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Sami Pihlström [146]Sami J. Pihlstrom [2]
  1. Naturalizing the Transcendental: A Pragmatic View.Sami Pihlström - 2003 - Humanity Books.
     
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  2. Structuring the World: The Issue of Realism and the Nature of Ontological Problems in Classical and Contemporary Pragmatism.Sami Pihlström - 1996 - Philosophical Society of Finland.
     
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  3.  75
    Pragmatist Metaphysics.Sami Pihlström - 2009 - Continuum.
    Pragmatist Metaphysics proposes a pragmatist re-articulation of the nature, aims and methods of metaphysics. Rather than regarding metaphysics as a ‘first philosophy’, an inquiry into the world independent of human perspectives, the pragmatist views metaphysics as an inquiry into categorizations of reality laden with human practices. Insofar as our categorizations of reality are practice-laden, they are also, inevitably, value-laden. Sami Pihlström argues that metaphysics does not, then, study the world’s ‘own’ categorial structure, but a structure we, through our conceptual and (...)
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  4. Pragmatism and Philosophical Anthropology Understanding Our Human Life in a Human World.Sami Pihlström - 1998
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  5.  5
    Logical Empiricism and Pragmatism.Sami Pihlström, Friedrich Stadler & Niels Weidtmann (eds.) - 2017 - Springer Verlag.
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  6.  6
    Pragmatic Moral Realism: A Transcendental Defense.Sami Pihlström (ed.) - 2005 - Rodopi.
    This book examines the issue of moral realism from a pragmatist point of view, drawing attention to our human practices of ethical evaluation and deliberation. It defends the essentially ungrounded and humanly fundamental place of ethics in our thought and action. Ethics must remain beyond justification and ubiquitous in our human form of life.
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  7.  30
    Emergence Theories and Pragmatic Realism.Charbel Niño El-Hani & Sami Pihlström - 2002 - Essays in Philosophy 3 (2):3.
    The tradition of pragmatism has, especially since Dewey, been characterized by a commitment to nonreductive naturalism. The notion of emergence, popular in the early decades of the twentieth century and currently re-emerging as a central concept in metaphysics and the philosophy of mind, may be useful in explicating that commitment. The present paper discusses the issue of the reality of emergent properties, drawing particular attention to a pragmatic way of approaching this issue. The reality of emergents can be defended as (...)
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  8. Recent Reinterpretations of the Transcendental.Sami Pihlström - 2004 - Inquiry: An Interdisciplinary Journal of Philosophy 47 (3):289-314.
    This essay examines critically a number of characteristics of transcendental philosophy. The question, ?What, if anything, distinguishes transcendental philosophy and transcendental arguments from other types of philosophy and argument??, is given a negative answer: nothing, no essential thing, demarcates transcendental argumentation or philosophy from other kinds of philosophical reflection. In particular, argumentative structure alone is not a defining feature of transcendental philosophy. Illustrative examples of recent debates on the meaning and philosophical relevance of the ?transcendental? are discussed in the essay: (...)
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  9. Quine and Pragmatism.Heikki J. Koskinen & Sami Pihlström - 2006 - Transactions of the Charles S. Peirce Society 42 (3):309-346.
    : This paper discusses critically W.V. Quine's relation to the tradition of pragmatism. Even though Quine is often regarded as a pragmatist, it is far from clear what his commitment to pragmatism actually amounts to. It is argued that while there are pragmatist elements in Quine's position, this is not sufficient to classify him as a pragmatist in any strong historical sense; indeed, he was not even clear himself what it means to be a pragmatist. It is also shown that (...)
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  10.  40
    Quine and Pragmatism.Heikki J. Koskinen & Sami Pihlström - 2006 - Transactions of the Charles S. Peirce Society 42 (3):309-346.
    This paper discusses critically W.V. Quine's relation to the tradition of pragmatism. Even though Quine is often regarded as a pragmatist, it is far from clear what his commitment to pragmatism actually amounts to. It is argued that while there are pragmatist elements in Quine's position, this is not sufficient to classify him as a pragmatist in any strong historical sense; indeed, he was not even clear himself what it means to be a pragmatist. It is also shown that neither (...)
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  11.  5
    Meaningful and Meaningless Suffering.Sami Pihlström - 2019 - Human Affairs 29 (4):415-424.
