Trendelenburg argued that Kant's arguments in support of transcendental idealism ignored the possibility that space and time are both ideal and real. Recently, Graham Bird has claimed that Trendelenburg (unlike his contemporary Kuno Fischer) misrepresented Kant, confusing two senses of . I defend Trendelenburg's : the ideas of space and time, as a priori and necessary, are ideal, but this does not exclude their validity in the noumenal realm. This undermines transcendental idealism. Bird's attempt to show that the Analytic considers, (...) but rejects, the alternative fails: an epistemological reading makes Kant accept the alternative, while an ontological reading makes him incoherent. As I demonstrate, Trendelenburg acknowledged the ambiguity of , focusing on the transcendental, not the empirical sense. Unlike Fischer, Bird denies Kant's commitment to things-in-themselves in favour of a descriptivist, non-ontological reading of transcendental idealism as an inventory of . But neither Bird's descriptivism, nor Fischer's commitment to things-in-themselves, answers Trendelenburg's sceptical worry about transcendental idealism. (shrink)

Book reviewed: Brian McGuinness, Approaches to Wittgenstein: Collected Papers, Routledge, 2002, xv + 299 pp, £55.00.

Book reviewed:Brian McGuinness, Approaches to Wittgenstein: Collected Papers, Routledge, 2002, xv + 299 pp, £55.00.

Adrian Moore develops a helpful distinction between good and bad metaphysics. Employing this distinction, I argue, first, that some contemporary metaphysical theories might be ‘bad’, insofar as they employ, unreflectively, concepts akin to Kant’s Ideas of reason. Second, I investigate the difficulty Kant himself has with explaining our craving for bad metaphysics. Third, I raise some problems for Kant’s doctrine of ‘transcendental cognition’, which rests on the difficult assumption that Ideas have objective reality. I conclude that, while Kant has given (...) us means to combat certain bad metaphysics, his own philosophy is not entirely free of it either. (shrink)

Joan Weiner has argued that Frege’s definitions of numbers constitute linguistic stipulations that carry no ontological commitment: they don’t present numbers as pre-existing objects. This paper offers a critical discussion of this view, showing that it is vitiated by serious exegetical errors and that it saddles Frege’s project with insuperable substantive difficulties. It is first demonstrated that Weiner misrepresents the Fregean notions of so-called Foundations-content, and of sense, reference, and truth. The discussion then focuses on the role of definitions in (...) Frege’s work, demonstrating that they cannot be understood as mere linguistic stipulations, since they have an ontological aim. The paper concludes with stressing both the epistemological and the ontological aspects of Frege’s project, and their crucial interdependence. (shrink)

This article explores the possibility of locating an ‘ethics of memory’ respecting commission of mass atrocities via the link between justice, truth and memory. First, it suggests a typology for memory in relation to justice in its retributive and restorative aspects. Second, it explores how so-called ‘memory-justice’ arises in the course of international proceedings—and particularly given its significance under the Rome Statute—by considering, critically, the international community's ability to repair or restitute injury by engaging in memory in ‘the right way’. (...) Lastly, it suggests limitations of memory-justice of which only some can be overcome. The challenges and arguments for a ‘categorical imperative’ for memory are left for a subsequent treatment, but arguments in law and practical ethics will be suggested in favour of properly approaching memory in pursuit of justice, with profound consequences for the nascent Court and sister tribunals, in their efforts to break the cycle of conflict in affected regions, and rid the world of the worst crimes known to humanity. (shrink)

The reply to Kanterian offers a rebuttal of his central criticisms. It reaffirms the difference between Kant's arguments in the Aesthetic and at B 148-9; it rejects the alleged error of logic in Fischer's (and my) arguments; and it rejects Kanterian's reading of passages in the Preface (A xx-xxii) and of the Amphiboly. Beyond these specific points Kanterian assumes that Kant's project in the first Critique cannot be understood as a and so begs the question at issue.

This is a chronological commentary on Kant’s writings through 1769 whose aim is to reveal that the ‘secret thorn’ driving Kant’s thought through its twists and turns is the scripture-based faith of the German Protestant tradition.

Ludwig Wittgenstein is generally considered as the greatest philosopher since Immanuel Kant, and his personal life, work, and his historical moment intertwined in a fascinating, complex web. Noted scholar Edward Kanterian explores these intersections in Ludwig Wittgenstein, the newest title in the acclaimed Critical Lives series. -/- Wittgenstein’s works—from Tractatus Logico-Philosophicus to the posthumously published Philosophical Investigations —are notoriously dense, and Kanterian carefully distills them here, proposing thought-provoking new interpretations. Yet the philosopher’s passions were not solely confined (...) to theoretical musings, and the book explores Wittgenstein’s immersion in art and music and his social position as a member of the sophisticated Viennese upper class at the turn of the century. His personal and professional relationships also offer insights into his thoughts, as he was friends with the greatest thinkers of the twentieth century, including John Maynard Keynes, George Edward Moore, Bertrand Russell, and Gilbert Royle. The philosopher was also deeply tormented by ethical and religious questions, and his internal turmoil, Kanterian argues, gives us a deeper understanding of the important conflicts and tensions of his age. Ultimately, the author contends, Wittgenstein’s life reveals insights into the ethical quandaries of our own time. -/- A readable and concise account, Ludwig Wittgenstein is an informative, accessible introduction to the one of the greatest thinkers of our age. (shrink)

