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An award-winning philosopher bridges the continental-analytic divide with an important contribution to the debate on the meaning of realism. Jocelyn Benoist argues for a philosophical point of view that prioritizes the concept of reality. The human mind’s attitudes toward reality, he posits, both depend on reality and must navigate within it. Refusing the path of metaphysical realism, which would make reality an object of speculation in itself, independent of any reflection on our ways of approaching it or thinking about it, Benoist defends the idea of an intentionality placed in reality—contextualized. Intentionality is an essential part of any realist philosophical position; Benoist’s innovation is to insist on looking to context to develop a renewed realism that draws conclusions from contemporary philosophy of language and applies them methodically to issues in the fields of metaphysics and the philosophy of the mind. “What there is”—the traditional subject of metaphysics—can be determined only in context. Benoist offers a sharp criticism of acontextual ontology and acontextual approaches to the mind and reality. At the same time, he opposes postmodern anti-realism and the semantic approach characteristic of classic analytic philosophy. Instead, Toward a Contextual Realism bridges the analytic-continental divide while providing the foundation for a radically contextualist philosophy of mind and metaphysics. “To be” is to be in a context.
An award-winning philosopher bridges the continental-analytic divide with an important contribution to the debate on the meaning of realism. Jocelyn Benoist argues for a philosophical point of view that prioritizes the concept of reality. The human mindÕs attitudes toward reality, he posits, both depend on reality and must navigate within it. Refusing the path of metaphysical realism, which would make reality an object of speculation in itself, independent of any reflection on our ways of approaching it or thinking about it, Benoist defends the idea of an intentionality placed in realityÑcontextualized. Intentionality is an essential part of any realist philosophical position; BenoistÕs innovation is to insist on looking to context to develop a renewed realism that draws conclusions from contemporary philosophy of language and applies them methodically to issues in the fields of metaphysics and the philosophy of the mind. ÒWhat there isÓÑthe traditional subject of metaphysicsÑcan be determined only in context. Benoist offers a sharp criticism of acontextual ontology and acontextual approaches to the mind and reality. At the same time, he opposes postmodern anti-realism and the semantic approach characteristic of classic analytic philosophy. Instead, Toward a Contextual Realism bridges the analytic-continental divide while providing the foundation for a radically contextualist philosophy of mind and metaphysics. ÒTo beÓ is to be in a context.
Philosophers have spent millennia accumulating knowledge about knowledge. But negative epistemological phenomena, such as ignorance, falsity, and delusion, are persistently overlooked. Markus Gabriel argues that being wrong is part and parcel of subjectivity itself, adding a novel perspective on epistemic failures to the work of New Realism.
The chapters in this volume investigate the question of where, and in what sense, the bounds of intelligible thought, knowledge, and speech are to be drawn. Is there a way in which we are limited in what we think, know, and say? And if so, does this mean that we are constrained—that there is something beyond the ken of human intelligibility of which we fall short? Or is there another way to think about these limits of intelligibility—namely, as conditions of our meaning and knowing anything, beyond which there is no specifiable thing we cannot do? These issues feature prominently in the writings of Kant and Wittgenstein who each engaged with them in unique and striking ways. Their thoughts on the matter remain provocative and stimulating, and accordingly, the contributions to this volume address the issues surrounding the limits of intelligibility both exegetically and systematically: they examine how they figure in Kant’s and Wittgenstein’s most significant works and put them in touch with contemporary debates that are shaped by their legacy. These debates concern, inter alia, logically and morally alien thought, the semantics and philosophy of negation, disjunctivism in philosophy of perception and ethics, paraconsistent approaches to contradiction, and the relation between art, literature, and philosophy. The book is divided into four parts: Part I gives a first assessment of the issues, Part II examines limits as they feature in Kant, Part III as they feature in Wittgenstein, and Part IV suggests some ways in which the questions might be reconsidered, drawing upon ideas in phenomenology, dialetheism, metamathematics, and the works of other influential authors. Limits of Intelligibility provides insight into a theme that is central to the thought of two of the most important figures in modern philosophy, as well as to recent metaphysics, philosophy of language, philosophy of logic, epistemology, and ethics.
This edited volume examines what the classic text The Ethnography of Reading (Boyarin ed., 1993), and the diverse ethnographies of reading it helped inspire, can offer contemporary scholars interested in understanding the place of reading in social life. The Ethnography of Reading at Thirty brings together new research and critical reflections from an international and interdisciplinary group of scholars who have kept their ears tuned to the voices in and around the texts they encountered and constructed in the process of bringing the ethnography of reading into the twenty-first century. Rather than operating from universalist assumptions about how people interact with and make meaning from written texts, each of the present contributors draw in one way or another on the theoretical, methodological, and creative legacies of The Ethnography of Reading. Under the broad umbrella of ethnographic reader studies, they collectively explore new relations between texts, social imagination, and social action.
In philosophy, perception is usually evaluated considering epistemological concerns about truth and falsity. Doyon suggests instead that it is governed by different, immanent "perceptual norms" that are not disconnected from reality; rather they tell us how our experience of reality is shaped. This book explores these ideas and their implications.
Why does Stanley Cavell's philosophical thought matter for music? And how did Cavell's musical practice and appreciation of music give shape to his indelible philosophical claims about cinema, human speech, opera, the expression of skepticism, and ordinary language philosophy? Music with Stanley Cavell in Mind provides a first-of-its-kind intervention by leading philosophers and scholars of music into an intellectual landscape in need of such charting. As a performer who then trained as a philosopher, the arc of Cavell's wide-ranging investigation of music maps consistently with a proximate concern for the features of human experience that involve music and sound, including the sound of prose, authorial voice (its possession, its divestment, its arrogation), the presence/problem/potentiality of silence in communication, and related features of sonic phenomena central to life lived at the scale of the everyday. Despite widespread scholarly fascination with the intersection of “Cavell” and “music”--that music is famously a core theme for him--no book like this has yet appeared. Moreover, our efforts here are addressed to the serious student (at all levels) and the general reader alike arriving from many precincts of thought and practice: musical performance, literary theory, cultural studies, musicology, and philosophy.
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