This book explores the historical dimension of David Hume's philosophy, a feature that Spencer Wertz calls 'historical empiricism.' According to Wertz, Hume sought to understand the present in terms of the past in a way that anticipates the historical constructionism of R.G. Collingwood and Herbert Butterfield. Hume's method is to tell a story about something's origin in which ideas yield impressions. These impressions eventually yield to experience that includes history as part of its structure. Arguing that Hume worked (...) between history and philosophy, Wertz demonstrates that Hume's historical empiricism consists of four key concepts. These concepts are history, human nature, experience, and nature, all of which play a role in historical narration, taste, moral judgments, and the historiography of science. Bringing new insights to the study of Hume's work, this book will be an important resource for scholars of philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and History, Customs and EthicsHui-Chieh Loy (bio)Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom. By Tao Jiang. New York: Oxford University Press, 2021.Tao Jiang's Origins of Moral-Political Philosophy in Early China is a serious tour de force of a study. In many ways, I am reminded of Angus Graham's Disputers of the Tao and Benjamin Schwartz' The World (...) of Thought in Ancient China—but updated. A signal difference is that it is more constrained in its coverage of figures, texts, and especially in having the topical focus upon moral-political philosophy. At the same time and within the chosen (narrower) confines, it often examines its subject in greater detail and draws on more recent discussions.One neat thing that Jiang does is to deliberately weave in explicit discussions of how each subsequent thinker or text incorporated or criticized ideas associated with earlier thinkers. (I formulated it this way since there isn't enough historical evidence about who-actually-read-what in the ancient world, citation practices being what they were.) In this regard, I am especially heartened to read, for example, the sections on "Traces of Mohist Elements in the Laozi" (3.3.2), and "Mohist Elements in Han Feizi's Thought" (7.3.3).By no means should the desultory remarks below be counted as a full review or assessment (impressionistically, this is the sort of book I will recommend that my grad students read—there, I've said it). Think of them as humble shards of pottery thrown in the hope for some jade in response. To make my task more focused, I will comment on the Sinology versus Philosophy distinction, and Jiang's treatment of the Mohists.I. Philosophy and History of PhilosophyAn important part of Jiang's Introduction is devoted to discussing the situation of Chinese Philosophy as a field in the Western Academy, caught between Sinology on the one hand and academic Philosophy on the other. Due to the different scholarly objectives and norms in the two disciplines, scholars working on Chinese Philosophy often find themselves caught [End Page 420] between two distinct audiences who demand different things. Jiang's aim is to propose an "interpretive model to distinguish two sets of scholarly objects operative in Sinology and philosophy. These objects are related and at times overlap, but they are also often irreducibly distinct, i.e., original text versus inherited text, historical author versus textual author, and authorial intent versus textual intent, with the former in the pairs belonging to Sinologists and the latter to philosophers" (p. 7). In general, I am highly sympathetic to the distinctions Jiang draws. But I do wonder if we need to step back and start from a wider context involving what is potentially a deeper divide.Now, it is entirely a caricature but the joke around the water cooler is that philosophers—especially those of a more "analytic" bent—often exude the attitude that they are not in the business of reading old books. Their project is one focused on issues and problems and puzzles that are ultimately about the natural and human world, rather than about texts and their interpretation, or even the historical thinkers themselves. To give some obvious examples, the intellectual questions they see themselves as answering are the likes of:• Can we know that God exists, if God exists at all?• What is the nature of moral claims? Do they admit of truth and falsity?• How is causation related to possibility?• Is a logic that dispenses with the law of non-contradiction viable?• What are the necessary and sufficient conditions of knowledge?• Is abortion morally justifiable?Sometimes the questions they ask even infringe on the results and insights from nearby fields, for instance linguistics and the natural and empirical sciences:• What is time?• Can a presentist conception of time be made consistent with contemporary physics?• What is the nature of consciousness? How is it related to physical neural states or informational computational processes?• Can computers be sentient?• How is morality related to the passions?• In what sense is a political order that does justice to diversity of moral beliefs... (shrink)

Enrique Ambrosini Dussel is and has been one of the most prolific Latin American philosophers of the last 100 years. This is the definitive English language collection of Dussel's enormous body of work in ethics, economics, history, and liberation theology.

Alan J. Holland. Library of Congress Cataloging in Publication Data Main entry under title: Philosophy, its history and historiography. (Royal Institute of Philosophy Conference; v. 1983) ...

