This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...) Hegel sophisticated ideas that are able to address problems which still haunt the analytic tradition after a hundred years. Paul Redding traces the consequences of the displacement of the logic presupposed by Kant and Hegel by modern post-Fregean logic, and examines the developments within twentieth-century analytic philosophy which have made possible an analytic re-engagement with a previously dismissed philosophical tradition. (shrink)

Essays, written by thirteen of the most distinguished living philosophers, together with Rorty's substantial replies to each, and other new material by him, offer by far the most thorough and thoughtful discussion of the work of the thinker who has been called "the most interesting philosopher alive.".

My aim in this paper is to defend the claim that the absolute idealism of Hegel is a liberal naturalist position against Sebastian Gardner’s claim that it is not genuinely naturalistic, and also to defend the position of ‘liberal naturalism’ from Ram Neta’s charge that there is no logical space for it to occupy. By ‘liberal naturalism’, I mean a doctrine which is a non-reductive form of philosophical naturalism. Like Fred Beiser, I take the thesis of liberal naturalism to find (...) support in the idealism of Hegel. I begin by first explaining what philosophical naturalism amounts to. I then move on to show, using Finn Spicer’s and Alison Stone’s understandings of philosophical naturalism, how there is a stronger form of philosophical naturalism but also how there is a weaker form as well. Having established the distinction between stronger and weaker variants of philosophical naturalism, I discuss Sebastian Gardner’s recent objections to treating absolute idealism as a genuinely naturalist position. I argue that Gardner is incorrect to claim that absolute idealism is not a genuinely naturalist position on both historical and interpretive grounds, where to do so I bring in features of Hegel’s idealism to show that Hegel was committed to liberal naturalism. In the next section of the paper, I address Ram Neta’s charge that there is no logical space for liberal naturalism. To counter this claim, I offer an Hegelian diagnosis of Neta’s charge and argue that Neta’s concern about the possibility of liberal naturalism is illegitimately motivated. (shrink)

A review of the life and work of the Australian philosopher Huw Price.

This paper contrasts the scholastic realisms of David Armstrong and Charles Peirce. It is argued that the so-called 'problem of universals' is not a problem in pure ontology (concerning whether universals exist) as Armstrong construes it. Rather, it pertains to which predicates should be applied where, issues which Armstrong sets aside under the label of 'semantics', and which from a Peircean perspective encompass even fundamentals of scientific methodology. It is argued that Peirce's scholastic realism not only presents a more nuanced (...) ontology (distinguishing existence and reality) but also illuminates why scholastic realism is a position worth fighting for. (shrink)

In a recent paper, Richard Rorty begins by telling us why pragmatists such as himself are inclined to identify truth with justification: ‘Pragmatists think that if something makes no difference to practice, it should make no difference to philosophy. This conviction makes them suspicious of the distinction between justification and truth, for that distinction makes no difference to my decisions about what to do.’ (1995, p. 19) Rorty goes on to discuss the claim, defended by Crispin Wright, that truth is (...) a normative constraint on assertion. He argues that this claim runs foul of this principle of no difference without a practical difference: ‘The need to justify our beliefs to ourselves and our fellow agents subjects us to norms, and obedience to these norms produces a behavioural pattern that we must detect in others before confidently attributing beliefs to them. But there seems to be no occasion to look for obedience to an additional norm – the commandment to seek the truth. For – to return to the pragmatist doubt with which I began – obedience to that commandment will produce no behaviour not produced by the need to offer justification.’ (1995, p. 26) Again, then, Rorty appeals to the claim that a commitment to a norm of truth rather than a norm of justification makes no behavioural difference. This is an empirical claim, testable in principle by comparing the behaviour of a community of realists (in Rorty’s sense) to that of a community of pragmatists. In my view, the experiment would show that the claim is unjustified, indeed false. I think that there is an important and widespread behavioural pattern that depends on the fact that speakers do take themselves to be subject to such an additional norm. Moreover, it is a.. (shrink)

A systematic overview of modern metaphysics, A Survey of Metaphysics covers all of the most important topics in the field. It adopts the fairly traditional conception of metaphysics as a subject that deals with the deepest questions that can be raised concerning the fundamental structure of reality as a whole. The book is divided into six main sections that address the following themes: identity and change, necessity and essence, causation, agency and events, space and time, and universals and particulars. It (...) focuses on contemporary views and issues throughout, rather than on the history of metaphysics. (shrink)

This new work provides an approachable introduction to the complex system that Making It Explicit mapped out.

