Over the years, there were various forms of logical, linguistic and conceptual analysis, all directed toward resolving confusions in previous philosophical thought and presented as examples of analytic philosophy. But the goals of clarity, precision, and logical rigor remained, and continue to define the standards for a type of philosophy that calls itself analytic and is dominant in English-speaking countries.
He too emphasized high standards of clarity and precision, and had some fruitful engagements with analytic philosophers such as Frege. Husserl, however, sought clarity and precision more in the rigorous description of our immediate experience the phenomena than in the logical analysis of concepts or language. He saw his phenomenology as operating at the fundamental level of knowledge on which any truths of conceptual or linguistic analysis would have to be based. Later, French thinkers influenced by Husserl and Heidegger, especially Sartre and Merleau-Ponty, developed their own versions of phenomenologically based existentialism.
These analytic philosophers Gilbert Ryle was a leading figure regarded the continental appeal to immediate experience as a source of subjectivity and obscurity that was counter to their own ideals of logical objectivity and clarity. The analytic-continental division was institutionalized in , when American proponents of continental philosophy set up their own professional organization, The Society for Phenomenology and Existential Philosophy SPEP , as an alternative to the predominantly but by no means exclusively analytic American Philosophical Association APA.
The claim that working in the analytic mode restricts the range of our philosophical inquiry no longer has any basis. These are often in opposition to phenomenology and existentialism, but analytic philosophers still see them as falling far short of standards or clarity and rigor. In the s, it typically took the form of either logical positivism or ordinary-language philosophy, each of which involved commitment to a specific mode of analysis roughly, following either Carnap or Wittgenstein as well as substantive philosophical views.
Derrida and Deconstruction (Continental Philosophy)
These views involved a rejection of much traditional philosophy especially metaphysics and ethics as essentially meaningless. There was, in particular, no room for religious belief or objective ethical norms.
Today, analytic philosophers use a much wider range of methods including quasi-scientific inference to the best explanation and their own versions of phenomenological description. Also, there are analytic cases being made for the full range of traditional philosophical positions, including the existence of God, mind-body dualism, and objective ethical norms. Various forms of empiricism and naturalism are still majority views, but any philosophical position can be profitably developed using the tools of analytic philosophy.
There are Thomists and Hegelians who are analytic philosophers, and there is even a significant literature devoted to expositions of major continental philosophers in analytic terms. Now, however, even though many analytic philosophers still have little interest in history, many of the best current historians of philosophy employ the conceptual and argumentative methods of analytic philosophy.
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Some continental approaches claim to access a privileged domain of experience. I agree with much of what Leiter says, but think there are still important general philosophical differences between analytic philosophy and continental philosophy, in all their current varieties. These differences concern their conceptions of experience and of reason as standards of evaluation. Typically, analytic philosophy appeals to experience understood as common-sense intuitions as well as their developments and transformations by science and to reason understood as the standard rules of logical inference. A number of continental approaches claim to access a privileged domain of experience that penetrates beneath the veneer of common sense and science experience.
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Other versions of continental thought regard the essential activity of reason not as the logical regimentation of thought but as the creative exercise of intellectual imagination. More Details Original Title. Other Editions 7. Friend Reviews.
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Derrida after the End of Writing : Political Theology and New Materialism
In addition, the authors assume a great deal of familiarity with terminology and jargon from both Derrida and the other thinkers, so wit "Derrida and Deconstruction" is a highly technical series of essays linking Jacques Derrida's 20th century philosophy with a series of thinkers that includes Plato, Descartes, Kant, Freud, Sartes and Foucault -- but since the authors are usually first and foremost experts in the philosophers Derrida is compared to, there's generally more about them than Derrida. In addition, the authors assume a great deal of familiarity with terminology and jargon from both Derrida and the other thinkers, so without constant reference to Internet sources, the book is a tough read.
In fact, it's pretty much a slog anyway, though I have to say by the end, I felt I had a much better grasp of Derrida's thought than I did at the start. The frustrating thing, however, was that I could have gotten that grasp in about 50 pages rather than pages, too many of which were not about Derrida at all. Ronald Gilliam added it Oct 28, RML added it Mar 16, Preston marked it as to-read Jul 31, Brannon Hancock added it Sep 03, Ryan marked it as to-read Aug 06, Nathan Jumper added it Apr 15, Rameen marked it as to-read May 06, Jacob marked it as to-read Aug 05, Puttyknees marked it as to-read Jan 07, Pustaka TiWa added it May 31, Skylar marked it as to-read Mar 22, Zudensachen marked it as to-read Apr 26,
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