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Peter Unger - Empty Ideas: A Critique of Analytic Philosophy

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Peter Ungers provocative new book poses a serious challenge to contemporary analytic philosophy, arguing that to its detriment it focuses the predominance of its energy on empty ideas.
In the mid-twentieth century, philosophers generally agreed that, by contrast with science, philosophy should offer no substantial thoughts about the general nature of concrete reality. Leading philosophers were concerned with little more than the semantics of ordinary words. For example: Our word perceives differs from our word believes in that the first word is used more strictly than the second. While someone may be correct in saying I believe theres a table before me whether or not there is a table before her, she will be correct in saying I perceive theres a table before me only if there is a table there. Though just a parochial idea, whether or not it is correct does make a difference to how things are with concrete reality. In Ungers terms, it is a concretely substantial idea. Alongside each such parochial substantial idea, there is an analytic or conceptual thought, as with the thought that someone may believe there is a table before her whether or not there is one, but she will perceive there is a table before her only if there is a table there. Empty of import as to how things are with concrete reality, those thoughts are what Unger calls concretelyempty ideas.
It is widely assumed that, since about 1970, things had changed thanks to the advent of such thoughts as the content externalism championed by Hilary Putnam and Donald Davidson, various essentialist thoughts offered by Saul Kripke, and so on. Against that assumption, Unger argues that, with hardly any exceptions aside from David Lewiss theory of a plurality of concrete worlds, all of these recent offerings are concretely empty ideas. Except when offering parochial ideas, Peter Unger maintains that mainstream philosophy still offers hardly anything beyond concretely empty ideas.
This incisive book lays crucial challenges at the door of mainstream analytic philosophy, for Unger argues persuasively that (contrary to its explicit self-conception), a great deal of recent philosophy has been concerned with merely conceptual issues-nothing concretely substantial. The book is sure to provoke controversy and healthy debate about the role and value of philosophy. -Amie L. Thomasson, Professor of Philosophy and Cooper Fellow, University of Miami

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EMPTY IDEAS
EMPTY IDEAS
A Critique of Analytic Philosophy

Peter Unger

Empty Ideas A Critique of Analytic Philosophy - image 2

Empty Ideas A Critique of Analytic Philosophy - image 3

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Published in the United States of America by
Oxford University Press
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Peter Unger 2014

All rights reserved. No part of this publication may be reproduced,
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Library of Congress Cataloging-in-Publication Data
Unger, Peter K.
Empty ideas : a critique of analytic philosophy / Peter Unger.
pages cm
ISBN 978-0-19-933081-2 (hardback : alk. paper)
ebook ISBN 978-0-19-933083-6
1. Reality. 2. Substance (Philosophy) 3. MatterPhilosophy.
4. Analysis (Philosophy) I. Title.
BD331.U49 2014
110 dc23 2013042262

1 3 5 7 8 9 8 6 4 2
Printed in the United States of America
on acid-free paper

For three younger Ungers,

My son, Andrew, my daughter-in-law, Nishi, and, by
far the youngest, their son, Cole, my grandson

CONTENTS

Eight years in the writing, various earlier versions of the present work each had a different number of chapters, as well as differing in other ways. This makes it impossible to thank people in a perfectly accurately way, and hard to do so in even a pretty accurate way. But, I shall try to do the latter, lesser thing, even if I misrepresent, to some degree, the help others have given me.

Years ago, several people commented most helpfully on much of what has become of this book, saliently including John Carroll, Don Garrett, Alan Sidelle, and David Chalmers. I now gratefully thank them.

During the summer of 2012, three young philosophers read through of the book, providing me with much helpful input. For that, I am happy to thank Katie Elliot, Dan Greco, and Yu Guo.

Kit Fine read through a nearly complete version of , wherein I discuss his work, and gave me his thoughts on that chapters main matters. My thanks go to Kit.

The last chapter was added during the first half of 2013 and has been read by only two people, other than me, of course: An expert on philosophy of science generally, and philosophy of physics, in particular, one was my colleague Tim Maudlin. An expert in neither field, and more like most readers, the other was our student Yu Guo. For his expert advice and sound judgment, I thank Tim. For his care with details and his sound judgment, I thank Yu.

Giovanni Merlo read , guiding my polishing of that introductory chapter. I happily thank both of them.

The three people to whom I am most greatly indebted for their wise help on this project are these three: David Chalmers, who commented trenchantly on more than half the material now in chapters1 through 8, getting me to make key changes in important places; Yu Guo, who read both all of the penultimate 8-chapter version of the book in 2012 and, in 2013, all of the present and final 9-chapter version; and an anonymous reader for the Oxford University Press, who seems to agree with virtually all of the books many negative claims and, quite wisely, had me delete from this work almost all of the positive suggestions made in the penultimate version, leaving hardly anything positive in this published version of Empty Ideas. I am especially grateful to these three people.

P.K.U.

New York

October 2013

During the middle of the twentieth century, perhaps until 1970, mainstream philosophers generally agreed that, by contrast with the natural sciences, intellectually responsible philosophy should offer no substantial thoughts about the general nature of concrete reality. This was conspicuously so during the heyday of ordinary language philosophy - though the period in question began well before that and it continued for quite a while after. As many mainstream philosophers now would agree, those times may be most aptly called the bad old days.

In the bad old days, as I will boringly relate, it was widely thought that, unlike scientists, proper philosophers shouldnt bother considering substantial ideas about concrete reality, except for those found in our fund of common sense and those concerning how certain people use certain words, or something similarly parochial. For example, none should seriously consider the thought that many of our concrete worlds individuals are material particles and many others are immaterial souls or, equally, the negation of that idea.

Many much earlier philosophers, of course, endorsed substantial views regarding the nature of concrete reality. Or, at least to all appearances, that certainly seems so. For example, Descartes held that concrete reality comprises exactly two basic sorts of entities, some of which are always spatially extended and never thinkingthe material bodiesand others of which are always thinking and never spatially extendedthe immaterial souls. In advocating this dualistic view of concrete reality, Descartes endorsed a position that conflicted with other substantial views concerning the nature of reality, as with the materialism upheld by Hobbes, according to which concrete reality comprises only one basic sort of entity, material entities. In contrast with them, most mid-twentieth century philosophers endorsed nothing concerning concrete reality even nearly as robustly substantial.

Far from being bothered by this contrast, most leading mid-century academic philosophers, who were, broadly speaking, just so many analytic philosophers, took it as a point in favor of their quite limited activity that it avoided making any grand claims as to concrete realitys general nature, structure, or character. Rather than making any such terribly ambitious and sweeping claims, they were more than content to place on offer just so many thoughts as to how it is that we ordinary speakers and thinkers use those words we most ordinarily and effectively employ and, relatedly, to make proposals about those concepts that, with our use of these words, we employed in our discussions and in our discursive thinking. For example, such a painstaking philosopher might offer an idea, quite surely a correct idea, to this quite limited effect: While someone may be correct in saying I believe that theres a table before me

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