Die sich seit den 1960ern entwickelnde Disziplin der Metaphilosophie ist mit dem Problem der philosophischen Vorbelastetheit metaphilosophischer Theorien behaftet. Diesem Problem wird mit dem erkenntnistheoretischen Programm des Perspektivismus begegnet. Es wird gezeigt, dass tiefgreifendes Verständnis der Perspektivität sich positiv auf die Qualität metaphilosophischer Forschung auswirken kann, deren Einheit nur unter der Idee eines im Vorhinein perspektivenübergreifend ausgerichteten Diskurses möglich ist.

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.

This paper explores metaphilosophy’s role in pragmatism. It does so particularly in relation to pragmatism’s multiplying and competing forms (e.g. classical pragmatism, neo-pragmatism, analytic pragmatism, third-wave pragmatism, new pragmatism, etc.). Focusing on the most comprehensive treatment of metaphilosophy in pragmatism, that of Scott Aikin and Robert Talisse, I argue their attempt to turn pragmatism into a metaphilosophy is problematic. Using a “metaphilosophical minimalism” to address pragmatism’s tendency toward what they label an inward looking and dogmatic “insularity” and (...) “triumphalism” – a tendency that feeds competition among pragmatists – I charge displays that very tendency (it also leads to a regress). I then pivot to outline what I dub “eclectic pragmatism.” This pragmatism embraces the contemporary zeitgeist of the inclusionary, decentered “more.” It does so by abandoning competition over the singular, right form of pragmatism (and indeed philosophy). It embraces the “more,” but not because it is right (which would be an obvious contradiction). Rather, it embraces the “more” because it is “’satisfying.” Simply put, there is a metaphilosophy at work with eclectic pragmatism. It is a “naturalized metaphilosophy” where the “choice” for pragmatism, especially eclectic pragmatism, is seen to stem from psychological and sociological propensities not the necessity of long exalted “reason.”. (shrink)

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 (...) most reasonable. Metaphilosophy and Free Will deconstructs the free will problem and, by example, challenges philosophers in other areas to show how their philosophical argumentation can succeed. (shrink)

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.

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.

In Metaphilosophy and Free Will, Richard Double seeks to establish two theses: Disputes over free will are in principle unsolvable, since they stem from incommensurable metaphilosophical views and principles. Given a metaphilosophy which takes philosophy to be continuous with science, free will is not an objective feature of reality. Double defines free choices as "choices that, unless some excusing condition obtains, are sufficient to qualify their agents as morally responsible for the actions those choices produce and as warranting (...) reactive attitudes". This definition, he claims, has the advantage of being neutral between competing theories of what a free choice is. At the same time it is particularly relevant to his defense of thesis. (shrink)

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 (...) of methods that are helpful in building certain types of theory, as well as suggesting and examining theories that have special metatheoretical features and revealing their common features and differences with regard to other theories. The article discusses the complicated problem of the interrelation between philosophy and metaphilosophy and shows that metaphilosophy is also philosophy, not in the sense that metaphilosophy is a special part of philosophy but rather in the sense that metaphilosophy is a special kind of functioning of philosophy itself. (shrink)

The metaphilosophy of naturalism is about the nature and goals of naturalist philosophy. A real or..

Some of the central questions that have been explored by Latin American and Latinx philosophers are questions of metaphilosophy. "Metaphilosophy" refers to philosophical reflections on the nature of philosophy itself. For example, we might ask: What is the purpose of doing philosophy? How does philosophy compare and contrast with other disciplines, such as science, theology, or literature? And what is the best way of categorizing the different kinds and traditions of philosophy? These are philosophical questions about philosophy as (...) an activity and as a discipline. In this chapter, we discuss some ways that Latin American and Latinx philosophers have addressed these and other metaphilosophical issues. Our focus will be on the following questions: What are the defining characteristics of Latin American philosophy and Latinx philosophy? Do they constitute distinctive traditions of philosophy, and if so, what is especially valuable about these traditions? (shrink)

Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections on (...) the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)

