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Meta-philosophical investigations of - what is metaphilosophy, philosophy, philosophizing, the discourse of philosophy, its aim, methods and transcendentals, as well as exploration of syllabus of top philosophical schools
Meta-philosophical investigations of - what is meta-philosophy, philosophy, philosophizing, the discourse of philosophy, its aim, methods and transcendentals, as well as exploration of the syllabus of top philosophical schools
This is the first 26 pages of my forthcoming book Meta-philosophy Part 3. There are some individuals who are not satisfied with our experience, that we think about our experience and all sorts of other things, that we discuss those things, depict them in many ways and describe them in writing. A small percentage of people want to know more about all these things that occur to them as earth-situated and confined beings. The more they seek are not merely more information or data, but they wish to know how such things are known, perceived, experienced, thought, imagined, heard, touched, seen and understood. A few of these reflective persons associate their search for insights and greater understanding with the Western tradition of philosophical understanding, the socio-practical discourse of philosophizing and the philosophical discourse. For some people this gives meaning to their life, the reason for their existence. They usually are the ones who will consider these things, question and explore them in ways that are original because the ways of thinking about all aspects of their existence, life-worlds and realities they have internalized, acquired during their general and specialized socialization and the answers and insights such institutionalized ways of understanding they experience as imprisoning, lacking meaning, without validity and legitimacy and limiting. These individuals from all walks of life, classes, backgrounds, cultures, countries, religious backgrounds and historical periods (all planets, solar systems, galaxies and universes. Are there alien philosophers? Lol) are in need of the philosophical discourse. Not merely the investigation, understanding and learning of the history of philosophical ideas from the past, but the actual involvement in, the personal dealing with how and why we can make sense of things, understand things, discuss them, can depict them, know them and think about them. These individuals are in need of this particular socio-cultural practice because of their personality-type, without it they would be at a loss and have no reason to live and no meaning in their existence. They differ greatly from many who have academic qualifications in philosophy or who live off philosophy by working in this subject to earn a living as they automatically think philosophically, they must philosophize and are not able to exist without it. They are original, creative-thinking individuals and their ways of writing and talking philosophy differ greatly from the secondary, contrived, derivative styles of academic professionals. Those who produce philosophical articles, books, conference speeches and class lecturers in the pedantic, academic professional style, because it forms part of their tenured job-descriptions. Then there exist another breed of humans, not only do their personality-types and other factors determine and drive them to philosophical questioning and explorations, but they further feel the need to question, to explore, to investigate, to think, talk and write about philosophical activities, philosophical investigations and philosophizing itself. Those questions philosophers ask, such as what the nature of something is, what the structure of something is, how one can perceive, talk about, think about, depict and understand any, all, phenomena, they feel obliged to ask about philosophizing, philosophical activities and the philosophical discourse itself. Philosophy itself, because of its talking, think, writing about phenomena, their reflective activities, already appears to be a meta-activity, a second-order activity, and now here comes another kind of person who feels obligated to think about such meta-philosophical activities, to explore, investigate and research the nature, the reason for, the rationale of, the values, the attitudes, norms, rules, structure, the methodology, methods, techniques and practices of those already second-order or meta philosophical activities. I read that something, probably tongue-in-cheek, wrote so it becomes an ad infinitum meta of meta of meta of meta activity? No, this might have been said in a sarcastic or jocular manner, but meta-philosophy, meta-philosophizing and meta-explorations, investigations, questioning and problematization are much, much more serious than that. It is not intended as a joke or a game, but something essential, something necessary, an activity that first-order reflection, first-order philosophizing and the philosophical discourse requires, is in need of and cannot do without. Such activities explore the grounds, the values, the norms, the rules, the rationale, the purpose, aims, procedures, methods and subject-matter of the philosophical discourse, the socio-cultural practice of philosophy and philosophizing itself. 2
Often philosophers have reason to ask fundamental questions about the aims, methods, nature, or value, of their own discipline. When philosophers systematically examine such questions the resulting work is sometimes referred to as “metaphilosophy”. Metaphilosophy, it should be said, is not a well-established, or clearly demarcated, field of philosophical inquiry like, say, epistemology or the philosophy of art. However, in the last couple of decades there has been a great deal of metaphilosophical work on issues concerning the methodology of philosophy in the analytic tradition. This entry focuses on that work
MA course taught at NYCU in 2022-23
Metaphilosophy (Course Syllabus)There are many reasons to do philosophy: for university credits, for fun, to challenge authority, to expand conceptual horizons, to become a better person, or to discover the meaning of life. But how do you actually do it? What is philosophy, really? And how is philosophy different from other disciplines, if at all? Many of these questions are as old as philosophy itself, and we will explore them in this class. Topics of discussion will include "armchair" methods (conceptual analysis, conceptual explication, conceptual engineering, thought experiments), criticisms of those methods (experimental philosophy's "negative program"), the "proper" role for intuition in philosophy, the use of scientific data in philosophy (including experimental philosophy), cross-cultural differences, and the aims of philosophy. Objectives The goal of this course is to improve students' understanding of and capacity to succeed in the discipline of philosophy, by doing philosophy about philosophy. We will develop and analyze different frameworks about the nature of philosophy, and in so doing, nurture students' abilities to reason critically and creatively, as well as to present their ideas in discussion, writing and presentations. Students will also gain familiarity with the fundamental assumptions and methods of metaphilosophy. As several weeks will be devoted to developments in experimental philosophy, students will also learn how to understand, evaluate, and if they like, pursue, experimental-statistical research.
