and a Kind of Critical Theory: Kai Nielsen and Richard Rorty. Philosophical Papers 36 (1):119-150.score: 12.0
    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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  17. E. A. Burtt (1971). Metaphilosophy and the Teaching of Philosophy. Metaphilosophy 2 (4):368–368.score: 12.0
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  18. David Rondel (2011). On Rorty's Evangelical Metaphilosophy. Philosophy and Rhetoric 44 (2):150-170.score: 12.0
    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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  19. James Bohman (1990). Critical Theory as Metaphilosophy. Metaphilosophy 21 (3):239-252.score: 12.0
  20. Edward H. Madden (1987). Did Reid's Metaphilosophy Survive Kant, Hamilton, and Mill? Metaphilosophy 18 (1):31–48.score: 12.0
  21. Armen T. Marsoobian (2011). Introduction to the Fortieth Anniversary of Metaphilosophy Special Issue. Metaphilosophy 42 (3):183-185.score: 12.0
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  22. Joseph Wayne Smith (1985). Against Orientational Pluralism in Metaphilosophy. Metaphilosophy 16 (2-3):214-220.score: 12.0
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  23. Robert Piercey (2010). Metaphilosophy as First Philosophy. International Philosophical Quarterly 50 (3):335-349.score: 12.0
    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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  24. Donald F. Henze (1977). Descartes Vs. Berkeley: A Study in Early Metaphilosophy. Metaphilosophy 8 (2-3):147-163.score: 12.0
  25. Michael J. Quirk (1992). Four Kinds of Metaphilosophy: Griswold on Platonic Dialogue. Metaphilosophy 23 (1-2):147-158.score: 12.0
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  26. 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.score: 12.0
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  27. Edward H. Madden (1983). The Metaphilosophy of Commonsense. American Philosophical Quarterly 20 (1):23 - 36.score: 12.0
    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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  28. Timm Triplett (1999). Rescher's Metaphilosophy. Metaphilosophy 30 (3):209-230.score: 12.0
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  29. Danilo uster (2002). Post-Analytic Metaphilosophy Tnd the Case of Compatibilism. Grazer Philosophische Studien 63 (1):257-272.score: 12.0
    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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  30. William L. Reese (1990). Morris Lazerowitz and Metaphilosophy. Metaphilosophy 21 (1-2):28-42.score: 12.0
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  31. John Bunke (forthcoming). Professor Stuart Metaphilosophy October 7, 2011 Intuitions About Specific Situations and Intuitions About General Principles. [REVIEW] Metaphilosophy.score: 12.0
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  32. Ingemund Gullv (1975). Naess's Pluralistic Metaphilosophy. Inquiry 18 (4):391 – 408.score: 12.0
    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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  33. Paul Horwich (2012). Wittgenstein's Metaphilosophy. Oup Oxford.score: 12.0
    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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  34. Arman T. Marsoobian & Brian J. Huschle (2001). Metaphilosophy Series in Philosophy Thomas W. Pogge. Metaphilosophy 32 (1/2).score: 12.0
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  35. Tom Rockmore (1998). Report on the Third International Philosophical-Cultural Symposium on Metaphilosophy. Metaphilosophy 29 (1&2):3-5.score: 12.0
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  36. R. Ware (1996). Hegel's Metaphilosophy and Historical Metamorphosis. History of Political Thought 17 (2):253-279.score: 12.0
    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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  37. Zbigniew Wendland (2007). The Rise and Essence of Universalism as a Metaphilosophy and Social Movement. Dialogue and Universalism 17 (7-8):123-131.score: 12.0
    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 Professor Kuczyński as its (...)
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  38. Ryan Nichols (2006). Why Should We Study the History of Philosophy? Metaphilosophy 37:34-52.score: 9.0
    Assume for the sake of argument that doing philosophy is intrinsically valuable, where ‘doing philosophy’ refers to the practice of forging arguments for and against the truth of theses in the domains of metaphysics, epistemology, ethics, etc. The practice of the history of philosophy is devoted instead to discovering arguments for and against the truth of ‘authorial’ propositions, i.e. propositions that state the belief of some historical figure about a philosophical proposition. I explore arguments to think that doing history of (...)
