Analytic philosophy

Source: Wikipedia, the free encyclopedia.

Analytic philosophy is a broad movement or tradition within philosophy focused on analysis, which has been dominant within Western philosophy and especially anglophone philosophy since the latter half of the 20th century.[1][2][3] The proliferation of analysis in philosophy began around the turn of the 20th century in the contemporary era in Germany, Austria, the United Kingdom, the United States, Canada, Australia, New Zealand, and Scandinavia.

Analytic philosophy is often contrasted with

Hegelianism.[4][5]

Analytic philosophy is characterized by clarity of prose and rigor in arguments, making use of

Central figures in its historical development are

.

Characterizing analytic philosophy

Although contemporary philosophers who self-identify as "analytic" have widely divergent interests, assumptions, and methods—and have often rejected the fundamental premises that defined analytic philosophy before 1960—analytic philosophy today is usually considered to be determined by a particular style,[6] characterized by mathematical precision and thoroughness about a specific topic, and resistance to "imprecise or cavalier discussions of broad topics".[12]

Many philosophers and historians have attempted to define or describe analytic philosophy. Those definitions often include an emphasis on conceptual analysis:

A.P. Martinich draws an analogy between analytic philosophy's interest in conceptual analysis and analytic chemistry, which aims to determine chemical compositions.[13] Steven D. Hales described analytic philosophy as one of three types of philosophical method practiced in the West: "[i]n roughly reverse order by number of proponents, they are phenomenology, ideological philosophy, and analytic philosophy".[14]

Scott Soames agrees that clarity is important: analytic philosophy, he says, has "an implicit commitment—albeit faltering and imperfect—to the ideals of clarity, rigor and argumentation" and it "aims at truth and knowledge, as opposed to moral or spiritual improvement [...] the goal in analytic philosophy is to discover what is true, not to provide a useful recipe for living one's life". Soames also states that analytic philosophy is characterized by "a more piecemeal approach. There is, I think, a widespread presumption within the tradition that it is often possible to make philosophical progress by intensively investigating a small, circumscribed range of philosophical issues while holding broader, systematic questions in abeyance".[15]

The tradition has been critiqued for excessive formalism, ahistoricism, and aloofness towards alternative disciplines and outsiders.[16][17][18]

History of analytic philosophy

The history of analytic philosophy (taken in the narrower sense of "

Hegelianism for being obscure—see for example Moore's "A Defence of Common Sense".[21] British idealism as taught by philosophers such as F. H. Bradley (1846–1924) and T. H. Green
(1836–1882), dominated English philosophy in the late 19th century.

Brentano

Franz Brentano in Psychology from an Empirical Standpoint (1874) through the influence of Edmund Husserl and Alexius Meinong gave to analytic philosophy the "problem of intentionality" or of aboutness. Meinong is known for his unique ontology of real nonexistent objects.

Frege

Russell, during his early career, along with his collaborator Alfred North Whitehead, was much influenced by Gottlob Frege (1848–1925), who is understood as the father of analytic philosophy. Frege was a mathematics professor who proved influential as a philosopher of mathematics in Germany at the beginning of the 20th century. Frege had advocated logicism, the project of reducing arithmetic to pure logic.

Logic

As a result of his logicist project, Frege developed

Aristotelian logic. Some of these advances were foreshadowed by the likes of the British idealist George Boole and the American pragmatist Charles Sanders Peirce
.

Number

Edmund Husserl's 1891 book Philosophie der Arithmetik argued that the concept of the

that mathematics and logic have their own public objects, independent of the private judgments or mental states of individual mathematicians and logicians.

Language

Frege also proved influential in the philosophy of language and analytic philosophy's interest in meaning. Michael Dummett traces the linguistic turn to Frege's Foundations of Arithmetic. Frege's paper On Sense and Reference (1892) is seminal and provides a mediated reference theory. His paper Thought: A Logical Inquiry (1918) reflects both his anti-idealism or anti-psychologism and his interest in language. In it he argues for a platonist account of propositions or thoughts.

