The cultural turn in copyright law identified authorship as a rhetorical construct employed by economic interests to strengthen claims to property rights. Grassroots intellectual property political movements have been seen as both a means of countering these interests’ everexpanding proprietary control of knowledge and establishing a more public regarding copyright system. This Article examines one of the most notable intellectual property political movements, the emergence of late nineteenth-century agitation to provide copyright protection for foreign authors as a social movement. It (...) places this political and legal activism within the larger framework of Progressive Era reform. During this period, activists promoted the idea of the public — and not simply the author — as primary to the workings of American copyright. The framing of the purposes of copyright, the appeal to a broader public, and the complex negotiations surrounding the passage of an international copyright act after a long period of gestation was formative to the creation of modern United States copyright law. Ironically, the movement for international copyright also sharpened the identification of interest groups. The first modern American comprehensive copyright legislation, the 1909 Copyright Act, was drafted by gathering together these groups for negotiations remarkably similar in style to those which led to the protection of the rights of foreign authors — but which would strongly embrace a proprietary model. (shrink)

This Article addresses a different sort of legal transplant — one in which outside legal doctrines are imported in order to be cabined, treated as normative counterpoints, and identified as the legal other. Legal primitivism is a kind of anti-transplant. It heightens the persistent differences between a dominant legal system and its understanding of primitive rules. An often ignored legal literature depicting legal primitivism emerged in the second half of the nineteenth century and in the early twentieth century. Mapping the (...) differences between America’s modern legal system and its antecedents, this immense literature, which included works by OliverWendell Holmes, James Coolidge Carter, and John Henry Wigmore, described an archaic legalism which sometimes belonged to tribal societies, and sometimes was simply conjured out of thin air. Exploring the project of constructing geographies of legal knowledge assists in our understanding of American law in a period of significant change. What elements of primitive law were valorized? Which were seen as archaic or repugnant? And what was the purpose of constructing a legal doppelgänger? By examining these cultural negotiations, and holding legal primitivism up as a mirror to modern law, it is possible to uncover the anxieties of legal modernism. (shrink)

Steven Shapin argues that science, for all its immense authority and power, is and always has been a human endeavor, subject to human capacities and limits.

Motive and Rightness is the first book-length attempt to answer the question, Does the motive of an action ever make a difference in whether that action is morally right or wrong? Steven Sverdlik argues that the answer is yes. His book examines the major theories now being discussed by moral philosophers to see if they can provide a plausible account of the relevance of motives to rightness and wrongness. Sverdlik argues that consequentialism gives a better account of these matters (...) than Kantianism or certain important forms of virtue ethics. In carrying out the investigation Sverdlik presents an analysis of the nature of motives, and he considers their relations to normative judgments and intentions. A chapter is devoted to analyzing the extent to which motives are 'available' to rational agents, and the importance of feelings and unconscious motives. Historical figures such as Kant, Bentham, Mill and Ross are discussed, as well as contemporary writers like Korsgaard, Herman, Hurka, Slote and Hursthouse. Motive and Rightness is unusual in its interweaving of ethical theory, both historical and contemporary, with moral psychology, action theory, and psychology. (shrink)

A discussion of Rose's new theory which argues that life depends on the interactions within cells, organisms and ecosystems and is not wholly dependent on DNA.

The thirteen essays in this volume represent the most sustained investigation, in any language, of the connections between Heidegger's thought and the tradition of transcendental philosophy inaugurated by Kant. This collection examines Heidegger's stand on central themes of transcendental philosophy: subjectivity, judgment, intentionality, truth, practice, and idealism. Several essays in the volume also explore hitherto hidden connections between Heidegger's later "post-metaphysical" thinking—where he develops a "topological" approach that draws as much upon poetry as upon the philosophical tradition—and the transcendental project (...) of grasping the conditions that make experience of a meaningful world possible. This volume will interest philosophers in the continental tradition, where Heidegger's thought has long had a central role, as well as those many philosophers in the analytic tradition whose own approach to knowledge, semantics, and philosophy of mind traces its roots to Kant. (shrink)

When do descriptive regularities become prescriptive norms? We examined children's and adults' use of group regularities to make prescriptive judgments, employing novel groups that engaged in morally neutral behaviors. Participants were introduced to conforming or non-conforming individuals. Children negatively evaluated non-conformity, with negative evaluations declining with age. These effects were replicable across competitive and cooperative intergroup contexts and stemmed from reasoning about group regularities rather than reasoning about individual regularities. These data provide new insights into children's group concepts and have (...) important implications for understanding the development of stereotyping and norm enforcement. (shrink)

