Wilfrid Sellars has been called "the most profound and systematic epistemological thinker of the twentieth century". He was in many respects ahead of his time, and many of his innovations have become widely acknowledged, for example, his attack on the "myth of the given", his functionalist treatment of intentional states, his proposal that psychological concepts are like theoretical concepts, and his suggestion that attributions of knowledge locate the knower "in the logical space of reasons". However, while many philosophers have begun (...) to acknowledge Sellars's inspiration in their work, their interpretation of his thought has not always been the most accurate. His writings are difficult. Individually, his essays are complex and sometimes rely on doctrines and arguments he put forward elsewhere. Each of his articles is deepened and strengthened by seeing it in its systematic context, but he never wrote a unified exposition of his system, which therefore has to be pieced together from numerous disparate sources. Willem deVries addresses these difficulties specifically and provides a careful reading and remarkable overview of Sellars's systematic philosophy that will become the standard point of reference for all philosophers seeking to understand Sellars's hugely significant body of work. (shrink)
This is a careful explication of and commentary on Wilfrid Sellars's classic essay "Empiricism and the Philosophy of Mind" [EPM]. It is appropriate for upper-level undergraduates and beyond. The full text of EPM is included in the volume.
An analysis of Hegel's chapter on teleology in the Science of Logic. Hegel argues that the 'intentional model' of teleology assumed by Kant actually presupposes a natural or organic teleology more like along Aristotelian lines.
Leading philosophers from both sides of the Atlantic present essays on Wilfrid Sellars's Empiricism and the Philosophy of Mind, one of the crowning achievements of 20th-century analytic philosophy. They discuss empiricism, perception, epistemology, realism, and normativity, showing how vibrant Sellarsian philosophy remains in the 21st century.
Robert B. Brandom’s From Empiricism to Expressivism ranges widely over fundamental issues in metaphysics, with occasional forays into epistemology as well. The centerpiece is what Brandom calls ‘the Kant-Sellars thesis about modality’. This is ‘[t]he claim that in being able to use ordinary empirical descriptive vocabulary, one already knows how to do everything that one needs to know how to do, in principle, to use alethic modal vocabulary – in particular subjunctive conditionals’. Despite claiming descent from Sellars, Brandom defends here (...) a version of modal realism and tries hard to limit Sellarsian nominalism, all in the service of elaborating Brandom’s own version of pragmatism. The range of issues Brandom addresses defies adequate consideration in a critical notice, so I confine myself here to a single issue: What is.. (shrink)
Sellars was committed to the irreducibility of the semantic, the intentional, and the normative. Nevertheless, he was also committed to naturalism, which is prima facie at odds with his other theses. This paper argues that Sellars maintained his naturalism by being linguistically pluralistic but ontologically monistic . There are irreducibly distinct forms of discourse, because there is an array of distinguishable functions that language and thought perform, but we are not ontologically committed to the array of apparently non-natural entities or (...) relations mentioned in the metalanguage. However, there is an underlying relation between language and world presupposed by all empirically meaningful language. In his early work Sellars sought to describe this relation in linguistic terms as a form of 'pure description', but inadequacies in that notion drove him towards the naturalistic relation between language and world that he came to call 'picturing'. (shrink)
For years, Robert B. Brandom has been working on a book on Hegel’s Phenomenology of Spirit. Earlier versions of its chapters were available for scrutiny at Brandom’s website. But the book itself is...
For years, Robert B. Brandom has been working on a book on Hegel’s Phenomenology of Spirit. Earlier versions of its chapters were available for scrutiny at Brandom’s website. But the book itself is...
Robert Brandom makes several mistakes in his discussion of Sellars's "Two-Ply" account of observation. Brandom does not recognize the difference in "level" between observation reports concerning physical objects and 'looks'-statements. He also denies that 'looks'-statements are reports or even make claims. They then demonstrate a more correct reading of Sellars on 'looks'-statements.
The is a reading of Hegel's chapter on teleology in the Science of Logic. It argues that inadequacies in the intentional model of teleology that dominated both pre-Kantian and Kantian thought about teleology force us to recognize a much more Aristotelian conception of natural teleology that must be presupposed to make sense of the teleology of intentions.
ABSTRACTI have claimed previously that Hegel and Sellars are both, in the end, monistic visionaries, though with radically different visions of the grand unity of things. In this paper I explain an...