Russell

Paradox

Russell famously discovered the paradox which undermined Frege's logicist project. However, like Frege, Russell argued that mathematics is reducible to logical fundamentals in The Principles of Mathematics (1903). He also argued for Meinongianism.

On Denoting

Russell sought to resolve various philosophical problems by applying Frege's new logical apparatus, most famously in his theory of definite descriptions in "On Denoting" (1905).[23] Russell here argues against Meinongianism. He argues all names (aside from demonstratives like "this" or "that") are disguised definite descriptions, using this to solve ascriptions of nonexistence. This position came to be called descriptivism.

Principia Mathematica

Later, his book written with Whitehead, Principia Mathematica (1910–1913), the seminal text of the logicist project, encouraged many philosophers to renew their interest in the development of symbolic logic. Additionally, Russell adopted Frege's predicate logic as his primary philosophical method, a method Russell thought could expose the underlying structure of philosophical problems. For example, the English word "is" has three distinct meanings which predicate logic can express as follows:

  • For the sentence 'the cat is asleep', the is of predication means that "x is P" (denoted as P(x)).
  • For the sentence 'there is a cat', the is of existence means that "there is an x" (∃x).
  • For the sentence 'three is half of six', the is of identity means that "x is the same as y" (x=y).

Ideal language

From about 1910 to 1930, analytic philosophers like Frege, Russell and

logic to formalize how philosophical statements
are made.

Logical atomism

Russell's criticized the Hegelian view of the

formal logic, the early Russell claimed that the problems of philosophy can be solved by showing the simple constituents of complex notions.[20]

Wittgenstein developed a comprehensive system of logical atomism with a picture theory of meaning in his

logical operators
.

Logical positivism

During the late 1920s to 1940s, a group of philosophers of the Vienna Circle and the Berlin Circle developed Russell and Wittgenstein's formalism into a doctrine known as "logical positivism" (or logical empiricism). Logical positivism used formal logical methods to develop an empiricist account of knowledge.[25] Philosophers such as Rudolf Carnap and Hans Reichenbach, along with other members of the Vienna Circle, claimed that the truths of logic and mathematics were tautologies, and those of science were verifiable empirical claims. These two constituted the entire universe of meaningful judgments; anything else was nonsense. The claims of ethics, aesthetics, and theology were consequently reduced to pseudo-statements, neither empirically true nor false and therefore meaningless. A. J. Ayer's work Language Truth and Logic introduced the English speaking world to logical positivism.

Kurt Goedel, himself a platonist, but associated with the Vienna Circle, produced his incompleteness theorems showing Principia Mathematica also failed to reduce arithmetic to logic. This ultimately led to Zermelo Fraenkel Set Theory.

With the coming to power of Adolf Hitler and Nazism in 1933, many members of the Vienna and Berlin Circles fled to Britain and the US, which helped to reinforce the dominance of logical positivism and analytic philosophy in anglophone countries.

Logical positivists typically considered philosophy as having a

analytic or is capable of being verified by experience. This caused the logical positivists to reject many traditional problems of philosophy, especially those of metaphysics or ontology
, as meaningless.

Ordinary language

After

"Oxford philosophy", or ordinary- language philosophy, in contrast to earlier analytic philosophers (including the early Wittgenstein) who thought philosophers should avoid the deceptive trappings of natural language by constructing ideal languages, claimed that ordinary language already represents many subtle distinctions not recognized in the formulation of traditional philosophical theories or problems. While schools such as logical positivism emphasize logical terms, supposed to be universal and separate from contingent factors (such as culture, language, historical conditions), ordinary-language philosophy emphasizes the use of language by ordinary people. The most prominent ordinary-language philosophers during the 1950s were J. L. Austin.[26] and Gilbert Ryle
.

Ordinary-language philosophers often sought to dissolve philosophical problems by showing them to be the result of ordinary misunderstanding language. Austin tried to emphasize the ability of words to do things (e. g. "I promise") and not just say things. Ryle tried to dispose of "Descartes' myth" via recognizing "category errors".