Kant is widely acknowledged as the greatest philosopher of modern times. He undertook his famous critical turn to save human freedom and morality from the challenge of determinism and materialism. Intertwined with his metaphysical interests, however, he also had theological commitments, which have received insufficient attention. He believed that man is a fallen creature and in need of ‘redemption’. He intended to provide a fortress protecting religious faith from the failure of rationalist metaphysics, from the atheistic strands of the Enlightenment, (...) from the new mathematical science of nature, and from the dilemmas of Christian theology itself. Kant was an epistemologist, a philosopher of mind, a metaphysician of experience, an ethicist and a philosopher of religion. But all this was sustained by his religious faith. This book aims to recover the focal point and inner contradictions of his thought, the ‘secret thorn’ of his metaphysics. It first locates Kant in the tradition of reflection on the human weakness from Luther to Hume, and then engages in a critical, but charitable, manner with Kant’s entire pre-critical work, including his posthumous fragments. Special attention is given to The Only Possible Ground, one of the most difficult, interesting and underestimated of Kant’s works. The book takes its cue from an older approach to Kant, but also engages with recent Anglophone and continental scholarship, and deploys modern analytical tools to make sense of Kant. What emerges is an innovative and thought-provoking interpretation of Kant’s metaphysics, set against the background of forgotten religious aspects of European philosophy. (shrink)

This article attempts to identify certain shortcomings in analytic philosophy as practised today. First, it identifies a disconnect between the darker aspects of the human condition and philosophers’ inability to engage with them. Second, it locates this inability in a certain logic of detachment, explored by Peter Strawson. Third, it points out problems with Strawson’s analysis, which it then tries to overcome, using Constantin Noica’s account of the Platonising attitude philosophers are perennially tempted by – one of several ways in (...) which humans try to overcome their fallen condition. This is contrasted with Thomas Nagel’s valuable but still deficient discussion of the “cosmic question”. This brings us, finally, to a reconsideration of an older tradition in philosophy, which focused more explicitly on human fallenness. Petrarch’s Secretum meum is used as an example to show that while the failure of analytic philosophers has deep existential roots, it is not commendable. Philosophers must learn, again, to reflect on the darkness of the human soul – their own darkness. (shrink)

Kant, God and Metaphysics aims to recover the focal point and inner contradictions of his thought. It first locates Kant in the tradition of reflection on the human weakness from Luther to Hume, and then engages in a critical, but charitable, manner with Kant's entire pre-critical work, including his posthumous fragments.

This article explores Gareth Evans’s idea that there are such things as descriptive names, i.e. referring expressions introduced by a definite description which have, unlike ordinary names, a descriptive content. Several ignored semantic and modal aspects of this idea are spelled out, including a hitherto little explored notion of rigidity, super-rigidity. The claim that descriptive names are (rigidified) descriptions, or abbreviations thereof, is rejected. It is then shown that Evans’s theory leads to certain puzzles concerning the referential status of descriptive (...) names and the evaluation of identity statements containing them. A tentative solution to these puzzles is suggested, which centres on the treatment of definite descriptions as referring expressions. (shrink)

Twenty-five years ago, communism, the political system dominant in Eastern Europe, collapsed. Two years later, in 1991, the Soviet Union was dissolved. The People’s Republic of China remained the sole communist power, but throughout the 1990s its anti-capitalist party line was watered down through the introduction of market-oriented reforms. Today, only one country can be said to be truly communist: North Korea. Communism, in the 1980s a mighty geopolitical force holding half of Europe and roughly one third of the world’s (...) population in its grip, is today confined to an internationally isolated prison state, one of the poorest countries on the planet. How are we to remember the past of a utopia? By recounting the utopian dream? Or maybe by still dreaming the dream, hoping for it to come true? After all, as Alain Badiou puts it in his book The Communist Hypothesis,1 “Communism is [still] the right hypothesis”, and those who disagree “resign themselves to the market economy, to parliamentary democracy” — the true evils of our time, in Badiou’s eyes. But was communism just a dream, just a hypothesis? (shrink)

I discuss Wittgenstein’s private language arguments in both the broad and the narrow sense, focusing on some key sections in PI §§243–315. I begin by introducing the traditional ideas Wittgenstein’s arguments can be seen as undermining.

