In recent years, many philosophers of modern physics came to the conclusion that the problem of how objectivity is constituted (rather than merely given) can no longer be avoided, and therefore that a transcendental approach in the spirit of Kant is now philosophically relevant. The usual excuse for skipping this task is that the historical form given by Kant to transcendental epistemology has been challenged by Relativity and Quantum Physics. However, the true challenge is not to force modern physics into (...) a rigidly construed static version of Kant's philosophy, but to provide Kant's method with flexibility and generality. In this book, the top specialists of the field pin down the methodological core of transcendental epistemology that must be used in order to throw light on the foundations of modern physics. First, the basic tools Kant used for his transcendental reading of Newtonian Mechanics are examined, and then early transcendental approaches of Relativistic and Quantum Physics are revisited. Transcendental procedures are also applied to contemporary physics, and this renewed transcendental interpretation is finally compared with structural realism and constructive empiricism. The book will be of interest to scientists, historians and philosophers who are involved in the foundational problems of modern physics. (shrink)

The place of the emotions among the passions -- The analytic of the emotions I -- The analytic of the emotions II -- The dialectic of the emotions -- Pride, arrogance, and humility -- Shame, embarrassment, and guilt -- Envy -- Jealousy -- Anger -- Love -- Friendship -- Sympathy and empathy.

Frankish's argument for illusionism -- the view that there are no real instances of phenomenal consciousness -- depends on the claim that phenomenal consciousness is an 'anomalous phenomenon', at odds with our scientific picture of the world. I distinguish two senses in which a phenomenon might be 'anomalous': its reality is inconsistent with what science gives us reason to believe, its reality adds to what science gives us reason to believe. I then argue that phenomenal consciousness is not anomalous in (...) the first sense, and the fact that phenomenal consciousness is plausibly anomalous in the second sense is only problematic if it can be shown that our introspectively-based reasons for believing in consciousness are epistemically problematic. I finish by suggesting that Frankish might be motivated to adopt radical naturalism because he takes doing so to be the appropriate response to the incredible success of natural science. I outline a way of thinking about the history of science which undermines this motivation. (shrink)

Gordon Baker and I had been colleagues at St John’s for almost ten years when we resolved, in 1976, to undertake the task of writing a commentary on Wittgenstein’s Philosophical Investigations. We had been talking about Wittgenstein since 1969, and when we cooperated in writing a long critical notice on the Philosophical Grammar in 1975, we found that working together was mutually instructive, intellectually stimulating and great fun. We thought that we still had much to say about Wittgenstein’s philosophy, and (...) it seemed to us that misinterpretations of passages in the Investigations were so extensive that it would be worth trying to write a detailed analytical commentary. It is difficult to recapture the excitement of those early days in being among the first to work on the microfilms and, subsequently, on the photocopies of Wittgenstein’s Nachlass. We spent many hundreds of hours poring over the typescripts and the often only semi-legible manuscripts, fascinated and privileged to be able to try to follow the development of the thoughts of a great philosophical genius. We talked endlessly about what we had found in Wittgenstein’s manuscripts and typescripts, and debated how it should be understood. The first fruit of our labours was Wittgenstein – Understanding and Meaning. Its guiding idea was to draw attention to the manner in which Wittgenstein linked the concepts of meaning, understanding and explanation, and so to bypass the connections between meaning, truth and truth-conditions that so fascinated philosophers of the 1970s, and to abandon the red-herring of assertion-conditions and anti-realism. After a hiatus of four years, during which time we wrote a controversial book entitled Frege – Logical Excavations and a polemical book on contemporary philosophy of language – Language, Sense. (shrink)

Le principe d’incertitude, qui a pris une extraordinaire importance dans la science contemporaine, révèle l’impossibilité des affirmations si fréquentes, que le monde physique et l’expérience sensible sont les seules choses qui comptent. Ce principe montre aussi combien est illégitime la tendance à considérer comme objectives et concrètes les hypothèses de travail. En biologie comme en physique, l’étude expérimentale du règne sous-microscopique est une source de surprise: le comportement des éléments sous-nucléaires nous force à reconnaître partout une action directrice. Quand on (...) considère d'ensemble avec critique les résultats de la physique et de la biologie actuelles, on trouve qu’une orientation n’y est possible qu’a la lumiere du concept de dessein, qui devrait être le principe directeur de toute méthode scientifique. (shrink)

The role of emotions in ethics is often taken by philosophers and others as antithetical to rationality. On the most basic level (in undergraduate philosophy exams and elsewhere), stating an opinion in the form "I feel that p" can be a way of sidestepping the demand for reasons. But emotions can sometimes also be seen as supplying reasons for moral judgment to the extent that they involve evaluations--and a way of communicating them across different moral perspectives.