Find counter arguments by entering NameVs… or …VsName.
| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
|---|---|---|---|
| Derrida, J. | Putnam Vs Derrida, J. | III 96 ff However, the typical representatives of relativism paradoxically believe they had made something like a metaphysical discovery. Deconstructivism/Derrida/Putnam: he completes step from relativism to nihillism. This concept of truth is incoherent and belongs to a "metaphysics of presence" (Derrida). Derrida, allegedly: "the concept of truth is inconsistent, but absolutely essential!" PutnamVsDerrida: What do you mean, every use of the word "true" contains a contradiction? III 97 The failure of a number of mutually exclusive philosophical explanations of the concept of truth is something completely different from the failure of the concept of truth itself! LL Wittgenstein: the failure of a number of philosophical analyses of certainty is something other than the failure of the normal concept of certainty. PutnamVsDerrida: but the collapse of a particular worldview is far from being a collapse of the concepts of representation and truth. Because if we equate this metaphysical tradition with our lives and our language, we would be giving metaphysics an entirely exaggerated importance. DerridaVsSaussure: approves this, he criticized Saussure only in that he did not go further and abandoned the concept of the character altogether. III 163 PutnamVsDerrida: Derrida overlooks here that Saussure's way of thinking was based on a utopian project. It had been hoped that a a stringent scientific explanation of the concept of meaning could be given. This hope has failed, but we are not forced to the absurd view that nobody could understand a language other than their own idiolect. Even Derrida himself does not go that far. He recognizes the indispensability of translations indeed. III 164 Solution/Putnam: the alternative to Saussure's view is that retaining the concept of "meaning equality", while realizing that it must not be interpreted in the sense of self-identity of objects called "meaning" or "significate". III 165 Can it be that Derrida makes the same mistake as Jerry Fodor? He does not even consider the possibility that the kind of "meaning equality" aimed at in translation could be an interest-relative (but still very real) relationship, which presupposes a normative judgment, i.e. a judgment about what is reasonable in the individual case. III 168 Derrida/Putnam: his attitude is much harder to pin down. (DerridaVsLogocentrism.) Derrida himself emphasizes that the logocentric quandary was no "pathology" for which he had a cure to offer. We must fall into this quandary by fate. >Logocentrism. By his leftist supporters Derrida has often been interpreted as if this justified even a consistent rejection of the idea of the rational justification. Forgery/Bernstein: "You cannot falsify just anything." Richard BernsteinVsDerrida: what do the texts by Derrida have about them that permits, or even demands this double interpretation? It is ultimately true that "not just anything can be falsified". III 171 PutnamVsDerrida: Derrida's quandary is one in which those fall who, albeit not wanting to be "irresponsible", also want to "problematize" the concepts of reason and truth by teaching that these concepts have failed. His steps amount to the fact that the concepts "rationale", "strong reason", "justification", etc. correspond to repressive practices more than anything. And this view is dangerous indeed, because it offers help and comfort to all sorts of left and right extremists. I (a) 22 PutnamVsDerrida: its criticism of "logocentrism" is not only wrong, but dangerous. I (k) 266 Deconstruction/PutnamVsDerrida: is right in that a certain philosophical tradition (for example, binary logic) is simply bankrupt. But identifying this tradition with our lives and our language is to give metaphysics a completely exaggerated importance. Meaning Equality/PutnamVsDerrida: is actually an interest-relative one! It contains a judgment about what is reasonable in each case. I (k) 273 PutnamVsDerrida: deconstruction without reconstruction is irresponsibility. >Deconstructionism. |
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 |
| Husserl, E. | Derrida Vs Husserl, E. | I 31 Spoken word (parole)/Derrida/Metaphysics: the spoken word is to be assigned to metaphysical thinking. DerridaVsHusserl: against ideal meaning. Husserl: he wanted to replace the psychological and coincidental moment of the "announcement" with the ideal meaning to be grasped by thinking. DerridaVsHusserl: sees a unity of idealization and voice. The ideal object is detached from any space. The voice is in time. I 32 Voice/Derrida: presence of the object as both meant and self-presence of the meaningful transcendental consciousness. This cannot be achieved through something inner-worldly, empirical. Only the voice is entitled to it. Its saying hears itself, and it leaves no trace (this is also Husserl's description of the phenomenon of the voice, which again differs from ordinary speaking!). Habermas I 205 Logocentrism/DerridaVsHusserl: Logocentrism: to assume that any subjective expression could be replaced by an objective one, unboundedness of objective reason. Phenomenology/Derrida: the metaphysical core of phenomenology is the thought of the identity of an experience certified by presence. But the model of the intention of meaning makes the temporal difference and otherness disappear, which are both constitutive for the identity of the meaning of a linguistic expression. That structure of repetition is lost, and nothing but the same can be represented. DerridaVsHusserl: he was blinded by the metaphysics that the ideality of the meaning identical with itself is only guaranteed by the living presence of the sudden, intuitively accessible actual experience in the inwardness of the purified subjectivity. Perception/Husserl: each perception is based on a structure of repetition investigated by Husserl himself, including protention and retention. DerridaVsHusserl: he has not recognized that this structure is only made possible by the symbolizing force or the representative function of the sign. Habermas I 207 Representation/Derrida: only expression and meaning taken together can represent something. And Derrida understands this as a process of temporization, as that postponement, that active absence and withholding. Habermas I 210 DerridaVsHusserl: reverses its fundamentalism: the transcendental force of origin passes from the generating subjectivity to the anonymous, historiographical productivity of writing. |
