By Harold A. Durfee (auth.), Harold A. Durfee (eds.)
This is the second one quantity within the sequence of yankee college Publi cations in Philosophy. It, just like the first quantity, strikes considerably past what different books have performed prior to it. the 1st volume's unique ity lay in its bringing jointly essays that explored very important new instructions within the rationalization of habit, language, and faith. The originality of the current quantity lies in its amassing, for the 1st time in e-book shape, essays on the interface among analytic philosophy and phenomenology. during this quantity there are essays a couple of variety of the main seminally influential philosophers between either the analysts and the phenomenologists. Barry L. Blose, for the editors of yankee collage courses in Philosophy EDITOR'S PREFACE Philosophy necessarily creates divisions and this anthology bargains with what's might be the principal department in 20th century Western philo sophy. the gathering, initially the basis for a seminar in com parative philosophy which I provided on the American college in 1971 and 1974, used to be sufficiently suggestive to scholars of either traditions to steer me to begin its ebook. the longer term improvement of Western philosophy is way from transparent, yet i'm confident that it'll necessarily contain a extra open dialog among phenomenologists and analytic philosophers, among the present dominant orientations between either eu and Anglo-Saxon philosophers. This quantity of essays is available as an try to stimulate that conversation.
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The latter is implicitly, as the former is explicitly, not ajudgment about colour and sound but ajudgment about the essences of colour and sound. " 22 23 Ideen, p. 53, 1:5. , p. 52, 1:5. SENSE AND ESSENCE : FREGE AND HUSSERL 41 Our suggested equation between Husserl's notion of "essence" and Frege's notions of "Sinn" and "thought" thus begins to show us some reward. However, there are important differences between the two sets of concepts. We must ask ourselves, quite critically, to what extent this equivalence can be maintained, and to what degree "essence" and "sense" are markedly different.
P. 293. Ibid. " But elsewhere we are told that a concept is a kind of function. 34 Taking his discussion of "function" from the employment of that term in mathematics, Frege, like Husserl, speaks of "unsaturated" functions, and of "concepts" as a type of "saturated" functions. Thus these three concepts of "concept," "function," and "truthvalue" (and, most important for subsequent philosophers, but little used by Frege, the concept of "proposition," as distinguished from "sentence"), are thus left with the uncomfortable negative characterization that they are not worldly objects, not mere "images," nor are they linguistic entities.
I would urge against this view (1) that it is erroneous in itself and (2) that it originates from an erroneous assumption that "consciousness of... " is a true summum genus of which the several forms of mental functioning (including knowing) are true homogeneous species. 1. , when we wish to refer to what some one imagines, desires, believes or knows. And as we often use "object" as a synonym for "thing," as when we call a Chippendale chair "a handsome" or "expensive object," we have anyhow this motive for supposing that some subject of attributes is being referred to when we speak of what Jones imagines or wants or believes or knows.
Analytic Philosophy and Phenomenology by Harold A. Durfee (auth.), Harold A. Durfee (eds.)