Analytic Philosophy And History Of Philosophy Oxford - download pdf or read online

By G. A. J. Rogers Tom Sorell

Philosophy written in English is overwhelmingly analytic philosophy, and the thoughts and predilections of analytic philosophy are usually not purely unhistorical yet anti-historical, and adverse to textual statement. Analytic frequently aspires to a truly excessive measure of readability and precision of formula and argument, and it frequently seeks to be told via, and in step with, present ordinary technological know-how. In an prior period, analytic philosophy geared toward contract with usual linguistic intuitions or logic ideals, or either. All of those features of the topic take a seat uneasily with using ancient texts for philosophical illumination. during this e-book, ten unusual philosophers discover the tensions among, and the probabilities of reconciling, analytic philosophy and historical past of philosophy. members: M. R. Ayers, John Cottingham, Daniel Garber, Gary Hatfield, Anthony Kenny, Steven Nadler, G. A. J. Rogers, Tom Sorell, Catherine Wilson, Yves Charles Zarka

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The men who pioneered the old routes are guides, not our masters. Truth lies open to everyone. There has yet to be a monopoly of truth. 23 The antithesis, then, is that we should break free from the past and say something for ourselves. What I have been arguing for in this paper is a kind of synthesis. Analytic philosophy, which is rightly committed to ‘saying something for ourselves’, can benefit enormously from the kind of systematic historical study that shows how far what we want to say ‘for ourselves’ is influenced by the culture that shaped us.

2 But whatever metaphors are used, the readiness to reject past authority in favour of individual rational inquiry is a stance that in an important sense goes back to the very origins of philosophy, to the Socratic injunction to ‘follow the argument where it leads’. To adopt a genuinely philosophical stance is almost by definition to see wisdom as more than the passive reception of doctrine. Thus we find Descartes observing, in the Preface to his Meditations, ‘I would not urge anyone to read this book except those who are able and willing to meditate seriously along with me’.

21 Edward Craig, The Mind of God and the Works of Man (Oxford: Oxford University Press, 1987). 40 John Cottingham If this argument is on the right lines, then it turns out that not only should philosophers cultivate historical sensitivity if they are to philosophize in a self-aware way, but, more than that, it may even be true that historically based philosophical inquiry is the only kind that can aspire to qualify as genuine philosophizing (or at the very least, that it is far better placed so to qualify than its contemporary ‘up-to-date’, ‘cutting-edge’ cousin).

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