Results for 'Wittgenstein, importance, metaphilosophy, Philosophical progress, '

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  1. Wittgenstein’s Accomplishment Is Most Importantly About Method.John Powell - 2000 - Essays in Philosophy 1 (2):22-27.
    Editor's Intro to the journal issue. Wittgenstein's methods are more important than his solutions or views on particular problems. He also attacks processes which give rise to philosophical problems, such as Cartesian dualism and Platonism and other more narrow pictures or assumptions. His recommendations that progress be based on what we get from juxtaposing examples with philosophical temptations are still being absorbed by the discipline. This is more the case now, fifteen years aftr I wrote this introduction.
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  2. Extensive Philosophical Agreement and Progress.Bryan Frances - 2017 - Metaphilosophy 48 (1-2):47-57.
    This article argues, first, that there is plenty of agreement among philosophers on philosophically substantive claims, which fall into three categories: reasons for or against certain views, elementary truths regarding fundamental notions, and highly conditionalized claims. This agreement suggests that there is important philosophical progress. It then argues that although it's easy to list several potential kinds of philosophical progress, it is much harder to determine whether the potential is actual. Then the article attempts to articulate the truth (...)
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  3. Wittgenstein, Modern Music, and the Myth of Progress.Eran Guter - 2017 - In Niiniluoto Ilkka & Wallgren Thomas (eds.), On the Human Condition – Essays in Honour of Georg Henrik von Wright’s Centennial Anniversary, Acta Philosophica Fennica vol. 93. Societas Philosophica Fennica. pp. 181-199.
    Georg Henrik von Wright was not only the first interpreter of Wittgenstein, who argued that Spengler’s work had reinforced and helped Wittgenstein to articulate his view of life, but also the first to consider seriously that Wittgenstein’s attitude to his times makes him unique among the great philosophers, that the philosophical problems which Wittgenstein was struggling, indeed his view of the nature of philosophy, were somehow connected with features of our culture or civilization. -/- In this paper I draw (...)
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  4. Thinking about Progress: From Science to Philosophy.Finnur Dellsén, Insa Lawler & James Norton - 2022 - Noûs 56 (4):814-840.
    Is there progress in philosophy? If so, how much? Philosophers have recently argued for a wide range of answers to these questions, from the view that there is no progress whatsoever to the view that philosophy has provided answers to all the big philosophical questions. However, these views are difficult to compare and evaluate, because they rest on very different assumptions about the conditions under which philosophy would make progress. This paper looks to the comparatively mature debate about scientific (...)
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  5. Wittgenstein on Philosophy, Objectivity, and Meaning.James Conant & Sebastian Sunday (eds.) - 2019 - New York: Cambridge University Press.
    This volume of new essays presents groundbreaking interpretations of some of the most central themes of Wittgenstein's philosophy. A distinguished group of contributors demonstrates how Wittgenstein's thought can fruitfully be applied to contemporary debates in epistemology, metaphilosophy and philosophy of language. The volume combines historical and systematic approaches to Wittgensteinian methods and perspectives, with essays providing detailed analysis that will be accessible to students as well as specialists. The result is a rich and illuminating picture of a key figure in (...)
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  6. Wittgenstein on Music.Eran Guter - 2024 - Cambridge: Cambridge University Press.
    In this Element, the author set out to answer a twofold question concerning the importance of music to Wittgenstein's philosophical progression and the otherness of this sort of philosophical importance vis-à-vis philosophy of music as practiced today in the analytic tradition. The author starts with the idea of making music together and with Wittgenstein's master simile of language-as-music. The author traces these themes as they play out in Wittgenstein early, middle, and later periods. The author argues that Wittgenstein's (...)
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  7. Wittgenstein and Surrealism.Chrysoula Gitsoulis - 2012 - Essays in Philosophy 13 (1):74-84.