ABSTRACTEmotional distractors can impair perception of subsequently presented targets, a phenomenon called emotion-induced blindness. Do emotional distractors lose their power to disrupt perception when appearing with increased frequency, perhaps due to desensitisation or enhanced recruitment of proactive control? Non-emotional tasks, such as the Stroop, have revealed that high frequency distractors or conflict lead to reduced interference, and distractor frequency appears to modulate attentional capture by emotional distractors in spatial attention tasks. But emotion-induced blindness is thought to reflect perceptual competition between (...) targets and emotional distractors, and it is unclear whether high frequency emotional stimuli cause less disruption at this relatively early stage of processing. In four experiments, participants searched streams of images for a rotated target image. A negative or neutral distractor appeared before the target, and their relative frequency was manipulated. Across all exper... (shrink)

This paper proposes a contextualist solution to the puzzle about free will. It argues that the context-sensitivity of statements about freedom of the will follows from the correct analysis of these statements. Because the analysis is independently plausible, the contextualism is warranted not merely in virtue of its capacity to solve the puzzle.

This paper explores, from a phenomenological perspective, the conditions necessary for the possession of intentional content, i.e., for being intentionally directed toward the world. It argues that Levinas's concept of ethics as first philosophy makes an important contribution to this task. Intentional directedness, as understood here, is normatively structured. Levinas's ‘ethics’ can be understood as a phenomenological account of how our experience of the other subject as another subject takes place in the recognition of the normative force of a command. (...) This supplies a condition that—as the paper shows by examining Husserl and Sartre on how our experience of the Other constitutes an ‘objective’ world—earlier phenomenologists have misunderstood, because they have treated ethical experience as ‘founded’ on a prior theory of representation (‘ontology’ in Levinas's language). Ethics is first philosophy because it is only by acknowledging the command in the ‘face’ of the Other that we can account for the sensitivity to the normative distinctions that structure intentional content. Throughout, the paper shows how Levinas's analyses, in Totality and Infinity, draw upon and develop the analyses of Husserl and Sartre. (shrink)

Some institutional investors are exposed to social norms and public scrutiny. Prior research indicates that these norm-constrained institutions engage in negative screening and invest less in firms operating in ‘sin’ industries. We examine whether social norms also motivate these institutions to engage in positive screening—where they invest more in firms with better corporate social responsibility performance—and CSR-related activism—where they promote improvements in the CSR of existing investees. We find that firms with superior CSR performance have greater ownership by norm-constrained institutions, (...) consistent with positive screening, and we use a natural experiment to establish causality. We also find that increases in the shareholdings of norm-constrained institutions are associated with subsequent improvements in CSR, consistent with activism. Further, we rule out an alternative explanation for our results where the positive screening and activism are ‘profit-driven’ rather than driven by social pressure. Thus, our results suggest that the influence of social norms on stock markets is more pervasive than documented in the prior literature. (shrink)

In this incisive book, Michel de Certeau considers the uses to which social representation and modes of social behavior are put by individuals and groups, describing the tactics available to the common man for reclaiming his own autonomy from the all-pervasive forces of commerce, politics, and culture. In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature to speak of an apposite use of imaginative literature.

Baruch de Spinoza (1632-1677)--often recognized as the first modern Jewish thinker--was also a founder of modern liberal political philosophy. This book is the first to connect systematically these two aspects of Spinoza's legacy. Steven B. Smith shows that Spinoza was a politically engaged theorist who both advocated and embodied a new conception of the emancipated individual, a thinker who decisively influenced such diverse movements as the Enlightenment, liberalism, and political Zionism. Focusing on Spinoza's Theologico-Political Treatise, Smith argues that Spinoza (...) was the first thinker of note to make the civil status of Jews and Judaism (what later became known as the Jewish Question) an essential ingredient of modern political thought. Before Marx or Freud, Smith notes, Spinoza recast Judaism to include the liberal values of autonomy and emancipation from tradition. Smith examines the circumstances of Spinoza's excommunication from the Jewish community of Amsterdam, his skeptical assault on the authority of Scripture, his transformation of Mosaic prophecy into a progressive philosophy of history, his use of the language of natural right and the social contract to defend democratic political institutions, and his comprehensive comparison of the ancient Hebrew commonwealth and the modern commercial republic. According to Smith, Spinoza's Treatise represents a classic defense of religious toleration and intellectual freedom, showing them to be necessary foundations for political stability and liberal regimes. In this study Smith examines Spinoza's solution to the Jewish Question and asks whether a Judaism, so conceived, can long survive. (shrink)

