In 1956, a series of BBC radio talks was published in London under the title The Revolution in Philosophy . This short book included papers by prominent British philosophers of the day, such as Sir Alfred Ayer and Sir Peter Strawson, with an introduction by Gilbert Ryle. Although there is precious little in it concerning the precise nature of the ‘revolution’ alluded to in the title, it is quite clear that these lectures were meant to celebrate in an insular manner (...) the birth of ‘analytic philosophy’ at the hands of Moore, Russell, and Wittgenstein. The use of the word ‘revolution’ to describe the birth of ‘analytical philosophy’ and its rise to near complete dominance in the British universities thus carries with it connotations of a forcible substitution of one philosophical order by a new one that itself owed nothing to the past. To me, however, this talk of ‘revolution’ carries with it a false view of the history of British philosophy: it isn’t ‘historical’ at all, just ideological; it was introduced for a strategic purpose, namely that of encouraging new generations of students to avoid reading the work of earlier philosophers or becoming interested in the problems that concerned them. I shall sketch the broad outlines of a landscape that involves, when limited to the specific topic of the theory of knowledge, no radical break, where no entirely new order replaces an older one: the options, so to speak, and even some of the arguments are the same before and after the soi-disant ‘revolution’. (shrink)

Remarks such as ‘I am in pain’ and ‘I think that it’s raining’ are puzzling, since they seem to literally describe oneself as being in pain or having a particular thought, but their conditions of use tend to coincide with unequivocal expressions of pain or of that thought. This led Wittgenstein, among others, to treat such remarks as expressing, rather than as reporting, one’s mental states. Though such expressivism is widely recognized as untenable, Bar-On has recently advanced a neo-expressivist view, (...) on which such remarks exhibit characteristics of both expressions of mental states and reports of those states. I argue against any attempt to see such remarks as both reporting and expressing the same mental states, and that a correct account rests on distinguishing the truth conditions of such remarks from their conditions of use. (shrink)

It is argued that the work of Husserl offers a model for self-knowledge that avoids the disadvantages of standard introspectionist accounts and of a Sellarsian view of the relation between our perceptual judgements and derived judgements about appearances. Self-knowledge is based on externally directed knowledge of the world that is then subjected to a cognitive transformation analogous to the move from a statement to the activity of stating. Appearance talk is (contra Sellars) not an epistemically non-committal form of speech, but (...) talk to which we are fully committed. However, it is a commitment to a certain kind of claim about our experiences, viewed as cognitive phenomena, after a process of transformation. Such reductive and hypostatizing transformations can exhibit the intentional structure of consciousness. Phenomenology thus gives a form of knowledge about our mental states that is first personal but not introspective knowledge in any philosophically problematic sense. The account offered is also, in key respects, dissimilar to Sellars's outer directed view of the origin of self-knowledge. (shrink)

Even after Willard Quine’s critique of the analytic-synthetic distinction in “Two Dogmas of Empiricism,” Wilfrid Sellars maintained some forms of analyticity or truth in virtue of meaning. In this article, I aim to reconstruct (a) his neglected account of the analytic-synthetic distinction and the revisability of analytic sentences, (b) its connection to his inferentialist account of meaning, and (c) his response to Quine. While Sellars’s account of the revisability of analytic sentences bears certain similarities to Carnap’s and Grice and Strawson’s (...) accounts, it is still striking in that it is part of his broader picture of how our language develops dynamically in our ongoing inquiry. I aim to show how it relates to his account of how the diachronic continuity in meaning, language, or conceptual framework can be preserved through a revision of analytic sentences and to his evolutionary account of the development of our language or conceptual framework. (shrink)

