By Paul Gilbert, Søren Overgaard, Stephen Burwood
What's philosophy? How may still we do it? Why may still we trouble to? those are the categories of questions addressed by way of metaphilosophy - the philosophical examine of the character of philosophy itself. scholars of philosophy this present day are confronted with a complicated and daunting array of philosophical tools, ways and types and likewise deep divisions resembling the infamous rift among analytic and Continental philosophy. This e-book takes readers via a whole diversity of ways - analytic as opposed to Continental, scientistic as opposed to humanistic, 'pure' as opposed to utilized - allowing them to find and comprehend those alternative ways of doing philosophy. sincerely and accessibly written, it is going to stimulate mirrored image on philosophical perform and may be important for college kids of philosophy and different philosophically vulnerable readers.
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Extra info for An Introduction to Metaphilosophy (Cambridge Introductions to Philosophy)
But Rorty could maintain that, whether we realise it or not, ‘keeping the conversation going’ is really all that we are doing. He might further point out that the endemic philosophical disagreements, and the attending lack of real progress, are at least indications that we are not getting any closer to objective, universally agreed upon truths about the matters we are discussing. Moreover, Rorty’s conversation metaphor obviously makes no restrictions on the conversational topics, so that there is no obvious problem about including all members of the philosophical family – although the logician’s case for refusing to accept the idea of ‘talk unanimated by the desire for truth’82 would seem particularly good.
Neuroscientists usually do not read Descartes’ musings on the function of the pineal gland, nor do physicists read Newton (or even Einstein), and it is hard to see why they would need to bother. If philosophy See Hacker 2009: 134, and Philipse 2009. Dummett 1978: 457. Dummett refers to the work of Frege as the decisive turning point. 24 25 Philosophy as immature science has now been put on the secure path of science, why should philosophers continue to study the Meditations on First Philosophy?
And perhaps it is safest to take what philosophers are doing at face value to arrive at a properly descriptive view. Topical definitions do not seem to fare much better than methodological ones. Sellars’s famous statement that philosophy aims ‘to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term’ certainly seems to cover all parts of philosophy. ’12 This characterisation, however, is surely much too inclusive, covering all of natural science and the humanities, and is for that reason alone not very helpful.