This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical (...) orthodoxies. Somewhat paradoxically, far from imprisoning its students in outdated and crystallized views, the history of philosophy trains the mind to think differently and alternatively about the fundamental problems of philosophy. It keeps us alert to the fact that latest is not always best, and that a genuinely new perspective often means embracing and developing an old insight. The upshot is that the study of the history of philosophy has an innovative and subversive potential, and that philosophy has a great deal to gain from a long, broad, and deep conversation with its history. (shrink)

William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical episode and (...) the scientific practices Faraday employed. But a study of Faraday’s research also raises some questions about Whewell’s characterization of this discovery. Thus, this example provides an opportunity to reconsider the debate between Whewell and Mill concerning the role of the sciences in the development of an adequate philosophy of scientific methodology.Keywords: Inductivism; Experiment; Theory; Methodology; Electromagnetism. (shrink)

This paper develops Bernard Williams’s suggestion that for philosophy to ignore its history is for it to assume that its history is vindicatory. The paper aims to offer a fruitful line of inquiry into the question whether philosophy has a vindicatory history by providing a map of possible answers to it. It first distinguishes three types of history: the history of discovery, the history of progress, and the history of change. It (...) then suggests that much of philosophy lacks a vindicatory history, for reasons that reflect philosophy’s character as a humanistic discipline. On this basis, the paper reconstructs Williams’s conception of what it means for philosophy to engage with its own history. The paper concludes that it is a mistake to think that a vindicatory history is what we would really like to have, and that in fact, the resulting picture gives philosophy several reasons to engage with its own history. (shrink)

Although African philosophy has become a part of the world philosophic heritage that can no longer be neglected, no comprehensive history of it is available yet. This lacuna is due to the numerous problems that affect any attempt to outline such a history. Among these problems are those inherent in the historiography of philosophy in general and many others specific to African philosophy. They include the absence of scholarly unanimity over the exact nature of (...) class='Hi'>philosophy and, by extension, African philosophy; the dispute over the beginning of philosophy in Ancient Egypt, as well as the Afrocentrist assertion of the origin of Greek philosophy in Egypt; the problem of periodization; the status of ethnophilosophy, etc. These difficulties do not make a comprehensive history of African philosophy an impossible or irrelevant task. On the contrary, such a history is a necessity that promises to exert an enormous positive influence on the future development of African philosophy. (shrink)

The professionalization of the study of history in the Nineteenth Century made possible a new way of thinking about the history of philosophy: the thought emerged that philosophy itself might be relative to time, historical culture, and nationality. The simultaneous demise of speculative metaphysics scattered philosophers’ confidence that the historical variance of philosophical systems could be viewed in terms of the teleological self-realization of reason. Towards the late Nineteenth Century, philosophers began to explicitly address the worry (...) that all philosophical systems might have only relative validity. This paper compares two key figures in late-nineteenth-century debates concerning historical relativism: Wilhelm Windelband and Wilhelm Dilthey. Beneath the deep disagreements between these two authors, it reveals their common concern to immunize philosophy from the threat of historical relativism. The paper traces how both philosophers sought to fend off relativism by defending the idea of an ahistorical and permanent stratum of philosophical thinking. And it argues that although they succeeded in blocking historical versions of relativism, they did so at the cost of incurring a relativism vis-à-vis philosophical systems. This relativism turned out to be rooted not in the historicity of philosophy but in the timeless essence of philosophical reasoning itself. (shrink)