I am concerned with the metaphilosophical questions of how we are to proceed when doing philosophy, and whether there is more than one way of achieving our aim. These questions are tackled initially by an examination of the answers given by Richard Double in his book Metaphilosophy and Freewill. It is argued that the considerations he rehearses in favour of metaphilosophical relativism are inconclusive, and that, in any case, it is a position that contains serious internal difficulties. An analogy (...) is made with the problems encountered by Hume's sceptical theory of the self, and it is suggested that Double, like Hume, is implicitly presupposing the conclusion he is seeking to deny. He does so by relying upon certain critical procedures in the course of his argument. Next, I consider how Double might respond to this criticism, and it is concluded that such a rejoinder fails. Finally, I return to the questions which served as the starting point of this discussion, and I apply the conclusions I have reached to their possible resolution. It is claimed that a form of rationalism has been vindicated. (shrink)

This paper is an essay on metaphilosophy that reviews, describes, categorises, and discusses different ways philosophers have approached the justification of abduction as a mode of reasoning and arguing. Advocating an argumentative approach to abduction, I model the philosophical debate over its justification as the critical assessment of a warrant-establishing argument allowing “H explains D” to be used as a reason for “H can be inferred from D.” Philosophers have discussed the conditions under which such kind of generic argument (...) can be accepted, and I identify five kinds of such conditions, namely: a) dialectical/procedural restriction; b) claim restriction; c) restriction over acceptable explanatory principles; d) balancing restriction; and e) epistemic restriction. (shrink)

Interdisciplinary studies of science form a “living” organism, in which every part performs its function and is connected with other parts. Philosophy of science plays a role of the “think-tank” of that organism. It is a generator of the sense that connects the functions of its separate parts into a systematic unity. It can be called the consciousness of science. Metaphilosophy of science is related to philosophy of science in the same way as philosophy of science itself is related (...) to science. Within metaphilosophy of science the propensity of philosophy of science to self-reflection is implemented. Metaphilosophy of science makes relevant the issues that relate to the philosophical significance of the processes taking place in the so-called “trading zone” (in the sense of P. Galison). These trading zone is a place where scientists, science-of-science theorists and philosophers exchange their ideas. The interaction between philosophy and metaphilosophy of science takes place in the course of a competition among various philosophical interpretations of the results received within the studies of these “trading” processes. Institutional, methodological, historical and culturological studies get a philosophical interpretation and become the source of metaphilosophical ideas. Metaphorically, one may say, that metaphilosophy of science is the self-consciousness of philosophy of science. The very idea that metaphilosophy of science is a participant of the process occurring in the “trading zone” puts an end to a meaningless pile of “metalevels” that very often characterize philosophical discussions of science. (shrink)

analogies that epistemologists have used to discuss the structure and validity of knowledge. After reviewing foundational, coherentist, and other metaphors for knowledge, we discuss the metaphilosophical significance of the prevalence of such metaphors. We argue that they support a view of philosophy as akin to science rather than poetry or rhetoric.

Leading French thinker with his key work on philosophical thought In Metaphilosophy, Henri Lefebvre works through the implications of Marx’s revolutionary thought to consider philosophy’s engagement with the world. Lefebvre takes Marx’s notion of the “world becoming philosophical and philosophy becoming worldly” as a leitmotif, examining the relation between Hegelian–Marxist supersession and Nietzschean overcoming. Metaphilosophy is conceived of as a transformation of philosophy, developing it into a programme of radical worldwide change. The book demonstrates Lefebvre’s threefold debt to (...) Hegel, Marx and Nietzsche, but it also brings a number of other figures into the conversation, including Sartre, Heidegger and Axelos. A key text in Lefebvre’s oeuvre, Metaphilosophy is also a milestone in contemporary thinking about philosophy’s relation to the world. (shrink)

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 (...) methodology of philosophy in the analytic tradition. This article focuses on that work. (shrink)

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.

