A Companion to Descartes
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Form Without Matter, Was an Essay in the Philosophy of Perception Written in the Medium of Historiography
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Sympathy in Perception Mark Eli Kalderon i I focused at intervals as the great dome loomed up through the smoke. Glares of many fires and sweeping clouds of smoke kept hiding the shape. Then a wind sprang up. Suddenly, the shining cross, dome and towers stood out like a symbol in the inferno. The scene was unbelievable. In that moment or two I released my shutter. Herbert Mason Contents Preface iii Acknowledgements ix 1 Grasping 1 1.1 The Dawn of Understanding ...................... 1 1.2 Haptic Perception ............................ 4 1.3 The Protagorean Model ......................... 10 1.4 Assimilation ............................... 13 1.5 Shaping .................................. 21 1.6 Active Wax ................................ 27 1.7 A Puzzle ................................. 30 2 Sympathy 37 2.1 Haptic Metaphysics ........................... 37 2.2 The Dependence upon Bodily Awareness ............... 39 2.3 Against Haptic Indirect Realism .................... 44 2.4 Sympathy ................................. 46 2.5 Sensing Limits .............................. 52 2.6 TheStoics ................................ 58 2.7 Plotinus .................................. 61 2.8 The Principle of Haptic Presentation ................. 69 3 Sound 79 3.1 Moving Forward ............................. 79 3.2 The Berkeley–Heidegger Continuum ................. 82 3.3 The Bearers of Audible Qualities .................... 87 3.4 The Extent of the Audible ....................... 91 3.5 TheWaveTheory ............................ 95 3.6 Auditory Perspective .......................... 101 3.7 Phenomenological Objections ..................... 104 i ii CONTENTS 4 Sources 117 4.1 The Heideggerian Alternative ..................... 117 4.2 The Function of Audition ........................ 118 4.3 Sources and the Discrimination of Sound ............... 121 4.4 Sympathy and Auditory Presentation ................. 125 4.5 Listening ................................ -
Demystifying the Saint
DEMYSTIFYING THE SAINT: JAY L. GARFIELDʼS RATIONAL RECONSTRUCTION OF NĀGĀRJUNAʼS MĀDHYAMAKA AS THE EPITOME OF CONTEMPORARY CROSS-CULTURAL PHILOSOPHY TIINA ROSENQVIST Tampereen yliopisto Yhteiskunta- ja kulttuuritieteiden yksikkö Filosofian pro gradu -tutkielma Tammikuu 2011 ABSTRACT Cross-cultural philosophy approaches philosophical problems by setting into dialogue systems and perspectives from across cultures. I use the term more specifically to refer to the current stage in the history of comparative philosophy marked by the ethos of scholarly self-reflection and the production of rational reconstructions of foreign philosophies. These reconstructions lend a new kind of relevance to cross-cultural perspectives in mainstream philosophical discourses. I view Jay L. Garfieldʼs work as an example of this. I examine Garfieldʼs approach in the context of Nāgārjuna scholarship and cross-cultural hermeneutics. By situating it historically and discussing its background and implications, I wish to highlight its distinctive features. Even though Garfield has worked with Buddhist philosophy, I believe he has a lot to offer to the meta-level discussion of cross-cultural philosophy in general. I argue that the clarity of Garfieldʼs vision of the nature and function of cross-cultural philosophy can help alleviate the identity crisis that has plagued the enterprise: Garfield brings it closer to (mainstream) philosophy and helps it stand apart from Indology, Buddhology, area studies philosophy (etc). I side with Garfield in arguing that cross- cultural philosophy not only brings us better understanding of other philosophical traditions, but may enhance our self-understanding as well. I furthermore hold that his employment of Western conceptual frameworks (post-Wittgensteinian language philosophy, skepticism) and theoretical tools (paraconsistent logic, Wittgensteinian epistemology) together with the influence of Buddhist interpretative lineages creates a coherent, cogent, holistic and analytically precise reading of Nāgārjunaʼs Mādhyamaka philosophy. -
Crispin WRIGHT: Wittgenstein on the Foundations of Mathematics, London: Duckworth 1980
