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src="https://0.academia-photos.com/795124/2111686/27508326/s200_arnaud.dewalque.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Arnaud Dewalque</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://ulg.academia.edu/">Université de Liège</a>, <a class="u-tcGrayDarker" href="https://ulg.academia.edu/Departments/Philosophy_Department/Documents">Philosophy Department</a>, <span class="u-tcGrayDarker">Faculty Member</span></div><div><a class="u-tcGrayDarker" href="https://uni-lu.academia.edu/">Université du Luxembourg</a>, <a class="u-tcGrayDarker" href="https://uni-lu.academia.edu/Departments/Philosophy/Documents">Philosophy</a>, <span class="u-tcGrayDarker">Adjunct</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" 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class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">17</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">For further papers please go to https://philpeople.org/profiles/arnaud-dewalque<br /><b>Address: </b>University of Liège <br />Department of Philosophy <br />7, pl. du XX-Août, A1/2e étage <br />B-4000 Liège<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" 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class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26724556/Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano"><img alt="Research paper thumbnail of Conscience interne et connaissance de soi. Descartes et Brentano" class="work-thumbnail" src="https://attachments.academia-assets.com/47004448/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26724556/Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano">Conscience interne et connaissance de soi. Descartes et Brentano</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une thèse psychologique ("tout ce qui est mental est conscient") et une double thèse épistémologique ("toute conscience interne est évidente"/'aucune perception externe n'est évidente"). On a souvent considéré que ces thèses se heurtaient à d’imposantes difficultés et rendaient l’approche cartésiano-brentanienne de la conscience particulièrement problématique. Contre ces critiques, certains commentateurs ont récemment suggéré qu’on pouvait toutefois donner un sens acceptable à la thèse psychologique. Je voudrais suggérer, pour ma part, qu’on peut aussi donner un sens acceptable à la double thèse épistémologique. Dans la section 2, je reconstruit la position cartésiano-brentanienne en termes d'asymétrie épistémique entre perception interne et perception externe. Dans les sections 3 et 4, je discute les objections soulevées par Husserl et par Ryle, et je suggère que la théorie brentanienne permet de réfuter ces objections.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d05b6abba4d455930bf16d743a19c1b4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004448,"asset_id":26724556,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004448/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26724556"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26724556"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26724556; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26724556]").text(description); $(".js-view-count[data-work-id=26724556]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26724556; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26724556']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26724556, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d05b6abba4d455930bf16d743a19c1b4" } } $('.js-work-strip[data-work-id=26724556]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26724556,"title":"Conscience interne et connaissance de soi. Descartes et Brentano","translated_title":"","metadata":{"abstract":"J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une thèse psychologique (\"tout ce qui est mental est conscient\") et une double thèse épistémologique (\"toute conscience interne est évidente\"/'aucune perception externe n'est évidente\"). On a souvent considéré que ces thèses se heurtaient à d’imposantes difficultés et rendaient l’approche cartésiano-brentanienne de la conscience particulièrement problématique. Contre ces critiques, certains commentateurs ont récemment suggéré qu’on pouvait toutefois donner un sens acceptable à la thèse psychologique. Je voudrais suggérer, pour ma part, qu’on peut aussi donner un sens acceptable à la double thèse épistémologique. Dans la section 2, je reconstruit la position cartésiano-brentanienne en termes d'asymétrie épistémique entre perception interne et perception externe. Dans les sections 3 et 4, je discute les objections soulevées par Husserl et par Ryle, et je suggère que la théorie brentanienne permet de réfuter ces objections."},"translated_abstract":"J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une thèse psychologique (\"tout ce qui est mental est conscient\") et une double thèse épistémologique (\"toute conscience interne est évidente\"/'aucune perception externe n'est évidente\"). On a souvent considéré que ces thèses se heurtaient à d’imposantes difficultés et rendaient l’approche cartésiano-brentanienne de la conscience particulièrement problématique. Contre ces critiques, certains commentateurs ont récemment suggéré qu’on pouvait toutefois donner un sens acceptable à la thèse psychologique. Je voudrais suggérer, pour ma part, qu’on peut aussi donner un sens acceptable à la double thèse épistémologique. Dans la section 2, je reconstruit la position cartésiano-brentanienne en termes d'asymétrie épistémique entre perception interne et perception externe. Dans les sections 3 et 4, je discute les objections soulevées par Husserl et par Ryle, et je suggère que la théorie brentanienne permet de réfuter ces objections.","internal_url":"https://www.academia.edu/26724556/Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano","translated_internal_url":"","created_at":"2016-07-04T08:58:41.313-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":47004448,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004448/thumbnails/1.jpg","file_name":"Dewalque_Descartes_et_Brentano_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004448/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Conscience_interne_et_connaissance_de_so.