    There are two aspects to Wittgenstein’s method of deconstructing pseudo-philosophical problems that need to be distinguished: (1) describing actual linguistic practice, and (2) constructing hypothetical ‘language-games’. Both methods were, for Wittgenstein, indispensable means of clarifying the ‘grammar’ of expressions of our language -- i.e., the appropriate contexts for using those expressions – and thereby dissolving pseudo-philosophical problems. Though (2) is often conflated with (1), it is important to recognize that it differs from it in important respects. (1) can (...)
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  8. Philosophical Progress: In Defence of a Reasonable Optimism.Daniel Stoljar - 2017 - Oxford, UK: Oxford University Press.
    Many people believe that philosophy makes no progress. Members of the general public often find it amazing that philosophers exist in universities at all, at least in research positions. Academics who are not philosophers often think of philosophy either as a scholarly or interpretative enterprise, or else as a sort of pre-scientific speculation. And many well-known philosophers argue that there is little genuine progress in philosophy. Daniel Stoljar argues that this is all a big mistake. When you think through exactly (...)
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  9. Wittgensteinian 'Therapy', Experimental Philosophy, and Metaphilosophical Naturalism.Eugen Fischer - 2017 - In Kevin M. Cahill & Thomas Raleigh (eds.), Wittgenstein and Naturalism. New York: Routledge. pp. 260-286.
    An important strand of current experimental philosophy promotes a new kind of methodological naturalism. This chapter argues that this new ‘metaphilosophical naturalism’ is fundamentally consistent with key tenets of Wittgenstein’s metaphilosophy, and can provide empirical foundations for therapeutic conceptions of philosophy. Metaphilosophical naturalism invites us to contribute to the resolution of philosophical problems about X by turning to scientific findings about the way we think about X – in general or when doing philosophy. This new naturalism encourages us to (...)
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  10. ‘Grasping the Difficulty in its Depth’: Wittgenstein and Globally Engaged Philosophy.Thomas D. Carroll - 2019 - Sophia 60 (1):1-18.
    In recent years, philosophers have used expressions of Wittgenstein’s (e.g. “language-games,” “form of life,” and “family resemblance”) in attempts to conceive of the discipline of philosophy in a broad, open, and perhaps global way. These Wittgenstein-inspired approaches indicate an awareness of the importance of cultural and historical diversity for approaching philosophical questions. While some philosophers have taken inspiration from Wittgenstein in embracing contextualism in philosophical hermeneutics, Wittgenstein himself was more instrumental than contextual in his treatment of other philosophers; (...)
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  11. A critical relation between mind and logic in the philosophy of wittgenstein: An analytical study.Mudasir A. Tantray - 2017 - Lokayata Journal of Positive Philosophy 7 (2):45-57.
    This paper deals with the study of the nature of mind, its processes and its relations with the other filed known as logic, especially the contribution of most notable contemporary analytical philosophy Ludwig Wittgenstein. Wittgenstein showed a critical relation between the mind and logic. He assumed that every mental process is logical. Mental field is field of space and time and logical field is a field of reasoning (inductive and deductive). It is only with the advancement in logic, we are (...)
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  12. What is philosophical progress?Finnur Dellsén, Tina Firing, Insa Lawler & James Norton - 2024 - Philosophy and Phenomenological Research (2):663-693.
    What is it for philosophy to make progress? While various putative forms of philosophical progress have been explored in some depth, this overarching question is rarely addressed explicitly, perhaps because it has been assumed to be intractable or unlikely to have a single, unified answer. In this paper, we aim to show that the question is tractable, that it does admit of a single, unified answer, and that one such answer is plausible. This answer is, roughly, that philosophical (...)
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  13. Analogy of the Game as a Response to the Problems of Language: A Critical Analysis of Ludwig Wittgenstein’s Concept of Language-Games.Leo Andrew Diego - manuscript
    This study which utilized the critical analysis, analyzed Wittgenstein’s concept of language-game and its implications in philosophical discipline and contemporary society. To delineate the origin of the problem of language in terms of epistemological dimension, the researcher analyzed the related concepts on classical philosophy. To determine the origin of the concept of language-game, the researcher used the historical method. To constructively criticize the end-goal of language-game, the hermeneutical approach of Hans Georg Gadamer was employed. From the findings and with (...)
