First published in 2000, Dipesh Chakrabarty's influential Provincializing Europe addresses the mythical figure of Europe that is often taken to be the original site of modernity in many histories of capitalist transition in non-Western countries. This imaginary Europe, Dipesh Chakrabarty argues, is built into the social sciences. The very idea of historicizing carries with it some peculiarly European assumptions about disenchanted space, secular time, and sovereignty. Measured against such mythical standards, capitalist transition in the third world has often seemed either (...) incomplete or lacking. Provincializing Europe proposes that every case of transition to capitalism is a case of translation as well--a translation of existing worlds and their thought--categories into the categories and self-understandings of capitalist modernity. Now featuring a new preface in which Chakrabarty responds to his critics, this book globalizes European thought by exploring how it may be renewed both for and from the margins. (shrink)

There has been much discussion of whether there could be objects A and B that are “individuatively vague” in the following way: object A and object B neither determinately stand in the relation of identity to one another, nor do they determinately fail to stand in this relation. If there are objects of this type, then we would have a genuine case of metaphysical vagueness, or “vagueness-in-the-world.” The possibility of vague objects in this sense strikes many as incoherent. The possibility’s (...) very description not only seems to talk of two objects but, much worse, it seems to point to a feature that distinguishes them: unlike object A, object B is not determinately identical to object A. This suspicion of incoherence is voiced in the famous arguments given against the possibility by Gareth Evans and Nathan Salmon. But the status of those arguments and others is uncertain. Here I present a new argument against vague objects — or more precisely, against the possibility of individuatively vague objects that satisfy an important and common additional condition that I will call “Democracy.” Since my argument turns on a connection between what is indeterminate and what is possible, I call it “the modal argument.”. (shrink)

Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement with ordinary linguistic intuitions or common sense beliefs, or both. All of these aspects of (...) the subject sit uneasily with the use of historical texts for philosophical illumination. In this book, ten distinguished philosophers explore the tensions between, and the possibilities of reconciling, analytic philosophy and history of philosophy. Contributors: M. R. Ayers, John Cottingham, Daniel Garber, Gary Hatfield, Anthony Kenny, Steven Nadler, G. A. J. Rogers, Tom Sorell, Catherine Wilson, Yves Charles Zarka. (shrink)

(1995). References. Critical Review: Vol. 9, RATIONAL CHOICE THEORY AND POLITICS, pp. 277-300.

Bringing together canonical philosophical texts from African, African-American, Afro-Caribbean, and Black European thinkers, this major new anthology is designed to serve both as a textbook and as the authoritative reference volume in Africana philosophical and cultural studies.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Husserls »Logische Untersuchungen« sind eines der folgenreichsten Werke der neueren Philosophiegeschichte. Mit dem ersten Erscheinen in den Jahren 1900 und 1901 (Max Niemeyer Verlag, Halle/Saale) nimmt jene Schule ihren Anfang, deren Name im Untertitel des zweiten Bandes zum ersten Mal sinnfällig wird: die Phänomenologie. Husserl sah damals in diesem Werk »Versuche zur Neubegründung der reinen Logik und Erkenntnistheorie«, die den Grund zu einem größeren Gedankengebäude zu legen imstande waren. Sie wollten freilich kein bloßes Programm sein, sondern »Fundamentalarbeit an den unmittelbar (...) erschauten und ergriffenen Sachen« darstellen. Die weitere Arbeit an der Ausprägung der phänomenologischen Philosophie führte schon nach wenigen Jahren zu neuen Problemen, zu vertieften Erkenntnissen und zu schärferen Formulierungen. Ihnen trägt die zweite, zum Teil tiefgreifend umgearbeitete Auflage Rechnung, deren Text seither in unveränderter Form immer wieder nachgedruckt wurde. (shrink)

Hegels Konzeption der Philosophiegeschichtsschreibung als eigenständige Form philosophischer Erkenntnis hat entscheidend dazu beigetragen, die Philosophiegeschichte als Disziplin innerhalb der philosophischen Wissenschaften zu etablieren.