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004448/Dewalque_Descartes_et_Brentano_Acad-libre.pdf?1467648140=\u0026response-content-disposition=attachment%3B+filename%3DConscience_interne_et_connaissance_de_so.pdf\u0026Expires=1732644288\u0026Signature=aIv3OfPNiJRFiG58qxO5SVrnlA1WTAb7G2AzcoAofyPgNJLPL-8RN6KpjbgMOoh1C09qyoFIbvUjghSYdHYJFkIxKhORMgnzciO-r9KUXrdJ3ZFYVzt71p6ONFBvGJxh62ieFQVnk2WG~z6HJrcr5W9cLkihGSW~l-3P7xYfU418bivl2nGzi-BvoCLopdSpCyNPvatLMmoW4Qbb7mg4Jf0d3yx6C12xAEi5DpGFa6nA9Rz-SRvos--KzB3GKG1~Ix6~HxHK7St1RkUMl5oqJHM6rrDgKIfx1TxM7VBatzuVR2zIJjn924JnZpp4NerD3nlQ0Ya3gWSMqIdbYhXQiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano","translated_slug":"","page_count":2,"language":"fr","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":47004448,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004448/thumbnails/1.jpg","file_name":"Dewalque_Descartes_et_Brentano_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004448/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Conscience_interne_et_connaissance_de_so.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004448/Dewalque_Descartes_et_Brentano_Acad-libre.pdf?1467648140=\u0026response-content-disposition=attachment%3B+filename%3DConscience_interne_et_connaissance_de_so.pdf\u0026Expires=1732644288\u0026Signature=aIv3OfPNiJRFiG58qxO5SVrnlA1WTAb7G2AzcoAofyPgNJLPL-8RN6KpjbgMOoh1C09qyoFIbvUjghSYdHYJFkIxKhORMgnzciO-r9KUXrdJ3ZFYVzt71p6ONFBvGJxh62ieFQVnk2WG~z6HJrcr5W9cLkihGSW~l-3P7xYfU418bivl2nGzi-BvoCLopdSpCyNPvatLMmoW4Qbb7mg4Jf0d3yx6C12xAEi5DpGFa6nA9Rz-SRvos--KzB3GKG1~Ix6~HxHK7St1RkUMl5oqJHM6rrDgKIfx1TxM7VBatzuVR2zIJjn924JnZpp4NerD3nlQ0Ya3gWSMqIdbYhXQiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10474,"name":"René Descartes","url":"https://www.academia.edu/Documents/in/Ren%C3%A9_Descartes"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[{"id":7283596,"url":"http://hdl.handle.net/2268/199408"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Selected Papers in English" id="Selected Papers in English"><h3 class="profile--tab_heading_container">Selected Papers in English by Arnaud Dewalque</h3></div><div class="js-work-strip profile--work_container" data-work-id="34782403"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34782403/Emotional_Phenomenology_Toward_a_Nonreductive_Analysis"><img alt="Research paper thumbnail of Emotional Phenomenology: Toward a Nonreductive Analysis" class="work-thumbnail" src="https://attachments.academia-assets.com/54641401/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34782403/Emotional_Phenomenology_Toward_a_Nonreductive_Analysis">Emotional Phenomenology: Toward a Nonreductive Analysis</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article I want to create a presumption in favor of a nonreductive analysis of emotional p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article I want to create a presumption in favor of a nonreductive analysis of emotional phenomenology. The presumption relies on the claim that none of the nonemotional elements which are usually regarded as constitutive of emotional phenomenology may reasonably be considered responsible for the evaluative character of the latter. In section 1 I suggest this is true of cognitive elements, arguing that so-called 'evaluative' judgments usually result from emotional, evaluative attitudes, and should not be conflated with them. In section 2 I argue the same holds true for conative attitudes (desires and acts of the will). And in section 3 I briefly mention some salient aspects of the version of nonreductive analysis I lean toward.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db66d0f44485d086907ba03c1cc6754b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54641401,"asset_id":34782403,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54641401/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34782403"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34782403"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34782403; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34782403]").text(description); $(".js-view-count[data-work-id=34782403]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34782403; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34782403']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34782403, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "db66d0f44485d086907ba03c1cc6754b" } } $('.js-work-strip[data-work-id=34782403]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34782403,"title":"Emotional Phenomenology: Toward a Nonreductive Analysis","translated_title":"","metadata":{"abstract":"In this article I want to create a presumption in favor of a nonreductive analysis of emotional phenomenology. The presumption relies on the claim that none of the nonemotional elements which are usually regarded as constitutive of emotional phenomenology may reasonably be considered responsible for the evaluative character of the latter. In section 1 I suggest this is true of cognitive elements, arguing that so-called 'evaluative' judgments usually result from emotional, evaluative attitudes, and should not be conflated with them. In section 2 I argue the same holds true for conative attitudes (desires and acts of the will). And in section 3 I briefly mention some salient aspects of the version of nonreductive analysis I lean toward."},"translated_abstract":"In this article I want to create a presumption in favor of a nonreductive analysis of emotional phenomenology. The presumption relies on the claim that none of the nonemotional elements which are usually regarded as constitutive of emotional phenomenology may reasonably be considered responsible for the evaluative character of the latter. In section 1 I suggest this is true of cognitive elements, arguing that so-called 'evaluative' judgments usually result from emotional, evaluative attitudes, and should not be conflated with them. In section 2 I argue the same holds true for conative attitudes (desires and acts of the will). 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My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fa0551e36a9bd2564424fcd2168a39b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004296,"asset_id":25552812,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25552812"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25552812"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25552812; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25552812]").text(description); $(".js-view-count[data-work-id=25552812]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25552812; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25552812']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25552812, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7fa0551e36a9bd2564424fcd2168a39b" } } $('.js-work-strip[data-work-id=25552812]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25552812,"title":"The Rise of the Brentano School","translated_title":"","metadata":{"abstract":"In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspective. My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913)."