Crispin WRIGHT: Wittgenstein on the Foundations of Mathematics, London: Duckworth 1980. Michael Dummett1 has long been encouraging philosophers of language to take up the task of constructing for natural languages semantics alternative to that originating with Frege. A classical Fregean or 'realist' semantics is characterized by its fascination with truth; for a realist, the understanding of a statement need in some way be analyzed in terms of a knowledge of its truth conditions. Dum mett envisions a likely alternative or 'anti-realist' semantics in the form of a generalization of the intuitionistic critique of classical mathematics. The nub of an antirealist semantics would be verification; the meaning of a statement is to be explained in terms of the conditions under which its assertion would be justi fied. Dummett and, recently, Crispin Wrighe have argued that the meaning-as-use doctrine of Wittgenstein's Philosophical Investigations3 and Remarks on the Foundaticns of Mathematics4, provides the materials for a thoroughgoing anti realism. DummettS believes that the species of anti-realism deriving from Witt genstein is compatible with intuitionism in mathematics, while Wright sees in Wittgenstein an antirealism far surpassing the intuitionistic in its strictures. Wright's Wittgenstein would repudiate any philosophical semantics which pre supposes that linguistic expressions have determinate sense or extension. The austerity of this position derives from an argument for what one might term "the nonobjectivity of sense", an argument which Wright takes as summarizing the conclusions Wittgenstein intended his reader to draw from a consideration of the procedure of following a rule. I To hold that sense is nonobjective is to believe that a shared understanding of an expression in no way enjoins on speakers an adherence to a determinate pattern 1. -
Wittgenstein, Wright, Rorty and Minimalism Author(S): Simon Blackburn Source: Mind , Jan., 1998, Vol
Wittgenstein, Wright, Rorty and Minimalism Author(s): Simon Blackburn Source: Mind , Jan., 1998, Vol. 107, No. 425 (Jan., 1998), pp. 157-181 Published by: Oxford University Press on behalf of the Mind Association Stable URL: http://www.jstor.com/stable/2659811 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Oxford University Press and are collaborating with JSTOR to digitize, preserve and extend access to Mind This content downloaded from 132.174.255.116 on Mon, 29 Jun 2020 15:38:47 UTC All use subject to https://about.jstor.org/terms SYMPOSIUM: REALISMAND TRUTH Wittgenstein, Wright, Rorty and Minimalism SIMON BLACKBURN 1. Introduction William James said that sometimes detailed philosophical argument is irrelevant. Once a current of thought is really under way, trying to oppose it with argument is like planting a stick in a river to try to alter its course: ''round your obstacle flows the water and 'gets there just the same"' (James 1909, p. 55). He thought pragmatism was such a river. There is a contemporary river that sometimes calls itself pragmatism, although other titles are probably better. At any rate it is the denial of differences, the cel- ebration of the seamless web of language, the soothing away of distinc- tions, whether of primary versus secondary, fact versus value, description versus expression, or of any other significant kind. -
Review of Crispin Wright "Truth and Objectivity" (Harvard University Press 1993)’, Erkenntnis, 44, 119-23
Müller, Vincent C. (1999), ‘Review of Crispin Wright "Truth and Objectivity" (Harvard University Press 1993)’, Erkenntnis, 44, 119-23. (www.sophia.de) Crispin Wright, Truth and Objectivity, Harvard University Press, Cambridge, Mass. & London, © 1992, published 1993, xi+247 pp. $ 29.95 (cloth), $ 14.95 (paper, 1994). This book is a new attempt to clarify what is at issue in the contemporary realism debates and to suggest which form the controversies ought to take. Wright has contributed to the- se debates for quite some time and essentially taken the anti-realist side (witness the papers collected in Realism, Meaning and Truth, 1987, 21993, and the forthcoming Realism, Rules and Objectivity, both Oxford: Basil Blackwell). In Truth and Objectivity however, he takes a step back and sketches a neutral ground upon which both sides could agree in or- der to define their oppositions clearly, thus enabling fruitful discussions. His methodolog- ical suggestion for a realism debate in a given assertoric discourse is that both sides should agree on a “minimal” concept of truth for that discourse and then see whether ascent to a more metaphysically substantial concept of truth is warranted, which would constitute a realism for the discourse in question. If Wright had managed to set the agenda in a way that does justice to both sides, this book would have constituted a major contribution to contemporary epistemology and metaphysics. Wright presents his minimalism as the result of a critique of deflationism about truth, which is said to show “a tendency to inflate under pressure” (13). According to Wright, deflationism amounts to saying that the content of the truth predicate is wholly fixed by the disquotational schema “p” is true if and only if p plus the contention that claiming a sentence to be true is the same as asserting it – in Wright’s terminology: For a linguistic practice, truth registers a norm that does not differ from that of warranted assertibility. -