Investigation of philosophy from the points of view of: philosophical subject-matter methods original, creative-thinking vs scholarly, professional concerns inter-disciplinary fields of study that cause philosophers to become involved non-philosophical areas, other disciplines and non-philosophical problems
Metaphilosophy
The unexamined philosophy is not worth doing: An introduction to New Directions in Metaphilosophy2022 •
Recently there has been an increasing interest in metaphilosphy. The aim of philosophy has been examined. The development of philosophy has also been scrutinised. With the development of new approaches and methods, new problems arise. This collection revisits some of the metaphilosophical issues, including philosophical progress and the aim of philosophy. It sheds new light on some old approaches, such as naturalism and ordinary language philosophy. It also explores new philosophical methods (e.g., digital philosophy of science, conceptual engineering, and the practice-based approach to logic) and their prospects.
Meta-Philosophy (Philosophizing resembling Theorizing) Many articles dealing with the features, classification, nature, types, functions of theory, theory-building and the processes of theorizing are cited. It is shown that and how the stages of philosophizing resemble those of theorizing
The end of philosophy as subject-matter and method. Only the teaching of the History of Western Ideas (of philosophy) continues. Meta-philosophy investigation of the DEATH of philosophy as subject-matter and the doing of philosophy. Meta-metaphysics, meta-ontology, meta-epistemology, art, religion and other subjects. Ulrich de Balbian Meta-Philosophy Research Center (Meta-Philosophy) Death of Philosophy Part 2 PART 2 Philosophy subject-matter page2 Different approaches to doing philosophy (Methods) page 164 Metaphysics, Ontology, Epistemology page 232
ABSTRACT So far in my books and articles I have dealt with the following (I hope I do not commit self-plagiarism by referring to my previous work and ideas expressed therein! Lol): My own discussions or ‘philosophizing’ follow right at the end after the numerous and very lengthy quotes from philosophers. The nature of the subject-matter of philosophy, the methodology, methods, techniques and tools of doing philosophy or philosophizing, the nature of the different steps or stages of the process/es of theorizing, the fact that doing philosophy are some of the stages of theorizing, the fact that philosophers lack meta-cognition and/or meta-reflection of these things. If they had awareness of what and how they are doing philosophy they might not become involved in quibbling over concepts and the differentiations of these concepts. It is as if philosophers are blind to what they are doing and have been doing for thousands of years, with the result that they continue repeating the same thing – arguing with words over the use of words and in the process creating more and more –isms. They are seemingly unable to escape from such –isms and their implications. Instead of getting or going anywhere they way they conceive (of) problems and express their questions they end up with conceiving of notions that cannot be solved or dissolved. They enclose themselves in an insular world or bubble of their own making, compared to sciences investigating humans and the different features and systems of the human body who find irrelevant the problems that philosophers have with things such as the brain, cognition, mind, consciousness, perception, thinking, etc. Sciences deal with these things on many levels and multi-dimensional while philosophers try to restrict them to a single level in one dimension by their words and the way they use those words. Consequently they lose sight of their objects and are unable to question them or express questions about them in a meaningful manner. In my articles and books on the subject-matter I dealt with the traditional branches of philosophy and that with the differentiation of other disciplines and discourses the discourse of philosophy lost subject-matter. I mentioned newer areas of ‘philosophy’, such as X-Phi, Philosophy’s interdisciplinary involvement in for example cognitive sciences, that there exists a philosophy of every discipline possible (eg philosophy of science, art, music, sport, social sciences, etc), that discourses such as Logic, Critical Thinking, Argumentation and argument maps, Reasoning, etc are relevant to and employed by many if not all disciplines and many discourses and are not uniquely subject-matter of the discourse of philosophy and does not have to form part of or be taught as subject-matter of philosophy. I identified and discussed the methodology, methods, techniques and tools of doing philosophy and some underlying or implicit transcendentals such as pre-suppositions, suppositions and assumptions. I explore the nature of the different features, aspects, characteristics, steps and stages of the processes of theorizing. I showed that doing philosophy or philosophizing employ and/or consist of some of these features, steps and stages of theorizing. As I involuntary have (am), seemingly endless (a stream of consciousness like) philosophically- (question or problem and insight) related ‘intuitions’, it is difficult, painful and frustrating to me for that to be interrupted by social interaction, talking to people, phones, executing all sorts of mundane activities, etc. To understand or cope with this ‘mental state’ is one of the reasons why I need to explore meta-cognition or thinking about thinking, especially one’s own thinking and related ‘activities’.
This article argues for four interrelated claims: (i) Metaphilosophy is not one sub-discipline of philosophy, nor is it restricted to questions of methodology. Rather, metaphilosophical inquiry encompasses the general background conditions of philosophical practice. (ii) These background conditions are of various sorts, not only those routinely considered " philosophical " but also those considered biographical, historical, and sociological. Accordingly, we should be wary of the customary distinction between what is proper (internal) and merely contingent (external) to philosophy. (iii) " What is philosophy? " is best understood as a practical question concerning how members of different philosophical sub-communities identify what is pertinent to their respective activities and self-conceptions. (iv) Given (i)-(iii), understanding what philosophy is requires us to take more seriously the social-institutional dimension of contemporary philosophical practice.
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