From 1912, Alejandro Korn and José Ingenieros began to publish articles that then would be part of their historical works, respectively, Influencias filosóficas en la evolución nacional and La evolución de las ideas argentinas. Therefore, they started to generate some discussion in reference to sections that they knew of each other's work. Being the first major works from a developing philosophical field about the history of Argentine thought, their authors sought to create cultural traditions to affirm their own academic, (...) cultural and political positions. Thus, they based their positions about their academic situation through their interventions in the debate on the evaluation of the various features of the intellectual past of the country and national identity during the academic professionalization of historical studies, and actively participated in discussions on the function of culture and philosophy in a national project. Yet, besides, in order to address their history of ideas, the two most important teachers of the philosophical sphere around 1918 tested very different methodological approaches that worked under different conceptions of philosophical and historical practice and two different ways of thinking the reception and circulation of ideas from Europe. (shrink)

Abstract In this paper, I argue that there is a recursive relationship between history and philosophy that provides the methodological basis for the moral (human) sciences in the work of David Hume. A grasp of Hume's use of history is integral to understanding his project which I believe to be the establishment of “moral science” (i.e., the social sciences) on an empirical basis by linking that history and philosophy as two sides of the same discourse (...) about human beings. (shrink)

The nature of matter and the idea of indivisible parts has fascinated philosophers, historians, scientists and physicists from antiquity to the present day. This collection covers the richness of its history, starting with how the Ancient Greeks came to assume the existence of atoms and concluding with contemporary metaphysical debates about structure, time and reality. Focusing on important moments in the history of human thought when the debate about atomism was particularly flourishing and transformative for the scientific and (...) philosophical spirit of the time, this collection covers: - The discovery of atomism in ancient philosophy - Ancient non-Western, Arabic and late Medieval thought - The Renaissance, when along with the re-discovery of ancient thought, atomism became once again an important doctrine to be fully debated - Logical atomism in early analytic philosophy, with Russell and Wittgenstein - Atomism in Liberalism and Marxism - Atomism and the philosophy of time - Atomism in contemporary metaphysics - Atomism and the sciences Featuring 28 chapters by leading and younger scholars, this valuable collection reveals the development of one of philosophy's central doctrines across 2,500 years and within a broad range of philosophical traditions. (shrink)

The theoretical problems of historiography derive chiefly from an ambiguity at the heart of the historian's task; historiography is uncertain as to its own theoretical character, that is, its character and status as a mode of knowing. On the one hand, historiography is oriented wholly toward the concrete, toward its rich and inexhaustible determination in quality; moreover, the concrete toward which it is oriented, is not statuesque, substantively plural and fixed, but fluid, dynamic, continuous. Such concretion can be fixed and (...) rendered for expression and communication only in narration, in images, therefore; as a consequence, written history appears in its own self-consciousness, that is to historiography, most immediately as art. The subsumption of history under the general concept of art as a form of knowing, however, is attended by insuperable difficulties. Chief among these is the fact that the concrete to which history, that is, written history, is addressed is the existent concrete; but the images of art, patently, are unsusceptible of the character of existence, save obliquely and typically. The forms of art, its images, are structures of pure quality, devoid of any determination of real and unreal, of any determination of existence, while the images of history are images of the real. But the character of existence cannot be intrinsic to any image, it cannot be simply a quality among qualities: it is rather the determination of quality to actuality which it does not possess simply as quality. The character of existence cannot consequently pertain to the images of history as images but must accede to them by a further theoretical act beyond that by which the image is evoked. This further act can only be logical. Existence must enjoy the status of logical predicate, not of esthetic quality. (shrink)

In recent years, even some of its own practitioners have accused analytic philosophy of lacking historical awareness. My aim is to show that analytic philosophy and history are not such a mismatch after all. Against the objection that analytic philosophers have unduly ignored the past I argue that for the most part they only resist strong versions of historicism, and for good reasons. The history of philosophy is not the whole of philosophy, as extreme (...) historicists maintain, nor is it indispensable to substantive philosophizing, as mainline historicists have it, it is merely advantageous (pragmatic historicism). Against the objection that analytic histories of philosophy are inevitably anachronistic I argue that it is possible to approach past texts with a view to substantive issues and in a critical spirit (contrary to historicist relativism and to misguided interpretations of the principle of charity). Indeed, such an analytic approach makes not just for better philosophy but also for better history. (shrink)

Is the way in which political philosophy is conducted today too ahistorical? Does such ahistoricism render political philosophy too abstract? Is political philosophy thus incapable of dealing with the realities of political life? This volume brings together some of the world's leading political philosophers to address these crucial questions. The contributors focus especially on political philosophy's pretensions to universality and on its strained relationship with the world of real politics. Some chapters argue that political philosophers should (...) not be cowed by the accusations levied against them from outside of their own field. Others insist that these accusations require a dramatic reshaping of normative political thought. The volume will spark controversy across political philosophy and beyond. (shrink)