A foundationalist account of our empirical thinking divides propositions we accept into two classes, basic and derivative, and sees the warrant of derivative propositions as accruing to them through their derivation from basic propositions. Such an account needs to answer two questions: which propositions are basic, and whence do basic propositions acquire their warrant? A natural and ancient answer to these questions is that basic propositions are observational and that these propositions gain their warrant from perceptions. I critically examine this (...) view and also a variant view offered by Wilfrid Sellars. I put forward an alternative conception, dialectical foundationalism, that sees the distinction between the basic and the derivative as issuing from a distinction between two kinds of reasoning, derivational and dialectical. This type of foundationalism provides a more accurate account of our empirical thinking, I argue, than its traditional and Sellarsian counterparts. (shrink)

Are the distinctions between past, present and future, and the apparent ‘passage’ of time, features of the world in itself, or manifestations of the human perspective? Questions of this kind have been at the heart of metaphysics of time since antiquity. The latter view has much in common with pragmatism, though few in these debates are aware of that connection, and few of the view’s proponents think of themselves as pragmatists. For their part, pragmatists are often unaware of this congenial (...) application of their methodology; some associate pragmatism with the other side of the old debate in the metaphysics of time. In my view, this link between time and pragmatism only scratches the surface of the deep two-way dependencies between these two topics. The human temporal perspective turns out to be deeply implicated not merely in our temporal notions themselves, but in many other conceptual categories – arguably, in fact, in all of them, and in the nature of language and thought. In this way, reflection on our own temporal character vindicates James’ famous slogan for global pragmatism: ‘The trail of the human serpent is thus over everything.’. (shrink)

On Brandom’s view, we can understand objectivity in terms of the view that what is objectively correct potentially transcends any given attitude. But Levine challenges this view. He distinguishes between two questions of objectivity: ‘How do we grasp the concept of objectivity?’ and ‘What determines the difference between what is correct and what is merely taken to be correct?’ And he argues that Brandom’s account of objectivity fails to address the second question of objectivity. Furthermore, based on classical pragmatist views, (...) he defends an alternative account, which he calls ‘an experiential-theoretical account of objectivity’. I agree with Levine that Brandom’s structural account of objectivity can hardly answer the second question of objectivity. In this paper, however, I argue that we can answer the second question of objectivity without accepting Levine’s claim that experience has a rational bearing on the contents of empirical thoughts. (shrink)

This article uses participant objectivation in sociology and philosophy as two knowledge fields to provide a reflexive comparison of their synced field effect in historical circumstances. Drawing on the philosopher and historian of science Gaston Bachelard, I theorize fielded knowledge as a social relation that combines the prior presence of folk knowledge with a socioanalytic exchange between field and folk that includes positions of either defense, replacement or critique. A comparison of post-Wittgenstein Anglophone philosophy and post-sixties American sociology describes their (...) mutual confrontation with folk psychology as an “epistemological obstacle” that generates a remarkable concern with action as a position-taking on the folk relation. A reflexive objectivation of folk knowledge is therefore necessary for a revised understanding of action that correlates with the distinction of sociology’s knowledge capital and how it fares as an explanatory resource in competitive circumstances. The article concludes by leveraging the synced field effect even further to make a recommendation that sociologists can increase the distinction of their knowledge capital by producing discourse that can recognize, legitimate and officialize experiences that otherwise remain obscure, nameless or impossible within the bounded universe of folk psychology. (shrink)

ABSTRACT: I contend that Sellars defends a uniquely Kantian naturalist outlook both in general and more particularly in relation to the nature and status of what he calls ‘epistemic principles’; and I attempt to show that this remains a plausible and distinctive position even when detached from Sellars’s quasi-Kantian transcendental idealist contention that the perceptible objects of the manifest image strictly speaking do not exist, i.e., as conceived within that common sense framework. I first explain the complex Kant-inspired sense in (...) which Sellars did not take the latter thesis concerning the objects of the manifest image to apply, at least in certain fundamental respects, to persons. In this primary Kantian sense, I suggest, persons as thinkers and agents exist univocally across both the manifest and scientific images, and this in principle would enable an integration of persons within a multi-leveled naturalistic ontology, one that is independent of Sellars’s quasi-Kantian transcendental idealist thesis. Finally, I examine in some detail how this defensible blend of Kantian and naturalist themes turns out to be what is fundamental in Sellars’s complex and controversial views on the nature and status of epistemic principles. (shrink)

