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Journal articles on the topic 'Analytic Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 June 2025

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1

Rowett, Catherine. "Analytic Philosophy, the Ancient Philosopher Poets and the Poetics of Analytic Philosophy." Rhizomata 8, no. 2 (2020): 158–82. http://dx.doi.org/10.1515/rhiz-2020-0008.

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Abstract The paper starts with reflections on Plato’s critique of the poets and the preference many express for Aristotle’s view of poetry. The second part of the paper takes a case study of analytic treatments of ancient philosophy, including the ancient philosopher poets, to examine the poetics of analytic philosophy, diagnosing a preference in Analytic philosophy for a clean non-poetic style of presentation, and then develops this in considering how well historians of philosophy in the Analytic tradition can accommodate the contributions of philosophers who wrote in verse. The final part of the paper reviews the current enthusiasm for decoding Empedocles’ vague and poetic descriptions of the cosmic cycle into a precise scientific periodicity on the basis of the recently discovered Byzantine scholia on Aristotle. I argue that this enthusiasm speaks to a desire for definite and clear numerical values in place of poetic motifs of give and take, and that this mathematical and scientific poetic is comparable to the preferred poetic of analytic philosophy.

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2

Borisov, Evgeny. "Analytic Philosophy." Philosophical anthropology 7, no. 1 (2021): 143–67. http://dx.doi.org/10.21146/2414-3715-2021-7-1-143-167.

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The paper provides an overview of the most fundamental ideas representing analytic philosophy throughout its history from the beginning of 20th century up to now. The history of analytic philosophy is divided into two stages – the early and the contemporary ones. The main distinguishing features of early analytic philosophy are using mathematical logic as a tool of stating and solving philosophical problems, and critical attitude toward ‘metaphysics’, i.e., traditional and contemporary non-analytic philosophical theories. The genesis of analytic philosophy was closely related to the revolution in logic that led to the rise of mathematical logic, and it is no coincidence that some founders of analytic tradition (first of all Frege, Russell, and Carnap) were also prominent logicians. (But there were also authors and schools within early analytic philosophy whose researches were based on less formal tools such as classical logic and linguistic methods of analysis of language. Ordinary language philosophy is an example of this type of philosophy.) Using the new logic as a philosophical tool led to a huge number of new ideas and generated a new type of philosophical criticism that was implemented in a number of projects of ‘overcoming metaphysics’. These features constituted the methodological and thematic profile of early analytic philosophy. As opposed to the later, contemporary analytic philosophy cannot be characterized by a prevailing method or a set of main research topic. Its characteristic features are rather of historical, institutional, and stylistic nature. In the paper, early analytic philosophy is represented by Frege, Russell, early Wittgenstein, Vienna Circle (Schlick, Carnap etc.), and ordinary language philosophy (later Wittgenstein, Ryle, Austin, and Searle). Contemporary analytic philosophy is represented by Quine, and direct reference theory in philosophy of language (Kripke, Donnellan, Kaplan, and Putnam).

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3

Hansson, Sven Ove. "Analytic Philosophy." Theoria 75, no. 2 (2009): 69–74. http://dx.doi.org/10.1111/j.1755-2567.2009.01031.x.

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4

DPhil, Trevor Hussey MA. "Analytic philosophy." Nursing Philosophy 3, no. 1 (2002): 66–69. http://dx.doi.org/10.1046/j.1466-769x.2002.00085.x.

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5

Green, Karen. "Analysing analytic philosophy: The rise of analytic philosophy." Philosophia 28, no. 1-4 (2001): 511–29. http://dx.doi.org/10.1007/bf02379799.

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6

Graeser, Andreas. "Analytic Philosophy and Hermeneutic Philosophy." Grazer Philosophische Studien 44 (1993): 175–88. http://dx.doi.org/10.5840/gps19934439.

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7

Rorty, Richard, and Alexander Yurganov. "Analytic philosophy and transformative philosophy." Philosophy Journal 11, no. 3 (2018): 5–19. http://dx.doi.org/10.21146/2072-0726-2018-11-3-5-19.