This is the introduction to Self-reference: Reflections on Reflexivity, edited by Steven James Bartlett and Peter Suber. The introduction identifies and describes a wide range of varieties of self-reference, some which have become important topics of investigation in philosophy, and others which are of significance in other disciplines. /// The anthology is the first published collection of essays to give a sense of depth and breadth of current work on this fascinating and important set of issues. The volume contains (...) 13 essays by well-known authors in this field, written on special invitation for this collection. In addition, the book includes the first general bibliography of works on self-reference, comprising more than 1,200 citations. (shrink)

In this article, I explore how methods of investigation can allow us either to appreciate the intact cognitive and social abilities of people with Alzheimer’s disease or unwittingly obscure those same abilities. Specifically, I shall assert that (1) the biomedical- quantitative approach, while being generally appropriate for drug efficacy studies, does not allow us to appreciate the many significant strengths possessed by people diagnosed with dementia, (2) qualitative/narrative approaches do so admirably, and (3) understanding the cognitive and social strengths of (...) people diagnosed is of paramount importance for developing optimal care giving approaches and reveals strikingly the shared humanity of those diagnosed with dementia and those deemed healthy. (shrink)

Pre-publication certification through peer review stands in need of philosophical examination. In this paper, philosopher-psychologist Steven James Bartlett recalls the arguments marshalled four hundred years ago by English poet John Milton against restraint of publication by the "gatekeepers of publication," AKA today's peer reviewers.

In a recent issue of Faith and Philosophy, Timothy Pawl and Kevin Timpe seek to respond to the so-called “Problem of Heavenly Freedom,” the problem ofexplaining how the redeemed in heaven can be free yet incapable of sinning. In the course of offering their solution, they argue that compatibilism is inadequateas a solution because it (1) undermines the free will defense against the logical problem of evil, and (2) exacerbates the problem of evil by making God the “author of sin.” (...) In this paper, I respond to these charges and argue that compatibilism can offer a satisfactory explanation for the sinlessness of the redeemed in heaven. I also raise some problems for Pawl’s and Timpe’s incompatibilist solution. (shrink)

Constructivist biosemiotics foundations imply the first-person basis of cognition. CBF are developed by the biology of cognition, relational biology, enactive approach, ecology of mind, second order cybernetics, genetic epistemology, gestalt, ecological perception and affordances, and active inference by minimization of free energy. CBF reject the idea of an objective independent reality to be represented by information processing in order to be the fittest. CBF assumes that perception is the behavioral configuration of an object and objects are tokens for eigen-behaviors. Cognition (...) takes place in the organism-environment structural coupling during the ontogeny and phylogeny of all biological unities including unicellular organisms. Therefore, if exogenous DNA particles are just tokens for the cell signalling eigen-behaviors, if there is no ‘information’ in the DNA sequence, how can we explain that the same virus or trans- sequence is associated with a similar phenotype? We call this ‘exogenomic problem’. With this basic example, but sufficiently generic to the whole biological world, we agree respectively with Autopoiesis, -system, and Gaia theory: i) ‘Information, code and meaning’ in the DNA sequence belong to the domain of the observer’s description. ii) Genetic ‘information’ is not a program or algorithmic software in DNA sequence. Rather it is a microphysical observable mode of eigen-behaviors in biological unities. iii) The transfer and acquisition of DNA particles is a biospheric phenomenon that maintains its homeorhesis, symbiotic and biosemiotic entailment. Based on the theoretical and experimental results of these theories, it is concluded that genetic ‘information’ is not a genomic sequence, nor any kind of information, but for the cell DNA must embody physical forcing. Genetic characters are the effects and not the cause of phenotype and DNA particles do not ‘use or manipulate’ cellular metabolism. Rather, any cellular configuration change that occurred before or during DNA perturbation is determined on the basis of the cellular standpoint. (shrink)