Contemporary analytic philosophy

During the 1950s, logical positivism was challenged influentially by Wittgenstein in the Philosophical Investigations, Quine in "Two Dogmas of Empiricism", and Sellars in Empiricism and the Philosophy of Mind. After 1960, anglophone philosophy began to incorporate a wider range of interests, opinions, and methods.[12] Still, many philosophers in Britain and America still consider themselves "analytic philosophers".[27][6] They have done so largely by expanding the notion of "analytic philosophy" from the specific programs that dominated anglophone philosophy before 1960 to a much more general notion of an "analytic" style.[12]

A few of the most important and active topics and subtopics of analytic philosophy are summarized by the following sections

Metaphysics

One striking difference with respect to early analytic philosophy was the revival of metaphysical theorizing during the second half of the 20th century. Philosophers such as

David Kellogg Lewis[28] and David Armstrong[29] developed elaborate theories on a range of topics such as universals,[30][31] causation,[32] possibility and necessity,[33] and abstract objects.[34]

Among the developments that resulted in the revival of metaphysical theorizing were

analytic–synthetic distinction in Two Dogmas of Empiricism, which was generally considered to weaken Carnap's distinction between existence questions internal to a framework and those external to it.[35]

Important also for the revival of metaphysics was the further development of modal logic, especially the work of Saul Kripke and his Naming and Necessity. Kripke was widely regarded as reviving theories of essence and identity as respectable topics of philosophical discussion.[36] He argued influentially that flaws in common theories of proper names are indicative of larger misunderstandings of the metaphysics of necessity and possibility.

David Lewis argued for modal realism and counterpart theory.

Metaphysics remains a fertile topic of research, having recovered from the attacks of the

philosophy of time have been revived.[37][38]

Science has also had an increasingly significant role in metaphysics. The theory of special relativity has had a profound effect on the philosophy of time, and quantum physics is routinely discussed in the free will debate.[38] The weight given to scientific evidence is largely due to widespread commitments among philosophers to scientific realism and naturalism.

Many valued logics have been popular since Polish logician Jan Lukasiewicz. Recent approaches have led to logical pluralism and dialetheism, advocated by the likes of JC Beall and Graham Priest.

Epistemology

Owing largely to

intuitions
in justification, and treating knowledge as a primitive concept.

a posteriori truths.[36]

Ethics

Due to the commitments to empiricism and symbolic logic in the early analytic period, early analytic philosophers often thought that inquiry in the ethical domain could not be made rigorous enough to merit any attention.[41] It was only with the emergence of ordinary language philosophers that ethics started to become an acceptable area of inquiry for analytic philosophers.[41] Philosophers working with the analytic tradition have gradually come to distinguish three major types of moral philosophy.

  • Meta-ethics which investigates moral terms and concepts;[42]
  • Normative ethics which examines and produces normative ethical judgments;
  • Applied ethics, which investigates how existing normative principles should be applied to difficult or borderline cases, often cases created by new technology or new scientific knowledge.

Meta-ethics

As well as Hume's famous is/ought distinction, twentieth-century meta-ethics has two original strains.

Moore and Non-naturalism

The first is G.E. Moore's investigation into the nature of ethical terms (e.g., good) in his Principia Ethica (1903), which advances ethical non naturalism and is known for identifying the naturalistic fallacy, a major topic of investigation for analytical philosophers.

Logical positivism and emotivism

The second is in logical positivism and its attitude that unverifiable statements are meaningless, best exemplified in English by

meta-ethical
investigations into the nature of moral terms, statements, and judgments.

The

value—including all ethical and aesthetic judgments—are non-cognitive; that is, they cannot be objectively verified or falsified. Instead, the logical positivists adopted an emotivist
theory, which was that value judgments expressed the attitude of the speaker. It is also known as the boo/hurrah theory. For example, in this view, saying, "Murder is wrong", is equivalent to saying, "Boo to murder", or saying the word "murder" with a particular tone of disapproval.

