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  1. Working From Within: The Nature and Development of Quine's Naturalism.Sander Verhaegh - 2018 - New York: Oxford University Press.
    During the past few decades, a radical shift has occurred in how philosophers conceive of the relation between science and philosophy. A great number of analytic philosophers have adopted what is commonly called a ‘naturalistic’ approach, arguing that their inquiries ought to be in some sense continuous with science. Where early analytic philosophers often relied on a sharp distinction between science and philosophy—the former an empirical discipline concerned with fact, the latter an a priori discipline concerned with meaning—philosophers today largely (...)
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  • A Pragmatic Approach to the Ontology of Models.Antonis Antoniou - 2021 - Synthese (3-4):1-20.
    What are scientific models? Philosophers of science have been trying to answer this question during the last three decades by putting forward a number of different proposals. Some say that models are best understood as abstract Platonic objects or fictional entities akin to Sherlock Holmes, while others focus on their mathematical nature and see them as set theoretical structures. Although each account has its own strengths in offering various insights on the nature of models, several objections have been raised against (...)
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  • Blurring Boundaries: Carnap, Quine, and the Internal–External Distinction.Sander Verhaegh - 2017 - Erkenntnis 82 (4):873-890.
    Quine is routinely perceived as saving metaphysics from Carnapian positivism. Where Carnap rejects metaphysical existence claims as meaningless, Quine is taken to restore their intelligibility by dismantling the former’s internal–external distinction. The problem with this picture, however, is that it does not sit well with the fact that Quine, on many occasions, has argued that metaphysical existence claims ought to be dismissed. Setting aside the hypothesis that Quine’s metaphysical position is incoherent, one has to conclude that his views on metaphysics (...)
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  • Sellars and Quine on Empiricism and Conceptual Truth.Stefan Brandt - 2017 - British Journal for the History of Philosophy 25 (1):108-132.
    I compare Sellars’s criticism of the ‘myth of the given’ with Quine’s criticism of the ‘two dogmas’ of empiricism, that is, the analytic–synthetic distinction and reductionism. In Sections I to III, I present Quine’s and Sellars’s views. In IV to X, I discuss similarities and differences in their views. In XI to XII, I show that Sellars’s arguments against the ‘myth of the given’ are incompatible with Quine’s rejection of the analytic–synthetic distinction.
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  • On the Early Buddhist Attitude Toward Metaphysics.Qian Lin - 2022 - Journal of Indian Philosophy 50 (1):143-162.
    Buddhist scholars in the West broadly agree with the proposition that Buddhism has a philosophical tradition, in many respects comparable to Western ones, while many claim that it also has a practical or empirical dimension that Western philosophies, especially the analytic tradition, lack. There is also a scholarly consensus that an implicit metaphysical system serves as the foundation for the doctrines and practices of early Buddhism as represented in the Pāli suttas. However, Buddhist scholarship to date has not distinguished clearly (...)
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  • Graham Harrington Bird in Memoriam.Kenneth R. Westphal - 2022 - Kant Studien 113 (1):1-5.
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  • Conventionalism and the Impoverishment of the Space of Reasons: Carnap, Quine and Sellars.Kenneth R. Westphal - 2015 - Journal for the History of Analytical Philosophy 3 (8).
    This article examines how Quine and Sellars develop informatively contrasting responses to a fundamental tension in Carnap’s semantics ca. 1950. Quine’s philosophy could well be styled ‘Essays in Radical Empiricism’; his assay of radical empiricism is invaluable for what it reveals about the inherent limits of empiricism. Careful examination shows that Quine’s criticism of Carnap’s semantics in ‘Two Dogmas of Empiricism’ fails, that at its core Quine’s semantics is for two key reasons incoherent and that his hallmark Thesis of Extensionalism (...)
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  • Does Ontology Rest on a Mistake?Stephen Yablo & Andre Gallois - 1998 - Proceedings of the Aristotelian Society, Supplementary Volumes 72:229-283.
    [Stephen Yablo] The usual charge against Carnap's internal/external distinction is one of 'guilt by association with analytic/synthetic'. But it can be freed of this association, to become the distinction between statements made within make-believe games and those made outside them-or, rather, a special case of it with some claim to be called the metaphorical/literal distinction. Not even Quine considers figurative speech committal, so this turns the tables somewhat. To determine our ontological commitments, we have to ferret out all traces of (...)
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  • In Carnap’s Defense: A Survey on the Concept of a Linguistic Framework in Carnap’s Philosophy.Parzhad Torfehnezhad - 2016 - Abstracta 9 (1):03-30.
    The main task in this paper is to detail and investigate Carnap’s conception of a “linguistic framework”. On this basis, we will see whether Carnap’s dichotomies, such as the analytic-synthetic distinction, are to be construed as absolute/fundamental dichotomies or merely as relative dichotomies. I argue for a novel interpretation of Carnap’s conception of a LF and, on that basis, will show that, according to Carnap, all the dichotomies to be discussed are relative dichotomies; they depend on conventional decisions concerning the (...)
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  • Carnap's External Questions and Semantic Externalism.Andrei Moldovan - 2014 - Prolegomena 13 (2):253–268.
    What is it for an utterance of an expression to lack meaning? In this paper I address the issue along the lines of Carnap’s seminal article “Empiricism, Semantics and Ontology”. Carnap provides there an answer to the above question, which he then uses to argue that certain claims of metaphysics are meaningless. In the first section of the paper I present Carnap’s argument for the meaninglessness of certain metaphysical claims. In the second section I argue that, although the argument is (...)
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  • Objects and Objectivity : Alternatives to Mathematical Realism.Ebba Gullberg - 2011 - Dissertation, Umeå Universitet
    This dissertation is centered around a set of apparently conflicting intuitions that we may have about mathematics. On the one hand, we are inclined to believe that the theorems of mathematics are true. Since many of these theorems are existence assertions, it seems that if we accept them as true, we also commit ourselves to the existence of mathematical objects. On the other hand, mathematical objects are usually thought of as abstract objects that are non-spatiotemporal and causally inert. This makes (...)
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  • Questions About 'Internal and External Questions About God'.Natalja Deng - 2012 - Religious Studies 48 (2):257-268.
    This article is an evaluation of Le Poidevin’s use of Carnap ’s stance on ontology within the philosophy of religion. Le Poidevin claims that 1) theists need to take God to be a putative entity within space-time in order for their claim that God exists to be meaningful, and that 2) instrumentalism about theology is viable. I argue that although Le Poidevin’s response to Carnap ’s argument is no less problematic than that argument itself, his position is in fact thoroughly (...)
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  • Does Ontology Exist?Hans-Johann Glock - 2002 - Philosophy 77 (2):235-260.
    Early analytic philosophers like Carnap, Wittgenstein and Ryle regarded ontology as a branch of metaphysics that is either trivial or meaningless. But at present it is generally assumed that philosophy can make substantial discoveries about what kinds of things exist and about the essence of these kinds. My paper challenges this ontological turn. The currently predominant conceptions of the subject, at any rate, do not license the idea that ontology can provide distinctively philosophical insights into the constituents of reality. I (...)
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  • Questions About ‘Internal and External Questions About God’.Natalja Deng - 2012 - Religious Studies 48 (2):257-268.
    This article is an evaluation of Le Poidevin’s use of Carnap’s stance on ontology within the philosophy of religion. Le Poidevin claims that () theists need to take God to be a putative entity within space-time in order for their claim that God exists to be meaningful, and that () instrumentalism about theology is viable. I argue that although Le Poidevin’s response to Carnap’s argument is no less problematic than that argument itself, his position is in fact thoroughly un-Carnapian. The (...)
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