By Harold A. Durfee (auth.), Harold A. Durfee (eds.)
This is the second one quantity within the sequence of yank college Publi cations in Philosophy. It, just like the first quantity, strikes considerably past what different books have performed ahead of it. the 1st volume's unique ity lay in its bringing jointly essays that explored vital new instructions within the rationalization of habit, language, and faith. The originality of the current quantity lies in its gathering, for the 1st time in publication shape, essays on the interface among analytic philosophy and phenomenology. during this quantity there are essays a couple of variety of the main seminally influential philosophers between either the analysts and the phenomenologists. Barry L. Blose, for the editors of yankee college guides in Philosophy EDITOR'S PREFACE Philosophy necessarily creates divisions and this anthology offers with what's maybe the relevant department in 20th century Western philo sophy. the gathering, initially the root for a seminar in com parative philosophy which I provided on the American college in 1971 and 1974, was once sufficiently suggestive to scholars of either traditions to guide me to begin its e-book. the longer term improvement of Western philosophy is much from transparent, yet i'm confident that it'll unavoidably contain a extra open dialog among phenomenologists and analytic philosophers, among the present dominant orientations between either eu and Anglo-Saxon philosophers. This quantity of essays is on the market as an try and stimulate that conversation.
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Additional resources for Analytic Philosophy and Phenomenology
It would appear, therefore, that our attempted reduction of both "Sinn" and "Wesen" to some notion of "meaning" is most implausible. The standard picture of Frege as a strictly "linguistic" philosopher and HusserI as an anti-linguistic philosopher is, however, an oversimplification in both directions. Frege is concerned with language, and his interest in Sinn is an interest in analyzing language, but the notion of "Sinn," as I shall attempt to argue, is not itself a purely "linguistic" notion. Moreover, HusserI is not so antagonistic to a philosophy of language as we are often led to suppose.
We need not bother our heads about the definition of "idea" (for nonentities are not necessarily definable), but at least it was held that an idea is a mental something and something existing or occurring inside the mind that is aware of it. The theory of intentionality is an attempt not to repudiate, but to modify, elaborate and reform the "idea" epistemology. , in the idea of a circle, the circle is something with a centre but the ideating of it is not. " Similarly, the proposition which I judge and the desideratum which I desire, though distinguishable from the acts of judging and desiring, were still supposed to be actually resident where these resided.
But elsewhere we are told that a concept is a kind of function. 34 Taking his discussion of "function" from the employment of that term in mathematics, Frege, like Husserl, speaks of "unsaturated" functions, and of "concepts" as a type of "saturated" functions. Thus these three concepts of "concept," "function," and "truthvalue" (and, most important for subsequent philosophers, but little used by Frege, the concept of "proposition," as distinguished from "sentence"), are thus left with the uncomfortable negative characterization that they are not worldly objects, not mere "images," nor are they linguistic entities.