Talk:Continental philosophy

Perspective of the article

The article doesn't talk about this explicitly, but "Continental philosophy" as a term seems to be used in two related senses: as a collection of genealogically-related philosophical movements (idealism, existentialism, structuralism, etc) that flourished on the European Continent, and as a style or mode of philosophical pedagogy practiced in some British and American philosophy departments, as contrasted with the majority methods. It's now possible to study figures in the continental tradition at "analytical" departments, but they differ in the way such study is carried out (particularly at the undergraduate level). For example, analytic philosophy courses and clusters tend to be topic-oriented, rather than author- or movement-focused, although that is obviously an illustrative simplification.

I propose a substantial re-write of this article taking the broader perspective, although finding stuff online that can be linked through wikipedia will be a chore, so if you've got anything good, post it here. — Preceding unsigned comment added by 89.247.91.53 (talk) 20:13, 14 August 2011 (UTC)

This is exactly right. On these grounds, I would say that this page is in clear violation of POV standards. It only presents the viewpoint of Continental philosophy common to members of the SPEP, the society mentioned in the article itself. Unfortunately, I don't have the expertise to correct the problem, but I believe it should be marked POV. For an alternative perspective, one could start with Brian Leiter's influential statement, the many posts from his blog (e.g.), and then the various responses to Leiter. So, if there are no objections, I will add the relevant template? — The Hanged Man (talk) 21:00, 25 August 2011 (UTC)

Where in the article, exactly, is the "clear violation of POV standards"? The opening sections of the article present a very Leiterian approach, including an extensive definition drawn largely from Michael Rosen (who, among other things, co-edited with Leiter the Oxford Handbook on this subject). If anything, the above comments are more POV (in the sense of SPEP-scaremongering) than anything in the article! 271828182 (talk) 22:57, 8 October 2011 (UTC)

Since no one has substantiated the charges of NPOV violation, the concerns raised in this discussion have been addressed, and the tag seems to be inviting drive-by know-nothing editing, I am removing the NPOV tag. 271828182 (talk) 16:24, 24 December 2011 (UTC)

Non-analytical family traits of continental philosophy

Let me quote: "First, continental philosophers generally reject scientism, the view that the natural sciences are the only or most accurate way of understanding phenomena. This contrasts with analytic philosophers, many of whom have considered their inquiries as continuous with, or subordinate to, those of the natural sciences. Continental philosophers often argue that science depends upon a "pre-theoretical substrate of experience", a form of the Kantian conditions of possible experience, and that scientific methods are inadequate to understand such conditions of intelligibility."

Kant believed that natural sciences are the most accurate way of understanding phenomena. Kantian philosophy in a broad sense is equated with "continental philosophy". The term "pre-theoretical" does not have any recognized meaning. Kantian philosophy is a theory. Furthermore, nobody really knows what the "substrate of experience" is. It is true that Kant thought that knowledge depends on certain a priory conditions. But so do analytic philosophers. Analytic philosopher value analytic thinking, i.e. logic, very highly. They reject the notion that knowledge can be achieved illogically. Therefore, they presuppose a priori that knowledge and logic must go hand in hand. Kant didn't believe that scientific methods were inadequate to understanding the conditions of experience. He posited his philosophy as a scientific theory of understanding the a priori conditions of experience.

So this whole introductory portion is just plain wrong. And it goes on in this fashion:

"Second, continental philosophy usually considers these conditions of possible experience as variable: determined at least partly by factors such as context, space and time, language, culture, or history. "

Kant never believed that these conditions are variable. I don't know any idealistic philosopher who holds that the necessary conditions for experience are variable. Furthermore, Kant didn't believe that space and time are "variable". What does he mean, variable in time? So the properties of space and time change with time? Doesn't sound logical to me. Finally, he provides no sources whatsoever for this view.

