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Curriculum Vitae
BAS C. VAN FRAASSEN Curriculum Vitae Last updated 3/6/2019 I. Personal and Academic History .................................................................................................................... 1 List of Degrees Earned ........................................................................................................................................................ 1 Title of Ph.D. Thesis ........................................................................................................................................................... 1 Positions held ..................................................................................................................................................................... 1 Invited lectures and lecture series ........................................................................................................................................ 1 List of Honors, Prizes ......................................................................................................................................................... 4 Research Grants .................................................................................................................................................................. 4 Non-Academic Publications ................................................................................................................................................ 5 II. Professional Activities ................................................................................................................................. -
Social Anti-Individualism, Objective Reference
Philosophy artd Phenomenological Research Vol. LXVII, No. 3, November 2003 Social Anti-Individualism, Objective Reference TYLER BURGE University of California, Los Angeles Donald Davidson taught me in graduate school. I have learned from him ever since. Quine and Hempel dealt the deathblows to the restricted approach to philosophy embodied in logical positivism. Davidson helped show how phi- losophy can say new and valuable things about traditional philosophical problems, including issues of fundamental human concern. His work is sys- tematic and subtle. I think that on many basic matters it is right. Disagree- ment will occupy most of my remarks. But agreement looms largest in the broader scheme of things. So first, agreement. I am in substantial agreement with Donald’s discus- sion of the subjective-particularly our knowledge of our propositional atti- tudes as being authoritative and non-evidential. I also agree on what he calls perceptual externalism, and on its compatibility with authoritative self- knowledge. I agree that perceptual knowledge is non-evidential, and that it is fundamentally and directly about the physical world, not about sense-data. I see knowledge of other minds somewhat differently. I think that, like percep tual knowledge and self-knowledge, it can be direct and non-evidential.’ But I agree in holding that self-knowledge and knowledge of other minds normally stand in a reciprocal relation. Our disagreements lie primarily in our understanding of the role of the social in anti-individualism (or externalism) and in our understanding of the nature of objectivity. First, let me characterize differences in our versions of social anti-indi- vidualism. -
Arthur Pap Archive I. Manuscripts and Typscripts I.1
Arthur Pap Archive Inventory of the „Nachlass“ of Arthur Pap at the Institute Vienna Circle, by Christoph Limbeck-Lilienau I. Manuscripts and Typscripts I.1 Pap „Absolute Motion and the Clock Paradox“ [1953], 34 p., A4, Typscript Box 1/Folder 1 “Are Physical Magnitudes Operally Definable?” 1959, Typscript with a few handwritten corrections, 19 p., A4, 9 carbon copies. Published in: Box 1/2 Abstract for: “Are Physical Magnitudes Operally Definable?” 1956, Typscript, 3 p., A4 Box 1/3 “Are Physical Magnitudes Operationally Definable?” 1959, Typscript, 19 p., A4, Typscript, Box 1/3 “Are Physical Magnitudes Operationally Definable?” 1959, Typscript, 19 p., A4, Typscript, 8 Copies Box 1/3 “Basic Propositions, Certainty, and Intersubjective Language” [1958], Typscript, 21 p., A4 Box 1/4 “Basic Propositions, Certainty, and Intersubjective Language” [1960], Typscript, marginal handwritten corrections, 21 p., A4 Box 1/4 “Belief and Natural-Language-Intentions” No Date, Typscript, 5 p., A4 (from “Manila Folder”) Box 1/4 Abstract for: “Belief and Proposition” No Date, Typscript, 1 p., A4 Box 1/ 4 “Comments on M. Scriven´s `Certain Weaknesses in the Deductive Model of Explanation´” [1955], 5 p., A4, Typscript, Copy, (Original in the letter of M. Scriven from May 9, 1955) Scriven´s Reply is “Reply to Pap General Points-Specific Points”. Box 1/ 4 Critical Comments on Paul Weiss´ “Real Possibility” No Date, 3 p., A4, Typescript Box 1/ 4 “Mr. O´Connor on Incompatibility” [1955 or later], 4 p., A4, Typescript Box 1/ 4 Criticism of Sellars´ “On the Logic of Complex particulars” (from a letter of July 28) No Date, Typscript, 3 p., A4 (from “Manila Folder”) Box 1/4 1 “The Dispensibility of Material Implication for Applied Logic” 1959, Typescript with handwritten additions, 13 p., A4 (Contains a letter of rejection by John Rawls, see Correspondence “Rawls” (No. -
