Papers by Amy M Schmitter
Oxford University Press eBooks, Jun 22, 2017
Australasian Journal of Philosophy
Journal of Aesthetics and Art Criticism, Sep 1, 1996
Philosophy of Mind in the Early Modern and Modern Ages, 2018
Roczniki Filozoficzne, 2020
Kartezjańska epistemologia społeczna? Współczesna epistemologia społeczna a wczesna filozofia now... more Kartezjańska epistemologia społeczna? Współczesna epistemologia społeczna a wczesna filozofia nowożytna Wielu współczesnych epistemologów społecznych uważa, że tocząc batalię z indywidualistycznym podejściem do wiedzy, walczy tym samym z podejściem do wiedzy opisanym przez Kartezjusza. Choć wypada się zgodzić, że Kartezjusz przedstawia indywidualistyczny obraz wiedzy naukowej, niemniej trzeba dodać, że wskazuje on na istotne praktyczne funkcje odnoszenia się do świadectw i przekonań innych osób. Jednakże zrozumienie racji Kartezjusza za zaangażowaniem się w indywidualizm pozwala nam na identyfikację kluczowych wyzwań, z jakimi spotka się epistemologia społeczna, m.in., że poleganie na świadectwach innych może propagować uprzedzenia oraz hamować autentyczne zrozumienie. Implikacje zawarte u Kartezjusza zostały opracowywane i rozwinięte przez niektórych z jego bezpośrednich spadkobierców. W prezentowanym tekście zostanie przedstawione, jak np. François Poulain de la Barre oraz w pewny...
Hume Studies, 2016
Introduction to a special double-issue by the new editorial team.
Sourcebook in the History of Philosophy of Language, 2016
A Companion to the Philosophy of Education
... appears here as the central educational philosopher of the Enlighten-ment liberal movement, i... more ... appears here as the central educational philosopher of the Enlighten-ment liberal movement, in a section authored by Professor Nathan Tarcov, but ... doctrine in the universities, since most people derived their opinions from the clergy and the learned among the gentry, who in ...
Oxford Handbooks Online, 2013
Monist, 1996
Etude de la conception de la causation formelle developpee par Descartes contre la theorie scolas... more Etude de la conception de la causation formelle developpee par Descartes contre la theorie scolastique des especes. Definissant la cause comme premisse de l'explication, Descartes substitue a l'explication des formes substantielles et des especes intentionnelles l'explication de la formation des idees concernant la perception des sens
![Research paper thumbnail of [Review of the book Interpretation: Ways of Thinking about the Sciences and the Arts, by P.Machamer, & G.Wolters]](https://attachments.academia-assets.com/91141024/thumbnails/1.jpg)
This wide-ranging collection of essays emerged from what must have been an enjoyably eclectic 200... more This wide-ranging collection of essays emerged from what must have been an enjoyably eclectic 2008 meeting of the Pittsburgh-Konstanz Colloquium in the Philosophy of Science, one charged with the double task of honoring Gereon Wolters and of showing off the many arenas where interpretation has a place. Peter Machamer sets the stage in an opening essay, in which he expresses his hope that the anthology will rectify the loss of interpretation as "a hot topic in contemporary philosophy" (p. 14). Machamer is surely right that interpretation occupies an odd place in contemporary philosophy: despite its cognitive significance, it garners little attention in epistemology. But it does constitute a central area of investigation for some stripes of philosophy of language, for hermeneutics, and for philosophy of art and literary criticism. If Machamer, Wolters and their contributors have their way, it should also figure importantly in various areas of the philosophy of science, philosophy of mind and action, and practical aesthetics. The topics represented in the collection defy easy summary. Machamer's introductory "Some Cogitations on Interpretations" discusses goals, elements and domains of interpretation in comparison with other cognitive activities and products. Next comes Ruth Lorand's "The Logic of Interpretation," which argues for understanding interpretation as a problem-solving activity, illustrated by a particular problem of Biblical exegesis. The three articles that follow consider interpretations of several nineteenth-and twentieth-century German philosophers by important latter-day thinkers, and in so doing, advance distinctive proposals about the function and role of interpretation in art, in epistemology, and for self-understanding. In "Interpretation as Cultural Orientation," Annemarie Gethmann-Siefert addresses Hegel's aesthetics and its appropriation by Danto to argue that Hegel conceives of art as both interpreting and transforming cultural life-forms. Paolo Parrini's "Heremeneutics and Epistemology" sketches a "third way" in epistemology for conceiving a priori knowledge, truth and rationality (pp. 59-61); Parrini motivates his suggestions by examining how Heidegger misconstrues Kant's notion of truth as correspondence, proposing instead a view of truth as an empty, yet regulative ideal. Moving ahead a generation, Kristin Gjesdal's "Davidson and Gadamer on Plato's Dialectical Ethics" critiques Donald Davidson's interpretation of Hans-Georg Gadamer's approach to Platonic dialectic; she defends the richness of Gadamer's understanding of the interpretive self-understanding of Dasein, while lamenting the missed opportunity for Anglophone philosophy of language to engage philosophical hermeneutics.
