By Wilfrid Sellars
This article is Sellars at his absolute best. the outlet essay, "Philsophy and the clinical photo of Man" is a wonderful synoptic assessment and advent. One will locate oneself regularly refering again to this essay as one strikes on within the textual content. "The Language of Theories" brilliantly discusses Sellars' teleology, that's a Peirceian development in the direction of accomplished technological know-how. the center piece, in fact, is "Empiricism and the Philosophy of Mind." this is often the essay that placed Sellars at the map. besides introducing innovations reminiscent of mental nominalism, it's a remarkable and principally faultless assault on logical empiricism. The textual content concludes with "Some Reflections on Language Games", a Wittgensteinian dialogue headquartered round the thought that one needs to "live the game." should you merely personal one booklet from Sellars (which is nowhere close to enough), make it this one. (Amazon client review)
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Extra resources for Science, Perception and Reality
Must we not return to a choice between (a) a dualism in which men as scientific objects are contrasted with 38 ,. PHILOSOPHY AND THE SCl J; NTIFIC IMAGE OF MAN the 'minds' which are the source and principle of their existence as persons; (b) abandoning the reality of persons as well as manifest physical objects in favour of the exclusive reality of scientific objects; (c) returning once and for all to the thesis of the merely 'calculational' or 'auxiliary' status of theoretical frameworks and to the affirmation of the primacy of the manifest image?
To use Arnauld's analogy, acts are like similar purses which differ only qua containing different kinds and numbers of coin. 4. It is not my purpose to develop the Cartesian position and discuss how Descartes and his successors were tempted to construe these contents as the immediate and primary objects of knowledge, and found themselves on the road to scepticism and idealism. This is a sad story with which you are all familiar, for it is one of the outstanding merits of the Thomistic tradition that it steadfastly refused to make this mistake, and correctly diagnosed it as a cancer at the heart of modern philosophy.
But while I shall be defending the thesis that knowledge involves an isomorphism of the knower with the known at both the sensuous and intellectual levels, I shall argue that the Thomistic tradition has an oversimplified conception of this isomorphism. g. the immateriality of the intellect, are grounded in its interpretation of the isomorphism of knower and known, the question as to whether this interpretation is correct is central to the evaluation of the Thomistic system. 2. Let me begin by contrasting the Thomistic account of intellectual acts with two other accounts-in my opinion radically mistakenwhich have successively dominated the philosophical scene since the Renaissance.