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  14. Examen de la Métaphilosophie de Wittgenstein (Wittgenstein’s Metaphilosophy) par Paul Horwich 248p (2013) (examen révisé 2019).Michael Richard Starks - 2020 - In Bienvenue en Enfer sur Terre : Bébés, Changement climatique, Bitcoin, Cartels, Chine, Démocratie, Diversité, Dysgénique, Égalité, Pirates informatiques, Droits de l'homme, Islam, Libéralisme, Prospérité, Le Web, Chaos, Famine, Maladie, Violence, Intellige. Las Vegas, NV USA: Reality Press. pp. 53-75.
    Horwich donne une belle analyse de Wittgenstein (W) et est un érudit W de premier plan, mais à mon avis, ils sont tous en deçà d’une pleine appréciation, comme je l’explique longuement dans cet examen et beaucoup d’autres. Si l’on ne comprend pas W (et de préférence Searle aussi) alors je ne vois pas comment on pourrait avoir plus qu’une compréhension superficielle de la philosophie et de la pensée de l’ordre supérieur et donc de tout comportement complexe (psychologie, sociologie, anthropologie, (...)
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  15. The Analogy Between Psychoanalysis and Wittgenstein's Later Philosophical Methods.Paul Muench - 1993 - Dissertation, University of Oxford
    Wittgenstein’s analogy between psychoanalysis and his later philosophical methods is explored and developed. Historical evidence supports the claim that Wittgenstein characterized an early version of his general remarks on philosophy (§§89-133 in the Philosophical Investigations) as a sustained comparison with psychoanalysis. A non-adversarial, therapeutic interpretation is adopted towards Wittgenstein which emphasizes his focus on dissolving the metaphysical puzzlement of particular troubled individuals. A “picture” of Freudian psychoanalysis is sketched which highlights several features of Freud’s therapeutic techniques and his (...)
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  16. Philosophy doesn't need a concept of progress.Yafeng Shan - 2022 - Metaphilosophy 53 (2-3):176-184.
    Philosophical progress is one of the most controversial topics in metaphilosophy. It has been widely debated whether philosophy makes any progress in history. This paper revisits the concept of philosophical progress. It first identifies two criteria of an ideal concept of philosophical progress. It then argues that our accounts of philosophical progress fail to provide such an ideal concept. Finally, it argues that not only do we not have a good concept of philosophical progress, we (...)
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  17. On Wittgenstein’s Comparison of Philosophical Methods to Therapies.Benjamin De Mesel - 2015 - International Journal of Philosophical Studies 23 (4):566-583.
    Wittgenstein’s comparison of philosophical methods to therapies has been interpreted in highly different ways. I identify the illness, the patient, the therapist and the ideal of health in Wittgenstein’s philosophical methods and answer four closely related questions concerning them that have often been wrongly answered by commentators. The results of this paper are, first, some answers to crucial questions: philosophers are not literally ill, patients of philosophical therapies are not always philosophers, not all philosophers qualify as therapists, (...)
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  18. The Philosophical Significance of Wittgenstein’s Experiments on Rhythm, Cambridge 1912–13.Eran Guter - 2020 - Estetika: The European Journal of Aesthetics 57 (1):28-43.
    Wittgenstein’s experiments on rhythm, conducted in Charles Myers’s laboratory in Cambridge during the years 1912–13, are his earliest recorded engagement in thinking about music, not just appreciating it, and philosophizing by means of musical thinking. In this essay, I set these experiments within their appropriate intellectual, scientific, and philosophical context in order to show that, its minor scientific importance notwithstanding, this onetime excursion into empirical research provided an early onset for Wittgenstein’s career-long exploration of the philosophically pervasive implications of (...)
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  19. The Moral Dimension of Wittgenstein’s Philosophical Method.Chrysoula Gitsoulis - 2007 - Analysis and Metaphysics (Special Issue on Wittgenstein) 6:452-467.