Epistemology Readings
Epistemology: Living Philosophy in Contemporary Times WHAT IS KNOWLEDGE? WHAT MAKES FOR KNOWLEDGE? 8 December 2019 at Carindale Library Meeting Room After making up our mind on whether the centre of the universe to worlds beyond is something good, or some other value to us, we have already made the second response of asking ourselves whether we do know such things, whether is it true, whether it ought to be believed, and why? REFERENCES (The works listed are not a complete coverage of the contemporary field but to provide the best known and most significant in contemporary discussions. Apologies if anything important has been missed) The Key Texts Tyler Burge. “Individualism and Self-Knowledge” (The Journal of Philosophy, Vol. 85, No. 11, November 1988). Tyler Burge discussed derives from the juxtaposition of a restricted Cartesian conception of knowledge of one’s own thoughts and a nonindividualistic conception of the individuation of thoughts. Both conceptions are complex and controversial. Edmund Gettier. “Is Justified True Belief Knowledge?” (Analysis, Vol. 23, No. 6, June 1963). The Gettier problem, in the field of epistemology, is a landmark philosophical problem concerning our understanding of descriptive knowledge. Attributed to American philosopher Edmund Gettier, Gettier-type counterexamples (called "Gettier-cases") challenge the long-held justified true belief (JTB) account of knowledge. The JTB account holds that knowledge is equivalent to justified true belief; if all three conditions (justification, truth, and belief) are met of a given claim, then we have knowledge of that claim. In his 1963 three-page paper titled "Is Justified True Belief Knowledge?", Gettier attempts to illustrate by means of two counterexamples that there are cases where individuals can have a justified, true belief regarding a claim but still fail to know it because the reasons for the belief, while justified, turn out to be false. -
An Interview with Donald Davidson
An interview with Donald Davidson Donald Davidson is an analytic philosopher in the tradition of Wittgenstein and Quine, and his formulations of action, truth and communicative interaction have generated considerable debate in philosophical circles around the world. The following "interview" actually took place over two continents and several years. It's merely a part of what must now be literally hundreds of hours of taped conversations between Professor Davidson and myself. I hope that what follows will give you a flavor of Donald Davidson, the person, as well as the philosopher. I begin with some of the first tapes he and I made, beginning in Venice, spring of 1988, continuing in San Marino, in spring of 1990, and in St Louis, in winter of 1991, concerning his induction into academia. With some insight into how Professor Davidson came to the profession, a reader might look anew at some of his philosophical writings; as well as get a sense of how the careerism unfortunately so integral to academic life today was so alien to the generation of philosophers Davidson is a member of. The very last part of this interview is from more recent tapes and represents Professor Davidson's effort to try to make his philosophical ideas available to a more general audience. Lepore: Tell me a bit about the early days. Davidson: I was born in Springfield, Massachusetts, on March 6, 1917 to Clarence ("Davie") Herbert Davidson and Grace Cordelia Anthony. My mother's father's name was "Anthony" but her mother had married twice and by coincidence both her husbands were named "Anthony". -
Heidegger's Basic Assumptions
Daniel O. Dahlstrom Heidegger’s Basic Assumptions If we improve our understanding of ordinary talk of physical things, it will not be by reducing that talk to a more familiar idiom; there is none. It will be by clarifying the connections, causal or otherwise, between ordinary talk of physical things and various further matters, which in turn we grasp with help of ordinary talk of physical things. W. V. O. Quine, Word and Object1 In Being and Time Heidegger sets out from three assumptions: first, that we generally have some understanding of what it means to be, some sense of being; second, that this understanding matters to us and, in an essential way, constitutes our manner of being; and third, that we are capable of giving an appropriate analysis or interpretation of this understanding.2 These are by no means the only suppositions driving the project begun in Being and Time but they certainly figure among its most basic assumptions. The first of these assumptions is Heidegger’s „preontological“ and „preexistential“ assumption, the second his „existential“ assumption, and the third his „ontological“ assumption. These basic assumptions, moreover, exhibit an order that is equally basic to Heidegger’s project at the time. The existential assumption presupposes the preontological assumption and his fundamental ontology presupposes the existential character of our preontological sense of being. Despite an increasing appreciation of the relevance of many of Heidegger’s investigations to concerns of contemporary analytic philosophers, these basic assumptions continue to be roundly viewed with a mixture of suspicion and bemusement. It would be extremely difficult – and no attempt will be made here – to give an adequate explanation of all the reasons for this recalcitrance. -