Many areas of philosophy employ a distinction between factual and non-factual (descriptive/non-descriptive, cognitive/non-cognitive, etc) uses of language. This book examines the various ways in which this distinction is normally drawn, argues that all are unsatisfactory, and suggests that the search for a sharp distinction is misconceived. The book develops an alternative approach, based on a novel theory of the function and origins of the concept of truth. The central hypothesis is that the main role of the normative notion of truth (...) is to encourage speakers to argue, with long-run behavioural advantages. This offers a fresh perspective on many debates about realism in contemporary philosophy. [A new, greatly extended edition of this book is forthcoming from OUP in 2025 – a draft of the new edition is also available on PhilPapers.]. (shrink)

On the now dominant Quinean view, metaphysics is about what there is. Metaphysics so conceived is concerned with such questions as whether properties exist, whether meanings exist, and whether numbers exist. I will argue for the revival of a more traditional Aristotelian view, on which metaphysics is about what grounds what. Metaphysics so revived does not bother asking whether properties, meanings, and numbers exist (of course they do!) The question is whether or not they are fundamental.

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’”. 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 celebration of the seamless web of language, the soothing away of distinctions, whether of primary versus secondary, fact versus value, description versus expression, or of any other significant kind. What is left is a smooth, undifferentiated view of language, sometimes a nuanced kind of anthropomorphism or “internal” realism, sometimes the view that no view is possible: minimalism, deflationism, quietism. Wittgenstein is often admired as a high priest of the movement. Planting a stick in this water is probably futile, but having done it before I shall do it again, and—who knows?—enough sticks may make a dam, and the waters of error may subside. (Blackburn, 1998a, 157). (shrink)

Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. “infallibilism”) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of (...) terms such as “water” is yet to receive a principled epistemological undergirding (beyond the deliverances of “intuition” with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between “meaning for us”, the meaning a term has at any given time for any given community and “meaning simpliciter”. the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between “semantics” and “ontology” which is often taken for granted in discussions of realism. (shrink)

Many philosophers are impressed by the progress achieved by physical sciences. This has had an especially deep effect on their ontological views: it has made many of them physicalists. Physicalists believe that everything is physical: more precisely, that all entities, properties, relations, and facts are those which are studied by physics or other physical sciences. They may not all agree with the spirit of Rutherford's quoted remark that 'there is physics; and there is stamp-collecting',' but they all grant physical science (...) a unique ontological authority: the authority to tell us what there is. Physicalism is now almost orthodox in much philosophy, notably in much recent philosophy of mind. But although often invoked, it is rarely explicitly defined. It should be. The claim that everything is physical is not as clear as it seems. In this paper, we examine a number of proposed definitions of physicalism and reasons for being a physicalist. We will argue both that physicalism lacks a clear and credible definition, and that in no non-vacuous interpretation is it true. We are concerned here only with physicalism as a doctrine about the empirical world. In particular, it should not be confused with nominalism, the doctrine that there are no universals.2 Nominalism and physicalism are quite independent doctrines. Believers in universals may as consistently assert as deny that the only properties and relations are those studied by physical science. And nominalists may with equal consistency assert or deny that physical science could provide enough predicates to describe the world. That is the question which concerns physicalists, not whether physical predicates name real universals. (We will for brevity write as if they do, but we do not need that assumption.). (shrink)

What would something unlike us--a chimpanzee, say, or a computer--have to be able to do to qualify as a possible knower, like us? To answer this question at the very heart of our sense of ourselves, philosophers have long focused on intentionality and have looked to language as a key to this condition. Making It Explicit is an investigation into the nature of language--the social practices that distinguish us as rational, logical creatures--that revises the very terms of this inquiry. Where (...) accounts of the relation between language and mind have traditionally rested on the concept of representation, this book sets out an alternate approach based on inference, and on a conception of certain kinds of implicit assessment that become explicit in language. Making It Explicit is the first attempt to work out in detail a theory that renders linguistic meaning in terms of use--in short, to explain how semantic content can be conferred on expressions and attitudes that are suitably caught up in social practices. -/- At the center of this enterprise is a notion of discursive commitment. Being able to talk--and so in the fullest sense being able to think--is a matter of mastering the practices that govern such commitments, being able to keep track of one’s own commitments and those of others. Assessing the pragmatic significance of speech acts is a matter of explaining the explicit in terms of the implicit. As he traces the inferential structure of the social practices within which things can be made conceptually explicit, the author defines the distinctively expressive role of logical vocabulary. This expressive account of language, mind, and logic is, finally, an account of who we are. (shrink)

Frank Jackson champions the cause of conceptual analysis as central to philosophical inquiry. In recent years conceptual analysis has been undervalued and widely misunderstood, suggests Jackson. He argues that such analysis is mistakenly clouded in mystery, preventing a whole range of important questions from being productively addressed. He anchors his argument in discussions of specific philosophical issues, starting with the metaphysical doctrine of physicalism and moving on, via free will, meaning, personal identity, motion, and change, to ethics and the philosophy (...) of color. In this way the book not only offers a methodological program for philosophy, but also casts new light on some much-debated problems and their interrelations. (shrink)