    Wittgenstein wrote: 'Working in philosophy … is really more a working on oneself. On one's own interpretation. On one's own way of seeing things.' In what sense, for Wittgenstein, is work in philosophy 'work on oneself'? This paper will be devoted to answering this question, and to delineating the moral aspects of this work.
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  20. Wittgenstein’s Liberatory Philosophy: Thinking Through His Philosophical Investigations.Rupert J. Read - 2020 - New York & London: Routledge.
    In this book, Rupert Read offers the first outline of a resolute reading, following the highly influential New Wittgenstein 'school', of the Philosophical Investigations. He argues that the key to understanding Wittgenstein's later philosophy is to understand its liberatory purport. Read contends that a resolute reading coincides in its fundaments with what, building on ideas in the later Gordon Baker, he calls a liberatory reading. Liberatory philosophy is philosophy that can liberate the user from compulsive patterns of thought, freeing (...)
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  21. Wittgenstein's Anti-scientistic Worldview.Jonathan Beale - 2014 - In Jonathan Beale & Ian James Kidd (eds.), Wittgenstein and Scientism. London: Routledge. pp. 59-80.
    This chapter outlines ways in which Wittgenstein’s opposition to scientism is manifest in his later conception of philosophy and the negative attitude he held toward his times. The chapter tries to make clear how these two areas of Wittgenstein’s thought are connected and reflect an anti-scientistic worldview he held, one intimated in Philosophical Investigations §122. -/- It is argued that the later Wittgenstein’s metaphilosophy is marked out against two scientistic claims in particular. First, the view that the scientific method (...)
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  22. What's the Point of Elucidation?Phil Hutchinson - 2007 - Metaphilosophy 38 (5):691-713.
    In this article I examine three ways in which one might interpret Wittgenstein's Philosophical Investigations (PI). In a partial response to Hans‐Johann Glock's article in this journal, I suggest that since publication PI has, broadly speaking, been interpreted in three ways: doctrinal; elucidatory; or therapeutic. The doctrinal interpretation is shown to be, at best, difficult to sustain textually. The elucidatory (standard) interpretation, though seemingly closer to the text, is shown both to implicate Wittgenstein in some unfortunate philosophical commitments (...)
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  23. (2 other versions)Review of Wittgensteins Metaphilosophy by Paul Horwich (2013).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    Horwich gives a fine analysis of Wittgenstein (W) and is a leading W scholar, but in my view they all fall short of a full appreciation, as I explain at length in this review and many others. If one does not understand W (and preferably Searle also) then I don't see how one could have more than a superficial understanding of philosophy and of higher order thought and thus of all complex behavior(psychology, sociology, anthropology, history, literature, society). In a nutshell, (...)
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  24. Overinterpreting Wittgenstein.Andrew Lugg - 2010 - Wittgenstein-Studien 1 (1):171-190.
    Although Wittgenstein maintains that there are no theses in philosophy, he is regularly interpreted as advancing or committed to such theses. In this paper I consider a striking case in point, Merrill Ring’s discussion of §19(b), §20(a) and §20(b) of the Philosophical Investigations. I compare Ring's account of the text with Wittgenstein's actual words and stress the importance of refraining from taking Wittgenstein to be engaged in an explanatory or theoretical enterprise.
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  25. The Unreasonable Destructiveness of Political Correctness in Philosophy.Manuel Doria - 2017 - Philosophies 2 (3):17.
    I submit that epistemic progress in key areas of contemporary academic philosophy has been compromised by politically correct ideology. First, guided by an evolutionary account of ideology, results from social and cognitive psychology and formal philosophical methods, I expose evidence for political bias in contemporary Western academia and sketch a formalization for the contents of beliefs from the PC worldview taken to be of core importance, the theory of social oppression and the thesis of anthropological mental egalitarianism. Then, aided (...)
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  26.  52
    Précis of “Metaphilosophie als einheitliche Disziplin” (Springer/Metzler, 2023).Michael Lewin - unknown
    The frequent use of the term ‘metaphilosophy’ and the corresponding research in the 1960s may lead to the conclusion that there has been a development of a new discipline, a formation of a new kind of philosophical discourse. Such questions as, “What is philosophy?”, “What kind of questions does philosophy ask?”, “Which methods does it adopt to answer them?” and “Is there progress in philosophy?” are put at the center of attention. They constitute a separate research field. Just as (...)