General Introduction
The University of Manchester Research General Introduction Link to publication record in Manchester Research Explorer Citation for published version (APA): Crawford, S. (2011). General Introduction. In Philosophy of Mind: Critical Concepts in Philosophy (1 ed., Vol. 1, pp. 1-26). Routledge. Published in: Philosophy of Mind Citing this paper Please note that where the full-text provided on Manchester Research Explorer is the Author Accepted Manuscript or Proof version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version. General rights Copyright and moral rights for the publications made accessible in the Research Explorer are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Takedown policy If you believe that this document breaches copyright please refer to the University of Manchester’s Takedown Procedures [http://man.ac.uk/04Y6Bo] or contact [email protected] providing relevant details, so we can investigate your claim. Download date:30. Sep. 2021 GENERAL INTRODUCTION by Sean Crawford to Sean Crawford (ed.) PHILOSOPHY OF MIND Critical Concepts of Philosophy 4 Vols. London: Routledge, 2011.∗ “Imagine: inside, in the nerves, in the head - that is, these nerves are there in the brain... (damn them!) there are sort of little tails, the little tails of those nerves, and as soon as they begin quivering ... that is, you see, I look at something with my eyes and then they begin quivering, those little tails .. -
The American Philosophical Association EASTERN DIVISION ONE HUNDRED TENTH ANNUAL MEETING PROGRAM
The American Philosophical Association EASTERN DIVISION ONE HUNDRED TENTH ANNUAL MEETING PROGRAM BALTIMORE MARRIOTT WATERFRONT BALTIMORE, MARYLAND DECEMBER 27 – 30, 2013 Important Notices for Meeting Attendees SESSION LOCATIONS Please note: the locations of all individual sessions will be included in the paper program that you will receive when you pick up your registration materials at the meeting. To save on printing costs, the program will be available only online prior to the meeting; with the exception of plenary sessions, the online version does not include session locations. In addition, locations for sessions on the first evening (December 27) will be posted in the registration area. IMPORTANT INFORMATION ABOUT REGISTRATION Please note: it costs $40 less to register in advance than to register at the meeting. The advance registration rates are the same as last year, but the additional cost of registering at the meeting has increased. Online advance registration at www.apaonline.org is available until December 26. 1 Friday Evening, December 27: 6:30–9:30 p.m. FRIDAY, DECEMBER 27 EXECUTIVE COMMITTEE MEETING 1:00–6:00 p.m. REGISTRATION 3:00–10:00 p.m., registration desk (third floor) PLACEMENT INFORMATION Interviewers and candidates: 3:00–10:00 p.m., Dover A and B (third floor) Interview tables: Harborside Ballroom, Salons A, B, and C (fourth floor) FRIDAY EVENING, 6:30–9:30 P.M. MAIN PROGRAM SESSIONS I-A. Symposium: Ancient and Medieval Philosophy of Language THIS SESSION HAS BEEN CANCELLED. I-B. Symposium: German Idealism: Recent Revivals and Contemporary Relevance Chair: Jamie Lindsay (City University of New York–Graduate Center) Speakers: Robert Brandom (University of Pittsburgh) Axel Honneth (Columbia University) Commentator: Sally Sedgwick (University of Illinois–Chicago) I-C. -
Gavagai Redox Or ―Epistemology Naturalized‖ Through Lockean Spectacles (Undetached Draft Parts) 1.) Introduction in This
Gavagai Redox Or ―Epistemology Naturalized‖ Through Lockean Spectacles (undetached draft parts) 1.) Introduction In this paper I pursue two ambitious goals. First, and foremost, I outline an alternative both to the standard interpretations of Quine‘s ―Epistemology Naturalized‖ and to the standard projects in naturalized epistemology. Second, I place this alternative view of naturalized epistemology in the context of recent epistemology as well as the recent and long-term history of philosophy, evaluating the outlined view both as an interpretation of Quine and as an epistemic project. Understanding the theory in a broader historical context is important to epistemology, which all too often evinces an indifference and/or ignorance of its historical roots. Indeed, in an ironic twist—given Quine's famous thesis regarding the indeterminacy of translation--I argue that the literature in epistemology exhibits a profound misunderstanding of Quine's position. Ultimately, the primary philosophical significance of the theory lies with its utility in epistemology. Therefore, I try to exhibit the consistent and strong motivations for Quine's rejection of traditional approaches to epistemology, outline his positive position, and defend that position against the skeptic as well as the charges of circularity. 2. The Standard Interpretations/Programs of Epistemology Naturalized Epistemologists standardly explicate Quine‘s essay, and hence, naturalized epistemology, in accordance with one of three interpretative traditions. Kim and Stroud famously assert -