Kyiv-Mohyla Seminar on the History of Philosophy was established by the Kyiv-Mohyla Academy’s Department of Philosophy and Religious Studies (in co-operation with Ukrainian Philosophical Foundation) in 2003. In this yearly seminar, the Department’s members as well as the historians of philosophy from other academic institutions regularly take part. Since 2003, 16 meetings of the seminar took place. They were focused on such topics as “Historiography of Philosophy in Ukraine: Current State and Perspectives” (2003), “Actual Problems (...) of the Source Studies in the Historiography of Philosophy” (2004), “The Problem of Text Interpretation in the Historiography of Philosophy” (2005), “Dmytro Chyzhevskyi as a Historian of Philosophy” (2006), “Historiography of Philosophy in Ukraine: Current State and Perspectives” (2007), “The Problem of Method in the Historiography of Philosophy” (2007), “Oleksii Losiev: Personality and Heritage (to the 115 th Anniversary of His Birth)” (2008), “Methodology of the Historiography of Philosophy: Actual Strategies” (2008), “Wilhelm Windelband as a Philosopher and Historian of Philosophy (to the 160 th Anniversary of His Birth)” (2008), “Hegel’s Heritage in the Mirror of Interpretations” (2009), “The Studies on the History of Philosophy: New Generation” (2010, 2011), “Kant’s Criticism from the perspective of Wolf’s dogmatism” (2012), “The Reception of Indian Philosophy in Ukraine: 1840s–1930s” (2013), “Did Kant Answer the Question on What a Man Is?” (2016). The proceedings of the early three meetings were published in a special volume (Tkachuk, 2006). The current issue of “NaUKMA Research Papers in Philosophy and Religious Studies” contains the proceedings of the sixteenth meeting of Kyiv-Mohyla Seminar on the History of Philosophy, which took place at the National University of Kyiv-Mohyla Academy on February 1, 2017. The main speaker was Dr. Taras Lyuty, while the co-speakers included Dr. Mykhailo Minakov and Dr. Vakhtang Kebuladze. The meeting was conducted by Prof. Vadym Menzhulin. The audio recording of the meeting was deciphered by a PhD-student Taras Fostiak. (shrink)

This piece was originally titled "Racism, Chauvinism and Prejudice in the History of Philosophy" but was later retitled "How Western Philosophy Became Racist" by the publisher.

Current and recent philosophy of history contemplates a deep change in fundamental notions of the presence of the past. This is called breaking up time. The chief value for this change is enhancing the moral reach of historical research and writing. However, the materialist view of reality that most historians hold cannot support this approach. The origin of the notion in the thought of Walter Benjamin is suggested. I propose a neo-idealist approach called perennialism, centered on recurrent moral (...) dilemmas and choices. This suggests a view of the relations of moral thought and ontology placed in the diachronic context that historians study. (shrink)

Assume for the sake of argument that doing philosophy is intrinsically valuable, where ‘doing philosophy’ refers to the practice of forging arguments for and against the truth of theses in the domains of metaphysics, epistemology, ethics, etc. The practice of the history of philosophy is devoted instead to discovering arguments for and against the truth of ‘authorial’ propositions, i.e. propositions that state the belief of some historical figure about a philosophical proposition. I explore arguments to think (...) that doing history of philosophy is valuable, specifically, valuable in such a way that its value does not reduce to the value of doing philosophy. Most such arguments proffered by historians of philosophy fail egregiously, as I show. I then offer a proposal about what makes doing history of philosophy uniquely valuable, but it is one that many historians will not find agreeable. (shrink)

C. I. Lewis (I883-I964) was the first major figure in history and philosophy of logic—-a field that has come to be recognized as a separate specialty after years of work by Ivor Grattan-Guinness and others (Dawson 2003, 257).Lewis was among the earliest to accept the challenges offered by this field; he was the first who had the philosophical and mathematical talent, the philosophical, logical, and historical background, and the patience and dedication to objectivity needed to excel. He was (...) blessed with many fortunate circumstances, not least of which was entering the field when mathematical logic, after only six decades of toil, had just reaped one of its most important harvests with publication of the monumental Principia Mathematica. It was a time of joyful optimism which demanded an historical account and a sober philosophical critique. Lewis was one of the first to apply to mathematical logic the Aristotelian dictum that we do not understand a living institution until we see it growing from its birth. (shrink)

Luce Irigaray's work does not present an obvious resource for projects seeking to reclaim women in the history of philosophy. Indeed, many authors introduce their reclamation project with an argument against conceptions, attributed to Irigaray or “French feminists” more generally, that the feminine is the excluded other of discourse. These authors claim that if the feminine is the excluded other of discourse, then we must conclude that even if women have written philosophy they have not given voice (...) to feminine subjectivity; therefore, reclamation is a futile project. In this essay, I argue against such conclusions. Rather, I argue, Irigaray's work requires that philosophy be transformed through the reclamation of women's writing. She gives us a method of reclamation for the most difficult cases: those in which we have no record of women's writing. Irigaray offers this method through an engagement with the character of Diotima in Plato's Symposium. The method Irigaray demonstrates is reclamation as love. (shrink)

