A Companion to W. V. O. Quine by Gilbert Harman, Ernest Lepore

By Gilbert Harman, Ernest Lepore

This spouse brings jointly a group of major figures in modern philosophy to supply an in-depth exposition and research of Quine’s large impression throughout philosophy’s many subfields, highlighting the breadth of his paintings, and revealing his endured value today.

  • Provides an in-depth account and research of W.V.O. Quine’s contribution to American Philosophy, and his place as one of many past due twentieth-century’s such a lot influential analytic philosophers
  • Brings jointly newly-commissioned essays via major figures inside of modern philosophy
  • Covers Quine’s paintings throughout philosophy of common sense, philosophy of language, ontology and metaphysics, epistemology, and more
  • Explores his paintings in terms of the origins of analytic philosophy in the United States, and to the heritage of philosophy extra broadly
  • Highlights the breadth of Quine’s paintings around the self-discipline, and demonstrates the ongoing effect of his paintings in the philosophical community

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The Dionysian Self: C.G. Jung's Reception of Friedrich Nietzsche

Overview by way of Adrian Del Caro:

This reprinting of Paul Bishop’s 1995 doctoral dissertation is a welcome occasion in Nietzsche circles, and that i wish will probably be seen with the gravity it merits in Jung circles to boot, due to the fact a part of Bishop’s function is “to go back Jung to a practice of highbrow debate from which, quite often due to his fans, he has been excluded” (1). The achieve right here redounds both to Nietzsche and Jung readers, simply because experts within the respective camps might use a greater realizing of the intellectual-historical legacy assimilated by means of those thinkers. Jung’s historical past in Romantic Naturphilosophie (7), his belief of a “continuous culture inside of German literature and philosophy” that runs via Romanticism and Idealism (138), his position in the “Romantic craving for the go back of Dionysos” because it is carried by means of Hölderlin, Schelling, Creuzer, the Schlegels, Goethe, and Bachofen (369-72), and his final engagement with Nietzsche because the “apogee of post-Enlightenment inspiration” (378) place him as arguably the main consequential Nietzschean of the 20th century, and if Jung himself is to be believed, the 1st winning Dionysian. Bishop demonstrates as sincerely as an individual i've got learn that Nietzschean notions of the self are in reality notions of a Dionysian self, paradoxical because it sounds on condition that “self” is meant to align with the Apollinian. Bishop’s elevation of Dionysian selfhood in Jung sheds mild at the Dionysian contribution to modernity in particular because it contributes to kinds and notions of creativity. For these people who've attempted to difficult on Nietzsche’s knowing of the “Dionysian philosopher,” Bishop’s procedure imparts intensity to Nietzsche’s undertaking through reframing the dialogue as “Dionysian self. ”

The strength of fantasy as represented via Goethe, Nietzsche, and Jung specifically were good formulated through the Jungian Joseph Campbell, whose paintings on myths turned widely recognized throughout the media of print and tv (14). The neo-Jungian James Hillman in the meantime “takes the determine of Dionysos to symbolize an act of psychic restoration of misplaced powers and strength, now rendered to be had to be used” (19). Hillman’s experience of the Dionysian aligns very heavily with Goethe’s in Faust, which a few regard as an test in rolling again misogyny and repositioning the corporeal and the non secular with admire to the earth—for that topic Jung used to be higher than somebody else in spotting the kinship among Faust and Zarathustra as “extraverted” works. Bishop demonstrates the validity of the triad Goethe, Nietzsche, Jung, while he qualifies Jung’s claims or aspirations to be one of those “superior” or “successful” Nietzsche at the foundation of a winning integration of the Dionysian (80). in any case, Nietzsche had syphilis to take care of, in contrast to Goethe and Jung, and eventually insanity as well—for somebody who almost introduced Dionysus again to existence for moderns, those tragic skills are at the same time a blessing and a curse. The centrality of Goethe, Nietzsche, and Jung to trendy concept rests on a Dionysian starting place. Jung needed to learn how to settle for the Dionysian as a good strength, as tested within the unfavourable view of Dionysus elaborated in Psychologische Typen (1921) because it shifts to optimistic in “Psychologie und Dichtung” (1930)—Bishop attributes this shift to Jung’s elevated curiosity within the Dionysian according to seminars he gave among 1925 and 1936 (167). additionally, the Dionysian origin comprises the Apollo-Dionysus polarity. Bishop explains how Goethe and Schelling labored with the phrases “systole” and “diastole” as cosmological ideas, which Jung then tailored to mental ideas wherein “the means of diastole is linked to the extraverted viewpoint, which subordinates the topic to the item” (140). therefore Zarathustra is an extraverted paintings based on Jung since it is diastolic in nature; he attracts on Goethe the following to formulate a style for discussing the mental attributes of Apollo and Dionysus (140).