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 (...) offer rationally compelling arguments for their views. In order to test these hypotheses, we need a more comprehensive grasp on the field than traditional representations afford. In particular, we need more substantial data about various social connections between philosophers. This investigation belongs to a naturalized metaphilosophy, an empirical study of the discipline itself, and it offers prospects for a fuller and more reliable understanding of philosophy. (shrink)

The second part of Richard Double’s Metaphilosophy and Free Will restates arguments first given in his The Non-Reality of Free Will and answers some objections to them. The first, and longer, part of the book sets these arguments in a wider context. Since writing his previous book, Double has come to believe that no theory about free will can be shown to be more worthy of acceptance than others. The reason for this is that different theories are supported by (...) different metaphilosophical views, views that cannot be “shown to be objectively best, because their plausibility [depends] on subjective facts about us,” namely on our “non-truth-valued desires”. (shrink)

In this paper I discuss a prehistory of the recent metaphilosophical research and provide an overview of its most important areas. I review the ways of understanding of philosophy by the authors of the Early Modernity and contemporary continental philosophers and outline a trajectory of metaphilosophical discussions in analytic philosophy of 20th century. I try to show that the recent surge of metaphilosophy research in it could be explained by a search for a new identity of analytic philosophy after (...) wide disappointment in the “linguistic turn,” as well as after criticism of Quine and his followers of various aspects of the common method of conceptual analysis, and expansion of the field of inquiry. I argue that contemporary analytic philosophy is much closer to the classical and modern tradition than to the early analytic philosophy. And the most important question for contemporary metaphilosophers seems to be a question about possible substitutes of an old-fashioned conceptual analysis. Some authors propose to get rid of armchair methods at all and follow experimental line of research. This, however, could be destructive to the philosophy as a separate discipline. That’s why it is important to pay utmost attention to those philosophers who try to save armchair philosophy. As Timothy Williamson is one of the most interesting authors working in this vein, I asses his role in the recent metaphilosophical research. I give a brief review of his book “Doing Philosophy” (2018) and draw attention to the fact that its main ideas are briefly expressed in his paper “Armchair Philosophy”, published in this issue of the journal. I claim that the importance of Timothy Williamson’s work is best explained by its role in realizing that philosophers now have to make a hard choice between dissolving philosophical methodology in methods of experimental sciences and trying to find way of justification of armchair philosophy. (shrink)

The purpose of the article is to consider the phenomenon of philosophical “turn” in the framework of descriptive metaphilosophy. Using the example of analytical, linguis­tic, pragmatic and ontological turns, an attempt is made to highlight the characteristic fea­tures of “turns”. The author shows that the analytical turn is associated with the develop­ment of methods of philosophy, primarily with the diversification of the concept of analy­sis itself. Consideration of the linguistic turn leads to the position that its characterization as a (...) change in the subject of philosophy is not quite adequate – in fact, it is a change in the methods of philosophical analysis, which leads to the emergence of new problem areas not only in philosophy, but also in linguistics. The pragmatic turn is characterized by emphasizing the role of pragmatism in overcoming the existing opposition of analytic and continental philosophy through the use of both logical and, for example, axiological methods or the “pragmatic principle”. The ontological turn, characteristic of anthropol­ogy, the philosophy of technology, as well as for “general” philosophy, is associated with a change in the methods of analysis in the direction of solving the problem of seeing “things in a new way” and how “they really are”. The analysis in the case of an ontologi­cal turn is aimed not so much at “multiculturalism” as at “multi-naturalism”, at taking into account the active role of the subject and building the research models capable of taking this into account. The final position of the author is that according to which a “turn” is a change in research methods that leads to the formation of a new subject area and the formulation of new problems. They, in turn, stimulate the next “turn” and the de­velopment of new methods and methodologies. (shrink)

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 (...) humanistic, 'pure' versus applied - enabling them to locate and understand these different ways of doing philosophy. Clearly and accessibly written, it will stimulate reflection on philosophical practice and will be invaluable for students of philosophy and other philosophically inclined readers. (shrink)