    The problem of suffering crucially focuses on meaninglessness. Meaningful suffering—suffering having some “point” or function—is not as problematic as absurd suffering that cannot be rendered purposeful. This issue is more specific than the problem of the “meaning of life”. Human lives are often full of suffering experienced as serving no purpose whatsoever – indeed, suffering that may threaten to make life itself meaningless. Some philosophers—e.g., D.Z. Phillips and John Cottingham—have persuasively argued that the standard analytic methods of philosophy of religion (...)
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  12.  66
    Religion and Pseudo-Religion: An Elusive Boundary.Sami Pihlström - 2007 - International Journal for Philosophy of Religion 62 (1):3-32.
    This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious). Another example discussed in the paper is the relation between religion and morality. The paper concludes (...)
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  13.  25
    Kantian Anti-Theodicy and Job's Sincerity.Sari Kivistö & Sami Pihlström - 2016 - Philosophy and Literature 40 (2):347-365.
    This essay is based on a double perspective provided by literary reading and philosophy for approaching the problem of evil through a critical analysis of certain texts and characters constructed and represented in them, particularly Kant’s theodicy essay and its most important pre-text, the Book of Job. This methodology yields a novel approach to the familiar issue of theodicy vs. anti-theodicy. Our methodology differs from the more standard ways of examining philosophical ideas expressed in literature. In the case discussed here, (...)
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  14.  73
    Toward a Pragmatically Naturalist Metaphysics of the Fact-Value Entanglement.Sami Pihlström - 2010 - Journal of Philosophical Research 35:323-352.
    This paper examines the metaphysical status of the fact-value entanglement. According to Hilary Putnam, among others, this is a major theme in both classical and recent pragmatism, but its relevance obviously extends beyond pragmatism scholarship. The pragmatic naturalist must make sense of the entanglement thesis within a broadly non-reductively naturalist account of reality. Two rival options for such metaphysics are discussed: values may be claimed to emerge from facts (or normativity from factuality), or fact and value may be considered continuous. (...)
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  15.  49
    On the Concept of Philosophical Anthropology.Sami Pihlström - 2003 - Journal of Philosophical Research 28:259-286.
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  16. Toward Pragmatically Naturalized Transcendental Philosophy of Scientific Inquiry And Pragmatic Scientific Realism.Sami Pihlström - 2012 - Studia Philosophica Estonica 5 (2):79-94.
    This paper seeks to show that the turn toward local scientific practices in the philosophy of science is not a turn away from transcendental investigations. On the contrary, a pragmatist approach can very well be (re)connected with Kantian transcendental examination of the necessary conditions for the possibility of scientific representation and cognition, insofar as the a priori conditions that transcendental philosophy of science examines are understood as historically relative and thus potentially changing. The issue of scientific realism will be considered (...)
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  17.  10
    A New Look at Wittgenstein and Pragmatism.Sami Pihlström - 2012 - European Journal of Pragmatism and American Philosophy 4 (2).
  18. Death and Finitude: Toward a Pragmatic Transcendental Anthropology of Human Limits and Mortality.Sami Pihlström - 2016 - Lexington Books.
    This book integrates pragmatism and transcendental philosophy in examining the most serious problem defining the human condition, death and mortality. Its analysis of human limits and finitude is intended to be relevant to the concerns of philosophers specializing in, for example, transcendental philosophy, philosophical anthropology, pragmatism, Wittgenstein, and the philosophy of religion. Mortality is studied as providing a necessary framework within which questions concerning the meaningfulness or meaninglessness of human life become possible.
     
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  19.  41
    The Re-Emergence of the Emergence Debate.Sami Pihlström - 2002 - Principia: An International Journal of Epistemology 6 (1):133-182.
    This essay provides a critical review of contemporary controversies related to the notion of emergence by discussing, among other recent views, Achim Stephan's defense of the ontological tradition of emergentist thought along the lines of C. D. Broad Stephan's distinctions between various notions of emergence, different in strength, are useful as they clarify the state of discussion. There are, however, several unsettled problems concerning emergence. Some of these have been dealt with by Stephan, Kim, and others, though not entirely satisfactorily, (...)
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  20.  84
    How (Not) to Write the History of Pragmatist Philosophy of Science?Sami Pihlström - 2008 - Perspectives on Science 16 (1):26-69.
    This survey article discusses the pragmatist tradition in twentieth century philosophy of science. Pragmatism, originating with Charles Peirce's writings on the pragmatic maxim in the 1870s, is a background both for scientific realism and, via the views of William James and John Dewey, for the relativist and/or constructivist forms of neopragmatism that have often been seen as challenging the very ideas of scientific rationality and objectivity. The paper shows how the issue of realism arises in pragmatist philosophy of science and (...)