Perhaps the main consequential model of Dionysian and Nietzschean fabric happens in Jung’s reaction to the matter of faith signified via the demise of God. reckoning on the place one alternatives up the thread of Jung’s reception of Nietzsche (and Bishop’s publication is thorough and trustworthy in tracing this course), readers could be wondered via Jung’s insistence that Nietzsche represented a pathological personality, and by way of Jung’s eagerness to return to the safety of faith. Bishop does an outstanding task of explaining those Jungian issues, claiming that Jung constructs a “Dionysian Self which, throughout the dialectic of awareness and the subconscious, allows the Ego to die and be reborn anew” (17). it is a compelling formula of the matter once we ponder that Dionysus is the ceaselessly resurrecting god, and that either Goethe and Nietzsche pack their respective masterpieces with birthing metaphors and their respective protagonists suffer rebirth (cf. additionally p. seventy two, the place Bishop discusses Rose Pfeffer’s early reputation in 1972 that Goethe and Nietzsche either depend upon transcendent metaphors regardless of their aversion to metaphysics). Nor was once Jung able to settle for Nietzsche’s end that Dionysus needs to oppose Christ: “Jung evolves a programme that allows you to rework the Crucified again into the god of the grape, thereby liberating hitherto inhibited powers of power” (64). Jung’s most vital publication, Wandlungen und Symbole der Libido (1912), may be considered as his Faustian “descent into the depths of the soul,” and the “return of the libido to an subconscious resource of latest mental lifestyles” (94). once again Bishop selections up the thread of this primarily romantic preoccupation with rebirth and renewal, by means of explaining how Hölderlin said Dionysos as “den kommenden Gott” (the coming god, 94). in fact at this juncture Bishop must have noted Hölderlin’s nice elegy “Brod und Wein,” which beneficial properties either Dionysus and Christ in just the synergy that later captivated Jung, even if he does a piece later check with “Patmos” during this context (101). the large strength and curiosity Jung summoned for making a function for faith as a reaction to Nietzsche’s declare that God is lifeless is summarized thusly: “As early as 1912, then, Jung had set his post-Nietzschean time table for the transformation of religion right into a secular, mental faith” (107). As pointed out above, “Dionysian self” parallels “Dionysian philosophizing,” and while Nietzsche reworked religion into Dionysian philosophy, Jung might practice that very same strength to a “psychological faith. ”