Finally, he sums up this anti-continental-philosophy ideology in the following way: "Ultimately, the foregoing distinctive traits derive from a broadly Kantian thesis that the nature of knowledge and experience is bound by conditions that are not directly accessible to empirical inquiry." The conditions of experience can indeed be accessed by empirical inquiry. They should be present in any empirical data. Otherwise they wouldn't be necessary conditions of experience. Again, this is plain false, it is neither Kantian nor does it derive from his philosophy.

I really don't think that this article can be saved. The term "continental philosophy" has not clear meaning other than a pejorative designation of a group of European philosophers. In this sense it could be defined and maintained in the wikipedia.

Zt3hnuio (talk) 19:22, 16 December 2011 (UTC)

The parts you are complaining about are well-sourced -- in fact, in some cases you are dismissing direct quotes from Simon Critchley and Michael E. Rosen, written in scholarly works published by Oxford University Press. Also, n.b. the adverb "directly" in "directly accessible". Kant does not think we can perceive pure space, or pure causality. 271828182 (talk) 03:22, 17 December 2011 (UTC)

Wrong, Kant believed that we experience any phenomenon in space and time. Therefore, space and time are always perceived in experience. Space and time are directly accessible in all data of experience. Let me quote Kant: "But, though all our knowledge begins with experience, it by no means follows that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it." In the first chapter: "I. Of the difference between Pure and Empirical Knowledge" http://philosophy.eserver.org/kant/critique-of-pure-reason.txt

Consequently, the necessary conditions of experience form part of the sensory data and can be distinguished from the sensuous impressions. Therefore, the conditions of experience are accessible to empirical inquiry. So your reference clearly did not understand Kantian philosophy. A secondary quote about Kant must be neglected, if Kant himself says differently.

Kant on the natural sciences:

PREFACE TO THE FIRST EDITION, 1781 "We very often hear complaints of the shallowness of the present age, and of the decay of profound science. But I do not think that those which rest upon a secure foundation, such as mathematics, physical science, etc., in the least deserve this reproach, but that they rather maintain their ancient fame, and in the latter case (physical science), indeed, far surpass it. The same would be the case with the other kinds of cognition (metaphysics), if their principles were but firmly established..."

The critique of pure reason was written by Kant in order to provide a scientific theory of metaphysics comparable with the advances in the physical sciences. The natural sciences were seen as a model for scientific reasoning and progress by Kant. So no, your quotes completely misrepresent Kantian philosophy. The natural sciences were highly esteemed by Kant.

Zt3hnuio (talk) 09:22, 17 December 2011 (UTC)

Finally, your source does not support your statement. This is what your source says:

"Continental philosophers usually identify such conditions with the transcendental subject or self: Solomon 1988, p. 6, "It is with Kant that philosophical claims about the self attain new and remarkable proportions. The self becomes not just the focus of attention but the entire subject-matter of philosophy. The self is not just another entity in the world, but in an important sense it creates the world, and the reflecting self does not just know itself, but in knowing itself knows all selves, and the structure of any and every possible self."

Solomon is wrong to assume that Kant was the first to make the self the subject-matter of philosophy. Descartes really started these kind of reflections. The "Cogito" argument stands out in this way. Furthermore, the self is not the entire subject-matter of philosophy according to Kant. Again, an absurd misrepresentation of his philosophy. But, most importantly, this statement does not support the following conclusion:

"Ultimately, the foregoing distinctive traits derive from a broadly Kantian thesis that the nature of knowledge and experience is bound by conditions that are not directly accessible to empirical inquiry."

This whole chapter is neither supported by the cited source nor is it in agreement with Kantian philosophy. The gist of this article is that the separation between continental and analytic philosophy is based on the rejection of Kantian epistemology by analytic philosophers and that continental philosophers have embraced Kant. I submit to you that many so called "continental philosophers", for example most marxists, reject Kantian epistemology. Marxists are materialists if they adhere to the philosophy of their master, Marx. Nevertheless Marxism is regarded as "continental philosophy". Zt3hnuio (talk) 10:17, 17 December 2011 (UTC)

Sigh. Your inference from:

"the necessary conditions of experience form part of the sensory data and can be distinguished from the sensuous impressions."