Reconciling Aesthetic Philosophy and the Cartesian Paradigm Taryn Sweeney IDVSA
Maine State Library Digital Maine Academic Research and Dissertations Maine State Library Special Collections 2018 Aesthesis Universalis: Reconciling Aesthetic Philosophy and the Cartesian Paradigm Taryn Sweeney IDVSA Follow this and additional works at: https://digitalmaine.com/academic Recommended Citation Sweeney, Taryn, "Aesthesis Universalis: Reconciling Aesthetic Philosophy and the Cartesian Paradigm" (2018). Academic Research and Dissertations. 21. https://digitalmaine.com/academic/21 This Text is brought to you for free and open access by the Maine State Library Special Collections at Digital Maine. It has been accepted for inclusion in Academic Research and Dissertations by an authorized administrator of Digital Maine. For more information, please contact [email protected]. AESTHESIS UNIVERSALIS: RECONCILING AESTHETIC PHILOSOPHY AND THE CARTESIAN PARADIGM Taryn M Sweeney Submitted to the faculty of The Institute for Doctoral Studies in the Visual Arts in partial fulfillment of the requirements for the degree Doctor of Philosophy November, 2018 ii Accepted by the faculty of the Institute for Doctoral Studies in the Visual Arts in partial fulfillment of the degree of Doctor of Philosophy. COMMITTEE MEMBERS Committee Chair: Don Wehrs, Ph.D. Hargis Professor of English Literature Auburn University, Auburn Committee Member: Merle Williams, Ph.D. Personal Professor of English University of Witwatersrand, Johannesburg Committee Member: Kathe Hicks Albrecht, Ph.D. Independent Studies Director Institute for Doctoral Studies in the Visual Arts, Portland iii © 2018 Taryn M Sweeney ALL RIGHTS RESERVED iv ACKNOWLEDGEMENTS I owe a profound gratitude to my advisor, Don Wehrs, for his tremendous patience, sympathy, and acceptance of my completely un-academic self as I approached this most ambitious and academic of undertakings. -
Virtue of Feminist Rationality
The Virtue of Feminist Rationality Continuum Studies in Philosophy Series Editor: James Fieser, University of Tennessee at Martin, USA Continuum Studies in Philosophy is a major monograph series from Continuum. The series features first-class scholarly research monographs across the whole field of philo- sophy. Each work makes a major contribution to the field of philosophical research. Aesthetic in Kant, James Kirwan Analytic Philosophy: The History of an Illusion, Aaron Preston Aquinas and the Ship of Theseus, Christopher Brown Augustine and Roman Virtue, Brian Harding The Challenge of Relativism, Patrick Phillips Demands of Taste in Kant’s Aesthetics, Brent Kalar Descartes and the Metaphysics of Human Nature, Justin Skirry Descartes’ Theory of Ideas, David Clemenson Dialectic of Romanticism, Peter Murphy and David Roberts Duns Scotus and the Problem of Universals, Todd Bates Hegel’s Philosophy of Language, Jim Vernon Hegel’s Philosophy of Right, David James Hegel’s Theory of Recognition, Sybol S.C. Anderson The History of Intentionality, Ryan Hickerson Kantian Deeds, Henrik Jøker Bjerre Kierkegaard, Metaphysics and Political Theory, Alison Assiter Kierkegaard’s Analysis of Radical Evil, David A. Roberts Leibniz Re-interpreted, Lloyd Strickland Metaphysics and the End of Philosophy, HO Mounce Nietzsche and the Greeks, Dale Wilkerson Origins of Analytic Philosophy, Delbert Reed Philosophy of Miracles, David Corner Platonism, Music and the Listener’s Share, Christopher Norris Popper’s Theory of Science, Carlos Garcia Postanalytic and Metacontinental, edited by James Williams, Jack Reynolds, James Chase and Ed Mares Rationality and Feminist Philosophy, Deborah K. Heikes Re-thinking the Cogito, Christopher Norris Role of God in Spinoza’s Metaphysics, Sherry Deveaux Rousseau and Radical Democracy, Kevin Inston Rousseau and the Ethics of Virtue, James Delaney Rousseau’s Theory of Freedom, Matthew Simpson Spinoza and the Stoics, Firmin DeBrabander Spinoza’s Radical Cartesian Mind, Tammy Nyden-Bullock St. -
