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1
Cobb-Stevens, Richard. Husserl and analytic philosophy. Dordrecht: Kluwer Academic Publishers, 1990.
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2
Musical knowledge: Intuition, analysis, and music education. London: Routledge, 1994.
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3
Carroll, Noël. Narrative, emotion, and insight. University Park: Pennsylvania State University Press, 2011.
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4
Carroll, Noël. Narrative, emotion, and insight. University Park: Pennsylvania State University Press, 2011.
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5
Die Enthüllung der intuitiven Reflexion durch den Aufbruch zum Subjekt der Handlung. Lüneburg: J. Schmidt-Neubauer, 1987.
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6
Swanwick, Keith, and Prof Keith Swanwick. Musical Knowledge: Intuition, Analysis and Music Education. Taylor & Francis Group, 2016.
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7
Knobe, Joshua. Experimental Philosophy. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0022.
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The aim of the article is to review existing work in experimental philosophy. The experimental philosophy seeks to examine the phenomena that have been traditionally associated with philosophy using the methods that have more recently been developed within cognitive science. Conceptual analysis frequently relies on appeals to intuition, but it is rarely made clear precisely whose intuitions are being discussed. The emphasis in cross-cultural work in experimental philosophy has been shifting toward the study of moral judgments, with papers exploring cross-cultural differences in intuitions about consequentialism and moral responsibility. Philosophers have been working on the relationship between moral responsibility and determinism. One of the key points of contention is whether moral responsibility and determinism are compatible or incompatible. Philosophers working within the framework of the analytic project have long engaged in the study of people's intuitions, but their real interest has not typically been in human beings and the way they think. They work to understand the true nature of the properties and relations that people's concepts pick out. Some philosophers believe that the most important and fundamental issues are somehow getting overlooked as researchers turn more and more to empirically informed work in cognitive science.
8
Moris, Zailan. Revelation, Intellectual Intuition and Reason in the Philosophy of Mulla Sadra: An Analysis of the al-hikmah al-'arshiyyah (Sufi Series). RoutledgeCurzon, 2003.
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9
Moris, Zailan. Revelation, Intellectual Intuition and Reason in the Philosophy of Mulla Sadra: An Analysis of the al-hikmah al-'arshiyyah (Sufi Series). RoutledgeCurzon, 2003.
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10
Cheyne, Peter. Coleridge's Contemplative Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851806.001.0001.
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‘PHILOSOPHY, or the doctrine and discipline of ideas’ as S. T. Coleridge understood it, is the theme of this book. It considers the most vital and mature vein of Coleridge’s prose writings to be ‘the contemplation of ideas objectively, as existing powers’. A theory of ideas emerges in critical engagement with thinkers including Plato, Plotinus, Böhme, Kant, and Schelling. A commitment to the transcendence of reason, central to what Coleridge calls ‘the spiritual platonic old England’, distinguishes him from his German contemporaries. This book pursues a theory of contemplation that draws from Coleridge’s theories of imagination and the ‘Ideas of Reason’ in his published texts and extensively from his thoughts as they developed throughout published works, fragments, letters, and notebooks. He posited a hierarchy of cognition from basic sense intuition to the apprehension of scientific, ethical, and theological ideas. The structure of the book follows this thesis, beginning with sense data, moving upwards into aesthetic experience, imagination, and reason, with final chapters on formal logic and poetry that constellate the contemplation of ideas. Coleridge’s Contemplative Philosophy is not just a work of history of philosophy; it addresses a figure whose thinking is of continuing interest, arguing that contemplation of ideas and values has consequences for everyday morality and aesthetics, as well as metaphysics. The book also illuminates Coleridge’s prose by analysis of his poetry, notably the ‘Limbo’ sequence. The volume will be of interest to philosophers, intellectual historians, scholars of religion, and of literature.
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Kokubun, Koichiro. The Principles of Deleuzian Philosophy. Translated by Wren Nishina. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474448987.001.0001.