While analytic philosophers generally accepted non-cognitivism, emotivism had many deficiencies. It evolved into more sophisticated non-cognitivist theories such as the

speech acts
.

Critics

These theories were not without their critics.

J.O. Urmson's article "On Grading" called the is/ought distinction into question. As non-cognitivism, the is/ought distinction, and the naturalistic fallacy were questioned, analytic philosophers showed a renewed interest in the traditional questions of moral philosophy. Contemporary philosophers like Russ Shafer-Landau
defend moral realism.

Normative ethics

The first half of the 20th century was marked by skepticism toward and neglect of normative ethics. Related subjects, such as social and political philosophy, aesthetics, and philosophy of history, became only marginal topics of English-language philosophy during this period. However today, contemporary normative ethics is dominated by three schools: consequentialism, virtue ethics, and deontology.

Utilitarianism

During the early 20th century, utilitarianism was the only non-skeptical type of ethics to remain popular among analytic philosophers. However, as the influence of logical positivism declined mid-century, analytic philosophers had a renewed interest in ethics.

Virtue ethics

Perhaps the most influential to do this was

Elizabeth Anscombe, whose monograph Intention was called by Donald Davidson "the most important treatment of action since Aristotle".[43] A favorite student and friend of Ludwig Wittgenstein, her 1958 article "Modern Moral Philosophy" introduced the term "consequentialism" into the philosophical lexicon, declared the "is-ought" impasse to be unproductive, and sparked a revival of Aristotle's virtue ethical approach. This increased interest in virtue ethics has been dubbed the "aretaic turn" mimicking the linguistic turn, and is exemplified by the work of Anscombe, Foot, who introduced the famous "trolley problem" into the ethical discourse, and Alasdaire Macintyre
's After Virtue.

Deontology

Kantian ethical philosophy and introduced the term the veil of ignorance
.

Applied ethics

A significant feature of analytic philosophy since approximately 1970 has been the emergence of applied ethics—an interest in the application of moral principles to specific practical issues. The philosophers following this orientation view ethics as involving humanistic values, which involve practical implications and applications in the way people interact and lead their lives socially.[44]

Topics of special interest for applied ethics include environmental issues, animal rights, and the many challenges created by advancing medical science.[45][46][47] In education, applied ethics addressed themes such as punishment in schools, equality of educational opportunity, and education for democracy.[48]

Political philosophy

Liberalism

Current analytic political philosophy owes much to

free-market libertarianism. Isaiah Berlin also had a lasting influence on both analytic political philosophy and liberalism with his lecture "Two Concepts of Liberty"[citation needed
].

During recent decades there have also been several critiques of liberalism, including the

Catharine MacKinnon and Andrea Dworkin, the communitarian critiques of Michael Sandel and Alasdair MacIntyre (although neither of them endorses the term), and the multiculturalist critiques of Amy Gutmann and Charles Taylor. Although not an analytic philosopher, Jürgen Habermas is another prominent—if controversial—author of contemporary analytic political philosophy, whose social theory is a blend of social science, Marxism, neo-Kantianism, and American pragmatism[citation needed
].

Consequentialist libertarianism also derives from the analytic tradition[citation needed].

Analytical Marxism

Another development of political philosophy was the emergence of the school of

Karl Marx's Theory of History: A Defence, is generally considered to represent the genesis of this school. In that book, Cohen used logical and linguistic analysis to clarify and defend Marx's materialist conception of history. Other prominent analytical Marxists include the economist John Roemer, the social scientist Jon Elster, and the sociologist Erik Olin Wright
. The work of these later philosophers have furthered Cohen's work by bringing to bear modern social science methods, such as rational choice theory, to supplement Cohen's use of analytic philosophical techniques in the interpretation of Marxian theory.

Cohen himself would later engage directly with Rawlsian political philosophy to advance a

from each according to his ability, to each according to his need
.

Communitarianism

.