This article shows how Hegel's 'Sense-Certainty' chapter fills in a gap in Kant's and Sellars's critique of empiricism by supplying an argument that even indexical reference presupposes and is mediated by a larger conceptual framework.
This paper investigates Sellars's complex attitude towards idealism. It distinguishes between the epistemologically-based arguments that led many empiricists to idealism and a different set of more purely metaphysical arguments that came to dominate in German Idealism. Sellars resolutely rejects all of the epistemological arguments for idealism, but shows much greater sympathy with the metaphysical arguments. It is then argued that Sellars introduced his notion of picturing to avoid falling into such an idealism.
This essay is a response to Patrick Reider’s essay “Sellars on Perception, Science and Realism: A Critical Response.” Reider is correct that Sellars’s realism is in tension with his generally Kantian approach to issues of knowledge and mind, but I do not think Reider’s analysis correctly locates the sources of that tension or how Sellars himself hoped to be able to resolve it. Reider’s own account of idealism and the reasons supporting it are rooted in the epistemological tradition that informed (...) the British empiricists, rather than in the metaphysical reasons that ruled within the German tradition from Leibniz through Hegel that has much more in common with Sellars’s position. Thus, Reider takes Sellars’s notion of picturing to be just another version of the representationalism that has dominated the Anglo-American tradition since Locke, whereas, in my view, because picturing is a non-semantical relation, it is an important ingredient in naturalizing the coherentist theories of the idealists. (shrink)
AT Sophist 255b7-e the Eleatic Stranger gives two arguments, one to show that being and identity are not the same, and one to show that being and otherness are not the same. Scholars have not paid them particularly close attention, but it seems generally agreed that the two arguments are quite different. In this paper I shall offer an interpretation which shows that the two arguments, though superficially quite different, are intrinsically and importantly related. Specifically, in the first argument the (...) Stranger elicits an obvious falsehood from the hypothesis that being and identity are the same. I claim that in order to distinguish being and otherness an exactly parallel argument could have been given instead of the second argument we actually find. However, there are sound dramatic reasons why this was not done, for in this case the falsehood would not be obvious. Instead, the argument we are given takes us deeper and analyzes the source of the falsehood by introducing a distinction between absolute and relative uses of"being.". (shrink)
Pragmatism has ties to Idealism; it has even been accused of being a form of idealism. I tell a story about the changing nature of idealism that makes sense of its relationship to pragmatism without threatening to collapse the two. My story is a genealogy that begins well before pragmatism shows up. Pragmatism has very little in common with the subjective idealism of Berkeley or the problematic idealism of Descartes; the differences between idealism and pragmatism get blurred only because idealism (...) underwent an evolution transforming it into something primed to influence and maybe bleed into pragmatism. It was, according to my story, the evolved idealism developed in Germany between 1781 and 1831 that contributed to the formation and development of pragmatism. Yet pragmatism is a large evolutionary step away from idealism, however much it retains and utilizes some of the strengths of late idealistic thought. (shrink)
A comment the paper by Brian McLaughlin in the same volume, this paper raises questions about whether the classicism/connectionism debate is really well-formed.
The translationist theory of meaning can provide a plausible understanding of the reenactment methodology of history, although there are disanalogies. It takes as primitive our ability to recognize synonymy relations between linguistic episodes, either within the same language or other languages. In translating a complex linguistic object translators must possess an incredibly large stock of background knowledge about a culture and be sensitive and resourceful speakers of the language into which they are translating. Since there is no codified set of (...) rules which guarantees a good translation, translators need to use creativity. Similarly, in deciding which of the possible meanings to assign to an event or document, historians can follow little better advice than to insert themselves imaginatively into the situation and let their ability to understand their contemporary events and other historical events come to bear upon the events of the past. (shrink)
Individualism is the doctrine that the state of one's mind is entirely dependent on the state of one's body (or some proper part thereof (e.g., the central nervous system)). It has come under attack from Burge, Baker, and others. This paper seeks to cut off one ore attempt to defend individualism, namely, the claim that experience, at least, in individualistic.
This paper shows that the resources mobilized by recent arguments against individualism in the philosophy of mind also suffice to construct a good argument against a Humean-style skepticism about our knowledge of extra-mental reality. The argument constructed, however, will not suffice to lay to rest the attacks of a truly global skeptic who rejects the idea that we usually know what our occurrent mental states are.