Jung’s holiday with Freud used to be strongly encouraged, in response to Bishop, through his expanding immersion within the matrix of mythological institutions brought on by means of Nietzsche’s commencing of the Dionysian portal, first in delivery of Tragedy then extra powerfully and authentically in Zarathustra. Nietzsche didn't converse of his trip to Dionysus as a katabasis on the time of start of Tragedy, yet really significantly he opened his Zarathustra by way of depicting the hero’s katabasis, actually his “going under,” and that i think Jung chanced on the instance of katabasis to be compelling when it comes to either Goethe and Nietzsche. Bishop finds how in a letter to Freud, Jung divulges that he used to be making an highbrow descent to the area of the moms, elaborating all of the difficulties produced through the libido-occupied mom imago; he's “hidden” (Jung’s time period; ostensibly as a result hazards focused on traveling the moms) during this attempt through a katabasis into the world of the moms (66). Jung started to reject the incest-based measurement of this going-down, this katabasis, reinterpreting it in its place “as a go back to a non-sexual mom, symbolizing the subconscious, and this was once the message of Wandlungen und Symbole der Libido” (67). therefore it was once in this decisive element of departure from Freud that Jung quoted Nietzsche’s Zarathustra in a letter to Freud, explaining within the identify and phrases of Nietzsche’s prophet: “One repays a instructor badly if one continues to be just a student” (67). different modernist writers who have been contemporaries of Jung made their very own descent into the Dionysian underworld, between them Conrad, Eliot, and Thomas Mann (175). yet whereas Jung basically used Nietzsche as a part of his critique of Freudian psychoanalysis, he started to view either Nietzsche and Freud as too materialistic of their psychology, to the purpose the place he, Jung, considered Nietzsche’s “spectacular failure to barter with Dionysos” as pointing how to his personal “more winning lodging with the Dionysian subconscious” (193). The seminar on Zarathustra from the Nineteen Thirties demonstrates that “Jung used to be in a position to relate nearly each major element in Nietzsche’s philosophy to a corresponding suggestion in his Analytical Psychology,” with the end result that either through the use of Nietzsche to leverage a holiday from Freud, then by means of leveraging the holiday from Freud to wreck from Nietzsche, Jung received his replacement strategy (296-7, 364).

Of path Jung along with his idea of the anima, a feminine precept representing the soul in particular in males, may were sympathetic to Goethe’s portrayal of the moms in Faust, whereas Nietzsche famously had not anything yet contempt for Goethe’s thought of the everlasting female. yet Jung made a mistake in claiming that the anima was once absent from Nietzsche and Zarathustra, and that it was once successfully purged or displaced through the concept that of the superhuman (318). in truth, Nietzsche’s anima, to exploit Jung’s time period, is especially a lot alive all through Zarathustra within the determine of the disguised Ariadne, as i've got argued at quite a few occasions through the final 3 a long time. Bishop is familiar with that “Woman represents the chthonic energies and subterranean forces of Dionysos,” and that “Jung drew recognition to the conventional functionality of lady as a illustration of the darkish aspect of existence” (319), yet he misses the chance to show the constraints of Jung’s declare that the anima is missing in Nietzsche. it'd be extra actual to say that Nietzsche suppressed the female, in himself and within the Dionysian, after which try and reconstruct the foundation on which Nietzsche felt pressured to perform this seductive, disguised, ironic (masked) suppression of the feminine—but neither Jung nor Bishop enterprise into this tough terrain. equally, while Bishop discusses the importance of the phallus to Jung’s knowing of Dionysus, and issues to a passage in Twilight of the Idols that Jung had highlighted in his reproduction, he likewise provides brief shrift to Nietzsche’s relative silence at the phallus—another element of the Dionysian which Nietzsche suppresses. We needs to keep in mind that it's a hugely selective Dionysus whom Nietzsche introduces, one for example who's now not usually liked as a woman’s god. At different occasions, and very for the main half, Bishop is especially perceptive certainly in checking out the threads of Nietzsche’s masked discourse at the female, for example the place he means that Jung could have been encouraged to make his personal descent to the moms in some way through Goethe, yet first via Nietzsche’s mediation of Goethe (171-2). This in flip indicates, as I proceed to argue, that Nietzsche observed himself in pageant with Goethe within the topic of the female and the Dionysian, now not in contrast to Jung felt himself to be in pageant with Nietzsche in issues of the Dionysian.