Pyrrhonism and Cartesianism – Episode: External World and Aliens
Philosophy department, CEU Budapest, Hungary Table of Contents Table of Contents ....................................................................................................................... 1 Table of Contents ....................................................................................................................... Pyrrhonism and 2 List of Abbreviations .................................................................................................................. 3 IntroductionCartesianism: ................................................................................................................................ external 4 1.Methodological and practical skepticism: theory and a way of life ........................................ 6 2.Hypothetical doubt,world practical concerns and and the existence aliens of the external world .................. 13 2.1. An explanation for Pyrrhonists not questioning the existence of the external world .... 18 In partial2.2. An analysisfulfillment of whether ofPyrrhonists the requirements could expand the scope for of theirthe skepticism to include the external world .................................................................................................... 21 3.Pyrrhonism, Cartesianism and degreesome epistemologically of Masters interesting of Artsquestions ..................... 27 Conclusion ................................................................................................................................ by Tamara Rendulic 37 References ............................................................................................................................... -
Some Variations on Themes from Wright Dorit Bar-On, UNC-Chapel Hill 1
Expression, Truth, and Reality: Some Variations on Themes from Wright Dorit Bar-On, UNC-Chapel Hill 1. Introduction: Expressivism as an ‘Anti-Realist Paradigm’ Expressivism, broadly construed, is the view that the function of utterances in a given area of discourse is to give expression to our sentiments or other (non-cognitive) mental states or attitudes, rather than report or describe some range of facts. This view naturally seems an attractive option wherever it is suspected that there may not be a domain of facts for the given discourse to be describing. Familiarly, to avoid commitment to ethical facts, the ethical expressivist suggests that ethical utterances (e.g., “Gratuitous torture is wrong”, “What John did was morally good”) do not serve to ascribe ethical properties to objects, actions, persons, or states of affairs. Instead, they simply function to give voice to certain of our sentiments (or ‘pro/con’ attitudes). Along similar lines, philosophers have entertained versions of expressivism about the aesthetic, the modal, the mental, what is funny, even about theoretical science and knowledge ascriptions.1 In several of his writings, Crispin Wright lists expressivism among the chief ‘anti-realist paradigms’ and not a successful one at that. Insofar as expressivism purports to allow us to avoid unwanted ontological commitments, its success depends on denying – implausibly – that the relevant discourses “really deal in truth-evaluable contents”. Yet Wright thinks that these discourses do possess truth-evaluability, since they exhibit all the relevant ‘assertoric trappings’, which, on the ‘minimalist’ conception Wright develops in Truth and Objectivity, suffice for truth- aptitude and truth.2 If it were indeed true that expressivism, in every case, required denying truth- evaluability, then Wright would be correct to declare the expressivist move ultimately a ‘faux pas’ (Wright 1988: 34). -
Two Varieties of Skepticism
1 2 3 4 Two Varieties of Skepticism 5 6 James Conant 7 8 This paper distinguishes two varieties of skepticism and the varieties of 9 philosophical response those skepticisms have engendered. The aim of 10 the exercise is to furnish a perspicuous overview of some of the dialec- 11 tical relations that obtain across some of the range of problems that phi- 12 losophers have called (and continue to call) “skeptical”. I will argue that 13 such an overview affords a number of forms of philosophical insight.1 14 15 16 I. Cartesian and Kantian Varieties of Skepticism – A First Pass 17 at the Distinction 18 19 I will call the two varieties of skepticism in question Cartesian skepticism 20 and Kantian skepticism respectively.2 (These labels are admittedly conten- 21 tious.3 Nothing of substance hangs on my employing these