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  21.  22
    Putnam’s Conception of Ontology.Sami Pihlström - 2006 - Contemporary Pragmatism 3 (2):1-13.
    This symposium contribution discusses the conception of ontology which is used in Hilary Putnam's book Ethics without Ontology.
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  22.  44
    Metaphysics with a Human Face: William James and the Prospects of Pragmatist Metaphysics.Sami Pihlström - 2007 - William James Studies 2:1-28.
    This essay contributes to the debate over whether there is, or can be, any place for metaphysics in pragmatism, in William James's pragmatism, in particular. The paper defends the possibility of pragmatist metaphysics, seeking to show how interesting forms of such metaphysics with a grounding in key Jamesian texts can, pragmatically, be put to work. This task is interesting from the perspective of both James scholarship and the ongoing re-evaluation and critical transformation of the pragmatist tradition. Furthermore, we need metaphilosophical (...)
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  23.  13
    Truthmaking and Pragmatist Conceptions of Truth and Reality.Sami Pihlström - 2005 - Minerva - An Internet Journal of Philosophy 9 (1).
    This paper argues for a rearticulation of the theory of truthmaking within pragmatism. The concept of truthmaking has usually been employed by metaphysical realists, but it can be reinterpreted in a pragmatist manner, following both classical and more recent pragmatists’ ideas on the “making of truth” as a process within human experience and world-categorization. Thus, a pragmatist criticism of metaphysical realism can be extended to the core areas of realist metaphysics, including the truthmaking theory.
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  24.  25
    Transcendental Guilt: On an Emotional Condition of Moral Experience.Sami Pihlström - 2007 - Journal of Religious Ethics 35 (1):87-111.
    This article considers a central ethically relevant interpersonal emotion, guilt. It is argued that guilt, as an irreducible moral category, has a constitutive role to play in our ways of conceptualizing our relations to other people. Without experiencing guilt, or being able to do so, we would not be capable of employing the moral concepts and judgments we do employ. Elaborating on this argument, the paper deals with what may be described as the "metaphysics of guilt." More generally, it is (...)
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  25.  76
    Ethical Unthinkabilities and Philosophical Seriousness.Sami Pihlström - 2009 - Metaphilosophy 40 (5):656-670.
    Abstract: This article defends a controversial metaphilosophical thesis: it is not immediately obvious that "the best argument wins" in philosophy. Certain philosophical views, for example, extremely controversial ethical positions, may be intolerable and impossible to take seriously as contributions to ethical discussion, irrespective of their argumentative merits. As a case study of this metaphilosophical issue, the article discusses David Benatar's recent thesis that it is, for everyone, harmful to exist. It is argued that ethical and cultural "unthinkabilities" set limits to (...)
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  26. 'The Trail of the Human Serpent is Over Everything': Jamesian Perspectives on Mind, World, and Religion.Sami Pihlström - 2007 - Upa.
    This book takes a fresh look at how William James' conceptions of the human mind, death , and religion provide us with a viable alternative to many contemporary philosophical approaches. The distinctive Jamesian perspective is illuminated through critical discussions of several different theories and conjectures. The overall argument of this volume is that pragmatist metaphysics, philosophy of mind, and philosophy of religion must be subordinated to ethics. To provide an historical and philosophical context for this revolutionary conception of the pragmatic (...)
     
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  27.  73
    Panpsychism—a Neglected Jamesian Alternative?Sami Pihlström - 2007 - Journal of Philosophical Research 32:319-347.
    This essay examines the speculative metaphysical doctrine of panpsychism, which some (though only a few) philosophers regard as a plausible solution to the problem of explaining the possibility of conscious experience. After a survey of some of the main arguments for and against panpsychism, the metaphysically realist background assumption of the doctrine is uncovered and questioned. A pragmatic reinterpretation of panpsychism, drawn from the work of William James,is then proposed. In order to be treated truly pragmatically, panpsychism—like any other metaphysical (...)
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  28.  8
    The Naturalism Debate and the Development of European Philosophy.Sami Pihlström - 2002 - Philosophy Today 46 (1):102-111.
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  29.  5
    Peirce's Place in the Pragmatist Tradition.Sami Pihlstrom - 2004 - In C. J. Misak (ed.), The Cambridge Companion to Peirce. Cambridge University Press. pp. 27--57.
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  30. The Transcendental Method and (Post-)Empiricist Philosophy of Science.Sami Pihlström & Arto Siitonen - 2005 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 36 (1):81 - 106.
