55 found
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  1.  29
    The Spinoza-intoxicated man: Deleuze on expression. [REVIEW]Robert Piercey - 1996 - Man and World 29 (3):269-281.
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  2.  12
    The Uses of the Past From Heidegger to Rorty: Doing Philosophy Historically.Robert Piercey - 2009 - New York: Cambridge University Press.
    In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which (...)
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  3.  36
    Doing Philosophy Historically.Robert Piercey - 2003 - Review of Metaphysics 56 (4):779 - 800.
    Some philosophers claim to "do philosophy historically." They study philosophers of the past not just to discover what they thought, but as a way of advancing their own philosophical agendas. In this paper, I offer an account of what it means to do philosophy historically. First, I examine a number of current views of the matter, and explain why I find them inadequate. Next, I ask what kind of understanding can be gained from a study of history. I do so (...)
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  4.  42
    The Role of Greek Tragedy in the Philosophy of Paul Ricoeur.Robert Piercey - 2005 - Philosophy Today 49 (1):3-13.
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  5.  80
    Ricoeur's account of tradition and the gadamer–habermas debate.Robert Piercey - 2004 - Human Studies 27 (3):259-280.
    While it is clear that the Gadamer–Habermas debate has had a major influence on Paul Ricoeur, his commentators have had little to say about the nature of this influence. I try to remedy this silence by showing that Ricoeur''s account of tradition is a direct response to the Gadamer–Habermas debate. First, I briefly explain the debate''s importance and describe Ricoeur''s reaction to it. Next, I show how his discussion of tradition in Time and Narrative steers a middle course between Gadamerian (...)
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  6.  33
    Kant and the Problem of Hermeneutics: Heidegger and Ricoeur on the Transcendental Schematism.Robert Piercey - 2011 - Idealistic Studies 41 (3):187-202.
    Paul Ricoeur sharply distinguishes his hermeneutics from Heidegger’s ‘ontological’ hermeneutics. An ontological hermeneutics, Ricoeur claims, is bound to be insufficiently critical. Yet this cannot be the whole story, since Ricoeur himself engages in ontological hermeneutics. What really distinguishes Heidegger’s hermeneutics from Ricoeur’s? I seek an answer to this question in the two thinkers’ appropriations of Kant. More specifically, I examine their appropriations of Kant’s view of the productive imagination, as conveyed in the Transcendental Schematism. Heidegger sees the productive imagination as (...)
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  7.  33
    Not choosing between morality and ethics.Robert Piercey - 2001 - Philosophical Forum 32 (1):53–72.
  8.  76
    Introduction.Serge Grigoriev & Robert Piercey - 2019 - Journal of the Philosophy of History 13 (3):287-301.
  9. Historical Consciousness and the Identity of Philosophy.Robert Piercey - 2010 - Journal of the Philosophy of History 4 (3-4):411-434.
    It is now widely accepted that philosophers should be historically self-conscious. But what does this mean in practice? How does historical consciousness change the way we philosophize? To answer this question, I examine two philosophers who put historical consciousness at the heart of their projects: Richard Rorty and Paul Ricoeur. Rorty and Ricoeur both argue that historical consciousness leads us to see philosophy as fragmented. It leads us to view our thinking from multiple perspectives at once, perspectives that are often (...)
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  10.  76
    Metaphilosophy as First Philosophy.Robert Piercey - 2010 - 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 more (...)
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  11.  43
    Søren Overgaard, Paul Gilbert and Stephen Burwood. An Introduction to Metaphilosophy. Reviewed by.Robert Piercey - 2015 - Philosophy in Review 35 (3):162-164.
  12. Dangerous Minds: Nietzsche, Heidegger, and the Return of the Far Rightby Ronald Beiner.Robert Piercey - 2019 - Review of Metaphysics 72 (3):588-590.
  13. David Wood, Time After Time.Robert Piercey - 2009 - Philosophy in Review 29 (2):150.
     
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  14. John McCumber, Reshaping Reason: Toward a New Philosophy Reviewed by.Robert Piercey - 2008 - Philosophy in Review 28 (4):284-287.
     
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  15. Jean-Paul Sartre and Benny Lévy, Hope Now: The 1980 Interviews Reviewed by.Robert Piercey - 1997 - Philosophy in Review 17 (2):132-133.
     