Kata, the preset movements forming the backbone of all karate styles, have been a source of endless confusion for the vast majority of karate students. All students learn how to perform the kata, but there has never been an effective explanation of how they are applied. Until now! Nathan Johnson, a third-degree black belt in karate and a fourth-degree black belt in kung fu, has spent two decades on his quest to find the true meaning of kata. In Zen Shaolin (...) Karate, Johnson explains and illustrates in precise detail every subtle movement of two of karate's most common kata, and provides historical testimony for his explanations by integrating his findings with Zen philosophy. The author's unique interpretations of the Nai Fuan Chin and Saam Chin kata will destroy the barriers separating karate, kung fu, and aikido, and will revolutionize how kata are applied in all karate styles. (shrink)

These twenty-six essays were first presented at the Fifth Conference of the New York University Institute of Philosophy. They were presented by both philosophers and historians. The first nine essays are divided into three sections dealing with the relation of philosophy and history, relativism and the historian's task, and the problem of science and history. Two articles are of special interest: Paul Weiss's caustic aphorisms and Ernest Nagel's analytic discussion of relativism.—C. E. B.

David E Cooper; Practice, Philosophy and History: Carr vs. Jonathan, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 181–186, https:/.

This work provides a welcome antidote to some of the distortions and biases which the two dominant schools of Anglo-American philosophical thinking, logical positivism and ordinary language analysis have introduced into the philosophy of history in the past three or four decades. In particular, it challenges two powerful stereotypes: that philosophy and history are conceptually independent of each other; and that there exists a sharp division between "analytical" (reputable) and "speculative" (disreputable) philosophy of history. (...) By offering and defending his own conception of philosophy, the author seeks to show that there is indeed common ground between philosophy and history, that speculative philosophy of history lies between philosophy and history, not because it is neither philosophy nor history, but because it is both philosophy and history. Originally published in 1970. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Gorman proposes to investigate historical practice under the rubric of a philosophy of disciplines. Such philosophy must first “recover historically” the self-constitution of the discipline in order then to appraise its procedures for warranting claims. Gorman's concept of discipline would have profited from consulting the substantial body of empirical research and theory regarding disciplinarity, and his “historical recovery” of the discipline of history leaves a lot to be desired. These insufficiencies vitiate the interesting arguments he has to (...) offer concerning the question of the truth-claims of whole historical accounts. A better reconstruction of disciplinarity might also have provided him with stronger rejoinders to the postmodern challenge to historical practice that he sees himself called to rebut. (shrink)

Both ways of looking at the history of logic as well as some of the issues that plague contemporary disputes over the nature of logic are illustrated in three recent books. Henry Veatch's Intentional Logic turns to a medieval Aristotelian philosophy as providing the framework for an adequate account of logical subject matter. Ernest Moody's Truth and Consequence in Mediaeval Logic borrows from the technical apparatus of present-day logicians in an endeavor to reassess what was once dismissed as (...) fourteenth century logic-chopping. Benson Mates' Stoic Logic is a similar study in the logic of an earlier period. (shrink)

For Bernard Williams, philosophy and history are importantly connected. His work exploits this connection in a number of directions: he believes that philosophy cannot ignore its own history the way science can; that even when engaging with philosophy’s history primarily to produce history, one needs to draw on philosophy; and that when doing the history of philosophy primarily to produce philosophy, one still needs a sense of how historically distant (...) past philosophers are, because the point of reading them is to confront something different from the present. But Williams also holds that systematic philosophy itself needs to be done historically, engaging not just with its own history, but with that of the concepts it seeks to understand. To explore these different ways in which philosophy and history intertwine, this volume assembles specially commissioned contributions by A. W. Moore, Terence Irwin, Sophie-Grace Chappell, Catherine Rowett, Marcel van Ackeren, John Cottingham, Gerald Lang, Lorenzo Greco, Paul Russell, Carla Bagnoli, Peter Kail, David Owen, Giuseppina D’Oro, James Connelly, Matthieu Queloz, Nikhil Krishnan, John Marenbon, Ralph Wedgwood, Garrett Cullity, Hans-Johann Glock, Geraldine Ng, Ilaria Cozzaglio, Amanda R. Greene, and Miranda Fricker. They critically appraise Williams’s work in and on the history of philosophy as well as his historicist turn and his use of genealogy. The resulting collection uniquely combines substantive discussions of historical figures from Homer to Wittgenstein with methodological discussions of how and why the history of philosophy should be done, and how and why philosophy should draw on history. (shrink)