Aesthetics

As a result of what seemed like rejections of the traditional aesthetic notions of beauty and sublimity from

post-modern thinkers, analytic philosophers were slow to consider art and aesthetic judgment. Susanne Langer[49] and Nelson Goodman[50] addressed these problems in an analytic style during the 1950s and 1960s. Since Goodman, aesthetics as a discipline for analytic philosophers has flourished.[51] Rigorous efforts to pursue analyses of traditional aesthetic concepts were performed by Guy Sircello in the 1970s and 1980s, resulting in new analytic theories of love,[52] sublimity,[53] and beauty.[54]

Philosophy of language

Given the linguistic turn, it can be hard to separate metaphysics from the philosophy of language in early analytic philosophy. Philosophy of language is a topic that has decreased in activity during the last four decades, as evidenced by the fact that few major philosophers today treat it as a primary research topic. Indeed, while the debate remains fierce, it is still strongly influenced by those authors from the first half of the century:

J.L. Austin, Alfred Tarski, and W.V.O. Quine
.

In Saul Kripke's publication Naming and Necessity, Kripke challenges the descriptivist theory with a causal theory of reference.

Another influential philosopher,

logical analysis of natural languages
—the theory is devoted to the problem of saying exactly what it is that we learn, know and can communicate when we come to understand what a sentence means.

Paul Grice and his maxims and theory of implicature established the discipline of pragmatics.

Philosophy of mind and cognitive science

Motivated by the logical positivists' interest in verificationism,

dualists, and recently forms of property dualism have had a resurgence; the most prominent representative is David Chalmers.[56]

John Searle suggests that the obsession with the philosophy of language during the 20th century has been superseded by an emphasis on the philosophy of mind,[57] in which functionalism is currently the dominant theory. In recent years, a central focus of research in the philosophy of mind has been consciousness. While there is a general consensus for the global neuronal workspace model of consciousness,[58] there are many opinions as to the specifics. The best known theories are Daniel Dennett's heterophenomenology, Fred Dretske and Michael Tye's representationalism, and the higher-order theories of either David M. Rosenthal—who advocates a higher-order thought (HOT) model—or David Armstrong and William Lycan—who advocate a higher-order perception (HOP) model. An alternative higher-order theory, the higher-order global states (HOGS) model, is offered by Robert van Gulick.[59]

Philosophy of religion

In Analytic Philosophy of Religion, James Franklin Harris noted that

analytic philosophy has been a very heterogeneous 'movement'.... some forms of analytic philosophy have proven very sympathetic to the philosophy of religion and have provided a philosophical mechanism for responding to other more radical and hostile forms of analytic philosophy.[60]: 3 

As with the study of ethics, early analytic philosophy tended to avoid the study of philosophy of religion, largely dismissing (as per the logical positivists) the subject as part of metaphysics and therefore meaningless.[61] The demise of logical positivism renewed interest in philosophy of religion, prompting philosophers like William Alston, John Mackie, Alvin Plantinga, Robert Merrihew Adams, Richard Swinburne, and Antony Flew not only to introduce new problems, but to re-study classical topics such as the nature of miracles, theistic arguments, the problem of evil, (see existence of God) the rationality of belief in God, concepts of the nature of God, and many more.[62]

Plantinga, Mackie and Flew debated the logical validity of the free will defense as a way to solve the problem of evil.[63] Alston, grappling with the consequences of analytic philosophy of language, worked on the nature of religious language. Adams worked on the relationship of faith and morality.[64] Analytic epistemology and metaphysics has formed the basis for some philosophically sophisticated theistic arguments, like those of the reformed epistemologists like Plantinga.