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  16. Louis Dupre, Passage to Modernity Reviewed by.Robert Piercey - 1996 - Philosophy in Review 16 (4):253-254.
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  17. Stephen Mulhall, The Wounded Animal: JM Coetzee and the Difficulty of Reality in Literature and Philosophy.Robert Piercey - 2009 - Philosophy in Review 29 (3):205.
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  18.  8
    How to Appropriate a Text.Robert Piercey - 2021 - Idealistic Studies 51 (3):169-188.
    One of the core principles of Paul Ricoeur’s hermeneutics is that interpretation culminates in application, or appropriation. But what exactly is an appropriation, and what makes some appropriations better than others? I try to shed light on these difficult matters by examining Ricoeur’s own appropriation of Alasdair MacIntyre’s notion of the narrative unity of a life, and by contrasting it with Richard Rorty’s appropriation of the same notion. I argue that Ricoeur’s appropriation is more successful than Rorty’s, and that the (...)
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  19.  27
    What is a Post-Hegelian Kantian?Robert Piercey - 2007 - Philosophy Today 51 (1):26-38.
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  20. Christopher Norris, Fiction, Philosophy and Literary Theory: Will the Real Saul Kripke Please Stand Up? Reviewed by.Robert Piercey - 2009 - Philosophy in Review 29 (1):57-59.
     
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  21.  34
    Gadamer on the Relation Between Philosophy and Its History.Robert Piercey - 2005 - Idealistic Studies 35 (1):21-33.
    This article asks what Gadamerian hermeneutics can contribute to recent debates about how philosophy is related to its history. First, I explain how Gadamer understands this relation, paying particular attention to his debts to Heidegger and to the role of tradition in the human sciences. Next, I argue that Gadamer’s view raises serious difficulties—difficulties connected with what he calls historicalconsciousness. Finally, I try to respond to these difficulties by distinguishing two different ways of understanding what historians of philosophy do. While (...)
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  22.  27
    Hermeneutics without Historicism: Heidegger, MacIntyre, and the Function of the University.Robert Piercey - 2016 - The European Legacy 21 (3):245-265.
    Martin Heidegger and Alasdair MacIntyre both claim that universities perform important philosophical functions. This essay reconstructs Heidegger’s and MacIntyre’s views of the university and argues that they have a common source, which I call hermeneutics without historicism. Heidegger and MacIntyre are hermeneutical philosophers: philosophers who are sensitive to the ways in which thought is mediated by interpretation and conditioned by history and culture. But both of them reject the relativistic historicism sometimes associated with a hermeneutical approach to philosophy. This desire (...)
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  23.  31
    Active Mimesis and the Art of History of Philosophy.Robert Piercey - 2003 - International Philosophical Quarterly 43 (1):29-42.
    It is often argued that a study of the history of philosophy is not itself philosophical. Philosophy, it is claimed, is an active, productive enterprise, whereas history is taken to be imitative and therefore passive. My aim in this paper is to argue against this view of the history of philosophy. First, I describe a famous criticism of historians of philosophy—Kant’s critique of the “spirit of imitation.” I claim that the source of this criticism is the received view of mimesis. (...)
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  24.  21
    Narcissism or Facts?Robert Piercey - forthcoming - New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 21 This essay asks whether a pragmatist philosophy of history can make sense of the notion of historical facts. It is tempting to think it cannot, since pragmatists insist, as James puts it, that the trail of the human serpent is over everything. Facts, by contrast, are typically thought of as something untouched by the human serpent, something impervious to what we think and do. I argue, however, that there is a way of understanding facts that (...)
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  25.  31
    Reading as a Philosophical Problem.Robert Piercey - 2011 - Philosophy in the Contemporary World 18 (1):1-10.
    Reading for enjoyment is a mysterious activity. This article surveys several paradoxes displayed by this activity, paying particular attention to a handful of paradoxes connected with subjectivity. It argues that responding to these paradoxes is a distinctively philosophical task, one that cannot be farmed out to other disciplines. Some suggestions are made about how philosophers can begin tackling these problems, with a special focus on the phenomenology of Wolfgang Iser. While not offering a developed theory of reading, the paper draws (...)
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  26.  28
    How Paul Ricoeur Changed the World.Robert Piercey - 2008 - American Catholic Philosophical Quarterly 82 (3):463-479.
    Like Husserl and Heidegger, Ricoeur offers a powerful and original account of what the “world” is and how it conditions our thinking. But it is difficult to recognize Ricoeur’s contributions unless we view them in relation to another aspect of his work: his post-Hegelian Kantianism. Ricoeur tries to steer a middle course between Kant’s and Hegel’s views on this topic. He thinks the idea of the world plays a crucial role in regulating experience, but he tries to understand this idea (...)
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  27.  13
    Robert Frodeman and Adam Briggle, Socrates Tenured: The Institutions of the 21st Century Philosophy. Reviewed by.Robert Piercey - 2017 - Philosophy in Review 37 (5/6):194-196.
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  28.  26
    Hegel, Novelty, and Philosophical Novelty.Robert Piercey - 2004 - International Studies in Philosophy 36 (1):143-159.
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  29. Joshua Kates, Essential History: Jacques Derrida and the Development of Deconstruction Reviewed by. [REVIEW]Robert Piercey - 2006 - Philosophy in Review 26 (4):265-267.
     
