By Tom Sorell, G. A. J. Rogers
Philosophy written in English is overwhelmingly analytic philosophy, and the suggestions and predilections of analytic philosophy aren't basically unhistorical yet anti-historical, and antagonistic to textual remark. Analytic frequently aspires to a truly excessive measure of readability and precision of formula and argument, and it usually seeks to be told through, and in line with, present usual technology. In an past period, analytic philosophy geared toward contract with traditional linguistic intuitions or logic ideals, or either. All of those facets of the topic sit down uneasily with using historic texts for philosophical illumination. during this ebook, ten unique philosophers discover the tensions among, and the chances of reconciling, analytic philosophy and historical past of philosophy. individuals: 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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Extra resources for Analytic Philosophy and History of Philosophy (Mind Association Occasional)
Presumably they can reasonably be required to read something. When Harman was urging people to say ‘No’ to the history of philosophy, he was not taking a stand against reading lists. Was he, however, taking a stand against reading lists mentioning historical ﬁgures? It is hard for an analytic philosopher who says ‘No’ to the history of philosophy to be even-handed in his treatment of historical ﬁgures, or the importance of studying them. The analytic movement was not 46 Tom Sorell invented yesterday, and some of the writings of its heroes—Frege and Wittgenstein—are not highly accessible even in English translation.
How much longer are you going to serve under others’ orders? Assume authority yourself and utter something that may be handed down to posterity. Produce something from your own resources . . 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.
We might think that what he thought can be understood only in terms of something in the history of his life, or of the social structure of his society— including the philosophical academic structures of the time. It is, as Frede says, difﬁcult to reach a conclusion that a great philosopher had no good reasons for saying what he said. For a historian of philosophy, it is a much more daunting task to criticize a philosopher than to defend him. In order to defend a text, it is sufﬁcient to ﬁnd one reading of it which makes it coherent and plausible; if one wishes to expose confusion, one has to explore many possible interpretations before concluding that none makes the text satisfactory.
Analytic Philosophy and History of Philosophy (Mind Association Occasional) by Tom Sorell, G. A. J. Rogers