Analytic philosophy of religion has also been preoccupied with Wittgenstein, as well as his interpretation of

D.Z. Phillips, among others. The name "contemplative philosophy" was first coined by D.Z. Phillips in Philosophy's Cool Place, which rests on an interpretation of a passage from Wittgenstein's Culture and Value.[66] This interpretation was first labeled, "Wittgensteinian Fideism", by Kai Nielsen but those who consider themselves Wittgensteinians in the Swansea tradition have relentlessly and repeatedly rejected this construal as a caricature of Wittgenstein's considered position; this is especially true of D.Z. Phillips.[67] Responding to this interpretation, Kai Nielsen and D.Z. Phillips became two of the most prominent philosophers on Wittgenstein's philosophy of religion.[68]

Philosophy of science

In reaction to what he considered excesses of logical positivism,

epistemological anarchism are significant for these discussions.[70] The philosophy of biology has also undergone considerable growth, particularly due to the considerable debate in recent years over the nature of evolution, particularly natural selection.[71] Daniel Dennett and his 1995 book Darwin's Dangerous Idea, which defends Neo-Darwinism, stand at the foreground of this debate.[72]

Philosophy of time

Analytic philosophy of time traces its roots to the British idealist JME McTaggart's work The Unreality of Time. In it, McTaggart distinguishes between the dynamic, A theory of time (past, present, future) and the static, B theory of time (earlier than, simultaneous with, later than).

tense logic
.