This essay is a case study of the self-destruction that occurs in the work of a social-constructionist historian of science who embraces a radical philosophy of science. It focuses on Thomas Laqueur's Making Sex: Body and Gender from the Greeks to Freud in arguing that a history of science committed to the social construction of science and to the central theses of Kuhnian, Duhemian, and Quinean philosophy of science is incoherent through self-reference. Laqueur's text is examined in (...) detail in order to make the main point; a similar phenomenon in the work of the feminist historian of science Evelyn Fox Keller is then briefly discussed. (shrink)

The paper explores the question of the relationship between the practice of original philosophical inquiry and the study of the history of philosophy. It is written from my point of view as someone starting a research project in the history of philosophy that calls this issue into question, in order to review my starting positions. I argue: first, that any philosopher is sufficiently embedded in culture that her practice is necessarily historical; second, that original work is (...) in fact in part a reconstruction by reinterpretation of the past and that therefore it bears some relation to historiographic techniques for the restoration of damaged objects and texts; and third that the special oddities of the relations of present and past do not fail to ensnare the philosopher, who must restore the past but freely break from it. I describe this relationship as proleptic. Finally, I argue that this is a moral imperative in writing philosophy, derived from the imperative to be honest. (shrink)

In 1901 Russell had envisaged the new analytic philosophy as uniquely systematic, borrowing the methods of science and mathematics. A century later, have Russell’s hopes become reality? David Lewis is often celebrated as a great systematic metaphysician, his influence proof that we live in a heyday of systematic philosophy. But, we argue, this common belief is misguided: Lewis was not a systematic philosopher, and he didn’t want to be. Although some aspects of his philosophy are systematic, mainly (...) his pluriverse of possible worlds and its many applications, that systematicity was due to the influence of his teacher Quine, who really was an heir to Russell. Drawing upon Lewis’s posthumous papers and his correspondence as well as the published record, we show that Lewis’s non- Quinean influences, including G.E. Moore and D.M. Armstrong, led Lewis to an anti- systematic methodology which leaves each philosopher’s views and starting points to his or her own personal conscience. (shrink)

Since antiquity well into the beginnings of the 20th century geometry was a central topic for philosophy. Since then, however, most philosophers of science, if they took notice of topology at all, considered it as an abstruse subdiscipline of mathematics lacking philosophical interest. Here it is argued that this neglect of topology by philosophy may be conceived of as the sign of a conceptual sea-change in philosophy of science that expelled geometry, and, more generally, mathematics, from the (...) central position it used to have in philosophy of science and placed logic at center stage in the 20th century philosophy of science. Only in recent decades logic has begun to loose its monopoly and geometry and topology received a new chance to find a place in philosophy of science. (shrink)

The paper begins by introducing a heuristic distinction between the “dogmatist” and the “pragmatist” approaches to philosophy of history. Dogmatists tend to use history to exemplify and shore up their pre-existing philosophical convictions. Pragmatists, on the other hand, construe philosophy of history as a form of critical reflection on the actual historical practice, with epistemic criteria of proper practice emerging in the course of the research itself, not antecedently deduced from general philosophical considerations. The core (...) of the paper discusses the work of Paul Roth, which is treated both as a specimen of the pragmatist mode of argumentation, and as a philosophical vindication, in the context of history, of the central pragmatist contention that we cannot successfully define knowledge in terms of a relation to reality, where reality is somehow understood independently and in advance of us knowing it. It is argued that Roth’s skillful deployment of arguments emerging from the recent philosophy of science to expose naïve realism in philosophy of history as a vestige of the no-longer-tenable philosophical vision opens a way for thinking productively about history as a complex and evolving form of research practice. (shrink)

With fifty-four chapters charting the development of moral philosophy in the Western world, this volume examines the key thinkers and texts and their influence on the history of moral thought from the pre-Socratics to the present day. Topics including Epicureanism, humanism, Jewish and Arabic thought, perfectionism, pragmatism, idealism and intuitionism are all explored, as are figures including Aristotle, Boethius, Spinoza, Hobbes, Hume, Kant, Hegel, Mill, Nietzsche, Heidegger, Sartre and Rawls, as well as numerous key ideas and schools of (...) thought. Chapters are written by leading experts in the field, drawing on the latest research to offer rigorous analysis of the canonical figures and movements of this branch of philosophy. The volume provides a comprehensive yet philosophically advanced resource for students and teachers alike as they approach, and refine their understanding of, the central issues in moral thought. (shrink)