In recent years, even some of its own practitioners have accused analytic philosophy of lacking historical awareness. My aim is to show that analytic philosophy and history are not such a mismatch after all. Against the objection that analytic philosophers have unduly ignored the past I argue that for the most part they only resist strong versions of historicism, and for good reasons. The history of philosophy is not the whole of philosophy, as extreme (...) historicists maintain, nor is it indispensable to substantive philosophizing, as mainline historicists have it, it is merely advantageous (pragmatic historicism). Against the objection that analytic histories of philosophy are inevitably anachronistic I argue that it is possible to approach past texts with a view to substantive issues and in a critical spirit (contrary to historicist relativism and to misguided interpretations of the principle of charity). Indeed, such an analytic approach makes not just for better philosophy but also for better history. (shrink)

The first step in education's long road to respectability lay in the ability of its proponents to demonstrate that it was worthy of collaborating with traditional disciplines in the syllabus of higher learning. The universities where the infant discipline of education was promoted benefited from scholars who engaged in teaching and research with enthusiasm and preached the gospel of scientific education. These schools-Teachers College/Columbia University, the University of Chicago, and Stanford University-gained a reputation as oases of pedagogical knowledge. Soon, public (...) and private colleges alike introduced professional academic programs for the preparation of teachers. Foremost among the subjects for these programs was education philosophy, with its long history and the impeccable credentials of its ancient and modern expositors. Although the principal focus of this study is the history of educational philosophy in colleges and universities, it also recognizes educational philosophy's antecedents. Chapters cover ancient roots, Christian educational theory, educational theory and the modern world, philosophy and education in early America, development of philosophies of education, disciplinary maturity for educational philosophy, and prospects. There is a bibliography and an index. (shrink)

This book will be of interest to philosophers, literary theorists, art historians, anthropologists, and other social scientists. Benjamin - philosophy, aesthetics, history.

Enrique Ambrosini Dussel is and has been one of the most prolific Latin American philosophers of the last 100 years. This is the definitive English language collection of Dussel's enormous body of work in ethics, economics, history, and liberation theology.

Hegel on Philosophy in History is a Festschrift for Robert Pippin, one of the most important contemporary Hegel scholars. Pippin's importance has to do not only with the way in which he opened up the field of Hegel studies beginning in the 1980s, but also with the extraordinary number of other figures and discussions in philosophy with which he has brought Hegel's thought into connection. These aspects of Pippin's importance are connected, of course, since it is the (...) latter that allowed the former to blossom into a whole field with wide-ranging discussions and a fruitful plurality of perspectives rather than to fade after a brief renaissance. Those Hegel scholars who have more recently... (shrink)

This book sheds light on some recent discussions of the problems in probability theory and their history, analysing their philosophical and mathematical significance, and the role pf mathematical probability theory in other sciences.

Taking his cue from Jane Tylus in her additional box within the entry TO TRANSLATE, in which she discusses Leonardo Bruni's emphasis on writerly style in translating the canonical philosophers of ancient Greece and Rome, and with reference to his own experience of translating the Dictionary of Untranslatables, the author draws together several disparate reflections on Jean Paulhan and translation. The article's working hypothesis is that, with untranslatability, the literary plays a pivotal role in between philosophical and historical considerations. The (...) author looks in particular at three of the entries he translated: LOGOS, COMMONPLACE and HOMONYM. Paulhan's various formulations and hard-won insights in different contexts are, the author proposes, so many ‘allegories of translation’, or, more appropriately, ‘allegories of untranslatability’. (shrink)

In this volume honouring Robert Pippin, prominent philosophers such as John McDowell, Slavoj Žižek, Jonathan Lear, and Axel Honneth explore Hegel's proposals concerning the historical character of philosophy. Hegelian doctrines discussed include the purported end of art, Hegel's view of human history, including the history of philosophy as the history of freedom, and the nature of self-consciousness as realized in narrative or in action. Hegel scholars Rolf-Peter Horstmann, Sally Sedgwick, Terry Pinkard, and Paul Redding attempt (...) to vindicate some of Hegel's claims concerning historical philosophical progress, while others such as Robert Stern, Christoph Menke, and Jay Bernstein suggest that Hegel either did not conceive of philosophy as progressing unidirectionally or did not make good on his claims to progress: perhaps we should still be Aristotelians in ethics, or perhaps we are still torn between sensibility and reason, or between individuality and social norms. Perhaps capitalism has exacerbated such problems. (shrink)

Volume 28, Issue 2, March 2020, Page 415-417.

Collection of addresses of the general presidents of the Indian Philosophical Congress.