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  27. Disagreement and Progress in Philosophy and in Empirical Sciences.Işık Sarıhan - forthcoming - Social Epistemology.
    The fact that philosophy has not made much progress in finding answers to its big questions is often demonstrated with a comparison to natural sciences. Some have recently argued that the state of progress in philosophy is not so different than the sciences: there are many unresolved big questions in the sciences too, and philosophy has made progress on its smaller questions just like the sciences. I argue that this comparison is misleading: the situation in the two fields looks similar (...)
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  28. Reflective Reasoning & Philosophy.Nick Byrd - 2021 - Philosophy Compass 16 (11):e12786.
    Philosophy is a reflective activity. So perhaps it is unsurprising that many philosophers have claimed that reflection plays an important role in shaping and even improving our philosophical thinking. This hypothesis seems plausible given that training in philosophy has correlated with better performance on tests of reflection and reflective reasoning has correlated with demonstrably better judgments in a variety of domains. This article reviews the hypothesized roles of reflection in philosophical thinking as well as the empirical evidence for (...)
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  29. Gadamer, Dewey, and the importance of play in philosophical inquiry.Christopher Kirby - 2016 - Reason Papers 38 (1).
    Over the last eighty years, studies in play have carved out a small, but increasingly significant, niche within the social sciences and a rich repository has been built which underscores the importance of play to social, cultural, and psychological development. The general point running through these works is a philosophical recognition that play should not be separated from the trappings of everyday life, but instead should be seen as one of the more primordial aspects of human existence. Gadamer is (...)
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  30. Understanding Wittgenstein's positive philosophy through language‐games: Giving philosophy peace.Andrey Pukhaev - 2023 - Philosophical Investigations 46 (3):376-394.
    A significant discrepancy in Wittgenstein's studies is whether Philosophical Investigations contains any trace of positive philosophy, notwithstanding the author's apparent anti-theoretic position. This study argues that the so-called ‘Chapter on philosophy’ in the Investigations §§89–133 contains negative and positive vocabulary and the use of various voices through which Wittgenstein employs his primary method of language-games, thus providing a surveyable understanding of several philosophical concepts, such as knowledge and time. His positive philosophy aims to reorient our attention from understanding (...)
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  31. Viewpoint Convergence as a Philosophical Defect.Grace Helton - forthcoming - In Sanford C. Goldberg & Mark Walker (eds.), Attitude in Philosophy. Oxford University Press.
    What can we know? How should we live? What is there? Philosophers famously diverge in the answers they give to these and other philosophical questions. It is widely presumed that a lack of convergence on these questions suggests that philosophy is not progressing at all, is not progressing fast enough, or is not progressing as fast as other disciplines, such as the natural sciences. Call the view that ideal philosophical progress is marked by at least some degree of (...)
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  32. Wittgenstein in the Laboratory: Pre-Tractatus Seeds of Wittgenstein’s Post-Tractatus Aesthetics.Eran Guter - 2023 - International Wittgenstein Symposium 2023: 100 Years of Tractatus Logico-Philosophicus — 70 Years After Wittgenstein’s Death. A Critical Assessment.
    Wittgenstein’s experiments on rhythm (1912-13) were based on Charles Myers’s 1911 written protocols for laboratory exercises. The experiments provided an early onset for Wittgenstein’s career-long exploration of the philosophically pervasive implications of aspects. Years before the Tractatus, Wittgenstein already got a glimpse of a philosophical angle, which was bound to become very important to him not only in aesthetics, but also for his overarching philosophical development. He became interested in the possibilities of aesthetic conversation, in what we actually (...)
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  33. Wittgenstein on Mahler.Eran Guter - 2013 - In Daniele Moyal-Sharrock, Volker A. Munz & Annalisa Coliva (eds.), Mind, Language and Action: Contributions to the 36th International Wittgenstein Symposium. Austrian Ludwig Wittgenstein Society.
