METAPHILOSOPHY最新文献

Richard Rorty notoriously maintained that philosophy is not an academic discipline. He thought that the only viable candidate for philosophy to be an academic discipline—where philosophy consists in a collection of permanent, pure topics—depends on a Cartesian conceptual framework. Once we overcome this framework, he maintained, there will be nothing left to be the distinct subject matter of philosophy. This article argues that there is a conception of philosophy that can be an academic discipline, even if we take Rorty's challenge seriously. It remains even if we overcome the Cartesian conceptual framework. In the end the article goes beyond Rorty's challenge and considers two further criteria for philosophy to be an academic discipline: that it have a distinct method, and that it be able to be done for the public good. The article argues that philosophy can fulfill these two criteria, and therefore that it can be an academic discipline.

The relationship between American pragmatism and logical empiricism is complicated at best. The received view is that by around the late 1930s or early 1940s pragmatism had been replaced, supplanted, or eclipsed by the younger and more logic-oriented form of empiricism developed in interwar Vienna. Recently, however, this picture has been challenged, and this paper offers further reasons for thinking that the received view is inadequate. Through a critical examination of William James's Pragmatism and “The Sentiment of Rationality” and Rudolf Carnap's “Elimination of Metaphysics Through Logical Analysis of Language” and other works, the paper builds a case for the existence of a rather striking correspondence between the work of one of pragmatism's most vaunted figures and the thought of logical empiricism's most famous advocate. Not only were both philosophers interested in what might be called metaphilosophy or the psychology of philosophy, both held very similar deflationary views.

This paper investigates the development of dialectical concepts about the universe, being, metaphysics, scientific methods, and the knowledge of philosophers. The methods it uses are mainly theoretical and empirical methods, such as analysis and synthesis. Within the boundaries of the designated topic, it offers a systematic analysis of the historical periodization of Arab Muslim philosophy from the eighth century to the twentieth. The paper examines the activities of the prominent philosopher and mathematician Abu Nasr Muhammad ibn Muhammad al-Farabi, showing the circumstances of his borrowing certain forms, concepts, and structures from ancient Greek philosophers. The paper's main conclusion is that al-Farabi is a Second Teacher in modern philosophy, meaning the continuation in his works of the search for a scientific approach to the study of various forms of being.

This paper presents the results of an experiment designed to test for nationality bias among members of the Brazilian philosophical community. Faculty members and postgraduate students from philosophy departments at seven Brazilian universities evaluated texts attributed to authors of European and Latin American nationalities. Results showed a clear preference for French nationality over Brazilian. They were inconclusive, however, when contrasting other Latin American nationalities with European nationalities, which likely relates to the academic background of the participants. These overall results support the claim that Brazilian academic philosophers are highly critical of Brazilians who produce theories of their own. The paper calls on philosophers to carefully consider the ways in which Eurocentrism impacts their very ability to reason.

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 way forward in developing accounts of philosophical progress.

This paper reports the first study in the literature that adopts a bibliometric approach to systematically explore the scholarship in the young and fast-growing research field of experimental philosophy. Based on a corpus of 1,248 publications in experimental philosophy from the past two decades retrieved from the PhilPapers website, the study examined the publication trend, the influential experimental philosophers, the impactful works, the popular publication venues, and the major research themes in this subarea of philosophy. It found, first, an overall growing trend in publications in experimental philosophy, encompassing four developmental stages. Second, it found that significant changes in topics of interest have taken place, with some gaining increasing attention, others seemingly going out of fashion, and still others remaining popular constantly. Third, the study identified lists of leading philosophers, frequently cited publications, and popular journals helpful for researchers and newcomers to get a quick start in learning about the field.

This paper explains some of the reasoning behind “Can a Good Philosophical Contribution Be Made Just by Asking a Question?,” a paper which consists solely in its title and which is published in the same issue of the journal as the present paper. The method for explaining that reasoning consists in making available a lightly edited version of a letter the authors sent to the editors when submitting the title-only paper. The editors permitted publication of that paper on the condition that the authors also separately publish a version of that letter; the present paper aims to fulfil that condition.

This paper discusses poetry as a site of what Pierre Hadot calls “spiritual exercises,” with particular reference to China's greatest poet, Du Fu (712–70 C.E.). While Hadot's work has bridged gaps between (i) philosophy and religion and (ii) theory and practice, this paper suggests that spiritual exercises can also blur the modern separation between form and content. It argues for the possibility of poetry as philosophy; that is, philosophy in a less-recognized form. If poetry can be spiritual exercise and if spiritual exercise with its goal of self-transformation is the core of philosophy, then we may be able to treat poetry as one form of philosophy. The paper also demonstrates the relevance of Hadot's work for ancient Chinese and comparative philosophy more broadly.