On the History of Political Philosophy: Great Political Thinkers from Thucydides to Locke is a lively and lucid account of the major political theorists and philosophers of the ancient Greek, Roman, medieval, renaissance, and early modern periods. The author demonstrates the continuing significance of some political debates and problems that originated in the history of political philosophy. Topics include discussions concerning human nature, different views of justice, the origin of government and law, the rise and development (...) of different forms of government, idealism and realism in international relations, the distinction between just and unjust war, and the sources of public authority and the nature of legitimate sovereignty. The organizing principle of the book is the idea that the great political thinkers were searching for the best political order and a criterion for human conduct in both domestic and international politics. The book presupposes no previous knowledge of political philosophy. It will therefore be a valuable introductory book for students of philosophy, politics, and international relations. As it opens eyes to the perceptions that historical knowledge may convey, it will also be an illuminating and engaging reading for a general reader. (shrink)

This chapter discusses methodology in feminist history of philosophy and shows that women philosophers made interesting and original contributions to the debates concerning the cosmological argument. I set forth and examine the arguments of Mary Astell, Damaris Masham, Catherine Trotter Cockburn, Emilie Du Châtelet, and Mary Shepherd, and discuss their involvement with philosophical issues and debates surrounding the cosmological argument. I argue that their contributions are original, philosophically interesting, and result from participation in the ongoing debates and controversies (...) about the cosmological argument, causal principles, and necessary existence. (shrink)

In this paper, I seek to advance the thesis that if we are to come to a better appreciation of the historical rootedness of philosophical thinking, we must strive to encourage the contextualization of philosophical texts and support this goal by developing methods and tools for research that are facilitative of this contextualist goal.

This paper is a discussion of the treatment of Leibniz's conception of substance in Heidegger's The Metaphysical Foundations of Logic. I explain Heidegger's account, consider its relation to recent interpretations of Leibniz in the Anglophone secondary literature, and reflect on the ways in which Heidegger's methodology may illuminate what it is to read Leibniz and other figures in the history of philosophy.

Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument (...) rather than pedigree” claim – that is, that claim that philosophical ideas should be evaluated only in the context of the reasons for or against them, and not in terms of historical conditions that brought them about – presupposes an early modern “egological” conception of the mind as normatively autonomous, and that such a view is in contradiction with the deeply held naturalistic predispositions of most contemporary philosophers of mind. Using the example of Wilfrid Sellars, who attempted to combine “naturalist” and “normative” considerations in his philosophy of mind, it is argued that only by treating the mind as having an artifactual dimension can these opposing considerations be accommodated. And, if the mind is at least partly understood as artifactual, then, to that extent, like all artifacts, it is to be understood via a narrative about the particular human activities in which those artifacts are produced and in which they function. (shrink)

Abstract: Hasok Chang (Sci Educ 20:317–341, 2011) shows how the recovery of past experimental knowledge, the physical replication of historical experiments, and the extension of recovered knowledge can increase scientific understanding. These activities can also play an important role in both science and history and philosophy of science education. In this paper I describe the implementation of an integrated learning project that I initiated, organized, and structured to complement a course in history and philosophy of the (...) life sciences (HPLS). The project focuses on the study and use of descriptions, observations, experiments, and recording techniques used by early microscopists to clas- sify various species of water flea. The first published illustrations and descriptions of the water flea were included in the Dutch naturalist Jan Swammerdam’s, Historia Insectorum Generalis (1669) (Algemeene verhandeling van de bloedeloose dierkens. t’Utrrecht, Me- inardus van Dreunen, ordinaris Drucker van d’Academie). After studying these, we first used the descriptions, techniques, and nomenclature recovered to observe, record, and classify the specimens collected from our university ponds. We then used updated recording techniques and image-based keys to observe and identify the specimens. The implementation of these newer techniques was guided in part by the observations and records that resulted from our use of the recovered historical methods of investigation. The series of HPLS labs constructed as part of this interdisciplinary project provided a space for students to consider and wrestle with the many philosophical issues that arise in the process of identifying an unknown organism and offered unique learning opportunities that engaged students’ curiosity and critical thinking skills. (shrink)

