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Begins with Santayana's reflections in Winds of Doctrine. American Philosophy is a combination of Calvinist guilt and metaphysical egoism (60).

\n

\"America's ruling passion, the love of business\" (60).

\n

Divides two periods since Santayana: between the wars and post WWII.

\n\n

During Dewey's time, philosophy became involved in social reconstruction (63). Social science was embraced.

\n

Post war, the urge to scientific rigor.

\n

Attempt to do away with conscience.

\n

\"But American philosophers came to fear that anything which even touched upon the agonized conscience might be construed as metaphysical comfort\" (69).

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Chapter 12 of Consequences of Philosophy

\n

Reichenbach's the Rise of Scientific Philosophy in 1951 establishes Analytic Philosophy as the only legitimate philosophy (211).

\n

Quine's quip: history of philosophy vs. philosophy.

\n

From speculation to science (212).

\n

Rorty does not take issue with this notion of philosophy as scientific and rigorous - he abandons philosophy as the name of a discipline (213).

\n

Many of the students of the '50's and '60's were educated into the idea that a new Age of Analysis had dawned in philosophy, \"in which things would finally be done properly\" (215).

\n

\"In 1951, a graduate student who (like myself) was in the process of learning about, or being converted to, analytic philosophy, could still believe that there were a finite number of distinct, specifiable philosophical problems to be resolved--problems any serious analytic philosopher would agree to be the outstanding problems\" (215).

\n\n

Memories \"of a simple, brighter, vanished world\" (216).

\n

Rawl's Theory of Justice \"could have been written if logical positivism had never existed\" (216).

\n

\"One should not, I think, try to construct definitions of 'philosophy' which will mark it off, ahistorically, from other academic disciplines\" (217).

\n

Analytic philosophy thought it possible to do so.

\n

No connection to the past: \"Instead, we have a thriving enterprise which looks back only a few decades, and finds its principal justification in the sheer intelligence of the people who are part of it\" (217).

\n

Humanities: differ from the natural sciences \"in not knowing in advance what our problems are\" (218).

\n

Not scientific, but important to have a \"disciplinary matrix\" (Kuhn).

\n

Rorty advocates for a relaxed attitude that blurs the boundaries between philosophy and other disciplines.

\n

\"Philosophical ability\" as certain intellectual virtue: to spot flaws in any argument heard; construct good arguments (219).

\n

Scientific has come to mean argumentative (220).

\n

\"'Philosophy', in the narrow and professional sense, is just whatever we philosophy professors do\" (220).

\n

Philosophy has no historical essence or mission (220).

\n

\"A nation can count itself lucky to have several thousand relatively leisured and relatively unspecialized intellectuals who are exceptionally good a putting together arguments and pulling them apart\" (220-1).

\n\n

Delusion of analytic philosophy: to consider selves wise as well as clever (221).

\n

No essence of philosophy, no bridge to be built between analytic and continental philosophy (226).

\n\n

New intellectual emerged in the 19th century: keen sense of contingency (228).

\n

The political split of philosophy - both sides see themselves as looking out for the global polis (229).

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See p. 215 of the essay \"Philosophy in America Today.\"

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The doing of justice is primary for Desmond, but then he connects it to the question of truth (44).

\n

Different practices of Philosophy (see his Between System and Poetics).

\n

Agenda philosophers: can become policing of our thinking (45).

\n

There is a doing justice that seeks not to be agenda driven (45).

\n

Something given and received, we must reckon with fallibility, failure, etc.

\n

Between.

\n

\"The simple contrast of theory and practice does not do justice to our ontological situation. Philosophy, as I understand it, is a practice of life asking us to do justice to the most opposed requirements, and with all the tension of this: remoteness and engagement, distance and intimacy.\" (45).

\n

One can be truthful without possessing the truth (47).

\n

The spirit of finesse - the excellence of phronesis (48).

\n

Finesse: a discernment that does justice to what is affirmed in ambiguity.

\n

\"The gifts it fosters are receptivity, attentive mindfulness of singular occasions, happenings, and person, openness to the singularity of things, a readiness for the surprising and the genuine other—a feeling for the intimacy of being itself, and intimate nourishment of the spirit of truthfulness in our own selves\" (48)

\n

\"Without finesse, there is no serious and profound philosophy also\" (48).

\n

He takes a decidedly theological turn in discussing connatus (49-50) and receiving being.

\n

The Practice of Philosophy

\n

Don't be obsessed with the forefront (51-2).

\n

\"Philosophers offer something more true to practical life when they nurture mindfulness of these enabling recesses\" [the recessed conditions of life and practice] (52).

\n

Willingness to be nothing, to be nobody.

\n

Seems to slip into the \"true practice of religion\" which involves patience and fidelity (53).

\n

The porosity of the human, must be mainatained.

\n

Courage to take the longer, wider view.

\n

Poverty of Philosophy (55).

\n

Critique of grand narratives, with bewitching effects (56).

\n

Eros saturates everything (57).

\n

Poise (58).

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Interesting analogy from Pragmatic Turn about conversation wing like a New York dinner party (224).

