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  1. From Paradigm-Based Explanation to Pragmatic Genealogy.Matthieu Queloz - forthcoming - Mind:fzy083.
    Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have? To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation. Fricker herself has recently moved towards paradigm-based explanation, arguing that it is (...)
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  • Experiments, Intuitions and Images of Philosophy and Science.Alan C. Love - 2013 - Analysis 73 (4):785-797.
    According to Joshua Alexander, philosophers use intuitions routinely as a form of evidence to test philosophical theories but experimental philosophy demonstrates that these intuitions are unreliable and unrepresentative.1 According to Herman Cappelen, philosophers never use intuitions as evidence (despite the vacuous sentential leader ‘intuitively’) and experimental philosophy lacks a rationale for its much-touted existence.2 That two books are diametrically opposed on methodology in philosophy is not noteworthy. But eyebrows might be raised at such contradictory accounts of the phenomenology of philosophical (...)
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  • How Genealogies Can Affect the Space of Reasons.Matthieu Queloz - forthcoming - Synthese:1-23.
    Can genealogical explanations affect the space of reasons? Those who think so commonly face two objections. The first objection maintains that attempts to derive reasons from claims about the genesis of something commit the genetic fallacy—they conflate genesis and justification. One way for genealogies to side-step this objection is to focus on the functional origins of practices—to show that, given certain facts about us and our environment, certain conceptual practices are rational because apt responses. But this invites a second objection, (...)
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  • «Cogito Ergo Sum» and Philofsophy of Action.Anna Laktionova - 2015 - Sententiae 32 (1):88-99.
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  • Nota sobre la relación entre la historia de la filosofía y la filosofía.Juan Vicente Cortés Cuadra - 2018 - Ideas Y Valores 67 (167):363-374.
    RESUMEN Una vez que el foco de la reflexión pasa de las teorías ideales a la aplicación de la justicia social, centrada en las instituciones de las sociedades democráticas, se requiere prestar especial atención a los estilos de vida. Estos tienen una alta incidencia en cómo la justicia es realizada y afectan tanto a la desigualdad económica como a la disponibilidad de los recursos naturales. En nuestras sociedades es posible establecer restricciones a los estilos de vida, especialmente en aquellos casos (...)
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  • The Benefit to Philosophy of the Study of its History.Maria Rosa Antognazza - 2015 - British Journal for the History of Philosophy 23 (1):161-184.
    This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...)
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