This article discusses Kant's transcendental idealism in relation to his perplexing use of ‘body’ and related terms in Prolegomena §13. Here Kant admits the existence of bodies external to us, although unknown as what they might be in themselves. It is argued that we need to distinguish between a phenomenal and a noumenal use of ‘body’ to make sense of Kant's argument. The most important recent discussions of this passage, i.e., Prauss (1977), Langton (1998) and Bird (2006), are presented and (...) shown to suffer from both systematic and exegetical shortcomings. The article is a contribution to understanding the nature of Kant's transcendental idealism, defending the view, especially against Prauss and Bird, that Kant is committed to the existence of things in themselves. (shrink)

Gottlob Frege (1848-1925) was one of the founders of analytical philosophy and the greatest innovator in logic since Aristotle. He introduced many influential philosophical ideas, such as the distinctions between function and argument, or between sense and reference. However, his thought is not readily accessible to the non- expert. His conception of logic, which was crucial to his grand project, the reduction of arithmetic to logic, is especially difficult to grasp. This book provides a lucid and critical introduction to Frege's (...) logic, as he developed it in his groundbreaking first book Begriffsschrift (Conceptual Notation, 1879). It guides the reader directly to the core of Frege's philosophy, and to some of the most pertinent issues in contemporary philosophy of language, logic, mathematics, and mind. Unlike most other books, this commentary explains Frege's own logical notation, allowing students to study and appreciate those aspects of his work that he valued most but are least understood today. (shrink)

This article reconsiders Kripke’s ( 1977 , in: French, Uehling & Wettstein (eds) Contemporary perspectives in the philosophy of language, University of Minnesota Press, Minneapolis) pragmatic, univocal account of the attributive-referential distinction in terms of a metalinguistic apparatus consisting of semantic reference and speaker reference. It is argued that Kripke’s strongest methodological argument supporting the pragmatic account, the parallel applicability of the apparatus to both names and definite descriptions, is successful only if descriptions are treated as designators in both attributive (...) and referential uses. It is not successful if descriptions are treated à la Russell, contrary to what is often assumed. Thus a third theoretical option for the semantic analysis of definite descriptions arises, neglected by both supporters and opponents of Russell: a univocal, referentialist analysis of descriptions in conjunction with a pragmatic account of the attributive-referential distinction. Contrary to Kripke, and to much of the literature, it is noted that not all so-called referential uses involve implicatures. In the course of the argument Kripke’s innovative apparatus is subjected to improvements and fine-tunings. Also, some general critical comments are made about analogical reasoning, on which Kripke’s argument is partly based. This leads to a clarification of the fundamental notion of speaker reference. The paper concludes with reflections on the challenge to and need of systematic empirical evidence in this field, a desideratum noted by Kripke and still not met. (shrink)

Joan Weiner (2007) has argued that Frege’s definitions of numbers are linguistic stipulations, with no content-preserving or ontological point: they don’t capture any determinate content of numerals, as they have none, and don’t present numbers as preexisting objects. I show that this view is based on exegetical and systematic errors. First, Idemonstrate that Weiner misrepresents the Fregean notions of ‘Foundations-content’, sense, reference, and truth. I then consider the role of definitions, demonstrating that they cannot be mere linguistic stipulations, since they (...) have a content-preserving, ontological point, and a decompositional aspect; Frege’s project of logical analysis and systematisation makes no sense without definitions so understood. The pivotal ontological role of elucidations is also explained. Next, three aspects of definition are distinguished, the informal versus the formal aspect, and the aspect of definition achieved through the entire process of systematisation, which encompasses the previous two and is little discussed in the literature. It is suggested that these insights can contribute to resolving some of the puzzles concerning the tension between the epistemological aim of logicism and Frege’s presentation of definitions as arbitrary conventions. Finally, I stress the interdependence between the epistemological and ontological aspects of Frege’s project of defining number. (shrink)

Scientistic naturalism is an important current in contemporary philosophy, but it offers a skewed and impoverished account of nature, human existence, and the nature of philosophy. I first present and contrast this form of naturalism with two opposing varieties: extended and expansive naturalism. As I show, extended and especially expansive naturalism point toward a conception of philosophy as an “involved,” hermeneutic discipline, which is incompatible with scientistic naturalism. This conception of philosophy is then enriched by taking into account Cottingham’s religious (...) epistemology of involvement and Heidegger’s elaboration of the hermeneutic circle. As it turns out, a genuinely involved approach to philosophy requires, as its starting-point, a hermeneutics of the human predicament. Key aspects of such a hermeneutics are introduced by means of Luther’s existential theology. Finally, six main points of an involved philosophy, taken as a new model of religious understanding, are formulated. (shrink)

Comprising specially commissioned essays from some of the most significant contributors to the field, this volume provides a uniquely authoritative and thorough survey of the main lines of Wittgenstein scholarship over the past 50 years, tracing the history and current trends as well as anticipating the future shape of work on Wittgenstein. The first collection of its kind, this volume presents a range of perspectives on the different approaches to the philosophy of Wittgenstein Written by leading experts from America, Britain, (...) and Europe Provides a much needed overview of the complex landscape of Wittgenstein exegesis and Wittgensteinian approaches to philosophy Assesses the current state, aims, and future of Wittgenstein scholarship An essential guide for both students and scholars. (shrink)

This chapter contains section titled: Main Approaches to Wittgenstein Interpretation Themes and Controversies Questions of Style and Method The Articles in This Volume.