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By Paul Livingston

Philosophy and the imaginative and prescient of Language explores the background and enduring importance of the twentieth-century flip to language as a selected item of research and source for philosophical mirrored image. It lines the consequences of the entry to language in the most favorite tasks and result of the ancient and modern culture of analytic philosophy, together with the initiatives of Frege, Wittgenstein, Sellars, Quine, Brandom, and Cavell. also, it demonstrates the deep and enduring connections among the analytic tradition’s inquiry into language and the parallel inquiries of phenomenology, serious concept, and deconstruction over the process the 20th century. ultimately, it files the various enduring effects of philosophy’s inquiry into language for modern questions of social and political existence. The ebook offers a transparent, obtainable and largely inclusive advent to the relevance of language for analytic and continental philosophy within the 20th century and is readable through non-specialist audiences. it's going to give a contribution to a starting to be ancient feel of the positioning of the analytic culture in a broader geography of social, political and demanding proposal. in addition, it contributes to construction bridges among this practice and the neighboring continental ones from which it has all too frequently been estranged.

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Only Frege on the context principle and psychologism 33 in a proposition do the words really have a meaning. The mental pictures that may pass before us need not correspond to the logical components of the judgment. 2 Our quantitative judgments about great distances, or about the size of objects, like the Earth, that are vastly larger or smaller than us, do not rest on our ability to form a mental image of anything accurately representative of the magnitudes involved. But this does not deprive our judgments of warrant or show that they do not concern genuine objects.

A sentence is . . 9 As Dummett says, any ascription of content to individual words will be, in general, unintelligible unless specified in terms of the difference it makes to the acts that can be effected by the sentences in which they figure. The intelligibility of the particular contents of particular words thus rests on a prior appreciation of the particular semantic tasks of claiming and asserting that they can contribute to accomplishing. But because they can only accomplish these tasks when combined with other words in sentences, our logical understanding of the contents of individual words must apparently rest on a prior appreciation of the contents of the sentences in which they can appear.

67 The desire that Derrida speaks of is the same one that Wittgenstein finds at the basis of Frege’s criticism of the formalists. It arises, as we have seen, wherever a structuralist account demands the basis of its own structurality in an element or item external to its own order, leading to the historical dynamic that has played itself out repeatedly, as we shall see over the next several chapters, in the development of the analytic tradition over the course of the twentieth century. As Derrida explains, the tendency to produce this dynamics of ‘‘contradictory coherence’’ is present wherever philosophy seeks to ground the explanatory claims of its structures on an item of presence, basis, or center that is itself conceived as ungrounded; and the project of this grounding is none other than the history of metaphysics that Heidegger interrogates.

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