According to a Kantian-Brandomian view of concepts, we can understand concepts in terms of norms or rules that bind those who apply them, and the use of a concept requires that the concept-user be sensitive to the relevant conceptual norms. Recently, Ginsborg raises two important objections against this view. According to her, the normativity Brandom ascribes to concepts lacks the internalist or first-person character of normativity that Kant’s view demands, and the relevant normativity belongs properly not to concepts as such, (...) but rather to belief or assertion. The purpose of this paper is to defend a Kantian-Brandomian view of concepts against these objections. (shrink)

According to the Kantian-Brandomian view of concepts, we can understand concepts in terms of norms or rules that bind those who apply them, and the application of a concept requires that the concept-user be sensitive to the norms governing its application. But this view faces some serious objections. In particular, according to Rosen, Glüer and Wikforss, this view leads to a vicious regress of norms. The purpose of this paper is to defend a version of the Kantian-Brandomian view of concepts (...) against this objection. I argue that we can deal with this problem along the lines of a coherentist account of justification. (shrink)

ABSTRACTSellars’s relationship with Hegel is complex and itself ‘dialectical‘ in interesting ways. Sellars follows Hegel in recognizing that the normativity essential to intentionality and conceptu...

In this article, I expound and defend an interpretation of Sellars as a metaethical quasi-realist. Sellars analyzes moral discourse in non-cognitivist terms: in particular, he analyzes “ought”-statements as expressions of collective intentions deriving from a collective commitment to provide for the general welfare. But he also endorses a functional-role theory of meaning, on which a statement’s meaning is grounded in its being governed by semantical rules concerning language entry, intra-linguistic, and language departure transitions, and a theory of truth as correct (...) assertibility relative to such semantical rules. On these non-representationalist theories, even though moral statements are expressions of intentions and not fundamentally descriptive, they nevertheless count as assertorically meaningful, and some count as positively true. I further argue that this interpretation is capable not only of explaining Sellars’ explicitly metaethical writings, but also of unifying his scientific realism with his commitment to the ineliminable and indispensable role of the language of intentions: if this linguistic framework does not play an explanatory role, but only an expressive role, this explains both why Sellars’ commitment to it does not contravene his naturalism, as well as why, given the necessity of such language for our practical engagement with the world, the scientific image of humans in the world will only be completed once such language supplements it to enable us to relate practically to it. (shrink)

In the first part of this chapter, I summarise some of the issues in the philosophy of mind which are addressed in Kant’s Critical writings. In the second part, I chart some of the ways in which that discussion influenced twentieth-century analytic philosophy of mind and identify some of the themes which characterise Kantian approaches in the philosophy of mind.

John Cook Wilson (1849–1915) was Wykeham Professor of Logic at New College, Oxford and the founder of ‘Oxford Realism’, a philosophical movement that flourished at Oxford during the first decades of the 20th century. Although trained as a classicist and a mathematician, his most important contribution was to the theory of knowledge, where he argued that knowledge is factive and not definable in terms of belief, and he criticized ‘hybrid’ and ‘externalist’ accounts. He also argued for direct realism in perception, (...) criticizing both empiricism and idealism, and argued for a moderate nominalist view of universals as being in rebus and only ‘apprehended’ by their particulars. His influence helped swaying Oxford away from idealism and, through figures such as H. A. Prichard, Gilbert Ryle, or J. L. Austin, his ideas were also to some extent at the origin of ‘moral intuitionism’ and ‘ordinary language philosophy’ which defined much of Oxford philosophy until the second half of the twentieth-century. Nevertheless, his name and legacy were all but forgotten for generations after World War II. Still, his views on knowledge are with us today, being in part at work in the writings of philosophers as diverse as John McDowell, Charles Travis, and Timothy Williamson. (shrink)

