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Sami Pihlström [137]Sami J. Pihlstrom [2]
  1. Naturalizing the Transcendental: A Pragmatic View.Sami Pihlström - 2003 - Humanity Books.
  2.  2
    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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  3. Conversations on Peirce: Reals and Ideals by Douglas R. Anderson and Carl R. Hausman (Review).Sami Pihlström - 2013 - The Pluralist 8 (2):130-134.
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  4. Naturalism, Transcendental Conditions, and the Self-Discipline of Philosophical Reason.Sami Pihlstrom - 2001 - Journal of Speculative Philosophy 15 (3):228 - 250.
  5.  5
    Death and the Transcendental Subject in Advance.Sami J. Pihlstrom - forthcoming - Idealistic Studies.
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  6. Recent Reinterpretations of the Transcendental.Pihlström Sami - 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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  7. Pragmatism and Philosophical Anthropology Understanding Our Human Life in a Human World.Sami Pihlström - 1998
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  8.  50
    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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  9.  62
    Pragmatist Perspectives on Theological and Religious Realism.Sami Pihlström - 2014 - European Journal for Philosophy of Religion 6 (1):37--59.
    This essay first applies the general issue of realism vs. antirealism to theology and the philosophy of religion, distinguishing between several different ”levels’ of the realism dispute in this context. A pragmatic approach to the problem of realism regarding religion and theology is sketched and tentatively defended. The similarities and differences of scientific realism, on the one hand, and religious and/or theological realism, on the other hand, are thereby also illuminated. The concept of recognition is shown to be crucially relevant (...)
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  10.  60
    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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  11.  41
    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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  12. 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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  13. Emergent Truth and a Blind Spot, An Argument Against Physicalism.Sami Pihlström - 2006 - Facta Philosophica 8 (1-2):79-101.
  14.  11
    Emergence Theories and Pragmatic Realism.Charbel Niño El-Hani & Sami Pihlström - 2002 - Essays in Philosophy 3 (2):3.
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  15. 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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  16. Studies/Studien/Études.Sami Pihlström - 2011 - Synthesis Philosophica 51 (1):161-173.
     
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  17.  12
    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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  18.  9
    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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  19.  40
    On the Concept of Philosophical Anthropology.Sami Pihlström - 2003 - Journal of Philosophical Research 28:259-286.
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  20.  77
    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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  21. 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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  22. Transcendental Guilt: Reflections on Ethical Finitude.Sami Pihlström - 2011 - Lexington Books.
    Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a "transcendental" role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view.
     
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  23.  1
    The Naturalism Debate and the Development of European Philosophy.Sami Pihlström - 2002 - Philosophy Today 46 (1):102-111.
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  24. Pragmatist Perspectives.Sami Pihlström & Henrik Rydenfelt (eds.) - 2009 - Philosophical Society of Finland.
     
