By Joseph C. Pitt (auth.), Joseph C. Pitt (eds.)
In early November 1976 a workshop at the Philosophy of Wilfrid Sellars was once held at Virginia Polytechnic Institute and country collage in Blacks burg, Virginia. backed by means of the dept of Philosophy and faith, the varsity of Arts and Sciences and the study department of the college and arranged via Professor Joseph C. Pitt, its objective used to be to supply a discussion board during which perspectives of Professor Sellars should be mentioned by means of a gaggle of students totally accustomed to this paintings. other than the twelve invited contributors, the workshop used to be attended by way of events from as distant as Canada. The papers inside the quantity rep resent the result of the discussions held that weekend. With excep tions the contents are greatly rewritten and revised types of infor mal talks and shows. (Rosenberg's paper is right here in its unique entire model. Rottschaefer was once not able to wait. ) This assortment isn't then the complaints however the ultimate product derived from paintings initiated that weekend. The papers reftect either the spirit of the workshop and the paintings of Professor Sellars in that they symbolize the end result of an excessive and multi-faceted discussion. Professor Sellar~' presence and entire hearted participation left us all with good enough foodstuff for proposal and a deepened appreciation of either the fellow and his philosophy. specified thank you are due Thomas Gilmer, affiliate Dean of analysis for the school of Arts and Sciences and Randal M.
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Extra info for The Philosophy of Wilfrid Sellars: Queries and Extensions: Papers Deriving from and Related to a Workshop on the Philosophy of Wilfrid Sellars held at Virginia Polytechnic Institute and State University 1976
If Sellars adopts the first he must deal with the clearly paradoxical results that follow. If he adopts the second, he must present some reason for supposing that membership in the most embracing community gives rise to intrinsically reasonable altruistic intentions just on account of its embracingness. I can find no argument in Sellars for the special status of the most embracing group, nor have I been able to construct such an argument myself. IV The two lines of criticism I have suggested here converge on the not ion of intrinsic reasonableness.
Hence, Sellars conc1udes: I suspect that the notion of a non-conceptual 'direct apprehension' of a 'fact' provides a merely verbal solution to our problem; the regress is stopped by an ad hoc regress-stopper; indeed, the very metaphors which promised the sought for foundation contain within themselves a dialectical movement which takes us beyond them. , selfjustifying beliefs. Sellars rejects this notion also, at least in the strong sense that the foundationalist has in mind. While he is willing to defend an account which involves 'basic beliefs' in a weaker sense (given a specific conceptual framework or set of presuppositions, this kind of belief can be said to be non-inferentially warranted), he maintains that the notion of beliefs whi~h are selfjustified trades on a falsely atomistic conception of belief; Individual beliefs are neither meaningful nor justified in isolation from the system of which they are a part.
I can find no argument in Sellars for the special status of the most embracing group, nor have I been able to construct such an argument myself. IV The two lines of criticism I have suggested here converge on the not ion of intrinsic reasonableness. If Sellars is to show that altruism is a rational requirement on action, he must, given his general account of the logic of 'ought' judgments, show that the altruistic intention is intrinsically reasonable. If I am right, he has not yet succeeded in doing so.