Hans-Johann Glock

Both opponents and proponents of Singer's right to speak about euthanasia have concentrated on the tenability of his claims. They have ignored the question of what legitimate grounds there are for suppressing academic discussion, and have failed to take into account the discussion of freedom of speech in recent legal theory. To do this is the aim of my paper. Section I claims that Singer's position is immoral. Section 2 turns to the question of whether it is protected by freedom of speech, irrespective of its merits. I reject two lines of defence for Singer's opponents, that they had no opportunity to present their case, and the Kantian idea of the primacy of practical reason. Section 3 turns to a defence from legal theory. It argues that Singer's views do not pose the kind of threat to other legal and moral values which would license a suspension of his freedom of expression. I conclude that it is illegitimate to silence Singer, since he does not deny the right to live of his disabled opponents, but legitimate to protest against him, since he denies that some of their lives are worth living, in disregard of their own preferences.

  There are three main positions on animalthought: lingualism denies that non-linguistic animalshave any thoughts; mentalism maintains that theirthoughts differ from ours only in degree, due totheir different perceptual inputs; an intermediateposition, occupied by common sense and Wittgenstein,maintains that animals can have thoughts of a simplekind. This paper argues in favor of an intermediateposition. It considers the most important arguments infavor of lingualism, namely those inspired byDavidson: the argument from the intensional nature ofthought (Section 1); the idea that thoughts involveconcepts (Sections 2–3); the argument from the holisticnature of thought (Section 4); and the claim that beliefrequires the concept of belief (Sections 5–6). The lastargument (which Davidson favors) is uncompelling, butthe first three shed valuable light on the extent towhich thought requires language. However, none of themprecludes animals from having simple thoughts. Even ifone adopts the kind of third-person perspective onthought Davidson shares with Wittgenstein, the resultis a version of the intermediate position, albeit oneenriched by Davidson''s insights concerningintensionality, concepts and holism (Section 7). We canonly ascribe simple thoughts to animals, and even thatascription is incongruous in that the rich idiom weemploy has conceptual connections that go beyond thephenomena to which it is applied

This article investigates whether the concept of a concept can be given a fairly uniform explanation through a 'cognitivist' account, one that accepts that concepts exist independently of individual subjects, yet nonetheless invokes mental achievements and capacities. I consider various variants of such an account, which identify a concept, respectively, with a certain kind of abilitiy, rule and way of thinking. All of them are confronted with what I call the 'proposition problem', namely that unlike these explananda concepts are standardly regarded as components of propositions. The paper ends by suggesting that this problem can be resolved by recognizing the different ways in which concepts can be involved in judgements or propositions, and by undermining the building-block model of concepts as abstract parts of abstract wholes

In recent years, even some of its own practitioners have accused analytic philosophy of lacking historical awareness. My aim is to show that analytic philosophy and history are not such a mismatch after all. Against the objection that analytic philosophers have unduly ignored the past I argue that for the most part they only resist strong versions of historicism, and for good reasons. The history of philosophy is not the whole of philosophy, as extreme historicists maintain, nor is it indispensable to substantive philosophizing, as mainline historicists have it, it is merely advantageous (pragmatic historicism). Against the objection that analytic histories of philosophy are inevitably anachronistic I argue that it is possible to approach past texts with a view to substantive issues and in a critical spirit (contrary to historicist relativism and to misguided interpretations of the principle of charity). Indeed, such an analytic approach makes not just for better philosophy but also for better history

My topic is the relation between nonsense and intelligibility, and the contrast between nonsense and falsehood which played a pivotal role in the rise of analytic philosophy . I shall pursue three lines of inquiry. First I shall briefly consider the positive case, namely linguistic understanding . Secondly, I shall consider the negative case—different breakdowns of understanding and connected forms of failure to make sense . Third, I shall criticize three important misconceptions of nonsense and unintelligibility: the austere conception of nonsense propounded by the New Wittgensteinians ; the “no nonsense position” which roundly denies that there are cases of nonsense—Chomsky’s semantic anomalies or Ryle’s category mistakes–that are grammatically well-formed, without even having the potential for being used to make a truth-apt statement ; the individualistic conception of language and of semantic mistakes championed by Davidson . All three positions, I shall argue, ignore or deny combinatorial nonsense, the fact that perfectly meaningful sentence-components can be combined in a way that may be grammatical, yet without resulting in a sentence that is itself “meaningful”, i.e. endowed with linguistic sense. At a more strategic level, the first and the third position deny or ignore that natural languages are communal historical practices that go beyond idiolects and the employments of expressions in specific contexts and that are guided by semantic rules—standards for the meaningful use of words