rather than 22 23 1 The taxonomy is meant to serve as a descriptive tool for distinguishing various 24 sorts of philosophical standpoint. It is constructed in as philosophically neutral a 25 fashion as possible. The distinctions presented below upon which it rests are 26 ones that can be deployed by philosophers of very different persuasions regard- 27 less of their collateral philosophical commitments. A philosopher could make use of these distinctions to argue for any of a number of very different conclu- 28 sions. Some of the more specific philosophical claims that I myself express sym- 29 pathy for in the latter part of this part (e.g., regarding how these varieties of 30 skepticism are related to one another) do, however, turn on collateral philo- 31 sophical commitments. -
A Brief History of the Soul
A BRIEF HISTORY OF THE SOUL STEWART GOETZ AND CHARLES TALIAFERRO A John Wiley & Sons, Ltd., Publication Stewart Goetz is Ross Frederick Wicks Distinguished Professor in Philosophy and Religion at Ursinus College. He has written extensively on the philosophy of mind and action theory and his books include Freedom, Teleology, and Evil (2008), Naturalism (with Charles Taliaferro, 2008), and The Soul Hypothesis (edited with Mark Baker, 2011). Charles Taliaferro is Professor of Philosophy at St. Olaf College. He is on the editorial board of the American Philosophical Quarterly, Religious Studies, Sophia, and Philosophy Compass. His books include Consciousness and the Mind of God (1994, 2004), Naturalism (with Stewart Goetz, 2008), A Companion to Philosophy of Religion, 2nd edition (edited with Paul Draper, Wiley-Blackwell, 2010), and The Image in Mind (with Jil Evans, 2010). Brief Histories of Philosophy Brief Histories of Philosophy provide both academic and general readers with short, engaging narratives for those concepts that have had a profound effect on philosophical development and human understanding. The word “history” is thus meant in its broadest cultural and social sense. Moreover, although the books are meant to provide a rich sense of historical context, they are also grounded in contemporary issues, as contemporary concern with the subject at hand is what will draw most readers. These books are not merely a tour through the history of ideas, but essays of real intellectual range by scholars of vision and distinction. Already Published A Brief History of Happiness by Nicholas P. White A Brief History of Liberty by David Schmidtz and Jason Brennan A Brief History of the Soul by Stewart Goetz and Charles Taliaferro Forthcoming A Brief History of Justice by David Johnston A BRIEF HISTORY OF THE SOUL STEWART GOETZ AND CHARLES TALIAFERRO A John Wiley & Sons, Ltd., Publication This edition first published 2011 © 2011 Stewart Goetz and Charles Taliaferro Blackwell Publishing was acquired by John Wiley & Sons in February 2007. -
What Could Anti-Realism About Ordinary Psychology Possibly Be?*
Draft for NYU Mind and Language Seminar, April 3, 2001. Not for further circulation. What Could Anti-Realism About Ordinary Psychology Possibly Be?* CRISPIN WRIGHT University of St. Andrews and Columbia University 1 Descartes observed that you could not lucidly doubt that you exist nor that you are a thinking thing. It would follow that there can be no lucid doubt about the reality of those psychological states and attributes whose possession is distinctive of thinkers, par excellence their being subject to the various kinds of doxastic and conative states involved in goal-directed thought. Thus it seems a short step from the Cogito to a form of realism about ordinary psychology. Yet many leading modern philosophers—for instance, Dennett, Stich, the Churchlands and, above all, Quine—have been united, notwithstanding other differences, in a tendency to scepticism about the reality of (explanation in terms of) intentional states. The connection with the Cogito explains why such scepticism seems like a contradiction of the obvious. It seems to flout the characteristic self-evidence of intentional states—the fact that a subject’s being in such a state is, as it seems, in typical cases effortlessly, non-empirically and non- inferentially available to them. Surely each of us does have—really have—beliefs, desires, hopes, intentions, wishes, and so on. Can't we each just tell that we do? Don't we do so all the time? * Specific acknowledgements are footnoted in the normal way but I'd like to record one general debt at the outset. My paper is in effect a sequel to Paul Boghossian's "The Status of Content", The Philosophical Review XCIX (1990), pp.