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First published in 1949, Beyond Realism and Idealism argues for a consistency of idealism with realism, or synthesis of the two positions which should retain the essential cognitive meanings and values of both. The argument of this book falls into two main parts: chapters one to six are concerned with the argument for the transcendence of the opposition and chapter seven to ten with an attempt to develop in detail a position which can be described as beyond realism and idealism. The method of the first part of the study is dialectical in the broad sense of the term and chapters seven to ten are of a different character. The final chapter, the Epilogue, discusses the significance of a transcendence of realism and idealism for modern culture and philosophy. This is an important read for scholars and researchers of philosophy.
Perhaps the most significant development in American philosophy in recent times has been the extraordinary renaissance of Pragmatism, marked most notably by the reformulations of the so-called "Neopragmatists" Richard Rorty and Hilary Putnam. With Pragmatism offering the allure of potentially resolving the impasse between epistemological realists and antirealists, analytic and continental philosophers, as well as thinkers across the disciplines, have been energized and engaged by this movement. In Beyond Realism and Antirealism: John Dewey and the Neopragmatists, David L. Hildebrand asks two important questions: first, how faithful are the Neopragmatists' reformulations of Classical Pragmatism (particularly Deweyan Pragmatism)? Second, and more significantly, can their Neopragmatisms work? In assessing Neopragmatism, Hildebrand advances a number of historical and critical points: • Current debates between realists and antirealists (as well as objectivists and relativists) are similar to early twentieth-century debates between realists and idealists that Pragmatism addressed extensively. • Despite their debts to Dewey, the Neopragmatists are reenacting realist and idealist stands in their debate over realism, thus giving life to something shown fruitless by earlier Pragmatists. • What is absent from the Neopragmatist's position is precisely what makes Pragmatism enduring: namely, its metaphysical conception of experience and a practical starting point for philosophical inquiry that such experience dictates. • Pragmatism cannot take the "linguistic turn" insofar as that turn mandates a theoretical starting point. • While Pragmatism's view of truth is perspectival, it is nevertheless not a relativism. • Pace Rorty, Pragmatism need not be hostile to metaphysics; indeed, it demonstrates how pragmatic instrumentalism and metaphysics are complementary. In examining these and other difficulties in Neopragmatism, Hildebrand is able to propose some distinct directions for Pragmatism. Beyond Realism and Antirealism will provoke specialists and non-specialists alike to rethink not only the definition of Pragmatism, but its very purpose.
The author argues for a revised conception of international relations that acknowledges the irreconcilability of realist and idealist theories, and concerns itself instead with important substantive issues.
Several debates of the last years within the research field of contemporary realism – known under titles such as "New Realism," "Continental Realism," or "Speculative Materialism" – have shown that science is not systematically the ultimate measure of truth and reality. This does not mean that we should abandon the notions of truth or objectivity all together, as has been posited repeatedly within certain currents of twentieth century philosophy. However, within the research field of contemporary realism, the concept of objectivity itself has not been adequately refined. What is objective is supposed to be true outside a subject’s biases, interpretations and opinions, having truth conditions that are met by the way the world is. The volume combines articles of internationally outstanding authors who have published on either Idealism, Epistemic Relativism, or Realism and often locate themselves within one of these divergent schools of thought. As such, the volume focuses on these traditions with the aim of clarifying what the concept objectivity nowadays stands for within contemporary ontology and epistemology beyond the analytic-continental divide. With articles from: Jocelyn Benoist, Ray Brassier, G. Anthony Bruno, Dominik Finkelde, Markus Gabriel, Deborah Goldgaber, Iain Hamilton Grant, Graham Harman, Johannes Hübner, Andrea Kern, Anton F. Koch, Martin Kusch, Paul M. Livingston, Paul Redding, Sebastian Rödl, Dieter Sturma.
Perhaps the most significant development in American philosophy in recent times has been the extraordinary renaissance of Pragmatism, marked most notably by the reformulations of the so-called "Neopragmatists" Richard Rorty and Hilary Putnam. With Pragmatism offering the allure of potentially resolving the impasse between epistemological realists and antirealists, analytic and continental philosophers, as well as thinkers across the disciplines, have been energized and engaged by this movement. In Beyond Realism and Antirealism: John Dewey and the Neopragmatists, David L. Hildebrand asks two important questions: first, how faithful are the Neopragmatists' reformulations of Classical Pragmatism (particularly Deweyan Pragmatism)? Second, and more significantly, can their Neopragmatisms work? In assessing Neopragmatism, Hildebrand advances a number of historical and critical points: • Current debates between realists and antirealists (as well as objectivists and relativists) are similar to early twentieth-century debates between realists and idealists that Pragmatism addressed extensively. • Despite their debts to Dewey, the Neopragmatists are reenacting realist and idealist stands in their debate over realism, thus giving life to something shown fruitless by earlier Pragmatists. • What is absent from the Neopragmatist's position is precisely what makes Pragmatism enduring: namely, its metaphysical conception of experience and a practical starting point for philosophical inquiry that such experience dictates. • Pragmatism cannot take the "linguistic turn" insofar as that turn mandates a theoretical starting point. • While Pragmatism's view of truth is perspectival, it is nevertheless not a relativism. • Pace Rorty, Pragmatism need not be hostile to metaphysics; indeed, it demonstrates how pragmatic instrumentalism and metaphysics are complementary. In examining these and other difficulties in Neopragmatism, Hildebrand is able to propose some distinct directions for Pragmatism. Beyond Realism and Antirealism will provoke specialists and non-specialists alike to rethink not only the definition of Pragmatism, but its very purpose.
At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.
This book defends realism in the study of international politics and demonstrates the heuristic and evaluative utility of Robert Berki's interpretation of political realism and political idealism. It argues that realism is not a meaningless term nor redundant and necessarily rhetorical in politics.
This book discusses the challenge to realism which proponents of international political economy and critical theory have mounted in the last few years, and examines the changing relationship between realism and Marxism. It is aimed at students of approaches to international relations.
This book develops a new Wittgenstein interpretation called Wittgenstein’s Metametaphysics. The basic idea is that one major strand in Wittgenstein’s early and later philosophy can be described as undermining the dichotomy between realism and idealism. The aim of this book is to contribute to a better understanding of the relation between language and reality and to open up avenues of dialogue to overcome deep divides in the research literature. In the course of developing a comprehensive and in-depth interpretation, the author provides fresh and original analyses of the latest issues in Wittgenstein scholarship and gives new answers to both major exegetical and philosophical problems. This makes the book an illuminating study for scholars and advanced students alike.
This forward-thinking collection presents new work that looks beyond the division between the analytic and continental philosophical traditions—one that has long caused dissension, mutual distrust, and institutional barriers to the development of common concerns and problems. Rather than rehearsing the causes of the divide, contributors draw upon the problems, methods, and results of both traditions to show what post-divide philosophical work looks like in practice. Ranging from metaphysics and philosophy of mind to political philosophy and ethics, the papers gathered here bring into mutual dialogue a wide range of recent and contemporary thinkers, and confront leading problems common to both traditions, including methodology, ontology, meaning, truth, values, and personhood. Collectively, these essays show that it is already possible to foresee a future for philosophical thought and practice no longer determined neither as "analytic" nor as "continental," but, instead, as a pluralistic synthesis of what is best in both traditions. The new work assembled here shows how the problems, projects, and ambitions of twentieth-century philosophy are already being taken up and productively transformed to produce new insights, questions, and methods for philosophy today.