Despite what you have heard over the years, the famous evil deceiver argument in Meditation One is not original to Descartes. Early modern meditators often struggle with deceptive demons. The author of the Meditations is merely giving a new spin to a common rhetorical device. Equally surprising is the fact that Descartes’ epistemological rendering of the demon trope is probably inspired by a Spanish nun, Teresa of Ávila, whose works have been ignored by historians of philosophy, although they were (...) a global phenomenon during Descartes’ formative years. In this paper, I first answer the obvious question as to why previous early modernists have missed something so important as the fact that Descartes’ most famous publication relies on a well-established genre and that his deceiver argument bears a striking similarity to ideas in Teresa’s final work, El Castillo Interior? I discuss the meditative tradition at the end of which Descartes’ Meditations stands, present evidence to support the claim that Descartes was familiar with Teresa’s proposals, contrast their meditative goals, and make a point-by-point comparison between the meditative steps in Teresa’s Interior Castle and those in Descartes’ Meditations which constitute their common deceiver strategy. My conclusion makes a case for a broader and more inclusive history of philosophy. (shrink)

Since the 1960s, there have been many efforts to defend the relevance of History of Science to Philosophy of Science, and vice versa. For the most part, these efforts have been limited to providing an abstract rationale for a closer integration between the two fields, as opposed to showing: (a) how such an integrated work is to be produced concretely, and (b) how an integrated approach can lead us to a better understanding of past and/or current science. 1 (...) In this chapter, I argue that the most promising way to integrate the history and philosophy of science is the historicist-hermeneutic approach. I will present the main features of the historicist-hermeneutic approach, and will show, concretely, how it can provide a mutually beneficial integration of the History of Science and the Philosophy of Science. More specifically, I will employ the historicist-hermeneutic approach to elucidate one of the most problematic historical case studies in philosophy of science: namely, Jean Perrin’s argument for molecular reality, which he formulated at the beginning of the twentieth century. (shrink)

Science lies at the intersection of ideas and society, at the heart of the modern human experience. The study of past science should therefore be central to our humanistic attempt to know ourselves. Nevertheless, past science is not studied as an integral whole, but from two very different and divergent perspectives: the intellectual history of science, which focuses on the development of ideas and arguments, and the social history of science, which focuses on the development of science as (...) a social undertaking within its broader contexts. There is almost universal agreement that this bifurcation of the field is lamentable, and nearly universal disagreement about where, exactly, the problem lies. In order to identify the difficulty, this paper examines the institutional histories and disciplinary philosophies that have constituted the study of past science. I argue that science history, eventually allied itself with either History or Philosophy in order to find institutional support, thereby suffering the artificial imposition of the disciplinary prejudices of its allied fields, which lead science historians to adopt either the intellectual or the social perspective. Science history must reconcile its distinctions on its own terms, as an integrated unity with its own disciplinary bounds, and apart from History and Philosophy. As a catalyst for rapprochement, the historical and philosophical examination also yields a mapping of the field of science history that can be used to locate the problematic divisions in present scholarship and to draw new disciplinary bounds. (shrink)

This is a critical review of J. B. Schneewind's Essays on the History of Moral Philosophy which both praises and raises worries about some of the main claims found in select articles in the volume. It engages with Schneewind's remarks on the historiography of moral philosophy.

Book Review for Reading Natural Philosophy: Essays in the History and Philosophy of Science and Mathematics, La Salle, IL: Open Court, 2002. Edited by David Malament. This volume includes thirteen original essays by Howard Stein, spanning a range of topics that Stein has written about with characteristic passion and insight. This review focuses on the essays devoted to history and philosophy of physics.

The text was originally a conference speech. In principle, it was prepared for teachers of philosophy and people interested in philosophy, therefore it has the character of an essay and only to a small extent refers to the literature of the subject. However, I am deeply convinced of the validity of the thesis that I propose in it, even if they may seem only to a small extent supported by references to the state of research. -/- Synthetical studies (...) take a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries. Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective and enrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and specific for a particular thinker. (shrink)

Scottish philosophy and intellectual history have become the increasingly fashionable fields of academic studies. Alexander Broadie, one of the pioneers and an accomplished scholar of the Scottish Enlightenment, returns to the basic question, namely, “what is Scottish philosophy?”, and presents a comprehensive work on the history of Scottish philosophy. Broadie successfully elucidates the nature and significance of Scottish philosophy both historically and philosophically. He argues that Scottish philosophy must be studied in its historical (...) context, for it is not only a philosophical enterprise but also a persistent tradition which has united the Scottish nation for centuries. The advancements in science, literature, politics, and culture in Scotland would be extremely unlikely, if not impossible, without such an intellectual culture established by thinkers in that tradition. This article is intended as a review of Broadie’s A History of Scottish Philosophy in the background of his shifting academic interests from philosophy to history while he holds the professorship in University of Glasgow. His commitment to Scottish philosophical culture deserves the attention of contemporary historians and philosophers, for his work opens up a space for dialogue between intellectual history and history of philosophy, an issue addressed at the end of this paper. (shrink)