    In this paper I explain Wittgenstein’s ambivalent remarks on the music of Gustav Mahler in their proper musico-philosophical context. I argue that these remarks are connected to Wittgenstein’s hybrid conception of musical decline and to his tripartite scheme of modern music. I also argue that Mahler’s conundrum was indicative of Wittgenstein’s grappling with his own predicament as a philosopher, and that this gives concrete sense to Wittgenstein’s admission that music was so important to him that without it he was (...)
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  34. Epistemic Progress Despite Systematic Disagreement.Dustin Olson - 2019 - Epistemology and Philosophy of Science 56 (2):77 - 94.
    A number of philosophers argue that because of its history of systematic disagreement, philosophy has made little to no epistemic progress – especially in comparison to the hard sciences. One argument for this conclusion contends that the best explanation for systematic disagreement in philosophy is that at least some, potentially all, philosophers are unreliable. Since we do not know who is reliable, we have reason to conclude that we ourselves are probably unreliable. Evidence of one’s potential unreliability in a domain (...)
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  35. (3 other versions)Kripke’s Wittgenstein and Ginsborg’s Reductive Dispositionalism (In Persian).Ali Hossein Khani - forthcoming - Metaphysics (University of Isfahan).
    Kripke in his famous book on Wittgenstein’s later philosophy argues, on behalf of Wittgenstein, that there can be no fact of the matter as to what a speaker means by her words, that is, no fact that can meet the Constitution Demand and the Normativity Demand. He particularly argues against the dispositional view, according to which meaning facts are constituted by facts about the speaker's dispositions to respond in a certain way on certain occasions. He argues that facts about dispositions (...)
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  36. On Wittgenstein on Certainty.Christian Helmut Wenzel - 2011 - Contributions of the Austrian Ludwig Wittgenstein Society 19:320-322.
    In the preface to On Certainty Anscombe and von Wright say that in 1949 Malcolm suggested to Wittgenstein to think again about Moore’s “Defense of Common Sense” (1925) and “Proof of an External World” (1939). Malcolm himself had written on the issue in “Defending Common Sense” (1949). In the preface to the Philosophical Investigations Wittgenstein quotes Nestroy saying that there is usually very little progress in philosophy. But I think some progress has been made from Moore and Malcolm to (...)
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  37. The Good, the Bad, and the Vacuous: Wittgenstein on Modern and Future Musics.Eran Guter - 2015 - Journal of Aesthetics and Art Criticism 73 (4):425-439.
    This article explains Wittgenstein's distinction between good, bad, and vacuous modern music which he introduced in a diary entry from January 27, 1931. I situate Wittgenstein's discussion in the context of Oswald Spengler's ideas concerning the decline of Western culture, which informed Wittgenstein's philosophical progress during his middle period, and I argue that the music theory of Heinrich Schenker, and Wittgenstein's critique thereof, served as an immediate link between Spengler's cultural pessimism and Wittgenstein's threefold distinction. I conclude that Wittgenstein's (...)
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  38. Philosophers Ought to Develop, Theorize About, and Use Philosophically Relevant AI.Graham Clay & Caleb Ontiveros - 2023 - Metaphilosophy 54 (4):463-479.
    The transformative power of artificial intelligence (AI) is coming to philosophy—the only question is the degree to which philosophers will harness it. In this paper, we argue that the application of AI tools to philosophy could have an impact on the field comparable to the advent of writing, and that it is likely that philosophical progress will significantly increase as a consequence of AI. The role of philosophers in this story is not merely to use AI but also to (...)
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  39. Wittgenstein on Gödelian 'Incompleteness', Proofs and Mathematical Practice: Reading Remarks on the Foundations of Mathematics, Part I, Appendix III, Carefully.Wolfgang Kienzler & Sebastian Sunday Grève - 2016 - In Sebastian Sunday Grève & Jakub Mácha (eds.), Wittgenstein and the Creativity of Language. Palgrave Macmillan. pp. 76-116.