Luz Seiberth's interpretation of Sellars as a transcendental philosopher promises to change the way we read Sellars. Nonetheless, I dispute two of his central claims: that by depicting ”picturing” as as a transcendental imposition we can see it as addressing a ”vertical” constraint that Kant does not detect; and that Sellars's transcendental philosophy commits him to a Kantian ”necessitarianism” about categorical strucure. Ultimately, I conclude, Seiberth's focus on Sellars's relationship to Kant in particular distorts his understanding of Sellars's peculiar version (...) of a transcendental methodology. (shrink)

There is considerable debate in comparative psychology and philosophy over whether nonhuman animals can attribute beliefs. The empirical studies that suggest that they can are shown to be inconclusive, and the main philosophical and empirical arguments that purport to show they cannot are shown to be invalid or weak. What is needed to move the debate and the field forward, it is argued, is a fundamentally new experimental protocol for testing belief attribution in animals, one capable of distinguishing genuine belief-attributing (...) subjects from their perceptual-state attributing and behavior-reading counterparts. Such a protocol is outlined and defended. The rest, it is argued, is in the hands of experimentalists. (shrink)

Irad Kimhi considers the conundrum, first addressed by Parmenides, of how negative facts can be the case and be thought, to be the puzzle that philosophy has been working to solve since Plato and Aristotle and wants to do his part by criticizing Frege's dissociation of sense and force and developing a more Aristotelian account of judgment. Michael Della Rocca considers the conundrum a hopeless aporia that we must avoid by embracing Parmenides' radical monism of being and in a recent (...) article (“Parmenides' insight and the possibility of logic”) aims to show that Kimhi is confronted with exactly the kind of insoluble difficulties that he that finds in Frege. The present article agrees with Kimhi that we can think about what is not the case, although thinking reaches all the way to what IS the case. But Della Rocca is right that Kimhi cannot explain by virtue of what we are able to do this. The counter‐proposal says: (1) Thinking reaches to being in that we have learned to read things in the intersubjective spatial field of consciousness as model tokens of singular propositions about them. (2) Negation can be thought of because thinking has its very origin in absolute, non‐well‐founded negation. (shrink)

Our deepest commitments about history are reflected in how we break it down into periods. (Cf. Galison 1988) By drawing a break at a certain point we emphasize the novelty and importance of a new development. It is also how we contain and dismiss certain work as no longer relevant. Thus, in the history of physics we break the story with Newton, both to emphasize his roles in bringing previous developments to a close and in initiating new lines of work, (...) and also to suggest that the ongoing practice of physics thereafter can appropriately in large measure ignore what preceeds Newton. Periodizing history is essential to understanding it, including when we periodize the work of a given writer. In philosophy, anyone who did not see a gulf between Kant’s early work and his critical philosophy or between Wittgenstein’s Tractatus and his Philosophical Investigations would be missing something enormously important. (shrink)

Rorty regards himself as furthering the project of the Enlightenment by separating Enlightenment liberalism from Enlightenment rationalism. To do so, he rejects the very need for explicit metaphysical theorizing. Yet his commitments to naturalism, nominalism, and the irreducibility of the normative come from the metaphysics of Wilfrid Sellars. Rorty's debt to Sellars is concealed by his use of Davidsonian arguments against the scheme/content distinction and the nonsemantic concept of truth. The Davidsonian arguments are used for Deweyan ends: to advance secularization (...) and anti-authoritarianism. However, Rorty's conflation of theology and metaphysics conceals the possibility of post-theological metaphysics. The key distinction lies between “metaphysics” and “Metaphysics.” The former provisionally models the relations between different vocabularies; the latter continues theology by other means. Sellars shows how to do metaphysics without Metaphysics. This approach complements Rorty's prioritization of cultural politics over ontology and his vision of Enlightenment liberalism without Enlightenment rationalism. (shrink)