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What gives us the right to speak of a Deleuzian philosophy, a philosophy at first sight concerned solely with interpreting other philosophers and writers? And granted there is such an entity as ‘Deleuzian philosophy’, is this philosophy a practically and politically consequential one, as so many interpreters have hoped? This book begins from Deleuze’s method of ‘free indirect discourse’ to locate and explicate Deleuze’s philosophy. Through free indirect discourse Deleuze burrows under the texts of a thinker to attain the underlying question, which he inherits critically to expound his own philosophy of ‘transcendental empiricism’. This philosophy however was politically impotent, for its final practical conclusion was that one had to ‘wait for failure’, which is strictly impossible. This book goes on to argue that it is the self-recognition of this impasse that forced Deleuze into a veritable wager, the collaboration with Guattari. For Deleuze not only recognised the existence of this practical/political impasse, he also understood its source: the strong structuralist influence in his philosophy. And he had the intuition that in Guattari there were the germs of a way of thinking that could move beyond structuralism (more specifically its culmination in Lacanian psychoanalysis). Finally, this new Deleuzian practical philosophy is explicated through an examination of Deleuze’s ambiguous relation to Foucault: Deleuze would ultimately opt for ‘desire’, not Foucault’s ‘power’, as the elementary unit of political analysis, because it is the assemblage of desire that makes possible the specific constellation of power in a given society.
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Frankel, Melissa. Pleasures, Pains, and Sensible Qualities in Berkeley’s Philosophy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190225100.003.0008.
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Pleasures and pains play an important role for Berkeley, not just in motivating action, but also by providing knowledge of the physical world in which we act. This chapter considers the parallels that Berkeley draws between sensible quality perceptions and pleasures/pains. Importantly, Berkeley holds that we can have intuitive or demonstrative knowledge of the existence and nature of the physical world on the basis of our sensory perceptions. His parallel analysis of pleasures and pains thus surprisingly implies that these, too, can provide us with intuitive or demonstrative knowledge of the physical world. Taking pleasures and pains to have an epistemic and cognitive function allows us to reread certain Berkeleyan texts in ways that are illuminating. This includes texts on the laws of nature, which enable us to regulate actions precisely because knowledge of the natural laws involves generalizing over regularities of sensory perceptions, which include pleasures/pains.
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Gutting, Gary. Philosophical Progress. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.2.
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This article begins by reflecting on the Cartesian project of beginning with a skeptically unassailable first truth and from there progressively building up a system of philosophical truths. It then presents a less problematic but similar project associated with contemporary analytic philosophy, noting, however, that it too fails to yield progress in answering the fundamental questions of philosophy. Next, the author examines the idea that philosophy might nonetheless progress in the manner of empirical science, never answering its fundamental questions but generating important intermediary results. Then, giving up the assumption that we need philosophy to ground our pre-philosophical convictions (“philosophical foundationalism”), the author proposes an alternative view of philosophy as providing rigorous theoretical formulations of general pictures, and on this basis, discusses philosophical disagreement, the role of intuitions in philosophy, philosophical knowledge, and the interaction of science and philosophy. Finally, the author presents his conclusions about philosophical progress.
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MacBride, Fraser. Coda. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198811251.003.0012.
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This Coda reflects upon some of the immediate consequences of the genealogy of universals in early analytic philosophy undertaken here. First consequence: that the particular–universal distinction cannot credibly be claimed to be obvious or intuitive or a truism because it was far from inevitable that the distinction should have become entrenched in contemporary analytic philosophy. Second consequence: that we should be open, as Wittgenstein and Ramsey were, but Peirce and Russell and Armstrong were not, to the possibility that unity, whether of a fact or a proposition or complex whatever, is achieved collectively by the mutual collaboration of elements so unified without there being a privileged element, a relation or universal, there to unify the rest.
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Rae, Gavin. Evil in the Western Philosophical Tradition. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474445320.001.0001.
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While Western moral, philosophical, and theological thought has historically privileged the good, this has been accompanied by profound, if subterranean, interest in evil. This book charts a history of evil as it has been thought within this tradition. Showing that the problem of evil, as a conceptual problem—that is, as a problem to be dealt with through rational means—came to the fore with the rise of monotheism, this book initially outlines the dynamics that led to it becoming the problem of Christianity, before tracing how subsequent thought, first within an explicitly theological framework, and subsequently from secular foundations, developed from this problematic. With chapters on figures in early and Medieval Christian philosophy, modern philosophy, German Idealism, Nietzsche, Arendt, post-structuralism, and contemporary analytical philosophy, it demonstrates the breadth and depth of thinking on evil within this tradition and includes discussions on thinkers not normally included in analyses of the topic, such as Jacques Lacan and Cornelius Castoriadis. These reveal that, far from being something clear and obvious as common-sense, everyday intuition tends to hold, the meaning and nature of evil has been remarkably complex, differentiated, and contested.
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Corfield, David. Modal Homotopy Type Theory. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853404.001.0001.