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8

Nikiforov, Alexander L. "Is “Analytic Philosophy” a Philosophy?" Russian Journal of Philosophical Sciences 63, no. 8 (2020): 7–21. http://dx.doi.org/10.30727/0235-1188-2020-63-8-7-21.

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The article discusses the issue of the nature of analytic philosophy. It is shown that in the 1920s–1940s it was a certain philosophical school, whose representatives were united by some initial principles. Analytic philosophers saw the main task of philosophy in the analysis of the language of natural sciences, in establishing logical connections between scientific propositions, in the empirical substantiation of scientific theories and in the elimination of speculative concepts and proposals from the language of science. The tool for such analysis was the mathematical logic created at the beginning of the 20th century by G. Frege, A.N. Whitehead, B. Russell. Another characteristic feature of the analytic tradition was a negative attitude toward philosophical speculation. Adherents of this tradition believed that philosophy does not provide knowledge about the world, therefore, it is not a science. Analytic philosophers have made a significant contribution to the methodology of scientific knowledge, offering an accurate description of the hypothetical-deductive structure of scientific theory, methods of scientific explanation and prediction, verification, confirmation and refutation of scientific statements. In the late 1930s, most of the analytic philosophers emigrated to England and the United States. The analytic movement is gradually losing its integrity and loses the features of a philosophical school. There is a rejection of mathematical logic as the main means of analysis, the connection with the natural sciences has been lost. In the second half of the 20th century, analytic philosophy from a specific philosophical school turns into a certain style of thinking of the philosophers of various philosophical research areas and orientations.

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9

Hnatiuk, Yaroslav. "CONTINENTAL ANALYTICS AND ANALYTIC PHILOSOPHY." Visnyk of the Lviv University, no. 54 (2024): 22–37. http://dx.doi.org/10.30970/pps.2024.54.3.

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10

Meynell, Hugo. "Post-Analytic Philosophy." Method 10, no. 2 (1992): 77–88. http://dx.doi.org/10.5840/method19921021.

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11

Hanks, J. Craig. "Post-Analytic Philosophy." Newsletter of the Society for the Advancement of American Philosophy 21, no. 65 (1993): 37–40. http://dx.doi.org/10.5840/saap1993216516.

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12

ENGEL, Pascal. "Bad Analytic Philosophy." Dialectica 66, no. 1 (2011): 1–4. http://dx.doi.org/10.1111/j.1746-8361.2011.01279.x.

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13

Murphy, P. "Post-Analytic Philosophy." Telos 1986, no. 68 (1986): 182–91. http://dx.doi.org/10.3817/0686068182.

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14

Veatch, Henry B., John Rajchman, and Cornell West. "Post-Analytic Philosophy." Noûs 22, no. 3 (1988): 471. http://dx.doi.org/10.2307/2215716.

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15

Kremer, Michael. "Contemporary Analytic Philosophy." Teaching Philosophy 21, no. 3 (1998): 286–89. http://dx.doi.org/10.5840/teachphil199821333.

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16

Graeser, Andreas. "ANALYTIC PHILOSOPHY AND HERMENEUTIC PHILOSOPHY. TOWARD REUNION IN PHILOSOPHY?" Grazer Philosophische studien 44, no. 1 (1993): 175–88. http://dx.doi.org/10.1163/18756735-90000525.

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17

Sokolova, Tatiana D. "On the History of the Divide between Analytic and Continental Philosophies: The Case of Epistemology in France." Russian Journal of Philosophical Sciences 63, no. 8 (2020): 22–33. http://dx.doi.org/10.30727/0235-1188-2020-63-8-22-33.

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The article analyzes the conflict between the “analytic” and “continental” approaches in philosophy on the example of the development of historical epistemology, which can be considered as “French style” in the philosophy of science. The French tradition is especially interesting due to the specificity of the reception of analytic philosophy that took place in it, where analytic philosophy did not receive an institutional form. The phrase “analytic philosophy” was problematized in the French academy in the 1950s and indicates the existence of a number of differences between the two types of philosophizing, as well as the absence of any stable connection between the French and Anglo-Saxon philosophical communities. One of the main reasons of this divide is that the philosophers interested in logical positivism and seeking to acquaint the French philosophical public with its ideas have suddenly passed away. The author’s argumentation is based on the material of historical epistemology in France, which was traditionally associated with the philosophy of science much more than epistemology in other countries. The article considers two approaches to defining the difference between analytic and continental philosophy: theoretical approach (distinctions between these traditions that are based on the subject of research, methodological techniques, key ideas, style) and institutional (based on geographical division – a particular philosopher belongs to a country or an academy – or based on the choice of his predecessors by the philosopher himself). The author demonstrates the inconsistency of the theoretical approach to the definition of analytic and continental philosophical traditions.