In recent years, a renascent form of pragmatism has developed which argues that a satisfactory pragmatic position must integrate into itself the concepts of truth and objectivity. This New Pragmatism, as Cheryl Misak calls it, is directed primarily against Rorty's neo-pragmatic dismissal of these concepts. For Rorty, the goal of our epistemic practices should not be to achieve an objective view, one that tries to represent things as they are 'in themselves,' but rather to attain a view of things that (...) can gain as much inter-subjective agreement as possible. In Rorty's language, we need to replace the aim of objectivity with that of solidarity. While the New Pragmatists agree with Rorty's 'humanist' and .. (shrink)

I explore a strand of reception history that follows Rudolf Carnap’s shift from a purely syntactical analysis of constructed languages to his conception of pure semantics. My exploration focuses on Gustav Bergmann’s and Everett Hall’s interpretation of pure semantics, their understanding of what constitutes a ’formal’ investigation of language, and their arguments concerning the relationship between expressions and their extra-linguistic referents. I argue that Bergmann and Hall strongly misread Carnap’s semantic project and, subsequently, their misunderstanding is passed down through colleagues (...) and students. (shrink)

According to McDowell, in Empiricism and the Philosophy of Mind the myth of Jones has the purpose of completing the account of experience that Sellars needs to argue against traditional empiricism. In particular, on McDowell's view the myth of Jones should explain how to conceive of non-inferentially knowable experiences as containing propositional claims. This article argues that the myth of Jones does not succeed in providing such an account, especially on McDowell's own terms: assuming McDowell's epistemological distinction between inferential and (...) non-inferential knowledge, it turns out that in Sellars' thought experiment perceptual experiences can contain propositional claims only at the price of being known inferentially rather than non-inferentially. Therefore McDowell's Sellars' attack fails against traditional empiricism. (shrink)

Recent proponents of the ‘theory theory’ of mind often trace its roots back to Wilfrid Sellars’ famous ‘myth of Jones’ in his 1956 article, ‘Empiricism and the Philosophy of Mind’. Sellars developed an account of the intersubjective basis of our knowledge of the inner mental states of both self and others, an account which included the claim that such knowledge is in some sense theoretical knowledge. This paper examines the nature of this claim in Sellars’ original account and its relationship (...) to more recent debates concerning ‘theory of mind’, in particular the theory theory. A close look reveals that Sellars’ original view embodied several distinctions that would enable more recent theory theorists to accommodate certain phenomenological objections that have been raised against that outlook. At the heart of the philosophical issue is an overlooked complexity involved in Sellars’ account of the ‘theory/observation’ distinction, involving a conception of the distinction that is both independently plausible and a key to the issue in dispute. (shrink)

1. In the preface to his magnum opus, Science and Metaphysics, Wilfrid Sellars describes the final chapter on ‘objectivity and intersubjectivity in ethics’ as ‘the keystone of the argument,’ becaus...

While Wilfrid Sellars’ philosophy is often depicted in an ahistorical fashion, this book explores the consequences of placing his work in its historical context. In order to show how Sellars’ early publications depend on contextual factors, Peter Olen reconstructs the conceptions of language, psychological, and social explanation that dominated American philosophy in the early 20th century. Because of Sellars’ differing explanations of language and behaviour, Olen argues that many of Sellars’ early commitments are incompatible with his later works. In the (...) course of doing so, Olen highlights problematic tensions between Sellars’ early and later conceptions of language, meta-philosophy, and normativity. Supplementing the main text is a collection of previously unpublished archival material from Wilfrid Sellars, Gustav Bergmann, Everett Hall, and other early 20th century philosophers. This text will be a useful resource to those with an interest in the history of American philosophy, the history of analytic philosophy, Wilfrid Sellars’ philosophy, and the myriad issues surrounding normativity and language. (shrink)

The essays in this volume concern the points of intersection between analytic philosophy and the philosophy of the exact sciences. More precisely, it concern connections between knowledge in mathematics and the exact sciences, on the one hand, and the conceptual foundations of knowledge in general. Its guiding idea is that, in contemporary philosophy of science, there are profound problems of theoretical interpretation-- problems that transcend both the methodological concerns of general philosophy of science, and the technical concerns of philosophers of (...) particular sciences. A fruitful approach to these problems combines the study of scientific detail with the kind of conceptual analysis that is characteristic of the modern analytic tradition. Such an approach is shared by these contributors: some primarily known as analytic philosophers, some as philosophers of science, but all deeply aware that the problems of analysis and interpretation link these fields together. (shrink)