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. (...) They both see philosophy as a transitional genre first (historically speaking) from religion then metaphysics and more latterly from scientistic conceptions of the world. But they differ about what philosophy is transitional to. For Rorty it is historical narrative and utopian proposals; for Nielsen it is critical theory. Rorty claims this, Nielsen's intentions to the contrary notwithstanding, commits him to enlightenment rationalism. Nielsen replies that his form of critical theory is deeply historicist and contextual without being resolutely atheoretical. This plays out in political orientation to Nielsen's being a socialist while Rorty is a social democrat. (shrink)

While the term “metaphilosophy” enjoys increasing popularity in Kant scholarship, it is neither clear what distinguishes a metaphilosophical theory from a philosophical one nor to what extent Kant’s philosophy contains metaphilosophical views. In the first part of the article, I will introduce a demarcation criterion and show how scholars fall prey to the fallacy of extension confusing Kant’s philosophical theories with his theories about philosophy. In the second part, I will analyze eight elements for an “imperfect definition” of philosophy (...) outlining the scope of Kant’s explicit metaphilosophy against the backdrop of recent metaphilosophical research: scientific concept of philosophy, philosophy as an activity, worldly concept, philosophy as a science, philosophy as an architectonic idea, philosophy as a social practice and the appropriate holding-to-be-true, reason as the absolute condition and subject of philosophy, and methodology of philosophy. I will put these elements together for an attempt to give an imperfect definition of philosophy – something that Kant promised but never did – in the conclusion. (shrink)

Leading scholars discuss whether some of the main tenets or theses that are currently or traditionally ascribed to Wittgenstein are still both theoretically and exegetically viable, by focusing on three well-established Wittgensteinian themes: mind, meaning, and metaphilosophy.

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 (...) still worthy of consideration. He also explores the question whether the metaphilosophy that emerges from (b) and (c) is part of an ongoing tradition. It has been suggested that there are important similarities between the scottish view and g e moore's concept of analysis. While he agrees that there are analogies he stresses the disanalogies as more enlightening about the nature of both. (shrink)

[From the article's Introduction]: The main topic of the article is the Western metaphilosophy of the last hundred years or so. But that topic is broached via a sketch of some earlier Western metaphilosophies. (In the case of the sketch, ‘Western’ means European. In the remainder of the article, ‘Western’ means European and North American. On Eastern meta­philosophy, see the entries filed under such heads as ‘Chinese philosophy’ and ‘Indian philosophy’.) Once that sketch is in hand, the article defines (...) the notion of metaphilosophy and distinguishes between explicit and implicit metaphilosophy. Then there is a consideration of how metaphilosophies might be categorized and an outline of the course of the remainder of the article. (shrink)

This report deals with one of the most popular trends in modern scientific theoretical thinking, that of building meta-conceptions of existing theories. All these meta-conceptions follow the method of building meta-mathematics for formalized mathematical calculi. The essence and forms of various types of metatheories are discussed. The author of this report has suggested the idea of metatheoretical models – Platonic and Rhodesian models of metatheories – a completely new approach in philosophical publications on the subject. These models allow separating two (...) different sets of metatheoretical constructions taking into account the level of formalization of object-theories. The Rhodesian model allows finding out those methods that are helpful in building certain type theories as well as suggesting and examining theories that have special metatheoretical features and revealing their common features and differences in regard of other theories. The paper discusses the complicated problem of metaphilosophy in the light of the Platonic and Rhodian models. The general conclusion is that philosophy is its own metaphilosophy. (shrink)

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 (...) one of our deepest and most compelling intuitions regarding informativeness as a basic notion. This modal intuition will be referred to as the contingency requirement on informativeness. It will be demonstrated that its clarification validates the theory of strongly semantic information as a novel, and non ad hoc solution to the Bar-Hillel-Carnap semantic paradox. (shrink)