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18

Brandom, Robert B. "Hegel and Analytic Philosophy." Analysis. Claves de Pensamiento Contemporáneo 23, no. 2 (2019): 1–20. https://doi.org/10.5281/zenodo.3333049.

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This paper analyzes important elements in the reception of Hegel’s philosophy in the present. In order to reach this goal we discuss how analytic philosophy receives Hegel’s philosophy. For that purpose, we reconstruct the reception of analytic philosophy in the face of Hegel, especially from those authors who were central in this movement of reception and distance of his philosophy, namely, Bertrand Russell, Frege and Wittgenstein. Another central point of this paper is to review the book of Paul Redding, Analytic Philosophy and the Return of Hegelian Thought, in comparison with the reception of Hegel, developed here by analytic philosophy. Finally, we show how a dialogue can be productive of these apparently opposing currents.

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19

Preston, Aaron. "Conformism in Analytic Philosophy." Monist 88, no. 2 (2005): 292–319. http://dx.doi.org/10.5840/monist200588210.

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20

Williams, Michael, and George Romanos. "Quine and Analytic Philosophy." Philosophical Review 96, no. 2 (1987): 281. http://dx.doi.org/10.2307/2185161.

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21

Green, Mitchell S., and Michael Dummett. "Origins of Analytic Philosophy." Philosophical Review 104, no. 4 (1995): 613. http://dx.doi.org/10.2307/2185832.

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22

Roth, Paul. "Analytic Philosophy of History." Graduate Faculty Philosophy Journal 37, no. 2 (2016): 351–74. http://dx.doi.org/10.5840/gfpj201637222.

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23

Guisán, Esperanza. "Analytic philosophy and education." Enrahonar. Quaderns de filosofia 11 (March 1, 1985): 75. http://dx.doi.org/10.5565/rev/enrahonar.834.

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24

Kaminsky, Jack. "Quine and Analytic Philosophy." International Studies in Philosophy 19, no. 3 (1987): 109–10. http://dx.doi.org/10.5840/intstudphil198719399.

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25

Han, Sang-Ki. "Analytic Philosophy and Historiophobia." Journal of the New Korean Philosophical Association 85 (July 31, 2016): 419–41. http://dx.doi.org/10.20433/jnkpa.2016.07.85.419.

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26

Haddock, Guillermo E. Rosado. "Some Heterodox Analytic Philosophy." Principia: an international journal of epistemology 17, no. 2 (2013): 235. http://dx.doi.org/10.5007/1808-1711.2013v17n2p235.

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27

Stroll, Avrum. "Deconstruction as Analytic Philosophy." International Studies in Philosophy 36, no. 1 (2004): 358–60. http://dx.doi.org/10.5840/intstudphil2004361105.

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28

Leonard, David. "Husserl and Analytic Philosophy." Philosophical Studies 33 (1991): 340–42. http://dx.doi.org/10.5840/philstudies1991/19923318.

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29

Ryckman, T. A., A. D. Irving, and G. A. Wedeking. "Russell and Analytic Philosophy." Philosophical Quarterly 46, no. 184 (1996): 425. http://dx.doi.org/10.2307/2956465.

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30

Virvidakis, Stelios. "Analytic Philosophy in Greece." Dialectica 51, no. 2 (2005): 135–42. http://dx.doi.org/10.1111/j.1746-8361.1997.tb00025.x.

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31

Allen, B. "Deconstruction as Analytic Philosophy." Common Knowledge 8, no. 1 (2002): 208. http://dx.doi.org/10.1215/0961754x-8-1-208.

