Find counter arguments by entering NameVs… or …VsName.
The author or concept searched is found in the following 1 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Realism | Poundstone | I 124 Realism/Poincaré: "a reality that is independent from thr mind, which captures, sees or feels it is impossible". >Metaphysical realism, >Reality, >Consciousness independence, >Knowledge, >World/thinking. Poincaré: What we call reality is what is comon to sentient beings. >Intersubjectivity, >Objectivity. Poincaré believed that there were multiple realities. >H. Poincaré. |
Poundstone I William Poundstone Labyrinths of Reason, NY, 1988 German Edition: Im Labyrinth des Denkens Hamburg 1995 |
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| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
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| Habermas, J. | Rorty Vs Habermas, J. | Brendel I 133 Justification/Rorty/Brendel: Thesis: truth is not its goal. That would suppose a false separation of truth and justification. There is also not the one scientific method that leads to the truth. Epistemic justification: can have many goals. Brendel I 134 Correspondence/RortyVsCorrespondence Theory/Rorty/Brendel: therefore there is no correspondence between statements and independent reality. Truth/RortyVsPutnam: is not idealized rational acceptability either. Reality/PutnamVsRorty: there is a consciousness independent reality. Truth/Peirce/Rorty/Brendel: Both: Thesis: there are no in principle unknowable truths. Reality/PeirceVsRorty: there is a reality that is independent of consciousness. Truth/Peirce/Brendel: obtained by the consensus of an ideal research community. Convergence/Peirce/Brendel: Thesis: there is a convergence of research. The corresponding true conviction expresses actually existing states of affairs. (Habermas ditto). Convergence/RortyVsPeirce: does not exist and therefore no universally valid convictions of an ideal research community. Brendel I 135 RortyVsHabermas: ditto. Communication/RortyVsHabermas/Rorty/Brendel: is not a pursuit of universally valid statements. Thesis: there is no difference in principle between a cooperative search for truth and the pursuit of group interests. Rorty II (b) 50 RortyVsHabermas: sounds as if he took over the metaphysical position, as if all the alternative candidates for belief and desire already exist and the only thing that must be ensured is that they can be freely discussed. Ahistorical universalist "transcendentalism". II (b) 29 French Philosophy/HabermasVsFrench: "the vexatious game of these duplications: a symptom of exhaustion." RortyVsHabermas: Rather signs of vitality. I read Heidegger and Nietzsche as good private philosophers, Habermas reads them as poor public ones. He treats them as if they targeted what he calls "universal validity." II (b) 43 Principle/Validity/Application/RortyVsHabermas: the question of the "internal validity" of the principles is not relevant. Especially not if it these are "universally valid". The only thing that keeps a society from having considering the institutionalized humiliation of the weak as norma, of course, is a detailed description of these humiliations. Such descriptions are given by journalists, anthropologists, sociologists, novelists, playwrights, filmmakers and painters. II (d) 94 Habermas/Rorty distinguishes between a strategic and a genuinely communicative use of language. Scale of degrees of confidence. II (d) 94/95 Rorty: if we stop to interpret reason as a source of authority, the Platonic and Kantian dichotomy between reason and emotion dissolves. II (d) 96 RortyVsHabermas: the idea of the "better argument" only makes sense if you can find a natural, transcultural relevance relationship. III 113 Foucault/Rorty: Society denies the space for self-creation and private projects. (VsHabermas). III 119 RortyVsHabermas: Habermas is more afraid of a "romantic revolution" like Hitler and Mao have brought about than of the stifling effect that encrusted societies may have. He is more afraid of autonomy than what Foucault calls the "biopower" of experts. >Biopower. III 120 RortyVsHabermas: I am very suspicious of the idea of 'universal validity' (metaphysics). This claim is no longer credible if we are convinced of the "contingency of language". III 231 Self/Literature/Appropriateness/RortyVsHabermas: for him the very traditional image of the self with its three spheres, the cognitive, the moral and the aesthetic, is of central importance. This classification means that he sees literature as a "matter for the appropriate expression of feelings" and literary criticism as a "matter of taste". III 232 Rorty: if we give up this classification, we will no longer ask questions like "Does this book promote truth or beauty?" "Does it promote proper behavior or pleasure?" and instead we will ask: "What is the purpose the book?" V 9 World/Language/RortyVsHabermas: Vsdemand that the world-disclosing (poetic) power of language (Heidegger, Foucault) should be subordinated to the inner-worldly practice. |
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 Bre I E. Brendel Wahrheit und Wissen Paderborn 1999 |
