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Books on the topic 'Linguistic idealism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Surber, Jere Paul. Language and German idealism: Fichte's linguistic philosophy. Atlantic Highlands, N.J: Humanities Press, 1996.

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2

Wittgenstein's Copernican revolution: The question of linguistic idealism. New York: Palgrave, 2002.

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3

Read, Malcolm K. Jorge Luis Borges and his predecessors, or, Notes towards a materialist history of linguistic idealism. Chapel Hill: U.N.C. Dept. of Romance Languages, 1993.

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4

Chomsky: Ideas and ideals. 2nd ed. New York, USA: Cambridge University Press, 2004.

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Chomsky: Ideas and ideals. Cambridge, UK: Cambridge University Press, 1999.

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6

Nencioni, Giovanni. Idealismo e realismo nella scienza del linguaggio. Pisa: Scuola normale superiore, 1989.

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7

Filología idealista y lingüística moderna. Madrid: Gredos, 1985.

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8

The rise of new science epistemological, linguistic, and ethical ideals and the lyric genre in the eighteenth century. Lewiston, N.Y: Edwin Mellen Press, 2002.

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9

Surber, Jere Paul. Language and German Idealism: Fichte's Linguistic Philosophy. Prometheus Books, Publishers, 2013.

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10

Surber, Jere Paul. Metacritique: The Linguistic Assault on German Idealism. Humanity Books, 2001.

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11

Gaskin, Richard. Language and World: A Defence of Linguistic Idealism. Taylor & Francis Group, 2020.

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12

Gaskin, Richard. Language and World: A Defence of Linguistic Idealism. Taylor & Francis Group, 2020.

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13

Gaskin, Richard. Language and World: A Defence of Linguistic Idealism. Taylor & Francis Group, 2020.

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14

Language and World: A Defence of Linguistic Idealism. Taylor & Francis Group, 2020.

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15

Fields, Keota. Berkeley’s Semiotic Idealism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755685.003.0005.

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This chapter proposes an interpretation of Berkeley as a semiotic idealist. According to semiotic idealism internal ideas are signs for external divine ideas, and sensible objects are composite entities with external divine ideas as their essential parts and internal ideas of the imagination and (where applicable) sensations as their contingent parts. Signification is the ontological glue that unifies these parts into individuals. Divinely instituted normative linguistic rules govern the use of internal ideas as signs for external divine ideas. This semiotic relation gives objective form and meaning to internal ideas. Furthermore, Berkeley explicitly links this semiotic relation with rewards and sanctions, and claims that such connections allow us to make predictions about advantageous and disadvantageous courses of action. Sensible objects turn out to be values (rather than facts) because they are sources of pleasure and pain, guides to human flourishing, and sources of external meaning for Berkeley.

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16

Dilman, Ilham. Wittgenstein's Copernican Revolution: The Question of Linguistic Idealism (Swansea Studies in Philosophy). Palgrave Macmillan, 2002.

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17

Novenson, Matthew V. After the Messianic Idea. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190255022.003.0001.

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The modern study of ancient messianism has long been dominated by variations on the messianic idea hypothesis, a legacy of nineteenth-century metaphysical Idealism. Recent research has raised damning objections to this received paradigm, but no better, alternative account has yet emerged. This chapter suggests such an alternative account. It proposes that what we call messianism is most basically a way of talking about the world, a set of linguistic resources—and, equally important, linguistic constraints—inherited from the Jewish scriptures. Ancient Jewish and Christian texts about “messiahs”—from Second Isaiah to the Talmud Bavli, and at myriad points in between—are participants in one great ancient Mediterranean language game. If so, then rather than stipulating a definition of “messiah” and going in search of it in the sources, we ought to return to the sources and follow the way the words run.

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18

Chomsky: Ideas e ideales. Cambridge University Press, 2002.

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19

Chomsky: Ideas and Ideals. Cambridge University Press, 1999.

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20

Chomsky: Ideas and Ideals. Cambridge University Press, 1999.

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21

Chomsky: Ideas and Ideals. 2nd ed. Cambridge University Press, 2004.