Most readers of Spinoza treat him as a pure metaphysician, a grim determinist, or a stoic moralist, but none of these descriptions captures the author of the _Ethics, _argues Steven B. Smith in this intriguing book. Offering a new reading of Spinoza’s masterpiece, Smith asserts that the Ethics is a celebration of human freedom and its attendant joys and responsibilities and should be placed among the great founding documents of the Enlightenment. Two aspects of Smith’s book distinguish it from (...) other studies. It treats the famous “geometrical method” of the _Ethics _as_ _a form of moral rhetoric, a model for the construction of individuality. And it presents the _Ethics _as_ _a companion to Spinoza’s major work of political philosophy, the _Theologico-Political Treatise, _each work helping to explore the problem of freedom. Affirming Spinoza’s centrality for both critics and defenders of modernity, the book will be of value to students of political theory, philosophy, and intellectual history. (shrink)

This new, complete translation of Kant’s Groundwork makes a challenging foundational work of moral philosophy accessible to all readers. Remaining faithful to the original German, the text is rendered clearly to promote reader comprehension. An inviting introduction, running commentary, and glossary further support study and interpretation.

An important part of our Theory of Mind—the ability to reason about other people's unobservable mental states—is the ability to attribute false beliefs to others. We investigated whether processing these false beliefs, as well as similar but nonmental representations, is reliant on language. Participants watched videos in which a protagonist hides a gift and either takes a photo of it or writes a text about its location before a second person inadvertently moves the present to a different location, thereby rendering (...) the belief and either the photo or text false. At the same time, participants performed either a concurrent verbal interference task (rehearsing strings of digits) or a visual interference task (remembering a visual pattern). Results showed that performance on false belief trials did not decline under verbal interference relative to visual interference. We interpret these findings as further support for the view that language does not form an essential part of the process of reasoning online (“in the moment”) about false beliefs. (shrink)

A RELATIVISTIC THEORY OF PHENOMENOLOCICAL CONSTITUTION: A SELF-REFERENTIAL, TRANSCENDENTAL APPROACH TO CONCEPTUAL PATHOLOGY. (Vol. I: French; Vol. II: English) -/- Steven James Bartlett -/- Doctoral dissertation director: Paul Ricoeur, Université de Paris Other doctoral committee members: Jean Ladrière and Alphonse de Waehlens, Université Catholique de Louvain Defended publically at the Université Catholique de Louvain, January, 1971. -/- Universite de Paris X (France), 1971. 797pp. -/- The principal objective of the work is to construct an analytically precise methodology which can (...) serve to identify, eliminate, and avoid a certain widespread _conceptual fault_ or _misconstruction_, called a "projective misconstruction" or "projection" by the author. It is argued that this variety of error in our thinking (i) infects a great number of our everyday, scientific, and philosophical concepts, claims, and theories, (ii) has largely been undetected, and (iii), when remedied, leads to a less controversial and more rigorous elucidation of the transcendental preconditions of human knowledge than has traditionally been possible. The dissertation identifies, perhaps for the first time, a _projective_ variety of self-referential inconsistency, and proposes an innovative, self-reflexive approach to transcendental argument in a logical and phenomenological context. The strength of the approach lies, it is claimed, in the fact that a rejection of the approach is possible only on pain of self-referential inconsistency. The argument is developed in the following stages: A general introduction identifies the central theme of the work, defines the scope of applicability of the results reached, and sketches the direction of the studies that follow. The preliminary discussion culminates in a recognition of the need for a _critique of impure reason_. The body of the work is divided into two parts: Section I seeks to develop a methodology, on a purely formal basis, which is, on the one hand, capable of being used to study the transcendental foundations of the special sciences, including its own proper transcendental foundation. On the other hand, the methodology proposed is intended as a diagnostic and therapeutic tool for dealing with _projective_ uses of concepts. The approach initiates an analysis of concepts from a perspective which views _knowledge as coordination_. Section I describes formal structures that possess the status of preconditions in such a coordinative account of knowledge. Special attention is given to the preconditions of _identifying reference_ to logical particulars. The first section attempts, then, to provide a self-referential, transcendental methodology which is essentially revisionary in that it is motivated by a concern for conceptual error-elimination. Phenomenology, considered in its unique capacity as a self-referential, transcendental discipline, is of special relevance to the study. Section II accordingly examines a group of concepts which come into question in connection with the central theme of _phenomenological constitution_. The "_de-projective methodology_" developed in Section I is applied to these concepts that have a foundational importance in transcendental phenomenology. A translation is, in effect, proposed from the language of consciousness to a language in which preconditions of referring are investigated. The result achieved is the elimination of self-defeating, projective concepts from a rigorous, phenomenological study of the constitutive foundations of science. The dissertation was presented in a two volume, double-language format for the convenience of French and English researchers. Each volume contains an analytical index. (shrink)

Plato Plato (427-347 BC) is surely the most famous of all philosophers. Little is known of his early life, except that he was born into a noble Athenian ...