Frege introduced the notion of pragmatic force as what distinguishes statements from questions. This distinction was elaborated by Wittgenstein in his later works, and systematised as an account of different kinds of speech acts in formal dialogue theory by Hamblin. It lies at the heart of the inferential semantics more recently developed by Brandom. The present paper attempts to sketch some of the relations between these developments.

Philosopher Wilfrid Sellars was one of the contemporary functionalism precursors when he conceived mental states as theoretical entities identified with functional states, conception defended mainly in his most relevant work Empiricism and the Philosophy of Mind, broadly discussed on the academic context of analytical tradition. On this book, Sellars introduces his explanation of mental, gathering on the same thesis private events, intententionality , a public language and a system based on rules defined intersubjectivity Therefore, this work intends to show how (...) much this author anticipated the functionalist project, particularly introducing, on the first part, Sellars’s proposal in the 50s and, later, characterize the following decade functionalism. Finally, we evaluate Sellars’s influence on the quoted theoretical functionalists e comment the range and importance of this author for the mind philosophy e current languages. © Cien. Cogn. 2009; Vol. 14 (3): 024-038. (shrink)

Although Wilfrid Sellars's work holds a prominent place in recent analytic philosophy, little work has been done to situate his early approaches to normativity and the philosophy of language in their proper context. What little work has been done tends to emphasize Sellars's connection to a then dominant logical empiricism at the expense of marginalizing other American philosophical schools. On top of this historical issue, most scholars attempting to explain Sellars's systematic philosophy tend to ignore a developmental picture of Sellars's (...) positions and focus on explicating the systematic character of his thought. My dissertation attempts to correct both of these tendencies by offering a historically situated account of Sellars's early papers that presents his views in relation to logical empiricism, the "Iowa School" of philosophy as embodied in Gustav Bergmann's and Everett Hall's writings, and some aspects of traditional American philosophy. By fleshing out the context of Sellars's early papers, it becomes clear that the "strong" normativist project present in his later essays developed out of his shift from his attempt to fit "traditional" philosophical problems into a formalist approach to language. My thesis acts as a "correction" to the previous interpretive points by presenting a more complex characterization of the contextual influences on Sellars's early papers and creating a foundation for a developmental account of Sellars's later views. I do this by examining evidence from Sellars's unpublished correspondence and works from a myriad of archival sources in conjunction with an analysis of his early publications. (shrink)

BonJour affirme qu’il a trouvé un moyen de sortir du dilemme sellarsien de la justification non-doxastique. Dans cet article, je soutiens trois thèses afin de montrer que sa solution alléguée échoue. Tout d’abord, il y a deux exigences pour qu’une raison soit bonne, et la notion de prise de conscience non-conceptuelle de l’expérience sensorielle développée par BonJour donne lieu à un dilemme sérieux en ce qui concerne ces exigences. Deuxièmement, il tire son idée de la soi-disant «prise de conscience constitutive (...) du contenu» de sa conception de la croyance consciente et occurrente. Mais cette conception conduit à un dilemme analogue à l’égard de ces exigences. Troisièmement, son explication se heurte au problème de la représentation. (shrink)

For Reid perception, broadly speaking, was a complex of two very different mental states. Calling such views dual component theory, A. D. Smith questions whether any such theory, and whether Reid's version in particular, is a viable theory of perception. The aim of this paper is to defend Reidian Dual Component Theory from Smith's critique. Answering Smith's critique reveals the depth and resilience of Reid's approach to perception, highlighting specifically the continued interest of his thought about the relationship between sensation (...) and perception, the nature of illusion, the immediacy of perception, and the content of perceptual belief. (shrink)