If, as Hegel claims, all philosophy is idealism, then defining his philosophy in these terms makes his idealism a metaphilosophy. This most obvious fact about his definition is the most overlooked. It is the key to a definitive, comprehensive and clear-cut interpretation of Hegel’s idealism. If Hegel defines all philosophy as idealism and thus his own idealism as a metaphilosophy, then his own idealism must be both the same as the old philosophies in this respect and also different (...) in the sense that it embodies self-conscious awareness. Hegel divides philosophy into pre-reflective, pre-speculative, unconscious idealism and his own reflective, speculative, thus self-conscious, absolute idealism. Missing this obvious fact is the Achilles’ heel of Stern’s non-mentalistic interpretation in the only other in-depth study of this topic, the object of this article’s critique. If Hegel’s idealism is a metaphilosophy, then it is a radical mentalistic ontology of mind and its thoughts. (shrink)

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.

Recent Anglophone scholarship has successfully shown that Nietzsche's thought makes important contributions to a wide range of contemporary philosophical debates. In so doing, however, scholarship has lost sight of another important feature of Nietzsche's project, namely his desire to challenge the very conception of philosophy that has been used to assess his merits as a philosopher. In other words, contemporary scholarship has overlooked Nietzsche's contributions to metaphilosophy, i.e. debates around the nature, methods, and aims of philosophy. This important new (...) collection of essays brings together an international group of distinguished scholars to explore and discuss these contributions and debates. It will appeal to anyone interested in metaphilosophy, Nietzsche studies, German studies, or intellectual history. (shrink)

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 (...) and comparative philosophy: the nature of disputes about the existence of Latin American philosophy, the significance of this genre of writing, how contributions to it can proceed, and why metaphilosophical concerns in Latin America are problematic for the prospects for integration with the Anglophone philosophical world. (shrink)

In this interview, Ruth Groff discusses how she came to be a realist, her role as a community organizer, her relationship to critical realism, and various issues arising from her published work over the years. Discussion ranges across the nature of positivism and its legacy, the concept of falsehood, realism about causal powers, mind-independent reality, the history of philosophy, and the underlying interest in ideology-critique that runs through her thinking.

In this short paper, I am going to discuss an often neglected aspect of Davidson's philosophy, his metaphilosophy. Metaphilosophy is traditionally defined as the philosophy of philosophy. This definition, however, is not illuminating. I think metaphilosophy aims at a disclosure of the nature of philosophical questions, what they are and how to approach them. ...

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 (...) on philosophy's future. If this is the result of Hegel's metaphilosophy then he has contributed at least this much to his reputation for presumption and incoherence. However, I will argue that both claims are based upon misinterpretations that follow from inattention to Hegel's ontology, and that his metaphilosophy is more subtle and more critical than most interpreters have allowed. Though Hegel clearly requires that a philosophy draw its content from its time, he regards it as historically transcendent in its form, and as consequently playing a crucial role in the transition to the next historical epoch. The discussion begins with Hegel's views on the role of philosophy in history and proceeds to his conception of his place in the history of philosophy. (shrink)

I compare recent work in the sociology of scientific knowledge with other types of sociological research. On this basis I urge a revival of the sociology of science, offer a tentative agenda, and attempt to show how the questions I raise might be addressed.

There is a growing interest in both Kant’s conception of philosophy and contemporary metaphilosophy, understood as philosophical inquiry into philosophy, its aims, purpose, subjects, structure, practice and methods. Kant has not contributed to metaphilosophy qua contemporary discipline, but his direct analyses of what philosophy is and how it is to be done can be identified with general subjects and problems constituting the research field of metaphilosophy. Several aspects of Kant’s conception of philosophy and its metaphilosophical value are (...) the subject of current debates, such as the taxonomy of philosophy, relation between empirical and non-empirical philosophy, relation between philosophy and its history, conceptual analysis, deductive reasoning and philosophical disagreement. (shrink)

We argue that philosophy has an important role to play in bridging certain social practices with certain scientific advancements. Specifically, we describe such a role by focusing on the issue of how and whether neuropsychological data concerning psychopathic offenders reflect on their criminal culpability. We offer some methodological requirements for this type of philosophical application. In addition, we show how it might help in addressing the problem of determining the criminal responsibility of psychopathic offenders.