Derrida I J. Derrida De la grammatologie, Paris 1967 German Edition: Grammatologie Frankfurt 1993 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Kant | Rorty Vs Kant | I 166 Synthesis/Synthesis/Kant/Rorty: an object, something that is true for multiple predicates, is always the result of synthesis. RortyVsKant: Kant's conception of cognition did not have perception as a model. Unfortunately, he still remained in a Cartesian frame of reference: he still formulated it in response to the question of how we can move from inner to the outer space. His paradoxical answer was that the outer space will constructed from the material of ideas. >Cartesianism, >dualism. I 169 Naturalism/Rorty: musing of psychologists about stimuli and responses. (This is not philosophical, because it does not look for causes.) (RortyVsKant: confuses cause and reason here). I 171 Kant/Rorty: accepted that you must not equate the individual judgment with "the individuality of a sensibly given". RortyVsKant: he would have had to proceed to conceive knowledge as a relation between persons and >propositions. Then he not would have needed the concept of synthesis. He could have considered the person as a black box. I 173 Concept/Rorty: we want to know if concepts are connectors. VsKant: the information that they cannot be if it were not for a number of synthesis waiting views, does not help us. RortyVsKant: either machinery (synthesis) and raw material (views) are noumenal or they are phenomenal. a) if the two are phenomenal, we can be aware of them (contrary to the conditions of deduction). If they are b) noumenal, we cannot know anything about them, not even the statements of deduction! I 174 Copernican Revolution/RortyVsKant: it is no longer attractive for us. Because the statement that knowledge of necessary truths is more understandable for manufactured than for found objects depends on the Cartesian assumption that we have privileged access to our activity of making. IV 117 Comprehensibility/Noumenon/Thing in Itself/Kant/RortyVsKant/Rorty: with him the concept of noumenon becomes incomprehensible in that he says, an expression is meaningful if it stands for a spiritual content which forms the synthesis of sensual perceptions through a concept. ((s) through the synthesis of the sensible to the spiritual). VI 256 Ethics/Morality/RortyVsKant: it will never be possible to justify his good suggestion for secularization of the Christian doctrine of the brotherhood of man with neutral criteria. VI 257 This is not because they are not reasonable enough, but because we live in a world in which it would simply be too risky, yes often insanely dangerous, to grasp the sense of the moral community to the point that it goes beyond the own family or tribe. It is useless to say by Kant "recognize the brother in the other": the people we are trying to convince will not understand. They would feel offended if we asked them to treat someone with whom they are not related like a brother or to treat an unbeliever like a believer. VI 263 Def "Supernaturalism"/Santayana: the confusion of ideals and power. RortyVsKant: that is the only reason behind Kant's thesis that it is not only more friendly but also more reasonable not to exclude strangers. RortyVsKant: Nietzsche is quite right in connecting Kant's insistence with resentment. VI 264 RortyVsNietzsche: he is absolutely wrong in regarding Christianity and democracy as a sign of degeneration. With Kant he has an idea of "purity" in common that Derrida calls "phallogocentrism". This also applies to Sartre: Sartre: the perfect synthesis of In itself and For itself can only succeed if we free ourselves from the slimy, sticky, humid, sentimental, effeminate. |
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 |
| Various Authors | Derrida Vs Various Authors | Derrida I 50 DerridaVsLogocentrism: conflict between the "will to say" and the unintentional by the nature of the description given. Derrida tries to find a point outside: the "exorbitant". "Clearing of being" etc. RicoeurVsHeidegger: this is a return of the metaphor in a thinking that no longer understands itself as metaphysical. DerridaVsRicoeur: turns this critique around. By wearing out the metaphor, it withdraws. Return in a changed form. Derrida I 88 (?) Vs Derrida: he overlooks that "wearing out" is again a metaphor. The thinking in its relation to the metaphor cannot be determined or identified! I 139 DerridaVsMarx: is too dependent on enlightenment. Derrida deconstructs Marx and introduces the term "messianic" in contrast to messianism. I 150 DerridaVsMauss: does not notice the contradiction between gift and exchange, because there is a delay between gift and exchange. Therefore Mauss does not speak of the gift but in reality of the circular exchange. Habermas I 194 Derrida: criticizes the rule of the Logos, which is always inherent in the spoken word. DerridaVsPhonocentrism: is a disguised figure of the logo centrism of the Occident. The metaphor of the Book of Nature is a manuscript hard to decipher. Habermas I 203 Jaspers: "The world is the handwriting of another, never completely readable world; existence alone deciphers it. DerridaVsPlatonization of meaning. Habermas I 234 DerridaVsNew Criticism (Formalism), Vs Structuralist Aesthetics. |
Derrida I J. Derrida De la grammatologie, Paris 1967 German Edition: Grammatologie Frankfurt 1993 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
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