| Kant | Strawson Vs Kant | Rorty VI 359 StrawsonVskKant/Rorty: shows that thanks to the progress since Kant some concepts are no longer that attractive: e.g. "in the mind", "created by the mind" (Wittgenstein, Ryle have dissuaded us from this). --- Strawson V 9 StrawsonVsKant: appears to violate his own principles by attempting to set sense limits from a point which is outside of them, and that, if they are properly marked, cannot exist. --- V 16 Continuous determination/Kant/Strawson: everywhere through the mind guaranteed applicability of the concepts. StrawsonVsKant: seed for the disastrous model of determination of the whole universe. --- V 19 StrawsonVsKant: this one had unlimited confidence in a certain complicated and symmetrical scheme, which he freely adopted from the formal logic as he understood it, and forced upon this the whole extent of his material. --- V 23 StrawsonVsKant: this one is constantly trying to squeeze out more of the arguments in the analogies than there is. --- V 25 StrawsonVsKant: the whole deduction is logically incorrect. The connection to the analysis is thin and is, if at all, brought about by the concept of "synthesis". --- V 37 Dialectic/Kant: primary goal: exposing the metaphysical illusion. Instrument: the principle of sense. Certain ideas that do not have any empirical application, are sources of appearance, yet they can have a useful or even necessary function for the extension of empirical knowledge. E.g. we think of internal states of affair, as if they were states of affair of an immaterial substance. ("regulative ideas"). StrawsonVsKant: which is obviously quite implausible. But why did he represent it? --- V 29 StrawsonVsKant: It is not clear that there is no empirical mediation of antinomies. --- V 32 Kant: I really appear to myself in the time but I do not really appear to myself in time. StrawsonVsKant: incomprehensible what "to appear" means here. It is no defense of an incomprehensible doctrine to say that its incomprehensibility is guaranteed by a product obtained from its principle. --- V 33/34 Space/time/StrawsonVsKant: Kant: things themselves not in space and time. Strawson: thereby the whole doctrine becomes incomprehensible. --- V 35 Synthetically a priori/StrawsonVsKant: Kant himself has no clear conception of what he means with it. The whole theory is not necessary. Instead, we should focus on an exploration and refining of our knowledge and social forms. --- V 36 Limit/StrawsonVsKant: to set the coherent thinking limits it is not necessary to think from both sides of these limits as Kant tried despite his denials. --- V 49 Space/Kant: our idea of space is not recovered from the experience, because the experience already presupposes the space. StrawsonVsKant: that is simply tautological. If "to presuppose" means more than a simple tautology, then the argument is not enlightening. --- V 50 StrawsonVsKant: he himself admits that it is contradictory to represent a relational view of space and time and to deny its transcendental ideality at the same time. --- V 58 StrawsonVsKant: there are the old debates about "inherent" ideas of space and time. They are unclear. There is the argument that the acquisition of skills presupposes the ability to acquire skills. Experience/space/time/properties/Kant/Strawson: problem: the manifestation of the corresponding trait in experience, his appearance in the world, can be ascribed only to our cognitive abilities, the nature of our skills, not to the things themselves. StrawsonVsKant: problem: then these ideas must themselves be prior to all experience in us. --- V 66 Categories/Strawson: we have to understand them here in the way that to the forms of logic the thought of their application is added in judgments. StrawsonVsKant: his subdivision of the categories puts quite a bit on the same level, which certainly cannot be regarded as equivalent as e.g. affirmative, negative, infinite. --- V 73 StrawsonVsKant: he thinks it is due to the (failed) metaphysical deduction (see above) entitled to identify "pure" concepts. --- V 75 StrawsonVsKant: why should the objects of consciousness not be understood as realities that are distinguished from the experiences of consciousness existence, even if sequence and arrangement coincide point by point with the experiences of consciousness? --- V 83 StrawsonVsKant: unity of the different experiences requires experience of objects. Can his thesis withstand the challenge? Why should not objects (accusatives) form such a sequence that no differentiation between their order and the corresponding experiences has to be made? E.g. Such items may be sensory data: red, round spots, tickling, smells, lightning, rectangles. --- V 84 Why should the terms not simply be such sensory quality concepts? StrawsonVsKant: it is very easy to imagine that experience exactly has this sort of unrelated impressions as its content. Impressions that neither require nor permit, to become "united in the concept of an object". StrawsonVsKant: the problem with the objects of experience is that