By Paul Gilbert, Søren Overgaard, Stephen Burwood
What's philosophy? How may still we do it? Why should still we trouble to? those are the categories of questions addressed through metaphilosophy - the philosophical examine of the character of philosophy itself. scholars of philosophy this day are confronted with a complicated and daunting array of philosophical tools, methods and types and likewise deep divisions corresponding to the infamous rift among analytic and Continental philosophy. This publication takes readers via an entire variety of ways - analytic as opposed to Continental, scientistic as opposed to humanistic, 'pure' as opposed to utilized - permitting them to find and comprehend those other ways of doing philosophy. in actual fact and accessibly written, it's going to stimulate mirrored image on philosophical perform and may be precious for college kids of philosophy and different philosophically vulnerable readers.
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Extra resources for An Introduction to Metaphilosophy (Cambridge Introductions to Philosophy)
Thus, none of the objections to the residue view seems conclusive. Platonism A different sort of proposal – typically associated with Plato – is that philosophy, properly conceived, is the study of some particularly ‘deep’ and intangible part of reality beyond reach of the empirical sciences. This view is suggested by Plato’s allegory of the cave in the Republic. 36 The philosopher who has successfully reached the latter is able to contemplate the pure forms of, for example, beauty or the good, of which the instances in the empirical world are but pale and imperfect imitations.
For what has passed into science), we cannot plausibly write off the bulk of the subject in this way. So while proposals for new methods may, of course, be made, they should not have the effect of disqualifying all that has gone before. The reason for the second assumption is less obvious. After all, not so long ago, some philosophers heralded ‘the revolution in philosophy’,20 which they hoped would overcome the alleged sterility of the subject. So it would be wrong to assume that philosophers always resign themselves to conceding that their subject never makes any progress.
64 Our implicit familiarity with time, or world experience, does not make the philosophical task of reflectively clarifying these phenomena any easier. According to Heidegger, we all have an implicit, ‘pre-ontological’ understanding of the manners of being of the various sorts of things around us. Yet we might not be able to make this understanding explicit if asked to do so. 65 Two things, however, set the phenomenologists’ perspective apart from that of Hacker and most other followers of Wittgenstein.
An Introduction to Metaphilosophy (Cambridge Introductions to Philosophy) by Paul Gilbert, Søren Overgaard, Stephen Burwood