First-Person Externalism
-- The Modern Schoolman 84 (2007): 155-170. First-Person Externalism Lynne Rudder Baker University of Massachusetts Amherst Ever since the 1970’s, philosophers of mind have engaged in a lively discussion of Externalism. Externalism is the metaphysical thesis that the contents of one’s thoughts are determined partly by empirical features of one’s environment. Externalism appears to clash with another plausible thesis—the epistemological thesis that one can have knowledge of one’s own thoughts, without evidence or empirical investigation. Many have argued that the conjunction of these theses is incompatible. I have argued elsewhere for their compatibility.1 Here I’ll just assume that they are compatible and explore some consequences of conjoining a particular externalist thesis about the contents of thoughts (Social Externalism) with a particular thesis about self-knowledge (First-Person Authority). First, I formulate Social Externalism as a thesis that has very broad application and then formulate First-Person Authority as a thesis that has somewhat less broad application. I call the conjunction of these two theses ‘First-Person Externalism’. I argue that First-Person Externalism is philosophically rich and suggest that it delivers us from two philosophical snares: the threat of solipisism and the threat of global skepticism. I. Social Externalism Externalism, as I construe it, is a thesis about the conditions under which a person has a particular thought. Thoughts are individuated by propositional content that is canonically expressed by ‘that’-clauses. The identity of a thought depends on its content: Thought T is the thought that 1 it is partly in virtue of having the content that it has. -
Willard Van Orman Quine Was Spread Upon the Permanent Records of the Faculty
At a meeting of the FACULTY OF ARTS AND SCIENCES on May 7, 2002, the following tribute to the life and service of the late Willard Van Orman Quine was spread upon the permanent records of the Faculty. WILLARD VAN ORMAN QUINE BORN: June 25, 1908 DIED: December 25, 2000 Willard van Orman Quine, one of the most eminent philosophers of the twentieth century, was born June 25, 1908 in Akron, Ohio. He grew up in Akron and attended Oberlin College, receiving the A.B. in mathematics in 1930, already interested in logic and philosophy. He came to Harvard as a graduate student in 1930 and was affiliated with the University for the rest of his long life. He completed the Ph.D. in two years under A. N. Whitehead, co-author with Bertrand Russell of Principia Mathematica. He spent 1932-33 in Europe as a Sheldon Fellow and encountered the Vienna Circle, Carnap in Prague, and Tarski in Warsaw. These encounters were decisive for his future work. In 1933 he was elected to the first group of Junior Fellows of the Harvard Society of Fellows. He was Faculty Instructor in Philosophy from 1936 to 1941, associate professor from 1941 to 1948, professor from 1948 to 1956, and Edgar Pierce Professor of Philosophy from 1956 until his retirement in 1978. During World War II he worked in a Navy unit that decoded and analyzed coded messages from the German submarine fleet. His earlier research and writing were mainly in logic. His efforts to simplify Russell’s theory of types led to his probably most important contribution to mathematical logic, the set theory NF of his paper “New foundations for mathematical logic” (1937). -
A Comparison of Davidson's and Mcdowell's Accounts of Perceptual
A Comparison of Davidson’s and McDowell’s Accounts of Perceptual Beliefs Loren Bremmers (5687691) Honours Bachelor’s Thesis Philosophy Department of Philosophy and Religious Studies Utrecht University 2016-2017 Supervisor: dr. Menno Lievers Second reader: dr. Rob van Gerwen Honours Bachelor’s Thesis by Loren Bremmers Abstract The aim of this thesis is to compare Donald Davidson’s and John McDowell’s accounts of perceptual beliefs. In Mind and World, McDowell provides an account of the justification of beliefs about the external world that is sharply contrasted with Davidson’s coherence theory. In a response to McDowell, Davidson states that he does not understand this contrast, for he believes that the differences between McDowell’s and his own account are not very noticeable. Davidson explains that in his view the disagreement seems to be centered around what is caused by perceptual experience in their accounts of perceptual beliefs. In McDowell’s account, rather than causing a belief directly, as is the case in Davidson’s account, perceptual experience causes a propositional attitude and one can decide to convert this propositional attitude into a belief. In this thesis, I want to go further still, arguing that the differences between Davidson’s and McDowell’s accounts are greater than Davidson supposes. By providing an overview of the similarities and differences of Davidson’s and McDowell’s accounts, I show that Davidson and McDowell disagree about more than merely about what is caused by perceptual experience, since both accounts require very different kinds of theories to defend their views on the justification of perceptual beliefs.