their ESSE is at the same time entirely their percipi how their percipi nothing but their ESSE. That is, there is no real reason for distinguishing between the two. --- V 106 Room/persistence/Kant: The space alone is persistent. Any time determination presupposes something persistent. StrawsonVsKant: unclear. For the concept of self-consciousness the internal temporal relations of the sequence are completely insufficient. We need at least the idea of a system of temporal relations, which includes more than these experiences themselves. But there is no access for the subject itself to this broader system than by its own experiences. --- V 107 StrawsonVsKant: there is no independent argument that the objective order must be a spatial order. --- V 116 Causality/StrawsonVsKant: its concept is too rough. Kant is under the impression that he is dealing with a single application of a single concept of "necessity", but he shifts in his application, the meaning of this concept. The required sequence of perceptions is a conceptual, but the necessary sequence of changes is a causal one. --- V 118 Analogies/StrawsonVsKant: fundamental problem: the conditions of the possibility of objective determination of time. Possible objects/Kant: Problem: whether there should be a "at the same time" or "not at the same time" of possible and actually perceived objects. If there is no "at the same time", there can be no distinction made between possible and real objects. --- V 124 Pure space/Kant: is itself not an object of empirical perception. StrawsonVsKant: element of deceptive logic: Kant seems to think that certain formal properties of the uniform spatiotemporal frame must have direct correlates in the objects themselves. --- V 128 StrawsonVsKant: its entire treatment of objectivity is under considerable restriction, he relies nowhere on the factor onto which, for example, Wittgenstein strongly insists: the social nature of our concepts. --- V 157 StrawsonVsKant: but assuming that the physical space is euclidic, the world could be finite in an otherwise infinite empty space. And that would be no meaningless question. --- V 163 Antinomies/StrawsonVsKant: from the fact that it seems to be the case that there are things which are ordered in time or space in a certain way, it does not follow that it either seems that all things appear as members of a limited series, neither that it seems that all things exist as members of an infinite series. In fact, neither of the two members of the disjunction is true. --- V 164 Antinomies/StrawsonVsKant: certainly the notion of a sequential order is justified, but it does not follow that the concept for the "whole series" of things must apply. --- V 178 Antinomies/StrawsonVsKant: he was mistaken that the antinomies are the field, on which the decisive battles are fought. --- V 184 Existence/Kant: "necessity of existence can only be recognized from the connection with what is perceived according to general laws of experience." StrawsonVsKant: this is a deviation from the critical resolution of antinomies and has to do with the interests of "pure practical reason": that is, with morality and the possibility of free action. --- V 194 StrawsonVsKant: we can draw the conclusion from the assertion that when a being of endless reality exists, it does not exists contingently, not reverse in that way that if something exists contingently, it is a character of endless reality. --- V 222 Transcendental idealism/Kant: claims, he is an empirical realism. Confidence must include an awareness of certain states of consciousness independent of objects. StrawsonVsKant: this is certainly a dualistic realism. This dualism questions the "our". --- V 249 StrawsonVsKant: to say that a physical object has the appearance, a kind of appearance of a physical character, means, trying to brighten an unclear term by another dubious, namely the one of the visual image. |
Strawson I Peter F. Strawson Individuals: An Essay in Descriptive Metaphysics. London 1959 German Edition: Einzelding und logisches Subjekt Stuttgart 1972 Strawson II Peter F. Strawson "Truth", Proceedings of the Aristotelian Society, Suppl. Vol XXIV, 1950 - dt. P. F. Strawson, "Wahrheit", In Wahrheitstheorien, Gunnar Skirbekk Frankfurt/M. 1977 Strawson III Peter F. Strawson "On Understanding the Structure of One’s Language" In Truth and Meaning, G. Evans/J. McDowell Oxford 1976 Strawson IV Peter F. Strawson Analysis and Metaphysics. An Introduction to Philosophy, Oxford 1992 German Edition: Analyse und Metaphysik München 1994 Strawson V P.F. Strawson The Bounds of Sense: An Essay on Kant’s Critique of Pure Reason. London 1966 German Edition: Die Grenzen des Sinns Frankfurt 1981 Strawson VI Peter F Strawson Grammar and Philosophy in: Proceedings of the Aristotelian Society, Vol 70, 1969/70 pp. 1-20 In Linguistik und Philosophie, G. Grewendorf/G. Meggle Frankfurt/M. 1974/1995 Strawson VII Peter F Strawson "On Referring", in: Mind 59 (1950) In Eigennamen, Ursula Wolf Frankfurt/M. 1993 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
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