This book argues that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it really is, and not on philosophers' a priori intuitions, common sense, or simplifications of science. In addition to showing how recent metaphysics has drifted away from connection with all other serious scholarly inquiry as a result of not heeding this restriction, this book demonstrates how to build a metaphysics compatible with current fundamental physics, which, when combined (...) with metaphysics of the special sciences, can be used to unify physics with the other sciences without reducing these sciences to physics itself. Taking science metaphysically seriously, this book argues, means that metaphysicians must abandon the picture of the world as composed of self-subsistent individual objects, and the paradigm of causation as the collision of such objects. The text assesses the role of information theory and complex systems theory in attempts to explain the relationship between the special sciences and physics, treading a middle road between the grand synthesis of thermodynamics and information, and eliminativism about information. The consequences of the books' metaphysical theory for central issues in the philosophy of science are explored, including the implications for the realism versus empiricism debate, the role of causation in scientific explanations, the nature of causation and laws, the status of abstract and virtual objects, and the objective reality of natural kinds. (shrink)

I examine Robert Brandom's reading of the classical pragmatists, as given in his new book Perspectives on Pragmatism: Classical, Recent, and Contemporary. I argue that his reading is deficient in certain fundamental respects, and that this deficiency illuminates important blind spots in Brandom's overall theoretical project. Specifically, I focus on Brandom's rationalist pragmatism and its rejection of the classical pragmatic conception of experience. I argue that this rejection is based on an overly instrumental reading of the classical figures, as well (...) as on an incorrect interpretation of them as succumbing to the Myth of the Given. My overall goal is to demonstrate that Brandom is lead astray in his encounter with the classical pragmatists because of his unwillingness to integrate into his theoretical picture the essentially embodied nature of human cognitive and practical activity. (shrink)

The reformist philosophy of the classical pragmatist tradition has gradually evolved into the now-fashionable revolutionary styles of pragmatism, some scientistic, some literary. This evolution is traced from Peirce, James, Dewey, and Mead, through Schiller, Lewis, Hook,and Quine, to Rorty’s literary-political neo-pragmatism. Rather than get hung up on the question of which variants qualify as authentic pragmatism, it is better — more fruitful, and appropriately forward looking— to ask what we can learn from the older tradition, and what we can salvage (...) from the new. (shrink)

Cheryl Misak presents a history of the great American philosophical tradition of pragmatism, from its inception in the 1870s to the present day. She traces the connections between classical American pragmatism and contemporary analytic philosophy, and draws out the continuing influence of pragmatist ideas in the recent history of philosophy.

This edition includes new essays by philosopher Michael Williams and literary scholar David Bromwich, as well as Rorty's previously unpublished essay "The ...

: The revival of philosophical pragmatism has generated a wealth of intramural debates between neopragmatists like Richard Rorty and contemporary scholars devoted to explicating the classical pragmatism of John Dewey and William James. Of all these internecine conflicts, the most divisive concerns the status of language and experience in pragmatist philosophy. Contemporary scholars of classical pragmatism defend experience as the heart of pragmatism while neopragmatists drop the concept of experience in favor of a thoroughly linguistic pragmatism. I argue that both (...) positions engender formidable risks. After discussing the present impasse, I describe a third version of pragmatism which involves a reconstruction of the classical pragmatist concept of experience in light of the criticisms of foundationalism crucial to the neopragmatist linguistic turn. This third version of pragmatism does justice to both Rorty and Dewey by focusing on experience as a temporal field. (shrink)

My aim in this paper is to offer a Hegelian critique of Quine’s predicate nominalism. I argue that at the core of Hegel’s idealism is not a supernaturalist spirit monism, but a realism about universals, and that while this may contrast to the nominalist naturalism of Quine, Hegel’s position can still be defended over that nominalism in naturalistic terms. I focus on the contrast between Hegel’s and Quine’s respective views on universals, which Quine takes to be definitive of philosophical naturalism. (...) I argue that there is no good reason to think Quine is right to make this nominalism definitive of naturalism in this way – where in fact Hegel offers a reasonably compelling case that science itself requires some commitment to realism about universals, kinds, etc. Furthermore, even if Hegel is wrong about that, at least his case for realism is still a naturalistic one, as it is based on his views on concrete universality, which is an innovative form of in rebus realism about unive.. (shrink)

This volume brings together fourteen major essays by one of contemporary philosophy's most challenging thinkers. Huw Price links themes from Quine, Carnap, Wittgenstein and Rorty, to craft a powerful critique of contemporary naturalistic metaphysics. He offers a new positive program for philosophy, cast from a pragmatist mould.