This volume constitutes an attempt at bringing together philosophies of time—or more precisely, philosophies on time and, in a concomitant way, history—emerging from Christianity’s and Islam’s intellectual histories. Starting from the Neoplatonic heritage and the voice of classical philosophy, the volume enters the Byzantine and Arabic intellectual worlds up to Ibn Al-Arabi’s times. A conscious choice in this volume is not to engage with, perhaps, the most prominent figures of Christian and Arabic philosophy, i.e., Augustine on the (...) one hand and Avicenna/Ibn Sina on the other, precisely because these have attracted so much attention due to their prominence in their respective traditions—and beyond. In a certain way, Maximus the Confessor and Ibn Al-Arabi—together with Al-Fārābi—emerge as alternative representatives of their two traditions in this volume, offering two axes for this endeavor. The synthesis of those approaches on time and history, their comparison rather than their mere co-existence, is left to the reader’s critical inquiry and philosophical investigation. (shrink)

Adamson has written a very readable history of philosophy in times when the discipline of philosophy is under unprecedented threat of annihilation.

A polemical account of Australian philosophy up to 2003, emphasising its unique aspects (such as commitment to realism) and the connections between philosophers' views and their lives. Topics include early idealism, the dominance of John Anderson in Sydney, the Orr case, Catholic scholasticism, Melbourne Wittgensteinianism, philosophy of science, the Sydney disturbances of the 1970s, Francofeminism, environmental philosophy, the philosophy of law and Mabo, ethics and Peter Singer. Realist theories especially praised are David Armstrong's on universals, David (...) Stove's on logical probability and the ethical realism of Rai Gaita and Catholic philosophers. In addition to strict philosophy, the book treats non-religious moral traditions to train virtue, such as Freemasonry, civics education and the Greek and Roman classics. (shrink)

In "Truth and Method" Hans Georg Gadamer revealed hermeneutics as one of the foundational epistemological elements of history, in contrast to scientific method, which, with empiricism, constitutes natural sciences’ epistemology. This important step solved a number of long-standing arguments over the ontology of history, which had become increasingly bitter in the twentieth century. But perhaps Gadamer’s most important contribution was that he annulled history’s supposed inferiority to the natural sciences by showing that the knowledge it offers, though (...) different in nature from science, is of equal import. By showing history’s arrant independence from the natural sciences, the former was furnished with a new-found importance, and thrust on an equal footing with the latter—even in a distinctly scientific age such as ours. This essay intends to show that the idea of history’s discrete ontology from science was prefigured almost a century earlier by Benedetto Croce. Croce and Gadamer show compelling points of contact in their philosophies, notwithstanding that they did not confer equal consequence to what may be identified as Gadamer’s principal substantiation of history’s epistemology—hermeneutics. Of course this essay does not aspire to be exhaustive: the thought of both philosophers is far too dense. Nevertheless, the main points of contact shall be outlined, and, though concise, this essay seeks to point out the striking similarities of these two cardinal philosophers of history. (shrink)

A review of: Manfred Kuehn. Scottish Common Sense in Germany, 1768-1800: A Contribution to the History of Critical Philosophy. (McGill-Queen's Studies in the History of Ideas.) xiv + 300 pp., app., bibl., index. Kingston, Ont./Montreal: McGill-Queen's University Press, 1987. $35.

A history of the UC San Diego (UCSD) Philosophy Department from its founding in 1963 through approximately 2004; significant publications until 2011 are also noted. The history was produced for the sake of the celebrations on the occasion of the 50th Anniversary of UCSD (in 2013).