Oxford Handbooks Online, 2013
The Cambridge Companion to Descartes’ Meditations, 2013
The Review of Metaphysics, Dec 1, 1994
THAT DESCARTES WAS INTERESTED from the very start of his philosophic career in developing a metho... more THAT DESCARTES WAS INTERESTED from the very start of his philosophic career in developing a method for problem-solving that could be applied generally to the solution of "unknowns" is well known. Also well known is the further development of the method by the introduction of the technique of hyperbolic doubt in his mature, metaphysical works, especially in the Meditations. Perhaps less widely appreciated is the important role that accounts of systems of signs played in the development of his early accounts of a method; it is crucial to the method that the elements of problems be identified and signified by simple and convenient signs that can then be arranged to display the relations among the known elements and the unknown solution. Commentators such as Michel Foucault(1) have brought this interest in signification to our attention and shown the widespread importance of such projects in the seventeenth century. Few, however, have examined the relation between the early pr...
Philosophy in Review, 2005
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Papers by Amy M Schmitter
Previous, longer version delivered at the Hume Society meeting, American Philosophical Association, February 2018, Chicago, Il USA;
Previous version also shared with members of my seminar, "Hume's Ethics & Aesthetics (Passions & Sentiments)," winter 2018.
Thanks to all the thoughtful and patient people in these venues!
Hume draws frequent and strong analogies between moral and aesthetic judgment. Both are grounded on sentimental responses; moral judgments are responses to beauties of character; and true taste is a virtue of character. I do not want to deny the importance of the comparison, but I do want to advise caution about assimilating aesthetic and moral normativity. I illustrate some points of difference by considering how Hume thinks we judge the characters of those who show good (or bad) aesthetic or moral judgment and what sorts of abilities go into the ability for each kind of judgment. I argue that good aesthetic judge shows a kind of special expertise that is not demanded for moral judgment and that there are good social reasons for the difference.
at the conference “Memory, Aesthetics, and Ethics,”
part of the “Affect Project,” Fort Garry Hotel, Winnipeg, MB.
What might women want in a feminist history of philosophy? Many things, surely. But here I will try to make a case that we should want a nuanced history of reception – on the grounds that attention to reception is one important way to make our investigations of philosophical history serve (current) feminist ends. Part of this case will involve a bit of reflection on the aims and importance of the history of philosophy and part on considering some of the legacies of Descartes and Hume, two philosophers with very different evaluations from contemporary feminists.
genuinely innovative philosophers as Descartes and Hobbes produced genuinely innovative enumerations, which differed from what had gone before by identifying different lists and numbers of passions, positing novel principles of divisions, and redrawing “family” groupings. A particularly telling innovation is their identification of distinctive focal passions: within the economy of the alternative catalogues, such leading passions serve to delineate the accounts of the mind and its faculties, and even to
encapsulate general approaches to philosophical explanation. I will analyze a few features of these novel classifications and how they arose to account for the “functions,” content and correction of the passions, particularly in the wake of widespread early modern
suspicion about final causation. My hope is that attention to the aims and contexts of such classificatory-explanatory apparatuses can help us to appreciate some of the most alien, yet characteristic passions of the period, such as Descartes’s “admiration” and Hobbes's “glory.”