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Switch to: References
Citations of:
Scepticism and Animal Faith
Les Etudes Philosophiques 11 (2):364-364 (1956)
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The ways in which Wittgenstein was directly influenced by William James (by his early psychological work as well his later philosophy) have been thoroughly explored and charted by Russell B. Goodman. In particular, Goodman has drawn attention to the pragmatist resonances of the Wittgensteinian notion of hinge propositions as developedand articulated in the posthumously edited and published work, On Certainty. This paper attempts to extend Goodman’s observation, moving beyond his focus on James (specifically, James’s Pragmatism) as his pragmatist reference point. (...) |
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During the past few decades, a radical shift has occurred in how philosophers conceive of the relation between science and philosophy. A great number of analytic philosophers have adopted what is commonly called a ‘naturalistic’ approach, arguing that their inquiries ought to be in some sense continuous with science. Where early analytic philosophers often relied on a sharp distinction between science and philosophy—the former an empirical discipline concerned with fact, the latter an a priori discipline concerned with meaning—philosophers today largely (...) |
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This essay is devoted to calling global attention to body thinking neglected yet routinely practiced by us all, especially in China for millennia. This essay, one, responds to the feature, universality, of disembodyied thinking, by paralleling it with Chinese body thinking, two, shows how basic body thinking is to disembodied thinking, and three, shows how body thinking in China elucidates bodily matters, time, contingency, and bodily death, what Western disembodied cannot handle. No categories |
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Humor is an indispensable element of George Santayana's philosophy. Santayana is, in many ways, philosophy's fool, poking fun at endeavors to obtain epistemological and moral mastery over existence. Moreover, he reminds us of the over-arching benefits of a humorous attitude, suggesting a humility by which we may put into relative perspective our otherwise totalizing aspirations and pursue a moral life without succumbing to moralism. Ultimately, a sense of humor reminds us that comedy is as honest a narrative as tragedy and (...) |
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This examination of the often-inaccessible work and semiotics of George Herbert Mead focuses first on his pivotal ideas of Sociality, Consciousness, and Communication. Mead’s insight of sociality as forced relatedness, or forced semiosis, appearing early in evolution, or appearing in simple systems, guarantees him a foundational place among biosemioticians. These ideas are Mead’s exemplar description of multiple referentiality afforded to social organisms (connected to his idea of the generalized other), thus enabling passing from one umwelt to another, with relative ease. (...) |
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Whereas Peirce’s logic drove him to postulate a primitive sentiency of physical matter, this essay argues that life exhibits behavior that is radically discontinuous from its preconditions; e.g., life manufactures chance by semiotic means. A sign being something that stands for another thing to a mind, signs are brought into existence only by acts of ‘reading.’ Peirce argued that this action is an element of physics, and thus the entire universe ‘lives.’ This essay postulates a degenerate form of Firstness that (...) |
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Practice commonly develops independent of theory: only rarely does some heritable informational structure knowingly emerge. With this in mind, Biosemiotic theory is well served by an informed synthesis with Constantin Stanislavski’s theatrical technique. For it is not enough merely to catalog signage by studying the consequence of its function, we also seek to generate signs with knowing intent. This implies more than the strategic use of signs, which all complex living things do, and of which our many subjective selves emerge. (...) |
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In this essay, I explore Justus Buchler’s ordinal naturalism with the goal of establishing how his phenomenological approach extends the range of human inquiry to include the many and varied traits of natural phenomena that are not “simply” the result of sensate experience or material functions. To achieve this goal I critically assess Buchler’s notion of “ontological parity”–the idea that abstract phenomena such as values, relations, ideals, and other mental contents are just as relevant as sense-data when one attempts to (...) |
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George Santayana appears emotionally distant and personally uncommitted in many of his writings. In what may have been a related phenomenon, he does not seem to have committed to any school of philosophy, but rather to draw from many of the available schools when it suited him. In this article, we assess his constantly changing use of different philosophies and its implications for both philosophy and politics. |
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This essay – a collection of contributions from 10 scholars working in the field of biosemiotics and the humanities – considers nature in culture. It frames this by asking the question ‘Why does biosemiotics need the humanities?’. Each author writes from the background of their own disciplinary perspective in order to throw light upon their interdisciplinary engagement with biosemiotics. We start with Donald Favareau, whose originary disciplinary home is ethnomethodology and linguistics, and then move on to Paul Cobley’s contribution on (...) |
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There occurred in the twentieth century the most remarkable episode in the history of human thought. A number of thinkers denied the existence of something we know with certainty to exist: consciousness, conscious experience. Others held back from the Denial, as we may call it, but claimed that it might be true --a claim no less remarkable than the Denial. This paper documents some aspects of this episode, with particular reference to two things. First, the development of two views which (...) No categories |
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