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32

Walsh, Adrian. "What is Analytic Philosophy?" Australasian Journal of Philosophy 88, no. 4 (2010): 734–37. http://dx.doi.org/10.1080/00048400903397657.

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33

Garvey, Brian. "Psychoanalysis meets analytic philosophy." Metascience 22, no. 1 (2012): 129–32. http://dx.doi.org/10.1007/s11016-012-9663-4.

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34

Karivets, Ihor. "Analytic philosophy becomes closer…" Humanitarian vision 4, no. 1 (2018): 75–77. http://dx.doi.org/10.23939/shv2018.01.075.

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35

Wahl, Russell. "What is Analytic Philosophy?" Teaching Philosophy 32, no. 2 (2009): 223–27. http://dx.doi.org/10.5840/teachphil200932224.

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36

Esfeld, M. "Holism and analytic philosophy." Mind 107, no. 426 (1998): 365–80. http://dx.doi.org/10.1093/mind/107.426.365.

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37

Séguy-Duclot, Alain. "Analytic Philosophy and Aesthetics." Critique d’art, no. 9 (April 1, 1997): 18–20. http://dx.doi.org/10.4000/critiquedart.105158.

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38

Beaney, Michael. "What is analytic philosophy? Recent work on the history of analytic philosophy." British Journal for the History of Philosophy 6, no. 3 (1998): 463–72. http://dx.doi.org/10.1080/09608789808571008.

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39

Lock, Grahame. "Analytic philosophy, psycho-analytic theory and formalism." Revue de synthèse 108, no. 2 (1987): 157–76. http://dx.doi.org/10.1007/bf03189053.

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40

Kosecki, Artur. "The Rise of the Term ‘Analytic Philosophy’ in Britain in the Early 1930s and Its Contemporary Evolution: Conceptual Creativity and Conceptual Engineering." Forum Philosophicum 29, no. 2 (2024): 221–53. https://doi.org/10.35765/forphil.2024.2902.01.

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Ernest Nagel’s two-part article entitled “Impressions and Appraisals of Analytic Philosophy in Europe” undoubtedly played a crucial role in the development of analytic philosophy in both Europe and the United States. Nagel articulates the shared metaphilosophical assumptions embraced by philosophers from various centres, including Prague, Vienna, Lviv, Warsaw, and Cambridge. Nevertheless, it is important to note that philosophers began to describe themselves using the term “analytical philosopher,” or a similar term, particularly within the intellectual centre of Cambridge, in the early 1930s in Britain. In this article, I shall compare how these philosophers conceptualized “analytic philosophy” with the metaphilosophical assumptions outlined by Nagel. Then, I shall draw a comparison between the understanding of analytic philosophy in the early 1930s in Britain, and contemporary conceptions such as “conceptual creativity” and “conceptual engineering.” As it turns out, a part of contemporary analytic philosophy is more open to social-practical issues than it was in the early 1930s in Britain, especially in the intellectual centre that was Cambridge.

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41

Penner, Myron A. "Analytic Philosophy, Theism, and Contemporary Philosophy of Religion." Toronto Journal of Theology 29, no. 2 (2013): 265–70. http://dx.doi.org/10.3138/tjt.2092.

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42

Kail, P. J. E. "Review: Analytic Philosophy and the History of Philosophy." Mind 116, no. 462 (2007): 483–86. http://dx.doi.org/10.1093/mind/fzm483.

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43

Rockhill, Gabriel. "Analytic Philosophy and the History of Philosophy (review)." Journal of the History of Philosophy 45, no. 4 (2007): 678–79. http://dx.doi.org/10.1353/hph.2007.0096.

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44

Agassi, Joseph, and Ian C. Jarvie. "The Problem of Analytic Philosophy." Philosophy of the Social Sciences 49, no. 5 (2019): 413–33. http://dx.doi.org/10.1177/0048393119853246.

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Dainton and Robinson’s Companion traces lines of descent of analytic philosophy from ancestors. They characterize analytic philosophy as a movement, a tradition, a style, and a commitment to the values of clarity and rigor. Critics of the ancestral movements and of analytic philosophy as such are conspicuous by their absence. The sociology of the spread of analytic philosophy is ventured, updating the original effort by Gellner.