to

"Therefore, the conditions of experience are accessible to empirical inquiry."

is, beyond being a non sequitur, a fundamental distortion of Kant. I could quote to you from any number of places in the KrV (say, the beginning of the Transcendental Deduction) to make it clear that Kant does not think empirical research is the way we understand the transcendental categories, but your truculent, quasi-Leninist tone makes it clear you are just a tiresome soapboxer, editing in bad faith, and marshaling captious quotes from Kant to conceal your axe-grinding. This section of the article is not a commentary on Kant, it is an overview of some characteristic themes in continental philosophy (some of which Kant probably would disagree with). The points are supported by reference sources written by established, recognized experts, published by the most respected university presses: in short, it is verifiable material from reliable sources. As per the pillars of Wikipedia, you have no grounds to remove it. 271828182 (talk) 10:31, 21 December 2011 (UTC)

Again, the question is not whether empirical research is the best way to understand transcendental categories. The question is whether these categories are accessible to empirical inquiry, because this is what you originally said. I proved with the above quote from Kant that they are accessible. So your argument is a red herring. This section does indeed comment on Kantian philosophy and the comments are factually wrong. The prime source on Kantian philosophy is Kant, no one else. Your personal attacks on my person do not contribute to your position. Your reference have been proven to be wrong on several accounts. You failed to address the marxism topic as well as the position on natural sciences. This is also completely wrong. Finally, one of your sources doesn't even support the last statement, so you are misrepresenting both your sources as well as Kantian philosophy Zt3hnuio (talk) 20:36, 21 December 2011 (UTC)

I am not interested in arguing with you over the correct interpretation of Kant or Marx; this is not the place for such a discussion, and you would normally have to pay me for such an honor. This section is supported by direct quotes from Critchley, Rosen, and Solomon. They are reliable sources. For the purposes of Wikipedia, that is the end of discussion. 271828182 (talk) 08:24, 23 December 2011 (UTC)

I have made some minor edits to neutralize your concerns that the article could be read (by cantankerous time-wasters) as misrepresenting Kant. Again, note that this section is based on verifiable commentary by experts. 271828182 (talk) 08:50, 23 December 2011 (UTC)

I you don't want to talk about Kant or Marxism then delelete all references to Kant or Marxism your inclution to the article. Kant is the prime source of Kantian philosophy not Rosen or Solomon. Therefore, I delted all references to Kant or Marxism from your inclusion to the present article. If you don't want to argue and defend your point of view, then stop editing wikipedia. — Preceding unsigned comment added by Zt3hnuio (talk • contribs) 19:34, 27 December 2011 (UTC)

I am happy to talk about Kant and Marxism, but that is my day-job (and, as I said, there at least I am paid). But Wikipedia is not a forum for philosophical chit-chat. It is an encyclopedia for verifiable content. It doesn't matter that you think (incorrectly) that Rosen, Critchley, and Solomon have gotten Kant and Marx wrong. The content in question is verifiable. The citations are given. That is all the argument and defense my view needs. 271828182 (talk) 06:46, 28 December 2011 (UTC)

This is no reasonable discussion. You are spamming the talk page. It does matter what Kant actually says. Kant is the primary source on Kant and not Rosen, Critchley, ... completely insignificant philosophers. Finally, your sources don't even support your statements about Kant and Marx. I am going to revert your recent changes and then report your behaviour to Wikipedia for monitoring. — Preceding unsigned comment added by Zt3hnuio (talk • contribs) 08:41, 28 December 2011 (UTC)

I always found it hard to understand what Kant actually thought (and wrote), so User 271...has a point. I think User:Zt3hnuio simply does not understand/accepts the way Wikipedia works (or even maybe doesn't work) --Radh (talk) 19:00, 28 December 2011 (UTC)