},"translated_abstract":"In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspective. My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913).","internal_url":"https://www.academia.edu/25552812/The_Rise_of_the_Brentano_School","translated_internal_url":"","created_at":"2016-05-23T09:26:40.407-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":47004296,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004296/thumbnails/1.jpg","file_name":"Dewalque_Rise_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Rise_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004296/Dewalque_Rise_Brentano_School_Acad-libre.pdf?1467647711=\u0026response-content-disposition=attachment%3B+filename%3DThe_Rise_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=GJP2yIZI3FmiKJwUJMsiD5NC1Pybx5xbhYTPRn9ba7iJ7Kv5YwcXesMLl4KmcwFUHejVJwvutrCjqw93x1u4V5h3mYY9qfO7UpuX~ErQiKSvH~GkF~~J4pl8vvF433JY6rayT6a9OodvVG3axsypsgTLeXb1m3X44voUbHM0-06qGUzfyTNr-h5YhaomI1niSm2p-o~p8k3BdYoTspe4XNFXKplCsyxkNV73Wl4uIl54Fyt4gC~oJcWtUisXbzT5yv~b~NikDTwiyZqf40ohOqRwIZ3qmCAAIH-9yozYqJRHGIxzzEU1YZIHo4aIzq~st5w0mGHYmUjJtBH6foJDrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Rise_of_the_Brentano_School","translated_slug":"","page_count":2,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":47004296,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004296/thumbnails/1.jpg","file_name":"Dewalque_Rise_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Rise_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004296/Dewalque_Rise_Brentano_School_Acad-libre.pdf?1467647711=\u0026response-content-disposition=attachment%3B+filename%3DThe_Rise_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=GJP2yIZI3FmiKJwUJMsiD5NC1Pybx5xbhYTPRn9ba7iJ7Kv5YwcXesMLl4KmcwFUHejVJwvutrCjqw93x1u4V5h3mYY9qfO7UpuX~ErQiKSvH~GkF~~J4pl8vvF433JY6rayT6a9OodvVG3axsypsgTLeXb1m3X44voUbHM0-06qGUzfyTNr-h5YhaomI1niSm2p-o~p8k3BdYoTspe4XNFXKplCsyxkNV73Wl4uIl54Fyt4gC~oJcWtUisXbzT5yv~b~NikDTwiyZqf40ohOqRwIZ3qmCAAIH-9yozYqJRHGIxzzEU1YZIHo4aIzq~st5w0mGHYmUjJtBH6foJDrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":11117,"name":"School of Brentano","url":"https://www.academia.edu/Documents/in/School_of_Brentano"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[{"id":7133806,"url":"http://orbi.ulg.ac.be/handle/2268/196001"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="26724217"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School"><img alt="Research paper thumbnail of The Unity of the Brentano School" class="work-thumbnail" src="https://attachments.academia-assets.com/47004068/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School">The Unity of the Brentano School</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive ma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cc926a847f7e79dcae5bb06a2459f3e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004068,"asset_id":26724217,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26724217"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26724217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26724217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26724217]").text(description); $(".js-view-count[data-work-id=26724217]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26724217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26724217']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26724217, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cc926a847f7e79dcae5bb06a2459f3e8" } } $('.js-work-strip[data-work-id=26724217]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26724217,"title":"The Unity of the Brentano School","translated_title":"","metadata":{"abstract":"What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist."},"translated_abstract":"What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist.","internal_url":"https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School","translated_internal_url":"","created_at":"2016-07-04T08:43:56.050-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":47004068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004068/thumbnails/1.jpg","file_name":"Dewalque_Unity_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Unity_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004068/Dewalque_Unity_Brentano_School_Acad-libre.pdf?1467647202=\u0026response-content-disposition=attachment%3B+filename%3DThe_Unity_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=DToWIbIgmZE7PUjAKKZbQgkCDcNGqKRA-ZmuDUiptSUyL-8TPudhFnKnWF9PqcyC2lY8s8J2JSJflwVLVQJF4kTomBI4KdMsH9srr2wTYwIqg-ZxG9WxSGKcg4oAeS1nBMgarMcsoDAXom8txl9-tCmhAgXou~IrsdPzIeoeaC5Km8gClE9sivCGXOFgjNKKsAN5VlffBm9KhPH03agSe-U2yDefz38M1M5h3X5bCTgkUDiIduXgv6he0dNJeEfx55niLBcE34cVPsclPB9A~Q1q30eRZiEDqln-gWWMJVNhDdHZSMKpeCCyt01j60w-1SQK4FCh~2vRL592dqXzYw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Unity_of_the_Brentano_School","translated_slug":"","page_count":2,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":47004068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004068/thumbnails/1.jpg","file_name":"Dewalque_Unity_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Unity_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004068/Dewalque_Unity_Brentano_School_Acad-libre.pdf?1467647202=\u0026response-content-disposition=attachment%3B+filename%3DThe_Unity_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=DToWIbIgmZE7PUjAKKZbQgkCDcNGqKRA-ZmuDUiptSUyL-8TPudhFnKnWF9PqcyC2lY8s8J2JSJflwVLVQJF4kTomBI4KdMsH9srr2wTYwIqg-ZxG9WxSGKcg4oAeS1nBMgarMcsoDAXom8txl9-tCmhAgXou~IrsdPzIeoeaC5Km8gClE9sivCGXOFgjNKKsAN5VlffBm9KhPH03agSe-U2yDefz38M1M5h3X5bCTgkUDiIduXgv6he0dNJeEfx55niLBcE34cVPsclPB9A~Q1q30eRZiEDqln-gWWMJVNhDdHZSMKpeCCyt01j60w-1SQK4FCh~2vRL592dqXzYw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[{"id":7283598,"url":"http://hdl.handle.net/2268/198313"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2391602"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/2391602/Windelband_on_Beurteilung"><img alt="Research paper thumbnail of Windelband on Beurteilung" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2391602/Windelband_on_Beurteilung">Windelband on Beurteilung</a></div><div class="wp-workCard_item"><span>Judgement and the Epistemic Foundation of Logic</span><span>, Jan 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A main challenge for philosophers of the late nineteenth and early twentieth century was to const...