There are numerous issues on which Jung and Nietzsche in actual fact fluctuate. First, Nietzsche should not have permitted Jung’s verdict that he, Nietzsche, represented a failed Dionysian (80), although arguably he may were tickled through Jung’s version of the Dionysian philosophizing into “psychological faith. ” Nor might Nietzsche have authorized Jung’s insistence on a unmarried, Kantian morality present in every one people a priori (134). For Nietzsche, there are numerous attainable moralities, and the Kantian isn't a very potent one from the viewpoint of selfhood and selfishness. Jung additionally had to provide either Goethe and Nietzsche sure Teutonic dimensions with which the 2 thinkers may possibly disagree, arguing that it really is unattainable non-German may perhaps write Faust and Zarathustra (169). those are works of worldwide literature, works of common poetry within the optimum feel, and subsuming them below “Teutonic” simply because they occur to were written in German turns out a little a stretch, although their universal genesis in theoretical romanticism. Jung used to be additionally really serious of the superhuman, failing to determine something optimistic within the suggestion (234-5), regardless of Nietzsche’s credible achievements in linking the idea that to the which means of the earth—for all his speak of katabasis, intuition, and libido, Jung was once too metaphysical for an appreciation of Nietzsche’s ecological proclivities. On a comparable word, Jung ascribed a moment character to Dionysus, specifically Wotan, thereby subscribing to the Förster-Nietzsche-Wagner imaginative and prescient of Nietzsche stories. Jung can have wanted the presence of this Germanic war-god to justify his personal stance on Germany’s debacle in WW II. Bishop correctly distances himself from Jung in this element too: “It is extremely ironic for that reason, that Nietzsche must have been misused by way of the nationwide Socialists, and that Jung must have risked complicity with that abuse, it sounds as if not able to wrestle the tenets of reactionary, pagan politics—Dionysos within the Wotanist mode” (379).

This is a richly documented, mature and trustworthy therapy of Jung’s debt to Nietzsche, rendered much more helpful via Bishop’s entry to Jung’s library, the place he transcribed Jung’s annotations, his more advantageous use of assets in German and English, and his correction of frequently defective translations of Jung’s works. The booklet includes way over i'm able to convey right here, and that i surprise on the caliber of this dissertation—it needs to be one of the very best titles to have seemed within the venerable Monographien und Texte zur Nietzsche-Forschung.

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The Oxford instruction manual of global Philosophy offers the complicated scholar or student a collection of introductions to every of the world's significant non-European philosophical traditions. It deals the non-specialist a fashion in to unusual philosophical texts and strategies and the chance to discover non-European philosophical terrain and to attach her paintings in a single culture to philosophical principles or texts from one other.

Additional resources for A Companion to W. V. O. Quine

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Indeed, in the middle decades of the twentieth century, few philosophers working within the broadly Anglo-American tradition would have doubted that there is a sharp distinction between philosophical questions and scientific questions. Despite their differences, both the logical 29 thomas kelly positivists and the “ordinary language” school centered at Oxford shared a conviction that philosophy is essentially concerned with language and with the concepts that we use to speak about reality; it is the task of science, on the other hand, to answer first-order questions about nonlinguistic reality itself.

1965). Aspects of Scientific Explanation. New York: The Free Press. Hempel, Carl G. and Paul Oppenheim (1948). Studies in the Logic of Explanation. Philosophy of Science 15(2), 135–175. Hylton, Peter (2007). Quine. New York: Routledge. M. (1998). Realistic Rationalism. Cambridge, MA: MIT Press. 35 thomas kelly Kelly, Thomas (2003). Epistemic Rationality as Instrumental Rationality: A Critique. Philosophy and Phenomenological Research 66(3), 612–640. Kelly, Thomas (2007). Evidence and Normativity: Reply to Leite.

Or else one would adopt some alternative empirical hypothesis: for example, that some process of spontaneous generation had occurred. The one thing that one would never do is conclude that one had observed a counterexample to the claim that 2€+€2€=€4. Moreover, it would be perfectly reasonable for one to resolutely maintain one’s belief that 2€+€2€=€4 in the circumstances. But this shows that 2€+€2€=€4 is not an inductive generalization. 3 Remarkably, in the early and mid twentieth century, even empiricists seemed to concede the venerable rationalist charge that Leibniz had pressed so effectively centuries earlier: that empiricism could never do justice to the apparent necessity of mathematics.

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