Find counter arguments by entering NameVs… or …VsName.
| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
|---|---|---|---|
| Davidson, D. | McDowell Vs Davidson, D. | I 42 McDowellVsDavidson: the myth has deeper roots: we can not understand how the pursuit of spontaneity could ever represent a world if spontaneity were not subject to any external control. (And Davidson denies this control.) I 41 McDowellVsDavidson: refutes that thoughts and observations are connected in a rational way. McDowell: but then we do not come to an empirical content. (without concepts, observations are blind (Kant)). I 168 Conviction/McDowellVsDavidson: he could also have said: nothing comes into consideration as a reason for conviction if it is not also located in the realm of reasons, e.g. the fact that it appears as such to a subject (!). Of course it is not the same, whether something seems to me to be this or that, or if I am convinced that it is so. I 172 Davidson: spontaneity not subjected to external rational condition. McDowellVsDavidson: therefore his theory of coherence is without control. I 86 Myth/Davidson: to escape it, one must deny that experience is epistemologically significant. (EvansVs, McDowellVs). I 124 The idea that all things belong to nature does not help. (I 102ff) Spontaneity/Davidson: characterizes what are in fact the operations of the sentient nature, but it does not characteriz them as such. McDowellVsDavidson: dilemma: either: these operations are still rationally related, or we must assume that they have no epistemological significance. Kant considers this choice to be unacceptable. I 216 McDowellVsDavidson: if we turn off the background of tradition (and still only presume radical interpretations), we succumb to the myth of the given. Hegel: "lack of mediation." Objectivity/McDowellVsDavidson: Davidson speaks of "triangulation" (reciprocal corrigibility). McDowell: It's too late to take care of the configuration of the concept of objectivity when the subjects have already entered the stage. Objectivity and subjectivity emenate together from the inauguration in the space of reasons. Rorty VI 205 McDowell/Rorty: Difference betweej "logical space of nature" ("realm of the law") "logical space of reasons". McDowellVsDavidson/McDowellVsSellars/Rorty: too impressed by the realm of law, such that they explain experience in a way that the tribunal of senses is no longer possible. Conviction/justification/cause/Davidson/SellarsRorty: avoiding the confusion of justification and cause leads to the thesis: convictions can only be justified by convictions. (McDowellVsDavidson). VI 206 McDowellVsDavidson/Rorty: if proceding in this manner (to eliminate experience), the old philosophical questions look still as if they were any good. VI 207 There will remain a discomfort. Empiricism will sneak in again through the back door. We still need something that lets us make sense of the world-directedness of empirical thinking. SellarsVsMcDowell/Rorty: human kind has no responsibility towards the world. Rorty VI 213 There will remain a discomfort. Empiricism will sneak in through the back door. We still need something that lets us make sense of the world-directedness of empirical thinking. SellarsVsMcDowell/Rorty: human kind has no responsibility for the world. Rorty VI 213 Def Second Nature/McDowell: people acquire a second nature, e.g. by exploring conceptual skills whose interactions belong to the logical space of reasons. (E.g. initiation, access to the moral community, "Education"). To have one's eyes opened, gives one the ability to be rationally controlled by the world. McDowellVsSellars/McDowellVsDavidson/McDowellVsBrandom: all that becomes incomprehensible if we use the terms of Sellars, Davidson or Brandom. Rorty VI 217 McDowellVsDavidson: a merely causal explanation carries the risk of emptiness. (With Kant: "spontaneity of thought") ("spontaneity: corresponds to rational truths, receptivity: truths of fact). |
McDowell I John McDowell Mind and World, Cambridge/MA 1996 German Edition: Geist und Welt Frankfurt 2001 McDowell II John McDowell "Truth Conditions, Bivalence and Verificationism" In Truth and Meaning, G. Evans/J. McDowell Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| Kant | McDowell Vs Kant | I 69 Experience/Kant/McDowell: is for Kant, as I see it, not behind a border that surrounds the sphere of the conceptual. McDowellVsKant: (I 67-69+) the talk of transcendental conditions renders the responsibility of our actions problematic. Although empirically speaking there may be justifications, transcendentally speaking we can only claim excuses! Kant/McDowell: we should not look for psychological phenomenalism in Kant. Strawson dito. McDowellVsKant: his