See also

Notes

  1. . Retrieved 28 August 2023.
  2. . Retrieved 28 August 2023.
  3. . Retrieved 28 August 2023.
  4. A.C. Grayling
    (ed.), Philosophy 2: Further through the Subject (Oxford University Press, 1998), p. 2: "Analytic philosophy is mainly associated with the contemporary English-speaking world, but it is by no means the only important philosophical tradition. In this volume two other immensely rich and important such traditions are introduced: Indian philosophy, and philosophical thought in Europe from the time of Hegel." L.J. Cohen, The Dialogue of Reason: An Analysis of Analytical Philosophy (Oxford University Press, 1986), p. 5: "So, despite a few overlaps, analytical philosophy is not difficult to distinguish broadly [...] from other modern movements, like phenomenology, say, or existentialism, or from the large amount of philosophizing that has also gone on in the present century within frameworks deriving from other influential thinkers like Aquinas, Hegel, or Marx." H.-J. Glock, What Is Analytic Philosophy? (Cambridge University Press, 2008), p. 86: "Most non-analytic philosophers of the twentieth century do not belong to continental philosophy."
  5. . [...]the distinction rests upon a confusion of geographical and methodological terms, as if one were to classify cars into front-wheel drive and Japanese. [...] the distinction between analytic and Continental philosophy rests upon a confused comparison of methodological and geographical categories.
  6. ^ a b c Brian Leiter (2006) webpage "Analytic" and "Continental" Philosophy. Quote on the definition: "'Analytic' philosophy today names a style of doing philosophy, not a philosophical program or a set of substantive views. Analytic philosophers, crudely speaking, aim for argumentative clarity and precision; draw freely on the tools of logic; and often identify, professionally and intellectually, more closely with the sciences and mathematics, than with the humanities."
  7. .
  8. ^ Colin McGinn, The Making of a Philosopher: My Journey through Twentieth-Century Philosophy (HarperCollins, 2002), p. xi.: "analytical philosophy [is] too narrow a label, since [it] is not generally a matter of taking a word or concept and analyzing it (whatever exactly that might be). [...] This tradition emphasizes clarity, rigor, argument, theory, truth. It is not a tradition that aims primarily for inspiration or consolation or ideology. Nor is it particularly concerned with 'philosophy of life', though parts of it are. This kind of philosophy is more like science than religion, more like mathematics than poetry—though it is neither science nor mathematics."
  9. ^ See, e.g., Avrum Stroll, Twentieth-Century Analytic Philosophy (Columbia University Press, 2000), p. 5: "[I]t is difficult to give a precise definition of 'analytic philosophy' since it is not so much a specific doctrine as a loose concatenation of approaches to problems." Also, see Stroll (2000), p. 7: "I think Sluga is right in saying 'it may be hopeless to try to determine the essence of analytic philosophy.' Nearly every proposed definition has been challenged by some scholar. [...] [W]e are dealing with a family resemblance concept."
  10. ^ See Hans-Johann Glock, What Is Analytic Philosophy? (Cambridge University Press, 2008), p. 205: "The answer to the title question, then, is that analytic philosophy is a tradition held together both by ties of mutual influence and by family resemblances."
  11. ^ Koopman, Colin. "Bernard Williams on Philosophy's Need for History" (PDF). pages.uoregon.edu. Retrieved 1 March 2022.
  12. ^ a b c "Analytic Philosophy Internet Encyclopedia of Philosophy". Iep.utm.edu. Archived from the original on 3 July 2009. Retrieved 13 April 2018.
  13. .
  14. .
  15. .
  16. . Retrieved 28 August 2023.
  17. .
  18. . Retrieved 18 February 2022.
  19. ^ Michael Beaney (ed.), The Oxford Handbook of The History of Analytic Philosophy, Oxford University Press, 2013, p. 383.
  20. ^ a b Mautner, Thomas (editor) (2005) The Penguin Dictionary of Philosophy, entry for "Analytic philosophy", pp. 22–23
  21. S2CID 70060684
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  22. .
  23. ^ Russell, Bertrand (1905). "On Denoting". Mind. 14: 473–493. Archived from the original on 31 March 2006.
  24. ^ Baillie, James, "Introduction to Bertrand Russell" in Contemporary Analytic Philosophy, Second Edition (Prentice Hall, 1997), p. 25.
  25. LCCN 66013604
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  26. ^ Longworth, Guy (2017), "John Langshaw Austin", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2020 ed.), Metaphysics Research Lab, Stanford University, retrieved 21 July 2020
  27. ^ "Without exception, the best philosophy departments in the United States are dominated by analytic philosophy, and among the leading philosophers in the United States, all but a tiny handful would be classified as analytic philosophers. Practitioners of types of philosophizing that are not in the analytic tradition—such as phenomenology, classical pragmatism, existentialism, or Marxism—feel it necessary to define their position in relation to analytic philosophy." John Searle (2003), Contemporary Philosophy in the United States in N. Bunnin and E. P. Tsui-James (eds.), The Blackwell Companion to Philosophy, 2nd ed., (Blackwell, 2003), p. 1.