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A main challenge for philosophers of the late nineteenth and early twentieth century was to construct judgements as acts of decision or position (thesis) rather than as acts of combination or synthesis. Let us call this the thetic view. Franz Brentano (1838–1917) is usually regarded as the best supporter of this view, since he takes advantage of the Kantian-Herbartian notion of ‘position’ (Setzung) to break with the traditional definition of judgement as symplokè. Generally speaking I think this usual line of interpretation is quite correct, yet it could benefit from a more detailed account of the Brentano reception. What I would like to suggest is this: At stake in Brentano’s legacy is not just the rejection of the synthetic view but also the way in which the thetic dimension is itself conceived. There are, in fact, various ways of constructing judgements as thetic or positional phenomena. Brentano’s notion of ‘existential assertion’ is not the only way to do so.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2391602"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2391602"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2391602; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2391602]").text(description); $(".js-view-count[data-work-id=2391602]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2391602; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2391602']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2391602, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=2391602]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2391602,"title":"Windelband on Beurteilung","translated_title":"","metadata":{"abstract":"A main challenge for philosophers of the late nineteenth and early twentieth century was to construct judgements as acts of decision or position (thesis) rather than as acts of combination or synthesis. 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This theory has received much less attention in recent literature than the intentionality thesis or the theory of inner perception. However, I argue that it provides us with substantive resources in order to conceptualize the unity of intentionality and phenomenality. My proposal is to think of the connection between intentionality and phenomenality as a certain combination of part/whole relations rather than as a supervenience or identity relation. To begin, I discuss some reasons for being a (neo-)Brentanian about the mind and briefly introduce the main characteristics of Brentano’s internalist description program. Then, I turn to the current “inseparatist” way of dealing with intentionality and phenomenality, focusing on the demand for unity coming from advocates of phenomenal intentionality. I suggest that the unity of the mind may be put in a new light if we put aside metaphysical–epistemological questions, go back to Brentano’s description program, and endorse his thesis that the mental is something unified in which various parts must be distinguished. In the last section, I draw some lessons from this approach, holding that, for any representational content R, R is (in Brentano’s terms) an abstractive or “distinctional” part of the relevant state and that, for any qualitative aspect Q, Q is an abstractive or “distinctional” part of the relevant representational content R.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ccb55aa64e624946c11d6d48fc3ac8ce" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33732209,"asset_id":2391642,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33732209/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2391642"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2391642"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2391642; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2391642]").text(description); $(".js-view-count[data-work-id=2391642]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2391642; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2391642']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2391642, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ccb55aa64e624946c11d6d48fc3ac8ce" } } $('.js-work-strip[data-work-id=2391642]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2391642,"title":"Brentano and the parts of the mental: a mereological approach to phenomenal intentionality","translated_title":"","metadata":{"abstract":"In this paper, I explore one particular dimension of Brentano’s legacy, namely, his theory of mental analysis. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2419579"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/2419579/Schema_of_the_Brentano_School_intellectual_progeny"><img alt="Research paper thumbnail of Schema of the Brentano School intellectual progeny" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2419579/Schema_of_the_Brentano_School_intellectual_progeny">Schema of the Brentano School intellectual progeny</a></div><div class="wp-workCard_item"><span>Phenomenal Intentionality: Past and Present</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2419579"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2419579"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2419579; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="20480670"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/20480670/The_Normative_Force_of_Perceptual_Justification"><img alt="Research paper thumbnail of The Normative Force of Perceptual Justification" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/20480670/The_Normative_Force_of_Perceptual_Justification">The Normative Force of Perceptual Justification</a></div><div class="wp-workCard_item"><span>Normativity in Perception</span><span>, 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20480670"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20480670"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20480670; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Selected Papers in French" id="Selected Papers in French"><h3 class="profile--tab_heading_container">Selected Papers in French by Arnaud Dewalque</h3></div><div class="js-work-strip profile--work_container" data-work-id="20480672"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/20480672/Intentionnalit%C3%A9_cum_fundamento_in_re_La_constitution_des_champs_sensoriels_chez_Stumpf_et_Husserl"><img alt="Research paper thumbnail of Intentionnalité cum fundamento in re: La constitution des champs sensoriels chez Stumpf et Husserl" class="work-thumbnail" src="https://attachments.academia-assets.com/41396154/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20480672/Intentionnalit%C3%A9_cum_fundamento_in_re_La_constitution_des_champs_sensoriels_chez_Stumpf_et_Husserl">Intentionnalité