    This paper reconsiders the relation between Kantian transcendental reflection (including transcendental idealism) and 20th century philosophy of science. As has been pointed out by Michael Friedman and others, the notion of a "relativized a priori" played a central role in Rudolf Carnap's, Hans Reichenbach's and other logical empiricists' thought. Thus, even though the logical empiricists dispensed with Kantian synthetic a priori judgments, they did maintain a crucial Kantian doctrine, viz., a distinction between the (transcendental) level of establishing norms for empirical (...)
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  31.  18
    What Shall We Do with Emergence? A Survey of a Fundamental Issue in the Metaphysics and Epistemology of Science.Sami Pihlström - 1999 - South African Journal of Philosophy 18 (2):192-210.
  32.  13
    A Pragmatist Dimension in Georg Henrik von Wright’s Philosophy.Sami Pihlström - 2014 - Acta Baltica Historiae Et Philosophiae Scientiarum 2 (1):5-17.
    This paper reconsiders Georg Henrik von Wright’s theory of causation from the point of view of pragmatism. Given the conceptual link between causation and action, von Wright’s position might be reinterpreted along pragmatist lines, even though he never explicitly developed his views with reference to pragmatism. However, the dichotomy between the ontological and the conceptual presupposed by von Wright may also be criticized from a pragmatist perspective.
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  33.  15
    A Pragmatic Realist View of Emergence.Charbel El-Hani & Sami Pihlström - 2002 - Manuscrito 25 (3):105-154.
    This paper examines the notion of emergence from the perspective of pragmatism, drawing special attention to Donald Davidson’s recent account of the emergence of thought and to Hilary Putnam’s pragmatic realism, which, we argue, can be applied to the question of the reality of emergent properties. Our overall conclusion is that the debate over the concept of emergence actively going on in contemporary metaphysics, philosophy of mind, and philosophy of science should be focused more strongly on the realism issue, even (...)
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  34.  20
    The Transcendental Method and Empiricist Philosophy of Science.Sami Pihlström & Arto Siitonen - 2005 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 36 (1):81-106.
    This paper reconsiders the relation between Kantian transcendental reflection and 20th century philosophy of science. As has been pointed out by Michael Friedman and others, the notion of a "relativized a priori" played a central role in Rudolf Carnap's, Hans Reichenbach's and other logical empiricists' thought. Thus, even though the logical empiricists dispensed with Kantian synthetic a priori judgments, they did maintain a crucial Kantian doctrine, viz., a distinction between the level of establishing norms for empirical inquiry and the level (...)
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  35.  16
    Truthmaking And Pragmatist Conceptions Of Truth And Reality.Sami Pihlström - 2005 - Minerva 9:105-133.
    This paper argues for a rearticulation of the theory of truthmaking within pragmatism. The concept of truthmaking hasusually been employed by metaphysical realists , but it can be reinterpreted in a pragmatistmanner, following both classical and more recent pragmatists’ ideas on the“making of truth” as a process within human experience and world-categorization. Thus, a pragmatist criticism of metaphysical realism can be extended to the core areas of realist metaphysics, including the truthmaking theory.
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  36.  48
    Pragmatic and Transcendental Arguments for Theism: A Critical Examination. [REVIEW]Sami Pihlström - 2002 - International Journal for Philosophy of Religion 51 (3):195-214.
    Commenting upon some recent literature on the topic, this paper examinestwo strategies by means of which one might try to defend theism: (1) a pragmatic (Jamesian) strategy, which focuses on the idea that religiousbelief has beneficial consequences in the believer's life, and (2) a transcendental (Kantian) strategy, according to which theism is requiredas a condition of our self-understanding as ethically oriented creatures.Both strategies are found unsatisfactory, unless synthesized and thussupported by each other. While no argument, either pragmatic ortranscendental, can demonstrate (...)
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  37. Emergent Truth and a Blind Spot, An Argument Against Physicalism.Sami Pihlström - 2006 - Facta Philosophica 8 (1-2):79-101.
  38.  25
    A Solipsist in a Real World.Sami Pihlström - 1996 - Dialectica 50 (4):275-290.
    It is trivially true that solipsism, the view that “the world is my world” and that whatever there is is ontologically dependent on my thought or language, cannot be conclusively refuted. The issue of solipsism is, however, an important one. The paper considers this issue mainly from the point of view of Wittgenstein's remarks on solipsism in the Tractatus and in his early Notebooks. It is argued that we should not accept the Wittgensteinian idea that solipsism eventually coincides with “pure (...)