This work explores in an extended and illuminating way an issue Wertz has pursued in several articles over the years: Humes understanding of the methodological and epistemological ties between philosophy and history. It reflects a thorough knowledge of both the Hume corpus and the secondary literature on Hume. This familiarity with primary and secondary texts is evident both in the body of Wertzs book and in the extensive and informative footnotes. The footnotes alone are a rich source of (...) guidance for anyone interested in Hume scholarship. (shrink)

Historical consciousness of the modern period, which shows a clear distinction from that of the previous periods, is well displayed in intellectual history, which is investigation into the development of ideas and transmission of knowledge. To understand the academic issues that are grappled with in intellectual history, it is necessary to understand how it interacts with other relevant academic disciplines. Firstly, it is connected to classics and philology, in which historicity is regarded as part and parcel of their (...) research. Critical investigation into them leads intellectual historians to take the stance that perception on historicity lies not in a factual stratum but in an interpretive stratum. Further, they usually focus on coherently organizing inconsistent, inessential, contradictory elements of interpretation within the frame of temporality on which all texts have a footing. Next, intellectual history is closely tied to philosophy and the history of philosophy because it is a historiography of ideas and thinkers. On the basic assumption that the historicity of philosophy should be involved for a proper understanding of philosophical texts, intellectual history focuses on diachronic influences and changes of ideas which are intertextually detected. Clearly, intellectual historians assume that texts may be considered as ahistorical or even trans-historical when historicity was not a concern between traditions nor is it in modern interpretive traditions of philosophy. As a result, a tension between intellectual history and philosophy is inevitable, and the former has conditioned and simultaneously fostered understanding of the latter. Taken together, it may look as if intellectual history, being based on classics and philology, attempts a risky pas de deux with philosophical traditions which may be understood as ahistorical where their foci are given to doctrinal sides. The hitherto mentioned issues of intellectual history raised by Western critical approaches to historicity are also inherent in Buddhist studies and Buddhist intellectual history which have developed on Western soil. For example, the historicity of person(s) as seen in such examples as the historicity of Maitreya(-nātha), and the transition of philosophical thought in the works attributed to Vasubandhu/ Vasubandhu-s—which have become controversial since the 20th century, can be understood within the bigger frame of modern historical consciousness and how its coupled intellectual history unfolded. Specifically regarding these issues, efforts have been consistently made to construct a proper intellectual history in spite of limited sources of inner- and outer-textual evidence. The seemingly diversified opinions and cacophony in the development of interpretations of the issues epitomizes intellectual history, including the theoretical process which explores ways of thinking about various possibilities and the presuppositions of those possibilities. (shrink)

The review demonstrates that there are four main historiographical approaches to explanation of the role of Mendelssohn’s philosophy in the emergence of the Haskalah project: traditional approach ; social historiography ; the approach practiced by researchers of early Jewish proponents of Enlightenment’s ; the researches of Mendelssohn's Jewish texts, the concept of “Political Theology”, and the interpretation of Mendelssohn’s ideas in the works of Leo Strauss.

In a world that peers over the brink of disaster more often than not it is difficult to find specific assignments for the scholarly community. One speaks of peace and brotherhood only to realize that for many the only real hope of making a contribution may seem to be in a field of scientific specialization seemingly irrelevant to social causes and problems. Yet the history of man since the beginnings of science in the days of the Greeks does not (...) support this gloomy thesis. Time and again we have seen science precipitate social trends or changes in the humanistic beliefs that have a significant effect on the scientific community. Not infrequently the theoretical scientist, triggered by society's changing goals and understandings, finds ultimate satisfaction in the work of his colleagues in engineering and the other applied fields. Thus the major debate in mid-nineteenth century in which the evidence of natural history and geology at variance with the Biblical feats provided not only courage to a timid Darwin but the kind of audience that was needed to fit his theories into the broad public dialogue on these topics. The impact of "Darwinism" was felt far beyond the scientific community. It affected social thought, upset religious certainties and greatly affected the teaching of science. (shrink)

Moses Mendelssohn is often described as the founder of modern Jewish thought and as a leading philosopher of the late Enlightenment. One of Mendelssohn's main concerns was how to conceive of the relationship between Judaism, philosophy, and the civic life of a modern state. Elias Sacks explores Mendelssohn's landmark account of Jewish practice--Judaism's "living script," to use his famous phrase--to present a broader reading of Mendelssohn's writings and extend inquiry into conversations about modernity and religion. By studying Mendelssohn's thought (...) in these dimensions, Sacks suggests that he shows a deep concern with history. Sacks affords a view of a foundational moment in Jewish modernity and forwards new ways of thinking about ritual practice, the development of traditions, and the role of religion in society. (shrink)