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  39. Hilary Bok (2001). Review of Metaphilosophy and Free Will by Richard Double. [REVIEW] Mind 110 (438):452-455.score: 9.0
  40. Paul Horwich (1993). Meaning and Metaphilosophy. [REVIEW] Philosophical Issues 4 (1):153-158.score: 9.0
  41. Jerrold J. Katz (2002). Mathematics and Metaphilosophy. Journal of Philosophy 99 (7):362-390.score: 9.0
  42. Timothy Williamson (2013). Wittgenstein's Metaphilosophy – By Paul Horwich. [REVIEW] European Journal of Philosophy 21 (S2):e7-e10.score: 9.0
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  43. Sebastian Sequoiah-Grayson (2007). The Metaphilosophy of Information. Minds and Machines 17 (3):331-344.score: 9.0
    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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  44. Duncan Pritchard, Metaphilosophy.score: 9.0
    AESTRACT: The recent movement towards virtue-theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism-based virtue theories have been focusing on the problem of what I call "veritic" epistemic luck, non-reliabilism-based virtue theories have instead been concerned with a very different type of epistemic luck, what I (...)
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  45. Konrad Banicki (2014). Philosophy as Therapy: Towards a Conceptual Model. Philosophical Papers 43 (1):7-31.score: 9.0
    The idea of philosophy as a kind of therapy, though by no means standard, has been present in metaphilosophical reflection since antiquity. Diverse versions of it were also discussed and applied by more recent authors such as Wittgenstein, Hadot and Foucault. In order to develop an explicit, general and systematic model of therapeutic philosophy a relatively broad and well-structured account provided by Martha Nussbaum is subjected to analysis. The results obtained, subsequently, form a basis for a new model constructed around (...)
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  46. Paul Horwich (2013). Reply to Timothy Williamson's Review of Wittgenstein's Metaphilosophy. [REVIEW] European Journal of Philosophy 21 (S3):e18-e26.score: 9.0
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  47. Mark T. Nelson (1991). Intuitionism and Subjectivism. Metaphilosophy 22 (1-2):115-121.score: 9.0
    I define ethical intuitionism as the view that it is appropriate to appeal to inferentially unsupported moral beliefs in the course of moral reasoning. I mention four common objections to this view, including the view that all such appeals to intuitionism collapse into “subjectivism”, i.e., that they make truth in ethical theory depend on what people believe. I defend intuitionism from versions of this criticism expressed by R.M. Hare and Peter Singer.
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  48. Nina Bonderup Dohn (2011). Roles of Epistemology in Investigating Knowledge: “Philosophizing With”. Metaphilosophy 42 (4):431-450.score: 9.0
    Abstract: This article aims at elucidating the ways in which philosophy may engage in cooperation with other disciplines through “philosophy with” (Hansson 2008). An exemplary investigation is undertaken of the roles of epistemology in investigating knowledge, that is, how epistemology may interact with sciences concerned with knowledge. Four possible roles are distinguished: provider of a priori conceptual analyses, clarifier of scientific concepts and their implications, interpreter of scientific results, and dialogue partner with a voice of its own. Each role is (...)
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  49. Kelly Dean Jolley (2009). Motives for Philosophizing Debunking and Wittgenstein's Philosophical Investigations. Metaphilosophy 40 (2):260-272.score: 9.0
    Abstract: In this article I contest a reading of Wittgenstein's Philosophical Investigations —a reading of it as debunking philosophy. I concede that such a reading is not groundless, but I show why it is nonetheless mistaken. To do so, I distinguish two different ways of viewing Philosophical Investigations and its concern with philosophical problems, an External View and an Internal View. On the External View, readers of the book are taken to know ahead of time what philosophical problems are. On (...)
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