cum fundamento in re: La constitution des champs sensoriels chez Stumpf et Husserl</a></div><div class="wp-workCard_item"><span>Bulletin D Analyse Phenomenologique</span><span>, Jul 5, 2012</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c0567f3bd69ecec55f24c05c0d7d73a2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":41396154,"asset_id":20480672,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/41396154/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20480672"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20480672"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20480672; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="20480651"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/20480651/La_critique_n%C3%A9okantienne_de_Kant_et_l_instauration_d_une_th%C3%A9orie_conceptualiste_de_la_perception"><img alt="Research paper thumbnail of La critique néokantienne de Kant et l’instauration d’une théorie conceptualiste de la perception" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/20480651/La_critique_n%C3%A9okantienne_de_Kant_et_l_instauration_d_une_th%C3%A9orie_conceptualiste_de_la_perception">La critique néokantienne de Kant et l’instauration d’une théorie conceptualiste de la perception</a></div><div class="wp-workCard_item"><span>Dialogue</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">RÉSUMÉ : L&#x27;objectif de cet article est de contribuer à l&#x27;exploration de l&#x27;arrière-...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">RÉSUMÉ : L&#x27;objectif de cet article est de contribuer à l&#x27;exploration de l&#x27;arrière-plan historique du conceptualisme contemporain. Il suggère qu&#x27;un pas en avant peut être fait en direction d&#x27;une compréhension plus prometteuse de cet arrière-plan historique si nous portons notre ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20480651"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20480651"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20480651; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=20480651]").text(description); $(".js-view-count[data-work-id=20480651]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 20480651; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='20480651']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 20480651, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=20480651]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":20480651,"title":"La critique néokantienne de Kant et l’instauration d’une théorie conceptualiste de la perception","translated_title":"","metadata":{"abstract":"RÉSUMÉ : L\u0026#x27;objectif de cet article est de contribuer à l\u0026#x27;exploration de l\u0026#x27;arrière-plan historique du conceptualisme contemporain. 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Il suggère qu\u0026#x27;un pas en avant peut être fait en direction d\u0026#x27;une compréhension plus prometteuse de cet arrière-plan historique si nous portons notre ...","internal_url":"https://www.academia.edu/20480651/La_critique_n%C3%A9okantienne_de_Kant_et_l_instauration_d_une_th%C3%A9orie_conceptualiste_de_la_perception","translated_internal_url":"","created_at":"2016-01-22T00:21:34.753-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"La_critique_néokantienne_de_Kant_et_l_instauration_d_une_théorie_conceptualiste_de_la_perception","translated_slug":"","page_count":null,"language":"fr","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":5175,"name":"Dialogue","url":"https://www.academia.edu/Documents/in/Dialogue"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10059976"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/10059976/Ph%C3%A9nom%C3%A9nologie_autrichienne_le_programme_de_Brentano"><img alt="Research paper thumbnail of Phénoménologie autrichienne: le programme de Brentano" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/10059976/Ph%C3%A9nom%C3%A9nologie_autrichienne_le_programme_de_Brentano">Phénoménologie autrichienne: le programme de Brentano</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is usual to think of the spectacular development of the Brentano School in Austria as being ti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is usual to think of the spectacular development of the Brentano School in Austria as being tied to the rise of a specific research program, which is sometimes dubbed “Austrian phenomenology”. I discuss here some evidences for the existence of such a program. In the discussion, I highlight two claims which I take to be constitutive of the Brentanian phenomenology. The first one is the epistemological claim according to which our concepts all have an empirical origin, which has to be located in the experience we have of our own mental states. The second one is the methodological claim according to which describing a mental phenomenon P is nothing but analysing P, where “analysing P” simply means “distinctly perceiving all the constituents of P”. Although a deeper insight in those two claims would require considerable further investigations, I suggest they should be part of the picture when it comes to adjudicating on the specificity of the Brentanian program.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10059976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10059976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10059976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10059976]").text(description); $(".js-view-count[data-work-id=10059976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10059976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10059976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10059976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=10059976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10059976,"title":"Phénoménologie autrichienne: le programme de Brentano","translated_title":"","metadata":{"abstract":"It is usual to think of the spectacular development of the Brentano School in Austria as being tied to the rise of a specific research program, which is sometimes dubbed “Austrian phenomenology”. 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We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. On the proposed view, there is a sense in which our mental states may be said to appear to us, hence there is a sense to say that there are mental phenomena.