    We argue that Wittgenstein’s philosophical perspective on Gödel’s most famous theorem is even more radical than has commonly been assumed. Wittgenstein shows in detail that there is no way that the Gödelian construct of a string of signs could be assigned a useful function within (ordinary) mathematics. — The focus is on Appendix III to Part I of Remarks on the Foundations of Mathematics. The present reading highlights the exceptional importance of this particular set of remarks and, more specifically, (...)
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  40. Why philosophy needs a concept of progress.James Norton - 2023 - Metaphilosophy 54 (1):3-16.
    This paper defends the usefulness of the concept of philosophical progress and the common assumption that philosophy and science aim to make the same, or a comparable, kind of progress. It does so by responding to Yafeng Shan's (2022) arguments that the wealth of research on scientific progress is not applicable or useful to philosophy, and that philosophy doesn't need a concept of progress at all. It is ultimately argued that while Shan's arguments are not successful, they reveal the (...)
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  41. Wittgenstein on knowledge: a critique.Raquel Krempel - 2015 - Synthese 192 (3):723-734.
    My goal here is to assess whether Wittgenstein’s metaphilosophical conception of a descriptive philosophy is in accordance with his philosophical practice. I argue that Wittgenstein doesn’t really limit himself to description when he criticizes Moore’s use of the verb “to know”. In On Certainty, Wittgenstein argues that Moore’s claims of knowledge are at odds with the everyday use of the verb “to know”, because, among other things, they don’t allow the possibility of justification. That is, Wittgenstein considers that proper, (...)
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  42. (1 other version)What It Takes to Live Philosophically: Or, How to Progress in the Art of Living.Caleb Cohoe & Stephen R. Grimm - 2020 - Metaphilosophy 51 (2-3):391-410.
    This essay presents an account of what it takes to live a philosophical way of life: practitioners must be committed to a worldview, structure their lives around it, and engage in truth‐directed practices. Contra John Cooper, it does not require that one’s life be solely guided by reason. Religious or tradition‐based ways of life count as truth directed as long as their practices are reasons responsive and would be truth directed if the claims made by their way of life (...)
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  43. Honesty, Humility, Courage, & Strength: Later Wittgenstein on the Difficulties of Philosophy and the Philosophical Virtues.Gabriel Citron - 2019 - Philosophers' Imprint 19.
    What qualities do we need in order to be good philosophers? Wittgenstein insists that virtues of character – such as honesty, humility, courage, and strength – are more important for our philosophizing than the relevant intellectual talents and skills. These virtues are essential because doing good philosophy demands both knowing and overcoming the deep-seated desires and inclinations which lead us astray in our thinking, and achieving such self-knowledge and self-overcoming demands all of these virtues working in concert. In this paper (...)
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  44. Wittgenstein on Varieties of the Absurd in the Music of Interwar Austria.Eran Guter - 2022 - In Károly Kókai (ed.), Zeit der Unkultur: Ludwig Wittgenstein im Österreich der Zwischenkriegszeit. Wien: NoPress. pp. 185-202.