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  30.  18
    Lost Souls. [REVIEW]Robert Piercey - 2004 - Review of Metaphysics 58 (2):475-476.
    Lost Souls is a genealogy of the current state of philosophy. It argues that Western thought has long been guided by a view of reality developed by Plato and decisively transformed by Descartes. But this view has been “empirically refuted”, and its collapse has led to considerable confusion in contemporary philosophy and culture. According to Weissman, the allegory of the divided line in Plato’s Republic has furnished Western philosophers with their preferred way of understanding mind’s relation to world. The line (...)
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  31.  19
    Aquino, Frederick., An Integrative Habit of Mind: John Henry Newman on the Path to Wisdom.Robert Piercey - 2013 - Review of Metaphysics 66 (4):823-824.
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  32.  20
    Paul Ricoeur on the Ethical Significance of Reading.Robert Piercey - 2010 - Philosophy Today 54 (3):279-288.
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  33.  15
    Colin Davis , Critical Excess: Overreading in Derrida, Deleuze, Levinas, Žižek and Cavell . Reviewed by.Robert Piercey - 2010 - Philosophy in Review 30 (6):393-396.
  34.  14
    The Suspension of Reason in Hegel and Schelling.Robert Piercey - 2014 - The European Legacy 19 (2):275-276.
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  35.  7
    Brian O’Connor, "Idleness: A Philosophical Essay." Reviewed by.Robert Piercey - 2019 - Philosophy in Review 39 (2):89-91.
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  36.  8
    Husserl, Foundationalism and the Origins of Hermeneutics.Robert Piercey - 2002 - Journal of the British Society for Phenomenology 33 (1):52-67.
  37.  3
    David Rondel (ed.). "The Cambridge Companion to Rorty.".Robert Piercey - 2022 - Philosophy in Review 42 (2):33-36.
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  38. Christopher Norris, Fiction, Philosophy and Literary Theory: Will the Real Saul Kripke Please Stand Up?Robert Piercey - 2009 - Philosophy in Review 29 (1):57.
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  39.  21
    Review of Yvonne Sherratt, Continental Philosophy of Social Science: Hermeneutics, Genealogy, and Critical Theory From Greece to the Twenty-First Century[REVIEW]Robert Piercey - 2006 - Notre Dame Philosophical Reviews 2006 (9).
  40. Aaron Preston, Analytic Philosophy: The History of an Illusion Reviewed by.Robert Piercey - 2008 - Philosophy in Review 28 (2):141-143.
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  41.  11
    Robert Pippin , After the Beautiful: Hegel and the Philosophy of Pictorial Modernism . Reviewed by.Robert Piercey - 2014 - Philosophy in Review 34 (6):330-332.
  42.  9
    Hubert Dreyfus and Charles Taylor, Retrieving Realism. Reviewed by.Robert Piercey - 2016 - Philosophy in Review 36 (5):198-200.
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  43.  10
    Martin Woessner , Heidegger in America . Reviewed by.Robert Piercey - 2012 - Philosophy in Review 32 (1):69-72.
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  44.  3
    John Kaag, "Sick Souls, Healthy Minds: How William James Can Save Your Life.".Robert Piercey - 2020 - Philosophy in Review 40 (4):150-152.
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  45.  12
    Learning to Swim with Hegel and Kierkegaard.Robert Piercey - 2012 - American Catholic Philosophical Quarterly 86 (4):583-603.
    In two of their major works, Hegel and Kierkegaard seek philosophical instruction in the very same example: that of trying to learn to swim before one has entered the water. But they reach diametrically opposed conclusions about what this example shows. It might seem troubling that an example can teach two incompatible lessons. I argue that we will be troubled only if we make an implausible assumption about examples: that the lessons they teach are theory-neutral facts equally available to all. (...)
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  46.  2
    Zena Hitz, "Lost in Thought: The Hidden Pleasures of an Intellectual Life.".Robert Piercey - 2021 - Philosophy in Review 41 (3):191-193.
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  47.  9
    W. G. Runciman , Great Books, Bad Arguments: Republic, Leviathan, and The Communist Manifesto . Reviewed by.Robert Piercey - 2011 - Philosophy in Review 31 (5):379-381.
  48.  10
    Philip Kitcher , Preludes to Pragmatism: Toward a Reconstruction of Philosophy . Reviewed by.Robert Piercey - 2013 - Philosophy in Review 33 (6):472-475.
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  49.  6
    Narcissism or Facts?Robert Piercey - 2017 - Journal of the Philosophy of History 11 (2):149-169.
    _ Source: _Page Count 21 This essay asks whether a pragmatist philosophy of history can make sense of the notion of historical facts. It is tempting to think it cannot, since pragmatists insist, as James puts it, that the trail of the human serpent is over everything. Facts, by contrast, are typically thought of as something untouched by the human serpent, something impervious to what we think and do. I argue, however, that there is a way of understanding facts that (...)
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  50.  6
    Alison Scott-Baumann, Ricoeur and the Hermeneutics of Suspicion. Reviewed by.Robert Piercey - 2010 - Philosophy in Review 30 (5):376-378.
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