By Harold A. Durfee (auth.), Harold A. Durfee (eds.)
This is the second one quantity within the sequence of yankee collage 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 very important 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 e-book shape, essays on the interface among analytic philosophy and phenomenology. during this quantity there are essays a few variety of the main seminally influential philosophers between either the analysts and the phenomenologists. Barry L. Blose, for the editors of yankee college courses in Philosophy EDITOR'S PREFACE Philosophy unavoidably creates divisions and this anthology offers with what's possibly the critical 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, used to be sufficiently suggestive to scholars of either traditions to steer me to begin its e-book. the longer term improvement of Western philosophy is much from transparent, yet i'm confident that it'll necessarily contain a extra open dialog among phenomenologists and analytic philosophers, among the present dominant orientations between either ecu and Anglo-Saxon philosophers. This quantity of essays is on the market as an try and stimulate that conversation.
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L l This independence of essences from actual existence or from facts illuminates a most important point about "essences" : the intuiting or the knowledge of essences is completely independent of any ontological commitment concerning the actual existence or actual experience of "individuals" who "have" that essence. Necessary truths are not "about" the world and are true independently of there being any individuals about which they are true. "All perfect circles are round," as a necessary truth, remains true although there might be no perfect circles.
It follows that sciences of "the external world" cannot be or give knowledge, but that the science of the self can : and all that I can know about the world is what I can know about my fallible cognizings of the world and my resultant practical and emotional attitudes towards it. And if this were true, Husserl would, I think, have established some sort of primacy for phenomenology. But (1), while I see no reason to doubt that we can inspect and recognize states and acts of our own minds, I think that this introspection is not really perception (save in an enlarged sense).
Moreover, HusserI is not so antagonistic to a philosophy of language as we are often led to suppose. Although HusserI has little to say about language, there is some reason to suppose that he would not have been willing to make any claim as harsh as the denial that essences were relevant to and even, in an important but puzzling way, dependent upon language. " We have already stressed Frege's insistence that the sense of a sign (the thought) must not be confused with the reference of that sign, 42 ROBERT C.