Available from UMI in association with The British Library. Requires signed TDF. ;Even among Wittgenstein's admirers, his conception of philosophy as a therapy for conceptual confusion is generally considered to be the weakest part of his later work. It seems to consist of slogans, which are unsupported by argument and belied by his own 'theory construction'. It may even be self-refuting--a philosophical theory that denies the possibility of philosophical theory. ;Unless these objections can be met, current attempts to apply Wittgenstein's philosophical methods remain problematic. I have therefore sought to provide a systematic account and defense of Wittgenstein's position. I have identified the common ground between Wittgenstein and the philosophical tradition, distinguished five basic features of his position and shown how they are linked. ;I go on to argue that his conception of philosophy is consistent and appears untenable only because of a failure to appreciate its connection with other aspects of his work, notably his understanding of logical necessity and of language. I have not examined Wittgenstein's conception of philosophy in isolation, for only by pitting it against its major rivals can its cogency be properly assessed. Throughout, I have examined the links between methodological issues and problems in philosophical logic, epistemology and metaphysics. ;The principle threat to Wittgenstein's conception of philosophy is Quine's assimilation of philosophy and science. His rejection of the distinctions between the a priori and the empirical and between analytic and synthetic propositions represent a profoundly important challenge to Wittgenstein's normative conception of language. However, I argue the challenge can be met by reducing Quine's behaviorist model of language to absurdity

v. Savigny's commentary is a remarkable achievement and essential reading for all scholars of the Investigations. It brings to the exegetical enterprise something new and important — the challenge of an immanent approach and the tool of German philology. However, some of the potential gains may be lost by his leitmotiv of a tight master-scheme. In my view this ‘central theses’ scheme presses Wittgenstein's multifaceted masterpiece into an unsuitable Procrustean bed and tends to impoverish v. Savigny's account. Nevertheless there remains the palatable pattern-recipe (for me partly spoiled by an overdose of community-views). Most importantly, v. Savigny approaches most of the material in an innovative and illuminating way. He provides good reasons for questioning, although not necessarily overturning, many key claims of recent scholarship

This lucid and accessible dictionary presents technical terms that Wittgenstein introduced into philosophical debate or transformed substantially, and also topics to which he made a substantial contribution. Hans-Johann Glock places Wittgenstein's ideas in their relevance to current debates. The entries delineate Wittgenstein's lines of argument on particular issues, assessing their strengths and weaknesses, and shed light on fundamental exegetical controversies. The dictionary entries are prefaced by a 'Sketch of a Intellectual Biography', which links the basic themes of the early and later philosophy and describes the general development of Wittgenstein's thinking. Extensive textual references, a detailed index and an annotated bibliography will facilitate further study. Authoritative, comprehensive and clear, the volume will be welcomed by anyone with an interest in Wittgenstein - his life, work or influence. Each Blackwell Philosopher Dictionary presents the life and work of an individual philosopher in a scholarly but accessible manner. Entries cover key ideas and thoughts, as well as the main themes of the philosopher's works. A comprehensive biographical sketch is also included

This paper discusses conceptual relativism. The main focus is on the contrasting ideas of Wittgenstein and Davidson, with Quine, Kuhn, Feyerabend and Hacker in supporting roles. I distinguish conceptual from alethic and ontological relativism, defend a distinction between conceptual scheme and empirical content, and reject the Davidsonian argument against the possibility of alternative conceptual schemes: there can be conceptual diversity without failure of translation, and failure of translation is not necessarily incompatible with recognizing a practice as linguistic. Conceptual relativism may be untenable, but not for the hermeneutic reasons espoused by Davidson.

Kalhat has forcefully criticised Wittgenstein's linguistic or conventionalist account of logical necessity, drawing partly on Waismann and Quine. I defend conventionalism against the charge that it cannot do justice to the truth of necessary propositions, renders them unacceptably arbitrary or reduces them to metalingustic statements. At the same time, I try to reconcile Wittgenstein's claim that necessary propositions are constitutive of meaning with the logical positivists’ claim that they are true by virtue of meaning. Explaining necessary propositions by reference to linguistic conventions does not reduce modal to non‐modal notions, but it avoids metaphysical accounts, which are incapable of explaining how we can have a priori knowledge of necessity.