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e75b903cfb96172b750e3def3cce40d3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36154828,"asset_id":10020667,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36154828/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10020667"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10020667"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10020667; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10020667]").text(description); $(".js-view-count[data-work-id=10020667]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10020667; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10020667']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10020667, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e75b903cfb96172b750e3def3cce40d3" } } $('.js-work-strip[data-work-id=10020667]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10020667,"title":"Existe-t-il des phénomènes mentaux?","translated_title":"","metadata":{"abstract":"This paper offers a critical discussion of the so-called argument from the transparency of experience. We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. On the proposed view, there is a sense in which our mental states may be said to appear to us, hence there is a sense to say that there are mental phenomena."},"translated_abstract":"This paper offers a critical discussion of the so-called argument from the transparency of experience. We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. 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Il s'agira, d'abord, de retracer la position de Carl Stumpf (1848-1936 face à la querelle du psychologisme et, ensuite, d'en tirer quelques implications d'allure très générale concernant la place qu'il convient de réserver aux considérations psychologiques en philosophie et, plus particulièrement, en théorie de la connaissance. Afin d'atteindre ce double objectif, je focaliserai mon attention sur la critique stumpfienne de l'antipsychologisme kantien et néokantien, qui me semble particulièrement instructive. Je m'appuierai principalement sur deux textes de Stumpf : son petit traité de l'Académie bavaroise des sciences intitulé Psychologie et théorie de la connaissance (1892), qui est l'un des tout premiers textes critiques consacrés à la querelle du psychologisme, et le premier tome de sa Doctrine de la connaissance (1939), publié après sa mort par Felix Stumpf 1 . Je me référerai aussi occasionnellement aux articles « Phénomènes et fonctions psychiques » et « De la classification des sciences » (1906), ainsi qu'à l'autobiographie intellectuelle de Stumpf (1924) 2 .","grobid_abstract_attachment_id":31307217},"translated_abstract":null,"internal_url":"https://www.academia.edu/3614129/Pourquoi_la_th%C3%A9orie_de_la_connaissance_a_besoin_de_la_psychologie_les_arguments_de_Stumpf","translated_internal_url":"","created_at":"2013-05-27T05:48:11.222-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31307217,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31307217/thumbnails/1.jpg","file_name":"Stumpf_Psychologisme_FINAL.pdf","download_url":"https://www.academia.edu/attachments/31307217/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pourquoi_la_theorie_de_la_connaissance_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31307217/Stumpf_Psychologisme_FINAL-libre.pdf?1390940574=\u0026response-content-disposition=attachment%3B+filename%3DPourquoi_la_theorie_de_la_connaissance_a.pdf\u0026Expires=1732644290\u0026Signature=A-fOV~p9sEfLA554fAz0qu~a1jgb6qfxaENJKLkTbD0VegRDyp~jbmQjGRSAQV4D~zIIRgAOoogBmpG7n-G7Cb-p5IPgJ29sKwqG7S1IK11T~auVxB6b-kUYr3COjgvI7f-M5v~ynaPQ5GuykKzJlgxovOIRuDCU8PQDjdEuk~OyoliBjlsbk3EOq~lzgcDDQuWROUONc1fhcMYyMcSFHUobBsEa8kmaHZKqOHYaHMfUdUZfySsR3Mj7oOcLBF72QYyn2GKHmGSaYWmAT-8weEfKAZDKUIPqIPMzr0VyAB-dTXEPuqxrDWnsmmU3ik7N8XBZJXBY3bPRP~8mwDHEiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pourquoi_la_théorie_de_la_connaissance_a_besoin_de_la_psychologie_les_arguments_de_Stumpf","translated_slug":"","page_count":26,"language":"fr","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":31307217,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31307217/thumbnails/1.jpg","file_name":"Stumpf_Psychologisme_FINAL.pdf","download_url":"https://www.academia.edu/attachments/31307217/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pourquoi_la_theorie_de_la_connaissance_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31307217/Stumpf_Psychologisme_FINAL-libre.pdf?1390940574=\u0026response-content-disposition=attachment%3B+filename%3DPourquoi_la_theorie_de_la_connaissance_a.pdf\u0026Expires=1732644290\u0026Signature=A-fOV~p9sEfLA554fAz0qu~a1jgb6qfxaENJKLkTbD0VegRDyp~jbmQjGRSAQV4D~zIIRgAOoogBmpG7n-G7Cb-p5IPgJ29sKwqG7S1IK11T~auVxB6b-kUYr3COjgvI7f-M5v~ynaPQ5GuykKzJlgxovOIRuDCU8PQDjdEuk~OyoliBjlsbk3EOq~lzgcDDQuWROUONc1fhcMYyMcSFHUobBsEa8kmaHZKqOHYaHMfUdUZfySsR3Mj7oOcLBF72QYyn2GKHmGSaYWmAT-8weEfKAZDKUIPqIPMzr0VyAB-dTXEPuqxrDWnsmmU3ik7N8XBZJXBY3bPRP~8mwDHEiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":913,"name":"Empiricism","url":"https://www.academia.edu/Documents/in/Empiricism"},{"id":11117,"name":"School of Brentano","url":"https://www.academia.edu/Documents/in/School_of_Brentano"},{"id":31054,"name":"Kant \u0026 neo-Kantianism","url":"https://www.academia.edu/Documents/in/Kant_and_neo-Kantianism"},{"id":86927,"name":"Carl Stumpf","url":"https://www.academia.edu/Documents/in/Carl_Stumpf"}],"urls":[{"id":1178240,"url":"http://hdl.handle.net/2268/111821"}]}, dispatcherData: dispatcherData }); 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Rickert et Husserl : deux variétés de « logique pure »" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2436578/Validit%C3%A9_du_sens_ou_id%C3%A9alit%C3%A9_des_significations_Rickert_et_Husserl_deux_vari%C3%A9t%C3%A9s_de_logique_pure_">Validité du sens ou idéalité des significations ? Rickert et Husserl : deux variétés de « logique pure »</a></div><div class="wp-workCard_item"><span>Etudes Philosophiques</span><span>, 2008</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Versions papier et électronique : les numéros sont expédié par poste au fur et à mesure de leur p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Versions papier et électronique : les numéros sont expédié par poste au fur et à mesure de leur parution. Tous les numéros en ligne sont immédiatement accessibles. ... ATTENTION : cette offre d&#x27;abonnement est exclusivement réservée aux particuliers. 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La controverse entre Natorp et Rickert" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2436573/Peut_on_fonder_larithm%C3%A9tique_sur_la_logique_pure_La_controverse_entre_Natorp_et_Rickert">Peut-on fonder l'arithmétique sur la logique pure? La controverse entre Natorp et Rickert</a></div><div class="wp-workCard_item"><span>Dialogue-canadian Philosophical Review</span><span>, 2007</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, I try to shed light on the (Fregean) project of a logic of arithmeticas discuss...