Philosophy of history is the conceptual and technical study of the relation which exists between philosophy and history. This paper tries to analyze and examine the nature of philosophy of history, its methodology and ideal development. In this I have tried to set the limits of knowledge to know the special account of Hegel’s idealistic view about philosophy of history. In this paper I have also used the philosophical methodology and philosophy (...) inquiry, quest and hypothesis to discuss the Hegel’s idealistic concept of philosophy of history. It also examines and demonstrates the views of other idealist philosophers like, Socrates, Plato and Aristotle. It also shows the how history of mathematics is a complementary of idealism as most of philosophers who were idealists are also great mathematicians. In this paper we are investigation the epistemological approach, logical and metaphysical approach to study the nature of history, meaning of history and structure of history. (shrink)

In this paper, I examine two exemplary replies to the challenge of history that played a crucial role in the controversies on the nature and purpose of philosophy during the so-called long 19th century. Nietzsche and Dilthey developed concepts of philosophy in contrast with one another, and in particular regarding their approach to the history of philosophy. While Nietzsche advocates a radical break with the history of philosophy, Dilthey emphasizes the continuity with the (...) philosophical tradition. I shall argue that these conceptual reorientations are linked to specific social images of the philosopher. Nietzsche, on the one hand, presents us a new version of the philosophical recluse. Dilthey, on the other hand, embraces the idea of a philosophical community, thus emphasizing the collective character of philosophical research. My examination of these connections attempts to show that the history of philosophy should also be studied as a social tradition. (shrink)

Many philosophers affiliated with the analytic school contend that the history of philosophy is not relevant to their work. The present study challenges this claim by introducing a strong variant of the philosophical history of philosophy termed the “logical–contextual history of philosophy.” Its objective is to map the “logical geography” of the concepts and theories of past philosophical masters, concepts and theories that are not only genealogically, but also logically related. Such history of (...) philosophy cannot be set in opposition to the traditional “systematic philosophy.” Rather, the logical–contextual history of philosophy is, like the traditional school philosophies, systematic, although it develops along different lines. (shrink)

In this paper, it is argued that the late twentieth century conception of consciousness in analytic philosophy emerged from the idea of consciousness as givenness, via the behaviourist idea of “raw feels”. In the post-behaviourist period in philosophy, this resulted in the division of states of mind into essentially unconscious propositional attitudes plus the phenomenal residue of qualia: intrinsic, ineffable and inefficacious sensory states. It is striking how little in the important questions about consciousness depends on this conception, (...) or on this particular division of mental states. So accepting this division and its associated conceptions of intentionality and consciousness is not an obligatory starting point for the philosophy of mind. A historical investigation of how these ideas came to be seen as inevitable can also help us see how we might reasonably reject them. (shrink)

The well-known paradox between Marxism and morality is that on the one hand, Marx claims that morality is a form of ideology that should be abandoned, while on the other hand, Marx makes quite a few moral judgments in his writings. It is in the research after Marx’s death that the paradox is found, explored and solved. This paper surveys the history of interpreting Marx from the aspect of moral philosophy by dividing it into three sequential phases. Then (...) it presents the research on Marx in each phase, points out conflicting questions within the different periods and puts forward the solution in the end. This paper points out that a philosophical viewpoint based on Marx’s theory of historical materialism is the key to solving the paradox between Marxism and morality. (shrink)

Philosophy of biology is often said to have emerged in the last third of the twentieth century. Prior to this time, it has been alleged that the only authors who engaged philosophically with the life sciences were either logical empiricists who sought to impose the explanatory ideals of the physical sciences onto biology, or vitalists who invoked mystical agencies in an attempt to ward off the threat of physicochemical reduction. These schools paid little attention to actual biological science, and (...) as a result philosophy of biology languished in a state of futility for much of the twentieth century. The situation, we are told, only began to change in the late 1960s and early 1970s, when a new generation of researchers began to focus on problems internal to biology, leading to the consolidation of the discipline. In this paper we challenge this widely accepted narrative of the history of philosophy of biology. We do so by arguing that the most important tradition within early twentieth-century philosophy of biology was neither logical empiricism nor vitalism, but the organicist movement that flourished between the First and Second World Wars. We show that the organicist corpus is thematically and methodologically continuous with the contemporary literature in order to discredit the view that early work in the philosophy of biology was unproductive, and we emphasize the desirability of integrating the historical and contemporary conversations into a single, unified discourse. (shrink)