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In[KF1] 1914, in an essay entitled ‘Logic as the Essence of Philosophy’, Bertrand Russell promised to revolutionize philosophy by introducing there the ‘new logic’ of Frege and Peano: “The old logic put thought in fetters, while the new logic gives it wings.” A century later, this book proposes a comparable revolution with a newly emerging logic, modal homotopy type theory. Russell’s prediction turned out to be accurate. Frege’s first-order logic, along with its extension to modal logic, is to be found throughout anglophone analytic philosophy. This book provides a considerable array of evidence for the claim that philosophers working in metaphysics, as well as those treating language, logic or mathematics, would be much better served with the new ‘new logic’. It offers an introduction to this new logic, thoroughly motivated by intuitive explanations of the need for all of its component parts—the discipline of a type theory, the flexibility of type dependency, the more refined homotopic notion of identity and a powerful range of modalities. Innovative applications of the calculus are given, including analysis of the distinction between objects and events, an intrinsic treatment of structure and a conception of modality both as a form of general variation and as allowing constructions in modern geometry. In this way, we see how varied are the applications of this powerful new language—modal homotopy type theory.
17
Boghossian, Paul, and Timothy Williamson. Debating the A Priori. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851707.001.0001.
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The book records a series of philosophical exchanges between its authors, amounting to a debate extended over more than fifteen years. Its subject matter is the nature and scope of reason. A central case at issue is basic logical knowledge, and the justification for basic deductive inferences, but the arguments range far more widely, at stake the distinctions between analytic and synthetic, and between a priori and a posteriori. The discussion naturally involves problems about the conditions for linguistic understanding and competence, and what it might be to grasp a concept or to have an intuition. Since reason is central to philosophical method, there are associated implications for how philosophy itself works, or should work. In particular, the discussion raises fundamental concerns about how to approach epistemology.
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Asudeh, Ash, and Gianluca Giorgolo. Enriched Meanings. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198847854.001.0001.
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This book presents a theory of enriched meanings for natural language interpretation. Certain expressions that exhibit complex effects at the semantics/pragmatics boundary live in an enriched meaning space while others live in a more basic meaning space. These basic meanings are mapped to enriched meanings just when required compositionally, which avoids generalizing meanings to the worst case. The theory is captured formally using monads, a concept from category theory. Monads are also prominent in functional programming and have been successfully used in the semantics of programming languages to characterize certain classes of computation. They are used here to model certain challenging linguistic computations at the semantics/pragmatics boundary. Part I presents some background on the semantics/pragmatics boundary, informally presents the theory of enriched meanings, reviews the linguistic phenomena of interest, and provides the necessary background on category theory and monads. Part II provides novel compositional analyses of the following phenomena: conventional implicature, substitution puzzles, and conjunction fallacies. Part III explores the prospects of combining monads, with particular reference to these three cases. The authors show that the compositional properties of monads model linguistic intuitions about these cases particularly well. The book is an interdisciplinary contribution to Cognitive Science: These phenomena cross not just the boundary between semantics and pragmatics, but also disciplinary boundaries between Linguistics, Philosophy and Psychology, three of the major branches of Cognitive Science, and are here analyzed with techniques that are prominent in Computer Science, a fourth major branch. A number of exercises are provided to aid understanding, as well as a set of computational tools (available at the book's website), which also allow readers to develop their own analyses of enriched meanings.
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Ram-Prasad, Chakravarthi. Human Being, Bodily Being. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.001.0001.
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This book seeks to make a contribution to contemporary phenomenological theories of body and subjectivity by studying various classical Indian texts that deal with bodily subjectivity (or the ‘bodiliness’ of being human) in ways that engage with the same concerns as contemporary Western philosophy but have different conceptual starting points. Through studies of four texts from different genres, I argue for a ‘phenomenological ecology’ of bodily subjectivity. An ecology is a continuous and dynamic system of interrelationships between elements, in which the salience accorded to some type of relationship clarifies how the elements it relates are to be identified. The paradigm of ecological phenomenology obviates the need to choose between apparently incompatible perspectives of the human. The delineation of body is arrived at by working back phenomenologically from the entire world of experience, with the acknowledgement that the point of arrival—a conception of what counts as body—is dependent upon the exact motivation for attending to experience, the areas of experience attended to, the genre in which the exploration of experience is expressed, and the expressive tools available to the phenomenologist. As a methodology, it is a pluralistic yet integrated approach to the way experience is attended to and studied, that permits apparently inconsistent intuitions about bodiliness to be explored in novel ways. Rather than seeing particular framings of our experience as in tension with each other, we should see each such framing as playing its own role according to the local descriptive and analytic concern of that text.