\n
But this really was just a summary of the book.
\n
Ineluctable pluralism and K. Burke (225).
\n
For Bernstein, a real conversation is an inquiry.
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Interpretation of Gadamer's treatment of Aristotle's concept of phronesis. A further revised version of this essay is found in Beyond Objectivism and Relativism. ProCite field[6]: In ProCite field[13]: From Hermeneutics to Praxis

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See c:\\documents\\notes\\20th Century\\Wittgensetein\\Bernstein - Wittgenstein's Three Languages

", "tags": [], "relations": {}, "dateAdded": "2014-09-25T18:38:56Z", "dateModified": "2014-09-25T18:38:56Z" } }, { "key": "GJ4MJ8J7", "version": 2, "library": { "type": "group", "id": 291136, "name": "Ethics of Philosophy", "links": { "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/291136/items/GJ4MJ8J7", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy/items/GJ4MJ8J7", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/291136/items/HCBPNBG4", "type": "application/json" } }, "meta": { "createdByUser": { "id": 49920, "username": "cplong", "name": "Christopher Long", "links": { "alternate": { "href": "https://www.zotero.org/cplong", "type": "text/html" } } }, "numChildren": 0 }, "data": { "key": "GJ4MJ8J7", "version": 2, "parentItem": "HCBPNBG4", "itemType": "note", "note": "10", "tags": [], "relations": {}, "dateAdded": "2014-09-25T18:38:56Z", "dateModified": "2014-09-25T18:38:56Z" } }, { "key": "EIMXVDK6", "version": 2, "library": { "type": "group", "id": 291136, "name": "Ethics of Philosophy", "links": { "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/291136/items/EIMXVDK6", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy/items/EIMXVDK6", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/291136/items/MK9ZDRS9", "type": "application/json" } }, "meta": { "createdByUser": { "id": 49920, "username": "cplong", "name": "Christopher Long", "links": { "alternate": { "href": "https://www.zotero.org/cplong", "type": "text/html" } } } }, "data": { "key": "EIMXVDK6", "version": 2, "parentItem": "MK9ZDRS9", "itemType": "attachment", "linkMode": "linked_url", "title": "Amazon.com Link", "accessDate": "2014-07-02T17:31:56Z", "url": "http://www.amazon.com/Weaving-Web-Original-Ultimate-Destiny/dp/006251587X", "note": "", "contentType": "text/html", "charset": "", "tags": [], "relations": {}, "dateAdded": "2014-09-25T18:38:56Z", "dateModified": "2014-09-25T18:38:56Z" } }, { "key": "4EZCWXKK", "version": 2, "library": { "type": "group", "id": 291136, "name": "Ethics of Philosophy", "links": { "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/291136/items/4EZCWXKK", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/ethics_of_philosophy/items/4EZCWXKK", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/291136/items/D6BC5QER", "type": "application/json" } }, "meta": { "createdByUser": { "id": 49920, "username": "cplong", "name": "Christopher Long", "links": { "alternate": { "href": "https://www.zotero.org/cplong", "type": "text/html" } } }, "numChildren": 0 }, "data": { "key": "4EZCWXKK", "version": 2, "parentItem": "D6BC5QER", "itemType": "note", "note": "

Text of the email:

\n

From: timbl@info .cern.ch (Tim Berners-Lee)
Newsgroups: alt.hypertext
Subject: Re: Qualifiers on Hypertext links...
Message-ID: <6484@cernvax.cern.ch>
Date: 6 Aug 91 14:56:20 GMT
References: <1991Aug2.115241@ardor.enet.dec.com>
Sender: news@cernvax.cern.ch
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In article <1991Aug2.115241@ardor.enet.dec.com> kannan@ardor.enet.dec.com (Nari  
Kannan) writes:
>
>    Is anyone reading this newsgroup aware of research or development efforts  
 in
> the
>    following areas:
>
>     1. Hypertext links enabling retrieval from multiple heterogeneous sources  
 of
> information?

The WorldWideWeb (WWW) project aims to allow links to be made to any  
information anywhere. The address format includes an access method  
(=namespace), and for most name spaces a hostname and some sort of path.

We have a prototype hypertext editor for the NeXT, and a browser for line mode  
terminals which runs on almost anything. These can access files either locally,  
NFS mounted, or via anonymous FTP. They can also go out using a simple protocol  
(HTTP) to a server which interprets some other data and returns equivalent  
hypertext files. For example, we have a server running on our mainframe  
(http://cernvm.cern.ch/FIND in WWW syntax) which makes all the CERN computer  
center documentation available. The HTTP protocol allows for a keyword search  
on an index, which generates a list of matching documents as annother virtual  
hypertext document.

If you're interested in using the code, mail me.  It's very prototype, but  
available by anonymous FTP from info.cern.ch. It's copyright CERN but free  
distribution and use is not normally a problem.

The NeXTstep editor can also browse news. If you are using it to read this,  
then click on this: <http://info.cern.ch/hypertext/WWW/TheProject.html> to find  
out more about the project. We haven't put the news access into the line mode  
browser yet.

We also have code for a hypertext server. You can use this to make files  
available (like anonymous FTP but faster because it only uses one connection).  
You can also hack it to take a hypertext address and generate a virtual  
hypertext document from any other data you have - database, live data etc. It's  
just a question of generating plain text or SGML (ugh! but standard) mark-up on  
the fly. The browsers then parse it on the fly.

The WWW project was started to allow high energy physicists to share data,  
news, and documentation. We are very interested in spreading the web to other  
areas, and having gateway servers for other data.  Collaborators welcome! I'll  
post a short summary as a separate article.


Tim Berners-Lee                timbl@info.cern.ch
World Wide Web project            Tel: +41(22)767 3755    
CERN                    Fax: +41(22)767 7155
1211 Geneva 23, Switzerland         (usual disclaimer)

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