philosophy leads to the disregard of the independence of reality. I 69 Idealism: Kant's followers claimed that one must give up the supernatural to arrive at a consistent idealism. McDowellVsBorder of the conceptual: thesis: Hegel expresses exactly that what I want: "I'm thinking I am free because I am not in an Other. I 109/110 Second Nature/(s): internalized background of norms that have been taken from nature. Second Nature/McDowell: they cannot hover freely above the opportunities that belong to the normal human body. > Education/McDowell. I 111 Rationality/Kant: acting freely in its own sphere. ((S) This is the origin of most problems covered here). McDowell: Thesis: we must reconcile Kant with Aristotle, for an adult is a rational being. RortyVsMcDowell: this reconciliation is an outdated ideal. (Reconciliation of subject and object). McDowellVsRorty: instead: reconciliation of reason and nature. I 122 Reality/Kant: attributes spirit of independence to the empirical world. I 123 McDowellVsKant: thinks that the interests of religion and morality can be protected by recognizing the supernatural. Nature/Kant: equal to the realm of natural laws. He does not know the concept of second nature, although well aware of the concept of education. But not as a background. I 126 Spontaneity/KantVsDavidson: it must structure the operations of our sensuality as such. McDowellVsKant: however, for him there remains only the resort to a transcendental realm. I 127 "I think"/Kant/McDowell: is also a third person whose path through the objective world results in a substantial continuity. (Evans, Strawson, paralogisms). McDowellVsKant: it is not satisfactory, if the self-consciousness is only the continuity of a face. |
McDowell II John McDowell "Truth Conditions, Bivalence and Verificationism" In Truth and Meaning, G. Evans/J. McDowell |
| Kant | Williams, B. Vs Kant | McDowell I 122/123 Ethics / morality / Bernard Williams: "moral system": Distortion of ethics: the impression as if you are responsible only for the exercise of an entirely unconditional freedom. Therefore, Kant believes that genuine spontaneity must be completely unrestricted. Within the experience but we have to do only with a limited freedom! |
McDowell II John McDowell "Truth Conditions, Bivalence and Verificationism" In Truth and Meaning, G. Evans/J. McDowell |
| McDowell, J. | Esfeld Vs McDowell, J. | I 185 Social Practice/Esfeld: so far it does not include any rational restriction by the world on our beliefs. (>McDowell). EsfeldVsMcDowell: to reject this, we must first show how the social practices that determine the conceptual content respond to the world. I 188 Rule Following/EsfeldVsMcDowell: even if the realm of the conceptual is unlimited, we are confronted with the problem of rule following. How can beliefs have content? I 189 We therefore need social practices in any case, even if the conceptual realm is unlimited. We should try to conceive rational limitation ((s) correction, control, "responsibility to the world") within social practices, instead of granting a conceptual status to the physical world itself. Social holism is sufficient for this. The world exerts a restriction on our practices which is not only causal but also rational. This is necessary to ensure that those whose content consists in inferential relationships are beliefs whose truth value depends on the world. This would then also prevent the objection that not only language but also the content of our belief is conventional. Esfeld: Thesis: the physical world is not part of the conceptual content of our states of belief. But it is part of the social practices in which this content is determined. Group: BrandomVsMcDowell: (1998a, also 1994 473 476,875 876, (with Sellars and Davidson) |
Es I M. Esfeld Holismus Frankfurt/M 2002 |
| McDowell, J. | Rorty Vs McDowell, J. | I 111 McDowell: We need to reconcile Kant with Aristotle, for whom an adult is a rational being. RortyVsMcDowell: this reconciliation is an outdated ideal. (Reconciliation of subject / object). McDowellVsRorty: instead: reconciliation of reason and nature. >Space of reason, >space of nature. VI 201 McDowell/Rorty: Thesis: "Responsibility to the world": to understand the world-directedness of mental state or process (conviction, judgment) you have to put it into a normative context. It has to be an attitude that you take to rightly or wrongly. A way of thinking aimed at judgments is responsible to the world for whether the thought is thought correctly or incorrectly. RortyVsMcDowell: he does something that critics of the correspondence theory always lament: he takes perceptual judgments as a model for judgments in general. (VsCorresondence Theory). VI 203 Standards/BrandomVsMcDowell: is content with understanding them in the sense of responsibility among people. RortyVsMcDowell: his decision for Kantian concepts is also a visual metaphor. VI 204 "Minimal Empiricism"/Terminology/McDowell: the notion that experience must constitute a tribunal. Experience/Sellars/Brandom/Davidson/Rorty: for all three we are in constant interaction with things as well as with people, but none of the three needs a "tribunal of experience" or experience at all. RortyVsMcDowell/DavidsonVsMcDowell: causality is enough, "rational control" (McDowell) is not necessary. VI 208 RortyVsMcDowell/Rorty: "world-directedness" typical European longing for authority, is related to Heidegger's "forgetfulness of being". McDowell/Rorty: three central concepts: 1. "Crass naturalism" 2. "Second Nature" 3. "Rational freedom" Vi 210 Experience/Understanding/McDowell/Rorty: Problem: "whether our experience might not be excluded from the field of the kind of intelligibility that is appropriate to the concept of meaning." >Second nature. VI 211 RortyVsMcDowell: we should not speak of "forms of intelligibility"! Rationale/Law/McDowell/Rorty: logical space of reasons and logical space of law each are sui generis. RortyVsMcDowell: there are no such strictly separated areas (of reason and the law). All language games are sui generis. They cannot be reduced to one another. E.g. soccer and biology. But that has something philosophically sterile to it. With Wittgenstein: we should not over-dramatize the contrasts. It is simply banal: different tools serve different purposes. VI 212 Quine/Rorty: Particle physics provides the only viable paradigm. McDowell/Rorty: we have two paradigms. Understanding/Explanation/RortyVsMcDowell/Rorty: we should not talk about intelligibility! Intelligibility is very cheap to have: if we train two people at the same speech! McDowell/Rorty: the notion of openness to facts has an advantage in terms of "intelligibility" over the notion of "memorizing facts". RortyVsMcDowell: Such metaphors depend merely on the rhetoric. VI 214 RortyVsMcDowell: he writes as if the world did us a favor if it does not trick us. VI 215 Although he does not believe that trees and stones speak, he does believe that they do not merely cause us to make judgments. He understands an appearance as a challenge judge that comes from the world. Although in itself it is not yet a verdict, but it already has the conceptual form of one. VI 217 "Impressions"/McDowell: are neither physiological states, nor the non-inferential beliefs themselves, but something in between: a part of the "Second Nature". VI 216 VsMcDowell: no need to "search for a conception of nature, which also includes the ability to resonate with the structure of the space of reasons." VI 219 Research/Standards/Science/McDowell: it is precisely the point of the standards of research that their compliance increases the likelihood of coming on to the essence of the world! RortyVsMcDowell: this re-introduces a false distinction of scheme and world. McDowell, who accepts Davidson's criticism of the differentiation scheme/content, denies this. >Scheme/Content. James: would ask: What difference would it make in behavior? |
Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| McDowell, J. | Sellars Vs McDowell, J. | Rorty VI 207 SellarsVsMcDowell/Rorty: man has no responsibility to the world. |
Sellars I Wilfrid Sellars The Myth of the Given: Three Lectures on the Philosophy of Mind, University of London 1956 in: H. Feigl/M. Scriven (eds.) Minnesota Studies in the Philosophy of Science 1956 German Edition: Der Empirismus und die Philosophie des Geistes Paderborn 1999 Sellars II Wilfred Sellars Science, Perception, and Reality, London 1963 In Wahrheitstheorien, Gunnar Skirbekk Frankfurt/M. 1977 Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| Rorty, R. | Putnam Vs Rorty, R. | McDowell I 178 Rorty: from the causal point of view we can not submit our beliefs to the standards of investigation. PutnamVsRorty: then it remains a mystery how there may be something as beliefs at all. A second point then does not help further if we do not allow into take account the causal interactions between people with beliefs and the object of their beliefs. Because then it remains a mystery how this second standpoint is to supply the standards. Putnam I (a) 21 Theory/Meaning/Putnam: there will always be different theorie but that does not matter as long as they use different terms. If they are empirically equivalent they make no difference to us. Representation/illustration/Rorty: the whole problem is misguided, a sham debate. PutnamVsRorty: this is precisely the attempt to take the position of God. Putnam I (h) 204/205 PutnamVsRorty: if there is