  28. ^ Weatherson, Brian (2016), "David Lewis", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Winter 2016 ed.), Metaphysics Research Lab, Stanford University, retrieved 21 July 2020
  29. , retrieved 21 July 2020
  30. .
  31. .
  32. .
  33. ^ Rosen, Gideon (2020), "Abstract Objects", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2020 ed.), Metaphysics Research Lab, Stanford University, retrieved 21 July 2020
  34. ^ S. Yablo and A. Gallois, Does Ontology Rest on a Mistake?, Proceedings of the Aristotelian Society, Supplementary Volumes, Vol. 72, (1998), pp. 229–261, 263–283 first part Archived 12 September 2011 at the Wayback Machine
  35. ^ a b Zimmerman, Dean W., "Prologue" in Oxford Studies in Metaphysics, Volume 1 (Oxford University Press, 2004), p. xix.
  36. ^ Everett, Anthony and Thomas Hofweber (eds.) (2000), Empty Names, Fiction and the Puzzles of Non-Existence.
  37. ^ a b Van Inwagen, Peter, and Dean Zimmerman (eds.) (1998), Metaphysics: The Big Questions.
  38. S2CID 243290967
  39. ^ Bonjour, Laurence, "Recent Work on the Internalism–Externalism Controversy" in Dancy, Sosa, and Steup (eds.), A Companion to Epistemology, Second Edition (Wiley-Blackwell, 2010), p. 33.
  40. ^ .
  41. .
  42. ^ From the cover of the 2000 Harvard University Press edition of Intention.
  43. .
  44. ^ Brennan, Andrew and Yeuk-Sze Lo (2002). "Environmental Ethics" §2 Archived 1 August 2013 at the Wayback Machine, in The Stanford Encyclopedia of Philosophy.
  45. ^ Gruen, Lori (2003). "The Moral Status of Animals," in The Stanford Encyclopedia of Philosophy.
  46. ^ See Hursthouse, Rosalind (2003). "Virtue Ethics" §3, in The Stanford Encyclopedia of Philosophy and Donchin, Anne (2004). "Feminist Bioethics" in The Stanford Encyclopedia of Philosophy.
  47. .
  48. ^ Susanne Langer, Feeling and Form: A Theory of Art (1953)
  49. ^ Nelson Goodman, Languages of Art: An Approach to a Theory of Symbols. Indianapolis: Bobbs-Merrill, 1968. 2nd ed. Indianapolis: Hackett, 1976. Based on his 1960–61 John Locke lectures.
  50. ^ Kivy, Peter, "Introduction: Aesthetics Today" in The Blackwell Guide to Aesthetics (Blackwell Publishing, 2004), p. 4.
  51. ^ Guy Sircello, Love and Beauty. Princeton, NJ: Princeton University Press, 1989.
  52. ^ Guy Sircello "How Is a Theory of the Sublime Possible?" The Journal of Aesthetics and Art Criticism, Vol. 51, No. 4 (Autumn, 1993), pp. 541–550
  53. ^ Guy Sircello, A New Theory of Beauty. Princeton Essays on the Arts, 1. Princeton, NJ: Princeton University Press, 1975.
  54. ^ Graham, George, "Behaviorism", The Stanford Encyclopedia of Philosophy (Fall 2010 Edition), Edward N. Zalta (ed.). [1]
  55. ^ Zalta, Edward N. (ed.). "Dualism". Stanford Encyclopedia of Philosophy.
  56. ^ Postrel and Feser, February 2000, Reality Principles: An Interview with John R. Searle at "Reality Principles: An Interview with John R. Searle". February 2000. Archived from the original on 29 September 2008. Retrieved 23 September 2008.
  57. S2CID 2235514
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  58. ^ For summaries and some criticism of the different higher-order theories, see Van Gulick, Robert (2006) "Mirror Mirror – Is That All?" In Kriegel & Williford (eds.), Self-Representational Approaches to Consciousness. Cambridge, MA: MIT Press. The final draft is also available here "Archived copy" (PDF). Archived from the original (PDF) on 2 October 2008. Retrieved 23 September 2008.{{cite web}}: CS1 maint: archived copy as title (link). For Van Gulick's own view, see Van Gulick, Robert. "Higher-Order Global States HOGS: An Alternative Higher-Order Model of Consciousness." In Gennaro, R.J., (ed.) Higher-Order Theories of Consciousness: An Anthology. Amsterdam and Philadelphia: John Benjamins.
  59. ISSN 1568-1556
    )
  60. ^ (a notable exception is the series of Michael B. Forest's 1934–36 Mind articles involving the Christian doctrine of creation and the rise of modern science).
  61. ^ Peterson, Michael et al. (2003). Reason and Religious Belief
  62. ^ Mackie, John L. (1982). The Miracle of Theism: Arguments For and Against the Existence of God
  63. ^ Adams, Robert M. (1987). The Virtue of Faith And Other Essays in Philosophical Theology
  64. ^ Creegan, Charles. (1989). Wittgenstein and Kierkegaard: Religion, Individuality and Philosophical Method
  65. ^ Phillips, D.Z. (1999). Philosophy's Cool Place. Cornell University Press. The quote is from Wittgenstein's Culture and Value (2e): "My ideal is a certain coolness. A temple providing a setting for the passions without meddling with them.
  66. ^ Zalta, Edward N. (ed.). "Fideism". Stanford Encyclopedia of Philosophy.
  67. ^ Nielsen, Kai and D.Z. Phillips. (2005). Wittgensteinian Fideism?
  68. .
  69. ^ Glock 2008, p. 47.
  70. ^ Hull, David L. and Ruse, Michael, "Preface" in The Cambridge Companion to the Philosophy of Biology (Cambridge University Press, 2007), pp. xix, xx.
  71. ^ Lennox, James G., "Darwinism and Neo-Darwinism" in Sakar and Plutynski (eds.), A Companion to the Philosophy of Biology (Blackwell Publishing, 2008), p. 89.

References

Further reading

External links