    In this essay I take the opportunity to recast some insights from my extensive study over the last decade of Wittgenstein’s remarks on music into a coherent and concise portrayal of Wittgenstein’s philosophical underpinning and upshots pertaining to his perception of the modern music scene in interwar Austria. The gist of the present essay is to show that, for better or for worse, Wittgenstein’s personal taste in music was powered by philosophical reasoning, which was organic to his (...) development, and that ultimately his philosophical attitude to the music scene of interwar Austria manifests a deeply probing gradation. I are argue that we can distinguish between four varieties of the absurd in the music of interwar Austria, according to Wittgenstein. First is the nonsensical absurd of the incapability of seeing that the nonsensicality of the form of progress is incomprehensible. This category pertains to music which straightforwardly tries to emulate the various maxims and formulations derived from the form of progress. Such nonsensically absurd music typifies progressive Romantic composers such as Richard Strauss, Max Reger, and the early Arnold Schoenberg. Second is the vacuous absurd of the incapability of seeing what the form of progress renders incomprehensible. This category pertains to music which denounces the predominantly nonsensical maxims and formulations of modernity, thus destining itself to keeping on groping for something which it cannot express. Such vacuously absurd music is best exemplified, in Wittgenstein’s mind, by Josef Labor. Third is the philosophical absurd of rendering what is incomprehensible (from the perspective of a cultured person) comprehensible within the same purview. For Wittgenstein, Mahler’s music betokens such incommensurability, evoking a relativist philosophical puzzle: whether cultural progress is real, and it is us who have been left behind, or whether culture has really been vanquished, and we are the only ones left to notice it. The very thought of an artwork of “a totally different sort” remains invariably hypothetical. Fourth is the praxeological absurd of giving rise to an auxiliary, praxeologically dislodged musical language, replacing the transparency of human gesture with exact rules of comprehensibility. From Wittgenstein’s perspective, the shunning of the expanse of lived experience in a musical language fit for the meaning-blind would be the inglorious spot assigned to Arnold Schoenberg’s vision of the music of the future. (shrink)
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  45. The Unfortunate Consequences of Progress in Philosophy.Bryan Frances - 2024 - In Maria Baghramian, J. Adam Carter & Rach Cosker-Rowland (eds.), Routledge Handbook of Philosophy of Disagreement. New York, NY: Routledge.
    We tend to think that philosophical progress, to the extent that it exists, is a good thing. I agree. Even so, it has some surprising unfortunate consequences for the rationality of philosophical belief.
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  46. Wittgenstein and the Social Sciences: Action, Ideology, and Justice.Robert Vinten - 2020 - London, UK: Anthem Press.
    Vinten looks at the relationship between Wittgenstein’s philosophy and the social sciences as well as at the ideological implications of Wittgenstein’s philosophy and applications of Wittgenstein’s philosophy to problems in social science. He examines and assesses the work of thinkers like Richard Rorty, Perry Anderson, and Chantal Mouffe. -/- “Robert Vinten has produced an impressively meticulous and wide-ranging discussion of how Wittgenstein’s mature philosophy can revitalize the social sciences. There is insight and scholarship on every page. This important book will (...)
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  47. Thinking Through Music: Wittgenstein’s Use of Musical Notation.Eran Guter & Inbal Guter - 2023 - Journal of Aesthetics and Art Criticism 81 (3):348-362.
    Wittgenstein composed five original musical fragments during his transitional middle period, in which he employs musical notation as a means by which to convey his philosophical thoughts. This is an overlooked aspect of the importance of aesthetics, and musical thinking in particular, in the development of Wittgenstein’s philosophy. We explain and evaluate the way the music interlinks with Wittgenstein’s philosophical thoughts. We show the direct relation of these musical examples as precursors to some of Wittgenstein’s most celebrated ideas (...)
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  48. There Is No Progress in Philosophy.Eric Dietrich - 2011 - Essays in Philosophy 12 (2):9.
    Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a (...)
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  49. The unexamined philosophy is not worth doing: An introduction to New Directions in Metaphilosophy.Yafeng Shan - 2022 - Metaphilosophy 53 (2-3):153-158.
    Recently there has been an increasing interest in metaphilosphy. The aim of philosophy has been examined. The development of philosophy has also been scrutinised. With the development of new approaches and methods, new problems arise. This collection revisits some of the metaphilosophical issues, including philosophical progress and the aim of philosophy. It sheds new light on some old approaches, such as naturalism and ordinary language philosophy. It also explores new philosophical methods (e.g., digital philosophy of science, conceptual engineering, (...)
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  50. (1 other version)A New Task for the Philosophy of Science.Nicholas Maxwell - 2019 - Metaphilosophy (3):316-338.
    We philosophers of science have before us an important new task that we need urgently to take up. It is to convince the scientific community to adopt and implement a new philosophy of science that does better justice to the deeply problematic basic intellectual aims of science than that which we have at present. Problematic aims evolve with evolving knowledge, that part of philosophy of science concerned with aims and methods thus becoming an integral part of science itself. The outcome (...)
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