Transcendental philosophy has traditionally sought to provide non-contingent grounds for certain aspects of cognitive, moral, and social life. Further, it has made a claim to being 'ultimately' grounded in the sense that its account of experience should provide a non-dogmatic account of its own possibility. Most current approaches to transcendental philosophy seek to do justice to these twin aspects of the project by making an 'intersubjective turn', taking the structure of dialogue or social practice rather than the 'I think' or (...) consciousness as the locus of ultimate grounds. After examining the recent debate over transcendental arguments in order to illuminate the relations between two important versions of transcendental philosophy- the neo-Kantian version oriented toward justification of principles and the phenomenological version oriented toward clarification of meaning- this paper criticizes internally connected aspects of the intersubjective turn in K. O. Apel, Bernhard Waldenfels, and a recent 'practical' interpretation of Husserl. It is shown that the twin demands of the project can be redeemed only if ultimate grounding is seen first of all not as an epistemological or ontological question but as an ethical one. This requires modification of the appeal to intersubjectivity and a qualified return to the first-person perspective. (shrink)

Traditionally, phenomenology has understood the self in light of intentionality and hence the world. However, contemporary French phenomenology—as represented here by Jean-Luc Marion—contends that this view of subjectivity is open to challenge: our mode of existence is not simply one of “being-in the-world.” I develop this claim by examining Marion’s reformulation of the reduction. Here, the phenomenon of vanity is key. I first present Husserl’s and Heidegger’s own formulations of the reduction. Following Marion, I show that the blow of vanity (...) neutralizes both, by undercutting the respective questions to which they respond. For, in response to vanity’s own question—“What’s the use?”—neither the transcendental nor ontological reductions have a reply. Vanity consequently renders the Heideggerian distinction between authenticity and inauthenticity existentially moot. To establish this, I evaluate how existing interpretations of authenticity overlook the phenomenon of vanity. Phenomenology, I urge in conclusion, should shift its attention to the horizons opened by Marion’s erotic reduction. (shrink)

The Molinist doctrine that God has middle knowledge requires that God knows the truth-values of counterfactuals of freedom, propositions about what free agents would do in hypothetical circumstances. A well-known objection to middle knowledge, the grounding objection, contends that counterfactuals of freedom have no truth-value because there is no fact to the matter as to what an agent with libertarian freedom would do in counterfactual circumstances. Molinists, however, have offered responses to the grounding objection that they believe are adequate for (...) maintaining the coherence of middle knowledge. I argue that these responses to the grounding objection are not adequate, and that what I call the ‘generic grounding objection’ still poses a serious challenge to middle knowledge. (shrink)

The premise of this paper is that the goal of signifying Being central to ontological phenomenology has been tacitly subverted by the semiotic structure of conventional phenomenological writing. First it is demonstrated that the three components of the sign—sign-vehicle, object, and interpretant (C. S. Peirce)—bear an external relationship to each other when treated conventionally. This is linked to the abstractness of alphabetic language, which objectifies nature and splits subject and object. It is the subject-object divide that phenomenology must surmount if (...) it is to signify Being. To this end, we go beyond alphabetic convention and explore the use of iconic signs. Following the lead of Merleau-Ponty, the iconic expression of Being is seen as entailing paradox, and we are directed to the fields of visual geometry and topology, where we work with three paradoxical figures: the Necker cube, Moebius strip, and Klein bottle. While the Necker cube and Moebius prove to have their limitations in fully signifying Being, the Klein bottle, possessing an added dimension (made palpable via a stereogram), can embody Being more intimately, provided that it is approached in a radically non-classical way. The essay closes with the realization that the most concrete signification of Being must be a self-signification. Here the author removes his cloak of anonymity and makes his presence tangibly felt in the text. (shrink)