such a thing as "a notion being worth it", then inevitably there is the question about the nature of this "correctness". Putnam: what makes speech more than a mere expression of our present subjectivity, is that it can be evaluated for the presence or absence of these features, whether one wants to call them "truth" or "correctness" or "being worth it" or whatever. Even if it is a property that is culturally relative. But that does not indemnify us of the responsibility to say which property is! Putnam I (i) 239 Metaphysics/Philosophy/Rorty/Putnam: for Rorty and the French whom he admired two notions seem to be thrilling: 1. The failure of our philosophical "foundations" is a failure of our whole culture, therefore we have to be philosophical revisionists. I (i) 240. Typical Rorty: he rejects the "realism/anti-realism debate" and the "emotion/cognition debate" by ridiculing the debate. PutnamVsRorty: when a controversy is "futile", it does not mean that the competing images are unimportant. I (i) 242 justified assertibility/PutnamVsRorty: is independent of the opinion of the majority, but that is not a fact of transcendent reality, but it's a feature of the concept of legitimacy. The majority can agree or disagree with legitimacy. By their practice relativists themselves have demonstrated that this is the case! RelativismusVs: could argue that was just a "bad feature of the ordinary concept of "legitimcy"". PutnamVsVs: what can be called "bad", if not in relation to a metaphysical notion behind? I (i) 242/243 A philosopher who refers to that (those exist), could claim that his own convictions are true, but not justified - such a philosopher would not refute her*himself. However, it is a pragmatic inconsistency of her*his position: PutnamVsRelativismus/PutnamVsRealismus: both claim they can be simultaneously inside and outside of language! Realism does not immediately refute itself since it adopts a "perspective of God" anyway. But relativism refutes itself. Norms/values/Rorty: (1985) the improvements are not better with respect to a previously known state, but only better in the sense that now they clearly appear better than their predecessors. Norms/values/PutnamVsRorty: this is not a clarification of the concept of "improvement". I (i) 243/244 As Rorty normally speaks of Western cultural community, it could be that those gain the upper hand, who think that we "cope best" with Holcaust. ((s) "Coping better" does not seem to have been used by Rorty himself.) PutnamVsRorty: "coping better" is a question of how something appears to us and is not at all the notion of better and worse norms and standards. But standards and their image are logically independent! Therefore, it makes sense to say that what most consider to be an improvement, is in fact not. Discourse/Rorty: (Mirror of Nature) distinguishes between "normal" and "hermeneutic" discourse. normal: in compliance with the relevant standards and norms of a culture. hermeneutic: will attempt to bridge a gap of paradigms in case of unsolvable disagreements. I (i) 244/245 PutnamVsRorty: uses "true" and "reasonable" in an emotional way. This is rhetoric. Why? As is known, Mussolini was pro pragmatism: supports thoughtless activism. R.B. Perry, 1936). If tolerance and an open society are our goal, would it not be better to argue directly for them, than to hope they were byproducts of a change of the metaphysical image? PutnamVsRorty: probably he thinks that metaphysical realism is wrong. But he can not say it! Behind this disguise there is the attempt to say from the perspective of God that there is no perspective of God. Rorty VI 79 Human/society/good/bad/Rorty: "we ourselves with our standards" does not mean "we, whether we are Nazis or not", but something like "language users, who by our knowledge became improved remakes of ourselves." We have gone through a development process that we accept as rational persuasion. VI 80 This includes the prevention of brainwashing and friendly toleration of troublemakers à la Socrates and rogues à la Feyerabend. Does that mean we should keep open the possibility of persuasion by Nazis? Yes, it is, but is no more dangerous than the possibility of returning to the Ptolemaic worldview! PutnamVsRorty: "coping better" is not a concept, according to which there are better or worse norms, ... it is an internal property of our notion of justification, that justification be independent of the majority ... (Rorty: I can not remember having ever said justification is dependent on a majority.) RortyVsPutnam: "better" in relation to "us at its best" less problematic than in relation to "idealized rational acceptability". Let's try a few new ways of thinking. VI 82 Putnam: what is "bad" supposed to mean here. Except in regard to a mistaken metaphysical image? |
