The idea of conceptual schemes is one of the most influential and widely used notions in contemporary philosophy. Within the analytic tradition the idea occupies a fundamental position in positivist views as well as in replacing them post-posi - tivist conceptions. Outside the analytic tradition a similar idea is of key importance in structuralist and post-structuralist theories. Despite the broad applicability of the notion of a conceptual scheme, its precise sense is far from being evident in the context of various philosophical trends. Moreover, the well-known American philosopher Donald Davidson's position is that any clear, non-metaphorical meaning cannot be as - cribed to that notion at all – the statement which he tried to substantiate in his famous paper On the Very Idea of a Conceptual Scheme published in 1974. The present paper is aimed, firstly, at outlining the historico-philosophical evolution of the idea of conceptual scheme, concentrating on its development in logical positivism and post-positivist theories of such philosophers as Quine, Sellars, Kuhn, et al., and, secondly, at examining Davidson's criticism of both the idea and the position of conceptual relativism which was raised on its ground, revealing the assumptions which that criticism relies on and which concern relations between language and thought, truth and translation, as well as the role of the scheme-content dualism for empiricism and the place of extensionalism in semantics, etc. Our purpose, on the one hand, is to evaluate the historico-philosophical significance of Davidson's criticism; on the other hand, it is to show that his critical arguments remain to be actual since they shed a new light on the idea of conceptual schemes and allow us to determine their place in tackling the fundamental philosophical question of a relation between reality, thought and language.
The present paper is a reply to Borisov’s recent criticism of my interpretation of Russell’s joke about yachts. I partially agree with him in the issue of semantic content / truth conditions differentiation. Nevertheless, I deem it necessary to clarify the basic idea of my approach and to to draw attention the main drawback of the Borisov’s ‘objectual analysis III’ – namely, his interpretation ignores the “reflexive” content of the analyzed sentence.
P. Bourdieu borrows a number of ideas and conceptions of G.-V. Leibniz and uses them in his theory of the social space in systematic fashion. The Leibnizean theories of the relation physical space, of the real definition, of the pre-established harmony become the interrelated reflective means of empirical sociology. This article attempts to interpret epistemic significance of the fact that the conceptions of Leibniz have appeared to be fruitful in sociology of Bourdieu. The real definition of the social space is neither direct reflection of social structures nor such purely formal operations of indirect mathematic construction of the social space which could be jettisoned after achievement of the result. The construction of the real definition is included in its result. The objectivity of this definition consists not in achieving the reality of “the things themselves” but in expressing genesis of purely transcendent, not accessible to simple reflection social relations in gradual construction of a system of purely immanent, sensual signs, in numeric dependencies and terms.
“Lectures on Justification” were read by John Henry Newman, one of the leaders of the Tractarian movement, in 1837 in Oxford, and then published in 1838. This series of lectures exemplifies Newman’s doctrine of the “via media” of the Anglican Church. According to this doctrine, Anglican Church is supposed to pass between the extremes of papism and popular Protestantism. The tenth lecture examines the relationship between faith and justification. The author criticizes the popular Protestant doctrine of justification by faith only that neglects the office of sacraments in salvation. He suggests the interpretation of faith as one of the instruments of justification, which justifies only after and not before the baptism.
Many contemporary scholars converge the main issues of the “Tractatus Logico-Philosophicus” of L. Wittgenstein with B. Russell’s agenda aimed at eliminating language confusion that causes “fundamental philosophical problems”. Although this may be correct to a certain degree, the main idea of the “Tractatus” often remains overlooked: according to Wittgenstein, establishing the language boundaries must lead us to the inexpressible meanings and values of life, and somehow demonstrate them. It was done by Wittgenstein in "Tractatus", however results of his activity still remain in some way confidential, leaving a scope to various versions in this respect. The offered work represents one of possible versions too, and we hope that it will be useful. 2 Our approach consists in the ultimate radicalization of characteristics of the logical structure showing that the facts within only the logical structure cannot be understood and described in comprehensible propositions. Thereby it is possible to outline actually the logical level of language, and on this background to show the contents of the non-logical meanings and values providing understanding of the world. Such approach allows to master the performative measurement of "Tractatus" and to return values and meanings on their lawful place, to verbal expressions. Wittgenstein's thesis about their inexpressibleness in language is interpreted, respectively, as impossibility to express them in special philosophical propositions, separately from real functioning of the natural language.
This article considers the problem of defining the concept of "Austrian philosophy" in the context of the possible influence of Austrian philosophy of the XIX century on the philosophy of Ludwig Wittgenstein. From Haller&Neurath’s point of view the Austrian philosophical tradition can be represented as a single chain of mutual influences. In particular, we can trace continuity, find common features in the philosophy of the Brentano school and philosophy of the Vienna Circle. But here is the question. Should Ludwig Wittgenstein also be included in this tradition? By responding to this question, we can better understand the boundaries of this tradition. But in case we include Wittgenstein in this tradition, then he will be in one tradition with Alexius Meinong, who is often called Wittgenstein's opponent in logic, semantics and philosophical psychology. Therefore, our task is to find out whether these theories are really so different. May be we can find common features or signs of the influence of one theory on another. The main clue in this case is the concept of "Sachverhalt" or "state of affairs", which Wittgenstein used in "Tractatus" and which is quite comparable in meaning with the Meinong’s concept of "objektiv".
Article is dedicated to the description and analysis of metaphilosophical and scientific contexts of the McTaggart paper ‘The Unreality of Time’ (1908) and drawing connections to the ‘analytical’ style of his pupils – B. Russell and G.E. Moore. Main line of argument against the reality of time is presented and analyzed. By the positive relation of McTaggart to the work on ethics by G.E. Moore and negative – to philosophical implications of the special theory of relativity author shows the movement for the autonomy of philosophy or ‘antipsychologism’. Question of a different understanding of the term ‘reality’ in Moore and McTaggart is posed and resolved.