In the decades since Robert Nozick posed his now famous thought experiment involving the experience machine, philosophers have taken his treatment as conclusive. A review of the literature finds almost no one who has argued that people would choose the experience machine. To find such unanunity among philosophers is unexpected. But the situation is especially surprising because Nozick's conclusion appears mistaken. In support of this view, we offer three different sorts of reasons why persons would be inclined to choose the (...) experience machine. We illustrate these reasons by the use of numerous examples at least as plausible as the experience machine itself. (shrink)

Interest in Leo Strauss is greater now than at any time since his death, mostly because of the purported link between his thought and the political movement known as neoconservatism. Steven B. Smith, though, surprisingly depicts Strauss not as the high priest of neoconservatism but as a friend of liberal democracy—perhaps the best defender democracy has ever had. Moreover, in _Reading Leo Strauss, _Smith shows that Strauss’s defense of liberal democracy was closely connected to his skepticism of both the (...) extreme Left and extreme Right. Smith asserts that this philosophical skepticism defined Strauss’s thought. It was as a skeptic, Smith argues, that Strauss considered the seemingly irreconcilable conflict between reason and revelation—a conflict Strauss dubbed the “theologico-political problem.” Calling this problem “_the_ theme of my investigations,” Strauss asked the same fundamental question throughout his life: what is the relation of the political order to revelation in general and Judaism in particular? Smith organizes his book with this question, first addressing Strauss’s views on religion and then examining his thought on philosophical and political issues. In his investigation of these philosophical and political issues, Smith assesses Strauss’s attempt to direct the teaching of political science away from the examination of mass behavior and interest group politics and toward the study of the philosophical principles on which politics are based. With his provocative, lucid essays, Smith goes a long way toward establishing a distinctive form of Straussian liberalism. (shrink)

Sorry that he is no longer here to read it, I consider in this paper Scott Cameron’s discussion of my views questioning the value of the concept of “nature” for environmental philosophy. Scott had suggested, based on arguments from hermeneutics, that although we never have access to a nature independent of our interpretations of it, still the existence of such a nature is necessarily presupposed by all such interpretations. I claim in response that if we replace the (idealist) notion of (...) interpretation by the (materialist) one of practice, that presupposition is no longer necessary: the independence required is built into the notion of practice itself, and need not be seen as a characteristic of the world “outside” of us. (shrink)

Sorry that he is no longer here to read it, I consider in this paper Scott Cameron’s discussion of my views questioning the value of the concept of “nature” for environmental philosophy. Scott had suggested, based on arguments from hermeneutics, that although we never have access to a nature independent of our interpretations of it, still the existence of such a nature is necessarily presupposed by all such interpretations. I claim in response that if we replace the (idealist) notion of (...) interpretation by the (materialist) one of practice, that presupposition is no longer necessary: the independence required is built into the notion of practice itself, and need not be seen as a characteristic of the world “outside” of us. (shrink)

A traditional diagnosis of the error in the Cartesian skeptical arguments holds that they exploit our tendencies to take a representationalist view of perception. Thinking (perhaps not too clearly) that we perceive only our own sensory states, it seems to us that our perceptual beliefs about physical objects must be justified qua explanations of those sensory states. Such justification requires us to have reasons to reject rival explanations, such as the skeptical hypotheses, which we lack. However, those who adopt the (...) direct realist view of perception still find these arguments plausible, although, according to this diagnosis, they shouldn’t. To avoid this objection, I argue that the Cartesian skeptical arguments exploit, not our representationalist tendencies, but our habits for evaluating causal explanatory justifications. (shrink)

[A Polish translation of Steven James Bartlett, “Phenomenology of the Implicit,” Dialectica: Revue international de philosophie de la connaissance, Vol. 29, Nos. 2-3, 1975, pp. 173-188.] -/- This paper marks a juncture between the author’s studies in phenomenology and the transition he made to a study of what he has called a “metalogic of reference.” Published in 1974 in Polish translation, followed by its publication in English in 1975, “Phenomenology of the Implicit” describes the author’s “translation schema” that permits (...) certain of the central goals of Husserlian transcendental philosophy to be transposed to a framework that studies the preconditions of valid reference. The result of this translation was the development of the author’s “de-projective” approach to phenomenology, which he later dissociated from phenomenology in the form of a pure metalogic of reference. (shrink)