Analytic Philosophy (analytic + philosophy)

Distribution by Scientific Domains

Selected Abstracts

Wittgenstein and Analytic Philosophy: Essays for P.M.S. Hacker , Hans-Johann Glock

Avrum Stroll
No abstract is available for this article. [source]


ABSTRACT The dominant view of twentieth-century analytic philosophy has been that all thinking is always in a language, that languages are vehicles of thought. The same view has been widespread in continental philosophy as well. In recent decades, however, the opposite view,that languages serve merely to express language-independent thought-contents or propositions,has been more widely accepted. The debate has a direct equivalent in the philosophy of history: when historians report the beliefs of historical figures, do they report the sentences or propositions that these historical figures believed to be true or false? In this paper I argue in favor of the latter, intentionalist, view. My arguments center mostly on the problems with translation that are likely to arise when a historian reports the beliefs of historical figures who expressed them in a language other than the one in which the historian is writing. In discussing these problems the paper presents an application of John Searle's theory of intentionality to the philosophy of history. [source]

The Role of Critique in Philosophy of Education: its Subject Matter and its Ambiguities

Frieda Heyting
The role of critique in the Anglophone analytical tradition of philosophy of education is outlined and some of its shortcomings are noted, particularly its apparent claim to methodological objectivity in arriving at what are clearly contestable positions about the normative basis of education. Many of these issues can be seen to have a long history within European, and especially German, philosophy of education. In the light of this the discussion moves on to a consideration of similarities and contrasts between the Anglophone and German-inspired deployment of the concept of critical rationality in philosophy of education. The claims to objectivity of the Anglophone tradition are contrasted with a more self-conscious concern for social justice and improvement in other European traditions, which has been followed more recently by a greater scepticism concerning the potential of critique for delivering social justice and improvement in education. This has parallels with the growing Anglophone disillusion with ,classical' analytic philosophy of education. This in turn has resulted in a greater awareness of the limitations of critique: its ideological character, its rootedness in specific contexts, its own potential dogmatism and its ambiguities. The various contributions to this volume are briefly described and related to each other. [source]

On the Structure of Twentieth-Century Philosophy

Tom Rockmore
Abstract: It makes sense to ask from time to time where we are in the philosophical discussion. This article reviews the debate in the twentieth century. Michael Friedman has recently argued that the split between Continental and analytic philosophy is due to the inability, because of war, to carry forward a genuine debate begun by Heidegger and Carnap around the time of Heidegger's public controversy with Cassirer at Davos in 1929. I, however, argue that there was not even the beginning of a genuine debate between Heidegger and Carnap. I argue further that the split between analytic and Continental philosophy originated earlier, in the analytic attack on idealism at the beginning of the century. And finally I argue that the differences among analytic philosophy, Continental philosophy, and pragmatism, the third main current of twentieth-century philosophy, can be traced to differing reactions to Kant. [source]

Analytic and Continental Philosophy: Explaining the Differences

Neil Levy
Abstract: A number of writers have tackled the task of characterizing the differences between analytic and Continental philosophy. I suggest that these attempts have indeed captured the most important divergences between the two styles but have left the explanation of the differences mysterious. I argue that analytic philosophy is usefully seen as philosophy conducted within a paradigm, in Kuhn's sense of the word, whereas Continental philosophy assumes much less in the way of shared presuppositions, problems, methods and approaches. This important opposition accounts for all those features that have rightly been held to constitute the difference between the two traditions. I finish with some reflections on the relative superiority of each tradition and by highlighting the characteristic deficiencies of each. [source]

A Delicate Knowledge: Epistemology, Homosexuality, and St. John of the Cross

Christopher Hinkle
In light of the intractable disagreements, both theological and theoretical, which emerge at every turn in contemporary discussions of homosexuality and religion, this essay advances an epistemological approach to the discussion. The advantage of an epistemological approach is that it sidesteps many of the narrow denominational discussions, making almost no reference to Romans, to natural law, or to a sexual ethic based on love and mutuality. By drawing upon analytic philosophy of religion (Alvin Plantinga and Richard Swinburne specifically), I hope to show how a failure explicitly to face epistemological challenges has undermined pro-gay claims and arguments and contributed to religious confusion. Constructively, the work of St. John the Cross helpfully offers a powerful epistemological vision that importantly supplements the analytic projects of Plantinga and Swinburne, thereby helping us comprehend more fully what is implied and required in justified pro-gay religious conviction. [source]

God in Recent French Phenomenology

J. Aaron Simmons
In this essay, I provide an introduction to the so-called ,theological turn' in recent French, ,new' phenomenology. I begin by articulating the stakes of excluding God from phenomenology (as advocated by Edmund Husserl and Martin Heidegger) and then move on to a brief consideration of why Dominique Janicaud contends that, by inquiring into the ,inapparent', new phenomenology is no longer phenomenological. I then consider the general trajectories of this recent movement and argue that there are five main themes that unite the work of such varied thinkers as Levinas, Derrida, Marion, Henry, Chrétien, Lacoste, and Ric,ur. I conclude by outlining points of overlap between new phenomenology and contemporary analytic philosophy of religion and suggest that the two stand as important resources for each other. [source]

The Rise of the Non-Metaphysical Hegel

Simon Lumsden
There has been a resurgence of interest in Hegel's thought by Anglo-American philosophers in the last 25 years. That expansion of interest was initiated with the publication of Charles Taylor's Hegel (1975). That work stills stands as one of7 the important branches of Hegel interpretation. However the dominance of the strongly metaphysical interpretation of Hegel, which dominated the understanding of Hegel until the 1980s, and of which Taylor's work represents the culmination, has now, at least among the major interpreters of Hegel, given way to what has come to be known as the non-metaphysical reading of Hegel. This article charts the emergence and development of the non-metaphysical Hegel, which takes his thought to be a continuation of the Kantian project of critically examining the presuppositions of any normative claim. This article provides an overview of the latest developments in Hegel research, primarily focusing on the English-language literature. Recent research has placed Hegel's concerns at the centre of contemporary debates in analytic philosophy, particularly concerning the status of norms, the ,space of reasons' and the ,myth of the given'. This research has in turn been influential on the two most important figures in English-language Hegel scholarship (Robert Pippin and Terry Pinkard). The article will position this new wave of Hegel scholarship and its influence in relation to the metaphysical interpretation of Hegel and will also provide a brief overview of Hegel's reception in French post-structuralism, which has largely accepted and promoted a view of Hegel as a metaphysician. [source]