13966
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Analytic philosophy loved the necessary a priori analytic, linguistic modality, and rigour [Soames]
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Full Idea:
The golden age of analytic philosophy (mid 20th c) was when necessary, a priori and analytic were one, all possibility was linguistic possibility, and the linguistic turn gave philosophy a respectable subject matter (language), and precision and rigour.
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From:
Scott Soames (Significance of the Kripkean Nec A Posteriori [2006], p.166)
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A reaction:
Gently sarcastic, because Soames is part of the team who have put a bomb under this view, and quite right too. Personally I think the biggest enemy in all of this lot is not 'language' but 'rigour'. A will-o-the-wisp philosophers dream of.
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13974
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If philosophy is analysis of meaning, available to all competent speakers, what's left for philosophers? [Soames]
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Full Idea:
If all of philosophy is the analysis of meaning, and meaning is fundamentally transparent to competent speakers, there is little room for philosophically significant explanations and theories, since they will be necessary or a priori, or both.
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From:
Scott Soames (Significance of the Kripkean Nec A Posteriori [2006], p.186)
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A reaction:
He cites the later Wittgenstein as having fallen into this trap. I suppose any area of life can have its specialists, but I take Shakespeare to be a greater master of English than any philosopher I have ever read.
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13972
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Two-dimensionalism reinstates descriptivism, and reconnects necessity and apriority to analyticity [Soames]
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Full Idea:
Two-dimensionalism is a fundamentally anti-Kripkean attempt to reinstate descriptivism about names and natural kind terms, to reconnect necessity and apriority to analyticity, and return philosophy to analytic paradigms of its golden age.
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From:
Scott Soames (Significance of the Kripkean Nec A Posteriori [2006], p.183)
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A reaction:
I presume this is right, and it is so frustrating that you need Soames to spell it out, when Chalmers is much more low-key. Philosophers hate telling you what their real game is. Why is that?
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20713
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God must be fit for worship, but worship abandons morally autonomy, but there is no God [Rachels, by Davies,B]
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Full Idea:
Rachels argues 1) If any being is God, he must be a fitting object of worship, 2) No being could be a fitting object of worship, since worship requires the abandonment of one's role as an autonomous moral agent, so 3) There cannot be a being who is God.
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From:
report of James Rachels (God and Human Attributes [1971], 7 p.334) by Brian Davies - Introduction to the Philosophy of Religion 9 'd morality'
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A reaction:
Presumably Lionel Messi can be a fitting object of worship without being God. Since the problem is with being worshipful, rather than with being God, should I infer that Messi doesn't exist?
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