Philosophers of science turned to historical case studies in part in response to Thomas Kuhn's insistence that such studies can transform the philosophy of science. In this issue Joseph Pitt argues that the power of case studies to instruct us about scientific methodology and epistemology depends on prior philosophical commitments, without which case studies are not philosophically useful. Here I reply to Pitt, demonstrating that case studies, properly deployed, illustrate styles of scientific work and modes of argumentation that are (...) not well handled by currently standard philosophical analyses. I illustrate these claims with exemplary findings from case studies dealing with exploratory experimentation and with interdisciplinary cooperation across sciences to yield multiple independent means of access to theoretical entities. The latter cases provide examples of ways that scientists support claims about theoretical entities that are not available in work performed within a single discipline. They also illustrate means of correcting systematic biases that stem from the commitments of each discipline taken separately. These findings illustrate the transformative power of case study methods, allow us to escape from the horns of Pitt's "dilemma of case studies," and vindicate some of the post-Kuhn uses to which case studies have been put. (shrink)

History of science and philosophy of science are not perfectly complementary disciplines. Several important asymmetries govern their relationship. These asymmetries, concerning levels of analysis, evidence, theories, writing, and training show that to be a decent philosopher of science is more difficult than being a decent historian. But to be a good historian-well, the degree of difficulty is reversed.

A common method for warranting the historical adequacy of philosophical claims is that of relying on historical case studies. This paper addresses the question as to what evidential support historical case studies can provide to philosophical claims and doctrines. It argues that in order to assess the evidential functions of historical case studies, we first need to understand the methodology involved in producing them. To this end, an account of historical reconstruction that emphasizes the narrative character of historical accounts and (...) the theory-laden character of historical facts is introduced. The main conclusion of this paper is that historical case studies are able to provide philosophical claims with some evidential support, but that, due to theory-ladenness, their evidential import is restricted. (shrink)

As one would expect, Kant believes that there is a tension, and even a conflict, between our bodily humanity and its ethical counterpart: ‘Inclination to pleasurable living and inclination to virtue are in conflict with each other’ (Anthropology, 185-86 [7:277]). What is more unexpected, however, is that he further claims that this tension can be resolved in what he calls an example of ‘civilised bliss’, namely dinner parties. Dinner parties are, for Kant, part of the ‘highest ethicophysical good’, the ultimate (...) resolution of the conflict between our physical body and our moral powers, which consists in finding the right proportions for the ‘mixture’ between our partly ‘sensuous’ and partly ‘ethicointellectual’ nature. The aim of this paper is not only to explain Kant’s account of the ideal proportions of ethicophysical good in dinner parties, but also, and more importantly, to argue that dinner parties are in fact the ultimate experience for us, human beings. (shrink)

Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did (...) New Zealand philosophy get to be so good? And why, given that is so good (a point I am at pains to establish), has it apparently had so slight a cultural impact within New Zealand itself? Did we get the wrong Anderson – the uninspiring William, who was Professor at Auckland, rather than his talented younger brother John, who had such a huge cultural influence as Professor of Philosophy at Sydney? Perhaps but that can only be part of the story since we managed to attract even bigger stars, (notably Karl Popper) as well as breeding bigger talents of our own (Prior, Baier, Bennett, Mulgan, Hursthouse, Waldron and many more). Do we export our best talent? Sometimes – but the stars that stay and the stars who arrive don’t seem to have much impact in New Zealand itself however brightly they shine in the international philosophical firmament. Is it too esoteric? Perhaps, but esoteric philosophy can still have a cultural impact, witness, Moore, Popper and the younger Anderson. Is it, like many of New Zealand’s cultural products (from romance novels to movies), primarily intended for an international audience? That’s a large part of the answer but only a part. Another part of the answer is that philosophy HAS had a cultural impact but that impact is not readily apparent. For NZ philosophers have been less keen to push their ideological barrows and more keen to produce critical thinkers, and critical thinkers don’t all think alike. The logician George Hughes was apparently a life-changing teacher not because he had a nostrum but because he taught people to think. As one of his students said ‘the only ism you believe in is the syllogism’. On the whole the history of New Zealand Philosphy is a ‘From Log Cabin to White House’ tale, ‘From colonial obscurity through struggle and adversity to philosophical excellence’. But there are shadows in the picture. Some departments have nearly come to grief through bureaucratic and political misadventures, and it is hard to resist the suspicion that there is often an element of hostility to philosophers on the part of both university bureaucrats and fellow-academics. I speculate as to why this is the case (we are too argumentative and don’t confine our argumentative tendencies to the cloister) but conclude with some upbeat reflections. on the future of New Zealand Philosophy. (shrink)