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, I try to shed light on the (Fregean) project of a logic of arithmeticas discussed by Natorp and Rickertby outlining three main questions. Is the number a logical object? Is arithmetic reducible to logic? Is it possible to deduce the arithmetical operations from purely logical ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2436573"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2436573"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2436573; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2436573]").text(description); $(".js-view-count[data-work-id=2436573]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2436573; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2436573']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2436573, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=2436573]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2436573,"title":"Peut-on fonder l'arithmétique sur la logique pure? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Selected Translations From German" id="Selected Translations From German"><h3 class="profile--tab_heading_container">Selected Translations From German by Arnaud Dewalque</h3></div><div class="js-work-strip profile--work_container" data-work-id="20480660"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/20480660/Franz_Brentano_Du_nombre_des_sens_"><img alt="Research paper thumbnail of Franz Brentano, "Du nombre des sens"" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/20480660/Franz_Brentano_Du_nombre_des_sens_">Franz Brentano, "Du nombre des sens"</a></div><div class="wp-workCard_item"><span>Philosophie</span><span>, 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20480660"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20480660"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20480660; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="4601341" id="newdrafts"><div class="js-work-strip profile--work_container" data-work-id="26724556"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26724556/Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano"><img alt="Research paper thumbnail of Conscience interne et connaissance de soi. Descartes et Brentano" class="work-thumbnail" src="https://attachments.academia-assets.com/47004448/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26724556/Conscience_interne_et_connaissance_de_soi_Descartes_et_Brentano">Conscience interne et connaissance de soi. Descartes et Brentano</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une thèse psychologique ("tout ce qui est mental est conscient") et une double thèse épistémologique ("toute conscience interne est évidente"/'aucune perception externe n'est évidente"). On a souvent considéré que ces thèses se heurtaient à d’imposantes difficultés et rendaient l’approche cartésiano-brentanienne de la conscience particulièrement problématique. Contre ces critiques, certains commentateurs ont récemment suggéré qu’on pouvait toutefois donner un sens acceptable à la thèse psychologique. Je voudrais suggérer, pour ma part, qu’on peut aussi donner un sens acceptable à la double thèse épistémologique. Dans la section 2, je reconstruit la position cartésiano-brentanienne en termes d'asymétrie épistémique entre perception interne et perception externe. Dans les sections 3 et 4, je discute les objections soulevées par Husserl et par Ryle, et je suggère que la théorie brentanienne permet de réfuter ces objections.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d05b6abba4d455930bf16d743a19c1b4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004448,"asset_id":26724556,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004448/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26724556"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26724556"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26724556; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26724556]").text(description); $(".js-view-count[data-work-id=26724556]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26724556; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26724556']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26724556, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d05b6abba4d455930bf16d743a19c1b4" } } $('.js-work-strip[data-work-id=26724556]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26724556,"title":"Conscience interne et connaissance de soi. 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Dans les sections 3 et 4, je discute les objections soulevées par Husserl et par Ryle, et je suggère que la théorie brentanienne permet de réfuter ces objections."},"translated_abstract":"J'examine ici l’approche cartésiano-brentanienne de la conscience. Cette approche comporte une thèse psychologique (\"tout ce qui est mental est conscient\") et une double thèse épistémologique (\"toute conscience interne est évidente\"/'aucune perception externe n'est évidente\"). On a souvent considéré que ces thèses se heurtaient à d’imposantes difficultés et rendaient l’approche cartésiano-brentanienne de la conscience particulièrement problématique. Contre ces critiques, certains commentateurs ont récemment suggéré qu’on pouvait toutefois donner un sens acceptable à la thèse psychologique. Je voudrais suggérer, pour ma part, qu’on peut aussi donner un sens acceptable à la double thèse épistémologique. Dans la section 2, je reconstruit la position cartésiano-brentanienne en termes d'asymétrie épistémique entre perception interne et perception externe. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="4601318" id="selectedpapersinenglish"><div class="js-work-strip profile--work_container" data-work-id="34782403"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34782403/Emotional_Phenomenology_Toward_a_Nonreductive_Analysis"><img alt="Research paper thumbnail of Emotional Phenomenology: Toward a Nonreductive Analysis" class="work-thumbnail" src="https://attachments.academia-assets.com/54641401/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34782403/Emotional_Phenomenology_Toward_a_Nonreductive_Analysis">Emotional Phenomenology: Toward a Nonreductive Analysis</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article I want to create a presumption in favor of a nonreductive analysis of emotional p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article I want to create a presumption in favor of a nonreductive analysis of emotional phenomenology. The presumption relies on the claim that none of the nonemotional elements which are usually regarded as constitutive of emotional phenomenology may reasonably be considered responsible for the evaluative character of the latter. In section 1 I suggest this is true of cognitive elements, arguing that so-called 'evaluative' judgments usually result from emotional, evaluative attitudes, and should not be conflated with them. In section 2 I argue the same holds true for conative attitudes (desires and acts of the will). And in section 3 I briefly mention some salient aspects of the version of nonreductive analysis I lean toward.