Zt3hnuio is persistently misunderstanding the content of this section. It is not a commentary on Kant; it concerns continental philosophy, which has appropriated Kantian notions for its own ends, some of which do not fit within Kant's own intentions. (I tweaked some of the phrasing to forestall such a misunderstanding.) The sources are directly quoted. The material is verifiable content, written by experts on the topic, directly addressing the topic (which is, again, continental philosophy -- not Kant). By all means, involve other editors and admins .... perhaps they will have better luck explaining how Wikipedia works (or how to read carefully) to Zt3hnuio. 271828182 (talk) 00:01, 29 December 2011 (UTC)

I'm late for discussion, but I must say I agree with Zt3hnuio. These definitions of continental philosophy are (spoken softly) weird. Philosopher12 (talk) 16:37, 10 April 2012 (UTC)

Emphasis on contingency?

The emphasis on contingent practice is not part of certain other philosophies which are still considered continental: such as the late Heidegger. I understand there is a source but it must be noted that several philosophers do not share such a vision; the source (which is in fact analytical) ignores several disciplines. Unless you don't count the late Heidegger as analytical, there is an huge hiatus here: he never spoke of any theory of practice. Neither did Bergson as far as i recall. Posting this here hoping for a future edit. — Preceding unsigned comment added by 87.9.48.181 (talk) 17:53, 13 June 2015 (UTC)

Society of the Spectacle?

Does Society of the Spectacle really belong in the list of works if there is no reference to Debord or situationists in the body? — Preceding unsigned comment added by 67.124.151.50 (talk) 23:49, 28 April 2016 (UTC)

contingental?

Could contingency be the source of the name?

As opposed to analyzing the world rationally and coming to the conclusion about how the world MUST be, perhaps the philosophers who would empirically check what ACTUALLY IS and come up with a simplified way of knowing (and thus "explaining") what the world WILL PROBABLY BE, and how the world PROBABLY BECAME WHAT IT IS? פשוט pashute ♫ (talk) 07:50, 19 June 2022 (UTC)

Significant Works

I would like to suggest that some works by Kant be added to the "Significant Works" section, since Kant is a major player in the continental tradition. Suggested works: Critique of Pure Reason, Critique of Practical Reason. Night-Mare198 (talk) 19:26, 7 March 2023 (UTC)

Not understandable common themes

"The themes proposed by Michael E. Rosen derive from a broadly Kantian thesis that knowledge, experience, and reality are bound and shaped by conditions best understood through philosophical reflection rather than exclusively empirical inquiry"

Since these philosophical reflections are based on experiences (empirical) which even are needed in Kants idealism and other forms of "continental philosophers" and empirical inquiry also requieres some form of reflective conclusion making as in data analysis of inferential statistics I have reason to believe that this whole debate and the whole attempt to differentiate between both kind of philosophies is a big pile of nothing. Can you imagine an exclusively empirical inquiry with no reflection (Constructing a test, setting definitions and logical rules to abide by, examining the probability of the data we perceive under the null, interpreting again)?

If there was a difference Rosens proposition would weaken the credibility.

Now that I read more than this statement in the opening and the more detailed outlaying of the common themes I start to wonder how one could even seriously consider themselves an analytical philosopher. Apart from the name there is not much analysis going on if one doesn't consider the Zeitgeist and cultural context and more importantly introspectively own psychological aspects of ones attempt to figuring out the world. Empirical inquiry without metaphysics is pointless, there would literally be no reason to do so because a reason requires some preposition of a goal that is unavailable to empirical inquiry. We will always end up with the reflection of what we empirically perceive. Look at Wisschenschaftstheorie (sorry don't have the english translation right now). Karl Popper would be considered an analytical philosopher right? His demand for falsificationability is very much status quo in statistics and at the same time a philosophical reflection of the conditions under which we examine empirical data. He came to these conclusions by reflecting and not by observing data. Furthermore there are plenty of sciences who rightfully deem examining the timely circumstances and the history of their studys very important. Especially social sciences!

Last Edit: I read some Whitehead and I think I got too emotional. In the end continental and analytical philosophers might come together in dialectic fashion to realize they never have been separated.

185.111.69.134 (talk) 23:53, 28 May 2023 (UTC)