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45

Wood, William. "Trajectories, Traditions, and Tools in Analytic Theology." Journal of Analytic Theology 4 (May 6, 2016): 254–66. http://dx.doi.org/10.12978/jat.2016-4.220812221403a.

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Analytic theology as currently practiced has an ambiguous character. It may be understood either formally, as any instance of theology that draws on analytic philosophy, or substantively, as a cohesive theological school that draws on analytic philosophy in defense of traditional Christian orthodoxy. Both conceptions assume that analytic philosophy furnishes “tools and methods” to the analytic theologian. Yet on the best recent accounts of analytic philosophy, analytic philosophy has no unique tools and methods. I argue that analytic philosophy should be understood as a robust and distinctive intellectual tradition. This understanding of analytic philosophy raises a worry for the emerging field of analytic theology, however: that analytic theologians might be more deeply grounded in the analytic philosophical tradition than in any tradition of theology.

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46

Beaney, Michael. "Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy." Journal of the Philosophy of History 10, no. 2 (2016): 211–34. http://dx.doi.org/10.1163/18722636-12341321.

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This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s Analytic Philosophy of History, published 50 years ago, and argue for a reinvigorated analytic philosophy of history.

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47

Srinivasan, Amia. "Philosophy and Ideology." THEORIA. An International Journal for Theory, History and Foundations of Science 31, no. 3 (2016): 371. http://dx.doi.org/10.1387/theoria.16446.

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What is it for an analytic philosopher to do ideology critique? How should analytic philosophers engage with the great critics of ideology outside the analytic tradition? Just how useful are our proprietary tools as analytic philosophers when it comes to thinking about ideology, and in what sense ‘useful’, and to whom? And to what end might we pursue ideology critique? Here I attempt to say something about these questions by commenting specifically on a recent contribution to analytic ideology critique, Jason Stanley’s How Propaganda Works.

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48

Lewin, Michael, and Timothy Williamson. "Kant and Analysis." Kantian journal 42, no. 3 (2023): 49–73. http://dx.doi.org/10.5922/0207-6918-2023-3-3.

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In the current dialogue between two authors with different views on analysis, philosophy, and the use of labels, the leading question is: How should one understand the expression ‘analytic philosophy’? Lewin argues that as there are no generally agreed tenets and methods of what is being called ‘analytic philosophy’, the name is to be replaced by a more specific one or abandoned. Williamson defends the use of this phrase, claiming that it is quite serviceable, as it relates to a broad tradition of influence, while it is not even required to adhere to the method of analysis in any distinctive sense. Lewin counters that, in this case, ‘analytic philosophy’ is too empty. One could heal this by conceptual analysis of ‘analytic philosophy’ — but then Kant, for whom philosophy is inherently analytic, would be a proponent of analytic philosophy. Another option is to follow Ryle’s ideal of a label-free, coherent and honest thinking. As Lewin argues, Williamson’s views seem at least partially to agree with Kant’s conception of the difference between philosophy and history of philosophy as well as empirical analysis and the underlying empirical realism. Williamson replies that he uses ‘analytic philosophy’ in its current meaning, which is not composed of the meanings of ‘analytic’ and ‘philosophy’. The current use is different from the earlier ones and not applicable to Kant. He argues against the transcendental idealism and the coarse-grained distinction between analytic and synthetic and a priori and a posteriori that requires an update.

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49

Baker-Hytch, Max. "Analytic Theology and Analytic Philosophy of Religion: What’s the difference?" Journal of Analytic Theology 4 (May 6, 2016): 347–61. http://dx.doi.org/10.12978/jat.2016-4.120023010007a.

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Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or methodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this article, then, will be to map out several forms that analytic theology might (and in some cases actually does) take before examining the extent to which each can be thought to be distinct from analytic philosophy of religion.

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50

Hurtado, Guillermo. "Analytic Philosophy in Vernacular Language." Crítica (México D. F. En línea) 45, no. 133 (2013): 107–10. http://dx.doi.org/10.22201/iifs.18704905e.2013.729.

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