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22

Chomsky: Ideas and Ideals. 2nd ed. Cambridge University Press, 2004.

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23

Chomsky: Ideas and Ideals. University of Cambridge ESOL Examinations, 2016.

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24

Chomsky: Ideas and Ideals. Cambridge University Press, 2016.

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25

Inkpin, Andrew. Disclosing the World. The MIT Press, 2018. http://dx.doi.org/10.7551/mitpress/9780262033916.001.0001.

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This book examines the disclosive function of language—what language does in revealing or disclosing the world. It takes a phenomenological approach to this question, defined by the need to accord with the various experiences speakers can have of language. Based on this commitment, it develops a phenomenological conception of language with important implications for both the philosophy of language and recent work in the embodied-embedded-enactive-extended (4e) tradition of cognitive science. The book draws extensively on the work of Martin Heidegger, Maurice Merleau-Ponty, and Ludwig Wittgenstein, showing how their respective conceptions of language can be combined to complement each other within a unified view. From the early Heidegger, it extracts a basic framework for a phenomenology of language, comprising both a general overall picture of the role of language and a more specific model of the disclosive function of words. Merleau-Ponty’s views are used to explicate the generic “pointing out”—or presentational—function of linguistic signs in more detail, while the late Wittgenstein is interpreted as providing versatile means to describe their many pragmatic uses. Having developed this unified phenomenological view, the book then explores its broader significance, arguing that it goes beyond the conventional realism/idealism opposition, that it challenges standard assumptions in mainstream post-Fregean philosophy of language, and that it makes a significant contribution not only to the philosophical understanding of language but also to 4e cognitive science.

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26

Weinstein, David. Nineteenth- and Twentieth-Century Liberalism. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0024.

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Anglo-American political theory, especially contemporary analytical liberalism, has become too self-referential and consequently insufficiently attentive to its own variegated past. Some analytical liberals fret about whether the good or the right should have priority, while others agonize about whether liberalism is compatible with value pluralism and with multiculturalism. Too many contemporary analytical liberals see liberalism as beginning with Thomas Hobbes and John Locke, as next reformulated classically by John Stuart Mill, and then as receding into the wilderness of mere history of political thought thanks to the linguistic turn and the vogue of emotivism before being resurrected so magnificently by John Rawls. The Rawlsian liberal tradition severely marginalizes new liberals and idealists such as T. H. Green, Bernard Bosanquet, L. T. Hobhouse, D. G. Ritchie, and J. A. Hobson. New liberals and idealists alike wrote highly original political philosophy, parts of which contemporary liberals have repeated inadvertently with false novelty. In Rawls's view, classical utilitarianism improved intuitionism by systematizing it but by sacrificing its liberal credentials.

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27

Forster, Michael N. Intellectual Influence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0012.

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This chapter argues that Herder’s intellectual influence has been enormous, not only encompassing important individual thinkers, such as Goethe, Schleiermacher, Schlegel, Schelling, Hegel, Humboldt, and Nietzsche, but also extending to the founding of whole new disciplines, including linguistics, anthropology, and comparative literature. Moreover, Herder was a sine qua non for both of the two main philosophical movements that arose in the next generation, namely German Romanticism and post-Kantian German Idealism, inspiring not only their neo-Spinozist monism but also much else in them. The failure of his successors to give him proper credit for his astonishing contributions was largely due to a simple fact: as a fiercely independent-minded critic of his contemporaries, by the beginning of the nineteenth century he had managed to alienate both of Germany’s main intellectual power blocs, namely Kant, Fichte, and their followers; and Goethe, Schiller, and theirs.

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28

Gamberini, Andrea. The Clash of Legitimacies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824312.001.0001.