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  25.  62
    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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  26.  47
    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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  27.  9
    The Metaphors of Knowledge and Academic Impact.Sari Kivistö & Sami Pihlström - 2017 - Metaphilosophy 48 (5):780-797.
    This essay discusses critically the ways in which different metaphors employed to illustrate the practices of knowledge production and knowledge acquisition as well as scientific and scholarly research shape our understanding of the academic form of life. The essay examines the metaphors of knowledge and their role in academia by means of philosophical analysis and a rhetorical analysis of language, thereby defending the core values of academic freedom. It focuses on two pairs of metaphors highly relevant to the tensions characteristic (...)
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  28.  44
    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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  29. A New Look at Wittgenstein and Pragmatism.Sami Pihlström - 2012 - European Journal of Pragmatism and American Philosophy 4 (2).
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  30.  8
    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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  31.  26
    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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  32.  7
    Why There Should Be No Argument From Evil: Remarks on Recognition, Antitheodicy, and Impossible Forgiveness.Sami Pihlström - 2017 - International Journal of Philosophy and Theology 78 (4-5):523-536.
    I argue that we should emancipate the problem of evil and suffering from theodicist assumptions that lead to a chronic non-acknowledgment of the sufferers’ experiential point of view. This also entails emancipating the problem of evil and suffering from the need to consider the so-called argument from evil. In the argument ‘from’ evil, evil and suffering are seen as pieces of empirical evidence against theism. This presupposes understanding theism as a hypothesis to be tested in an evidentialist game of argumentation. (...)
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  33. '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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  34.  10
    The Re-Emergence of the Emergence Debate.Sami Pihlström - 2010 - Principia: An International Journal of Epistemology 6 (1):133-182.
    This essay provides a criticai 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 (e. g., downward causation) have been dealt with by Stephan, Kim, and others, (...)
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  35.  70
    Review. [REVIEW]Sami Pihlström - 2009 - Transactions of the Charles S. Peirce Society 45 (3):444-449.
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  36.  8
    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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  37.  25
    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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  38.  79
    The Conduct of Life: A Philosophical Reading , And: Society and Solitude: Twelve Chapters. A New Study Edition, with Notes, Philosophical Commentary and Historical Contextualization , And: A Pluralistic Universe: Hibbert Lectures at Manchester College on the Present Situation in Philosophy. A New Philosophical Reading (Review).Sami Pihlström - 2009 - Transactions of the Charles S. Peirce Society 45 (3):pp. 444-449.
    This well-organized editorial material is useful especially for students and general educated readers coming to study these works for the first time, but also for the specialist who wants to check details or keep up with central literature. The editor's notes offer historical contextualization, terminological and etymological clarifications, and information on both the well-known and the relatively unknown authors cited by Emerson.... Callaway has modernized the spelling of the prose, but otherwise the editions follow the originals. ".
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  39.  10
    Methodology Without Metaphysics?Sami Pihlström - 2004 - Philosophy Today 48 (2):188-215.
  40. 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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  41. Brandom on Pragmatism: Brandom Sobre Pragmatismo.Sami Pihlström - 2007 - Cognitio 8 (2).
  42.  21
    Applied Philosophy.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 (e.g., in the various fields of applied ethics) often assume what is here called the traditional concept of applied philosophy, i.e., they think of themselves as applying a “pure” (in itself nonapplied) 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 (...)
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  43.  61
    Pragmatic Aspects of Kantian Theism.Sami Pihlström - 2010 - The Pluralist 5 (1):279-287.
    Is there a god? What do we, and what should we, mean by this question? How, if at all, might the question, given that its meaning(s) can be clarified, be settled or even rationally discussed? Is there any chance for a reasonable, scientifically minded person to believe in the reality of God, or is atheism the only intellectually responsible option for us today? Is theism inevitably committed to the pseudoscientific absurdities of creationism, the "intelligent design theory," and other unfortunately increasingly (...)
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  44.  23
    Peircean Scholastic Realism and Transcendental Arguments.Sami Pihlström - 1998 - Transactions of the Charles S. Peirce Society 34 (2):382 - 413.
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  45.  22
    The Problem of Evil and the Limits of Philosophy.Sami Pihlström - 2012 - Graduate Faculty Philosophy Journal 33 (1):159-184.
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  46.  16
    William James and the Quest for an Ethical Republic by Trygve Throntveit, And: Ethics and Philosophical Critique in William James by Sarin Marchetti.Sami Pihlström - 2015 - Transactions of the Charles S. Peirce Society 51 (4):552-557.
    According to a received understanding of classical pragmatism, William James was not a moral and political philosopher. It has been assumed that he wrote only one article on ethics, “The Moral Philosopher and the Moral Life”. In a sense this assumption is true; there is no book by him on ethics analogous to his major works addressing topics in epistemology, metaphysics, philosophical psychology, philosophy of religion, and theory of truth – or analogous to other classical pragmatists’, such as John Dewey’s, (...)
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  47.  50
    The Ethics of Energy: William James's Moral Philosophy in Focus (Review).Sami Pihlström - 2010 - Transactions of the Charles S. Peirce Society 46 (4):646-650.
    Although William James wrote little directly on ethics, commentators have increasingly recognized that a central current—perhaps even the main underlying orientation—of his philosophical work is ethical. The famous 1891 essay, "The Moral Philosopher and the Moral Life,"1 is thus only the tip of an iceberg. It is his only article explicitly dealing with moral philosophy; yet, arguably, ethical considerations are built into the fabric of his pragmatism, especially its leading idea that theories and worldviews ought to be examined in terms (...)
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  48.  14
    Ethics and Philosophical Critique in William James By Sarin Marchetti.Sami Pihlström - 2015 - Transactions of the Charles S. Peirce Society 51 (4).
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  49.  47
    Review: Lynn Bridgers. Contemporary Varieties of Religious Experience: James's Classic Study in Light of Resiliency, Temperament, and Trauma. Rowman & Littlefield, 2005. [REVIEW]Sami Pihlström - 2006 - Transactions of the Charles S. Peirce Society 42 (3):454-458.
    Pihlstrom's review of Lynn Bridges book on James, The Varieties of Religious Experience and contemporary varieties.
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  50.  7
    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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