Although it is obvious that much of language is representational, it is occasionally denied. I have attended conference papers attacking the representational view of language given by speakers who have in their pockets pieces of paper with writing on them that tell them where the conference dinner is and when the taxis leave for the airport. (Jackson, 1997.

An irrealist conception of a given region of discourse is the view that no real properties answer to the central predicates of the region in question. Any such conception emerges, invariably, as the result of the interaction of two forces. An account of the meaning of the central predicates, along with a conception of the sorts of property the world may contain, conspire to show that, if the predicates of the region are taken to express properties, their extensions would have (...) to be deemed uniformly empty. The question then becomes whether the predicates are best understood as expressing properties, and hence as founded on error, or whether they ought to be understood along non-factualist lines.z Historically, irrealist models were developed primarily in connection with evaluative discourse, although as physicalism has flourished and as reductionist programs have failed, their application has been extended to many other domains. Indeed, it is one of the more influential suggestions in contemporary philosophy of mind that they apply even to ordinary belief/desire psychology. A correct understanding of the semantics and metaphysics of content-based psychology leaves us, so the proponents of the in-. (shrink)

Like coastal cities in the third millennium, important areas of human discourse seem threatened by the rise of modern science. The problem isn't new, of course, or wholly unwelcome. The tide of naturalism has been rising since the seventeenth century, and the rise owes more to clarity than to pollution in the intellectual atmosphere. All the same, the regions under threat are some of the most central in human life--the four Ms, for example: Morality, Modality, Meaning and the Mental. Some (...) of the key issues in contemporary metaphysics concern the place and fate of such concepts in a naturalistic world view. (shrink)

In this paper, I argue that Huw Price’s widely read “Truth as Convenient Friction” overstates the onerousness, and underrates the utility, of the ontological commitments involved in Charles S. Peirce’s version of the pragmatist account of truth. This argument comes in three parts. First, I briefly explain Peirce’s view of truth, and relate it to his account of assertion. Next, I articulate what I take Price’s grievance against Peirce’s view to be, and suggest that this criticism misses the target. Finally, (...) I argue that Peirce’s version of the pragmatist account of truth has greater explanatory power than the narrowly linguistic version put forward by Price, such that even the ontology-averse should accept it. (shrink)

Did modern American social thought take a wrong turn when it followed John Dewey and William James? In this searching history of early twentieth-century political theory, James Hoopes suggests that, contrary to conventional wisdom, these pragmatic philosophers did not provide the basis for a socially-minded political theory. Dewey and James did not provide intellectual safeguards against the amoral acceptance of realpolitik and managerial elitism that has given liberalism a bad name. Hoopes finds a more substantial basis for liberal political theory (...) in the communitarian-based pragmatism of Charles Sanders Peirce. Had modern social thought been influenced by Peirce, argues Hoopes, society could be seen as a set of interpretive relationships rather than a collection of discrete interests to be managed from the top down by elitist experts. Hoopes traces the influence of James and Dewey in the thought of Walter Lippman, Reinhold Niebuhr, and Mary Parker Follett. He concludes with a critical examination of contemporary thinkers, most notably Richard Rorty, who believe that James and Dewey offered the most socially useful philosophy within the pragmatic tradition. Combining philosophy, political theory, history, and close textual analysis in original ways, Community Denied offers a bold departure from previous studies of the subject and demonstrates the damage done to liberalism by reliance on a philosophy with no way of truly conceptualizing community. (shrink)

This book is concerned with the history of metaphysics since Descartes. Taking as its definition of metaphysics 'the most general attempt to make sense of things', it charts the evolution of this enterprise through various competing conceptions of its possibility, scope, and limits. The book is divided into three parts, dealing respectively with the early modern period, the late modern period in the analytic tradition, and the late modern period in non-analytic traditions. In its unusually wide range, A. W. Moore's (...) study refutes the tired old cliché that there is some unbridgeable gulf between analytic philosophy and philosophy of other kinds. It also advances its own distinctive and compelling conception of what metaphysics is and why it matters. Moore explores how metaphysics can help us to cope with continually changing demands on our humanity by making sense of things in ways that are radically new. (shrink)

[1] Imagine a well-trained mid-century American philosopher, caught in a rare traffic jam on the New Jersey Turnpike one warm summer afternoon in the early 1950s. He dozes in his warm car ... and awakes in the same spot on a chill Fall evening in the late 1990s, remembering nothing of the intervening years. It is as if he has been asleep at the wheel for almost half a century!