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This book aims to make an innovative contribution to the history of the state-building process in late medieval Lombardy (thirteenth–fifteenth centuries), by illuminating the myriad conflicts attending the legitimacy of power and authority at different levels of society. Through the analysis of the rhetorical forms and linguistic repertoires deployed by the many protagonists (not just the prince, but also cities, communities, peasants, and factions) to express their own ideals of shared political life, the work proposes to reveal the depth of the conflicts in which opposing political actors were not only inspired by competing material interests—as in the traditional interpretation to be found in previous historiography—but were often also guided by differing concepts of authority. From this comes a largely new image of the late medieval–early Renaissance state, one without a monopoly of force—as has been shown in many studies since the 1970s—and one that did not even have the monopoly of legitimacy. The limitations of attempts by governors to present the political principles that inspired their acts as shared and universally recognized are revealed by a historical analysis firmly intent on investigating the existence, in particular territorial or social ambits, of other political cultures which based obedience to authority on different, and frequently original, ideals.

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29

Moi, Toril. Hedda’s Words. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190467876.003.0008.

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For ordinary language philosophy—the philosophical tradition after Ludwig Wittgenstein and J. L. Austin, as constituted and extended by Stanley Cavell—meaning arises in use. Utterances are actions and expressions. This philosophy, therefore, is closely attuned to the work of language in theater. This paper shows that ordinary language philosophy gives rise to a kind of literary criticism that considers reading an practice of acknowledgment, as en effort to understand exactly why the characters say precisely these words in precisely this situation. By paying close attention to Hedda’s interactions with three different linguistic worlds—the Tesman world, the Brack world, and the world she shared with Løvborg in the past—this chapter brings out the contrast between the conventionality and brutality of Hedda’s surroundings and Hedda’s ideals of courage and freedom, and shows that Hedda is more vulnerable, and more damaged, than previous readings have assumed.

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30

Petit, Véronique, Kaveri Qureshi, Yves Charbit, and Philip Kreager, eds. The Anthropological Demography of Health. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198862437.001.0001.

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This book provides an integrative framework for the anthropological demography of health, a field of interdisciplinary population research grounded in ethnography and in critical examination of the social, political, and economic histories that have shaped relations between peoples. The field has grown from the 1990s, extending to a remarkable range of key human and policy issues, including: genetic disorders; nutrition; mental health; infant, child and maternal morbidity; malaria; HIV/AIDS; disability and chronic diseases; new reproductive technologies; and population ageing. Collaboration with social, medical, and demographic historians enables these issues to be situated in the evolution of institutional structures and inequalities that shape health and care access. Understanding fertility levels and trends has widened beyond parity and contraception to the many life course risks and alternative healing systems that shape reproductive health. By going beyond conventional demographic and epidemiological methods, and idealised macro/micro-level units, the anthropological demography of health places people’s health-seeking behaviour in a compositional demography based on ethnographic observation of group formation and change over time, and of variance between what people say and do. It tracks family and community networks; class, linguistic, and religious groups; sectoral labour and market distributions; health and healing specialisms; and relations between these bodies and with groups controlling local and national governments. The approach enables examination of how local cultures and experience are translated formally into measures on which survey and clinical programmes rely, thus testing the empirical adequacy of such translations, and leading to revision of concepts of risk and governance.

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31

Park, Simon. Poets, Patronage, and Print in Sixteenth-Century Portugal. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896384.001.0001.

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Portugal was not always the best place for poets in the sixteenth century. Against the backdrop of an expanding empire, poets struggled to articulate their worth to rulers and patrons. Many of their works considered what poetry could do and what its value was. The answers that poets like Luís de Camões, Francisco de Sá de Miranda, António Ferreira, and Diogo Bernardes offered to these questions ranged from lofty ideals to more practical concerns of making ends meet. This book articulates a ‘pragmatics of poetry’ that combines literary analysis and book history with methods from sociology to explore how poets thought about themselves and negotiated the value of their verse. Poets compared their work to that of lawyers and doctors and tried to set themselves apart as a special group of professionals. They threatened their patrons as well as flattered them and tried to turn their poetry from a gift into something like a commodity or service that had to be paid for. While poets set out to write in the most ambitious genres, they sometimes refused to spend months composing an epic without the prospect of reward. Their books of verse, when printed, were framed as linguistic propaganda as well as objects of material and aesthetic worth at a time when many said that non-devotional poetry was a sinful waste of time. This is therefore a book about how poets, metaphorically and more literally, tried to turn poetry and the paper it was written on into gold.

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