By Paul Gilbert, Søren Overgaard, Stephen Burwood
What's philosophy? How should still we do it? Why should still we trouble to? those are the types of questions addressed by means of metaphilosophy - the philosophical examine of the character of philosophy itself. scholars of philosophy at the present time are confronted with a complicated and daunting array of philosophical equipment, techniques and kinds and likewise deep divisions corresponding to the infamous rift among analytic and Continental philosophy. This e-book takes readers via an entire variety of methods - analytic as opposed to Continental, scientistic as opposed to humanistic, 'pure' as opposed to utilized - allowing them to find and comprehend those other ways of doing philosophy. sincerely and accessibly written, it's going to stimulate mirrored image on philosophical perform and may be useful for college kids of philosophy and different philosophically prone readers.
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Additional resources for An Introduction to Metaphilosophy (Cambridge Introductions to Philosophy)
At first blush, one would have to say: many, quite different things. It may be hard to see what, if anything, unites the efforts of the logician, the political philosopher, the metaethicist, the epistemologist and the feminist philosopher. This seems to invite a deflationary response: philosophy, it might be said, is whatever the people who are employed as philosophers at universities and other institutions do, or whatever material librarians catalogue as such – end of story. On this sort of view, nothing important unites the efforts of philosophers and sets these apart from what psychologists, mathematicians and literature professors do.
Much recent feminist philosophy might be cited as an example. Philosophers like Susan Mendus have argued that many philosophical systems, such as Kant’s, are androcentric, reflecting the experiences and expectations of men rather than women. This seems to implicitly regard philosophy as offering world views which philosophers should evaluate by seeing whether they work for women, that is to say, whether they can claim validity in virtue of working for people generally. Here it is worth reminding ourselves that de Beauvoir saw existentialism as liberating for women precisely because it denied a fixed female nature and promised a free Kekes 1980: 67.
Heidegger 1962: 32. 59 60 Philosophy as transcendental inquiry things in everyday contexts. 66 Second, many continental philosophers, including phenomenologists such as Husserl and (less markedly) Heidegger and Merleau-Ponty, understand philosophy as a transcendental sort of inquiry. 67 To phrase it slightly differently, transcendental philosophers reflect on our (first-order) knowledge with a view to unveiling the ‘conditions of possibility’ of such knowledge. On the views of many continental philosophers, what sets philosophy fundamentally apart from the empirical sciences is precisely that the former essentially is – that is, ought to be – transcendental inquiry into the conditions of possibility underlying ordinary and scientific experience and inquiry.
An Introduction to Metaphilosophy (Cambridge Introductions to Philosophy) by Paul Gilbert, Søren Overgaard, Stephen Burwood