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  39.  10
    On the Concept of Philosophical Anthropology.Sami Pihlström - 2003 - Journal of Philosophical Research 28:259-286.
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  40.  27
    William James on Death, Mortality, and Immortality.Sami Pihlström - 2002 - Transactions of the Charles S. Peirce Society 38 (4):605 - 628.
  41.  22
    Morton White’s Philosophy of Culture: Holistic Pragmatism and Interdisciplinary Inquiry.Sami Pihlström - 2011 - Human Affairs 21 (2):140-156.
    This paper explicates and defends Morton White’s holistic pragmatism, the view that descriptive and normative statements form a “seamless web” which must be tested as a “unified whole”. This position, originally formulated as a methodological and epistemic principle, can be extended into a more general philosophy of culture, as White himself has shown in his book, A Philosophy of Culture . On the basis of holistic pragmatism, the paper also offers a pragmatist conception of metaphilosophy and defends the need for (...)
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  42.  28
    Peircean Scholastic Realism and Transcendental Arguments.Sami Pihlström - 1998 - Transactions of the Charles S. Peirce Society 34 (2):382 - 413.
  43. Naturalism, Transcendental Conditions, and the Self-Discipline of Philosophical Reason.Sami Pihlstrom - 2001 - Journal of Speculative Philosophy 15 (3):228 - 250.
  44.  12
    Toward a Pragmatically Naturalist Metaphysics of the Fact-Value Entanglement.Sami Pihlström - 2010 - Journal of Philosophical Research 35:323-352.
    This paper examines the metaphysical status of the fact-value entanglement. According to Hilary Putnam, among others, this is a major theme in both classical and recent pragmatism, but its relevance obviously extends beyond pragmatism scholarship. The pragmatic naturalist must make sense of the entanglement thesis within a broadly non-reductively naturalist account of reality. Two rival options for such metaphysics are discussed: values may be claimed to emerge from facts, or fact and value may be considered continuous. Thus, pragmatic naturalism about (...)
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  45.  20
    A Meaningful Life in a Meaningless Cosmos? Two Rival Approaches.Sami Pihlström - 2007 - Cosmos and History : The Journal of Natural and Social Philosophy 3 (1):4-17.
    This paper discusses the ancient problem of meaningful life. Given the amount of evil and absurdity in the world around us, how can human life be experienced as meaningful? Two traditional approaches to this issue are identified and critically discussed: the life of action and the life of contemplation. It is argued that none of these can resolve the problem in a satisfactory manner. Finally, the notion of guilt is briefly taken up as one potential source of meaning.
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  46.  21
    Methodology Without Metaphysics?Sami Pihlström - 2004 - Philosophy Today 48 (2):188-215.
  47.  15
    Synthesizing Traditions: Rewriting the History of Pragmatism and Transcendental Philosophy.Sami Pihlström - 2006 - History of Philosophy Quarterly 23 (4):375 - 390.
  48. Pragmatistic Influences in Twentieth Century Finnish Philosophy: From Pre-Analytic to Post-Analytic Thought.Sami Pihlström - 2003 - Poznan Studies in the Philosophy of the Sciences and the Humanities 80 (1):511-535.
     
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  49.  14
    Applied Philosophy: Problems and Applications.Sami Pihlström - 1999 - International Journal of Applied Philosophy 13 (1):121-133.
    This paper provides a critical discussion of the concept of applied philosophy. Writers specializing in applied philosophy often assume what is here called the traditional concept of applied philosophy, i.e., they think of themselves as applying a “pure” philosophical theory to some humanly important practical problem area. If understood along these lines, applied philosophy can be taken to be analogous toapplied science. However, this analogy collapses as soon as we realize that the “results” of applied philosophy cannot usually be regarded (...)
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  50.  33
    Getting Ontologically Natural.Sami Pihlström - 1996 - International Studies in the Philosophy of Science 10 (3):247-256.
    Abstract It is argued that Arthur Fine's ?natural ontological attitude? (NOA), i.e., the view that science should not be philosophically (either realistically or anti?realistically) interpreted at all but should rather be allowed to ?speak for itself?, is seriously problematic, even though it contains deep insights which philosophers of science should take into account. In particular, Fine succeeds in showing that no non?question?begging, conclusive demonstration of scientific realism (e.g., on ?explanationist? grounds) is possible. But this is not a threat to scientific (...)
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