Putnam I Hilary Putnam Von einem Realistischen Standpunkt In Von einem realistischen Standpunkt, Vincent C. Müller Frankfurt 1993 Putnam I (a) Hilary Putnam Explanation and Reference, In: Glenn Pearce & Patrick Maynard (eds.), Conceptual Change. D. Reidel. pp. 196--214 (1973) In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (b) Hilary Putnam Language and Reality, in: Mind, Language and Reality: Philosophical Papers, Volume 2. Cambridge University Press. pp. 272-90 (1995 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (c) Hilary Putnam What is Realism? in: Proceedings of the Aristotelian Society 76 (1975):pp. 177 - 194. In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (d) Hilary Putnam Models and Reality, Journal of Symbolic Logic 45 (3), 1980:pp. 464-482. In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (e) Hilary Putnam Reference and Truth In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (f) Hilary Putnam How to Be an Internal Realist and a Transcendental Idealist (at the Same Time) in: R. Haller/W. Grassl (eds): Sprache, Logik und Philosophie, Akten des 4. Internationalen Wittgenstein-Symposiums, 1979 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (g) Hilary Putnam Why there isn’t a ready-made world, Synthese 51 (2):205--228 (1982) In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (h) Hilary Putnam Pourqui les Philosophes? in: A: Jacob (ed.) L’Encyclopédie PHilosophieque Universelle, Paris 1986 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (i) Hilary Putnam Realism with a Human Face, Cambridge/MA 1990 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (k) Hilary Putnam "Irrealism and Deconstruction", 6. Giford Lecture, St. Andrews 1990, in: H. Putnam, Renewing Philosophy (The Gifford Lectures), Cambridge/MA 1992, pp. 108-133 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam II Hilary Putnam Representation and Reality, Cambridge/MA 1988 German Edition: Repräsentation und Realität Frankfurt 1999 Putnam III Hilary Putnam Renewing Philosophy (The Gifford Lectures), Cambridge/MA 1992 German Edition: Für eine Erneuerung der Philosophie Stuttgart 1997 Putnam IV Hilary Putnam "Minds and Machines", in: Sidney Hook (ed.) Dimensions of Mind, New York 1960, pp. 138-164 In Künstliche Intelligenz, Walther Ch. Zimmerli/Stefan Wolf Stuttgart 1994 Putnam V Hilary Putnam Reason, Truth and History, Cambridge/MA 1981 German Edition: Vernunft, Wahrheit und Geschichte Frankfurt 1990 Putnam VI Hilary Putnam "Realism and Reason", Proceedings of the American Philosophical Association (1976) pp. 483-98 In Truth and Meaning, Paul Horwich Aldershot 1994 Putnam VII Hilary Putnam "A Defense of Internal Realism" in: James Conant (ed.)Realism with a Human Face, Cambridge/MA 1990 pp. 30-43 In Theories of Truth, Paul Horwich Aldershot 1994 SocPut I Robert D. Putnam Bowling Alone: The Collapse and Revival of American Community New York 2000 McDowell II John McDowell "Truth Conditions, Bivalence and Verificationism" In Truth and Meaning, G. Evans/J. McDowell Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
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The author or concept searched is found in the following 2 theses of the more related field of specialization.
| Disputed term/author/ism | Author |
Entry |
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| Justification | McDowell, J. | I 12 Thesis: Thinking that is directed towards judgments is responsible to the extent of the way things are (of the world), in that it can be done right or wrong. It is about justification before the "Tribunal of Experience". I 162 McDowellVsQuine: Contradiction: If experience is not within the order of justification, it cannot be crossed by worldviews. But this requires "conceptual sovereignty". The whole thesis of the indeterminacy of translation would become irrelevant if we were not allowed to talk about how someone comes to a world view, but only about causally acquired dispositions. On the other hand, if we abandoned the "tribunal," we would lose the right to speak of a more or less appropriate worldview. |
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| responsibility | McDowell, J. | Rorty VI 201 McDowell / Rorty: "accountability to the world": in order to understand the world-directedness of a mental state or process (belief, opinion), you have to put it in a normative context. It must be an attitude that one adopts rightly or wrongly. A thinking that targets judgments, is responsible to the world for whether the thought is thought correcty or not correcty. |
Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 |
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