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db66d0f44485d086907ba03c1cc6754b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54641401,"asset_id":34782403,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54641401/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34782403"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34782403"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34782403; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34782403]").text(description); $(".js-view-count[data-work-id=34782403]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34782403; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34782403']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34782403, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "db66d0f44485d086907ba03c1cc6754b" } } $('.js-work-strip[data-work-id=34782403]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34782403,"title":"Emotional Phenomenology: Toward a Nonreductive Analysis","translated_title":"","metadata":{"abstract":"In this article I want to create a presumption in favor of a nonreductive analysis of emotional phenomenology. 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And in section 3 I briefly mention some salient aspects of the version of nonreductive analysis I lean toward.","internal_url":"https://www.academia.edu/34782403/Emotional_Phenomenology_Toward_a_Nonreductive_Analysis","translated_internal_url":"","created_at":"2017-10-06T06:57:04.735-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":54641401,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/54641401/thumbnails/1.jpg","file_name":"Emotional_Phenomenology_authors_version.docx","download_url":"https://www.academia.edu/attachments/54641401/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Emotional_Phenomenology_Toward_a_Nonredu.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54641401/Emotional_Phenomenology_authors_version.docx?1507298217=\u0026response-content-disposition=attachment%3B+filename%3DEmotional_Phenomenology_Toward_a_Nonredu.docx\u0026Expires=1732644288\u0026Signature=eR8Cd6RBabNWFJHhFlnF674AuHLJ1cTidkNGGGezVDFpXpP2~VVaMiZlPNnWl5tcNOWs8pwpMl43mVhwifeDkIg5LACvrnIDSVGqS9SFegrnDqpzklgpRlvdkjLZ752D0E3o3D2-B96yUh4kTDcBz53IUTcpuYNHykQbaXVHgU2qB0G-wfmJiQn4Nopj5j4mfOKqO9xzHgxjwm4griYHuENLvkb20lbNEcLwke0EJSy~V8anLGo7uHi~VImJa2zVy7xETJJrBFxG1ygtMacv-x0pINoJ~cRpa5lhYLfmVQq3LTVvApFSqBDCHvOK2iUZ8KOsBlAnxXKXQF7NTCzNDQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Emotional_Phenomenology_Toward_a_Nonreductive_Analysis","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":54641401,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/54641401/thumbnails/1.jpg","file_name":"Emotional_Phenomenology_authors_version.docx","download_url":"https://www.academia.edu/attachments/54641401/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Emotional_Phenomenology_Toward_a_Nonredu.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54641401/Emotional_Phenomenology_authors_version.docx?1507298217=\u0026response-content-disposition=attachment%3B+filename%3DEmotional_Phenomenology_Toward_a_Nonredu.docx\u0026Expires=1732644288\u0026Signature=eR8Cd6RBabNWFJHhFlnF674AuHLJ1cTidkNGGGezVDFpXpP2~VVaMiZlPNnWl5tcNOWs8pwpMl43mVhwifeDkIg5LACvrnIDSVGqS9SFegrnDqpzklgpRlvdkjLZ752D0E3o3D2-B96yUh4kTDcBz53IUTcpuYNHykQbaXVHgU2qB0G-wfmJiQn4Nopj5j4mfOKqO9xzHgxjwm4griYHuENLvkb20lbNEcLwke0EJSy~V8anLGo7uHi~VImJa2zVy7xETJJrBFxG1ygtMacv-x0pINoJ~cRpa5lhYLfmVQq3LTVvApFSqBDCHvOK2iUZ8KOsBlAnxXKXQF7NTCzNDQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":254,"name":"Emotion","url":"https://www.academia.edu/Documents/in/Emotion"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25552812"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25552812/The_Rise_of_the_Brentano_School"><img alt="Research paper thumbnail of The Rise of the Brentano School" class="work-thumbnail" src="https://attachments.academia-assets.com/47004296/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25552812/The_Rise_of_the_Brentano_School">The Rise of the Brentano School</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspec...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspective. My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fa0551e36a9bd2564424fcd2168a39b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004296,"asset_id":25552812,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25552812"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25552812"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25552812; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25552812]").text(description); $(".js-view-count[data-work-id=25552812]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25552812; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25552812']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25552812, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7fa0551e36a9bd2564424fcd2168a39b" } } $('.js-work-strip[data-work-id=25552812]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25552812,"title":"The Rise of the Brentano School","translated_title":"","metadata":{"abstract":"In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspective. My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913)."},"translated_abstract":"In this chapter, I give a bird’s eye view of the Brentano School from a rather historical perspective. My leading hypothesis is that one crucial factor explaining the rise of the school is Brentano’s unique strategy, within the academic context of the time, to promote the revival of philosophy as a rigorous science. After a brief introduction, I reconstruct the three main phases in the school’s development, namely Brentano’s teaching in Würzburg (1866-73), his teaching in Vienna (1874-95), and Anton Marty’s teaching in Prague (1880-1913).","internal_url":"https://www.academia.edu/25552812/The_Rise_of_the_Brentano_School","translated_internal_url":"","created_at":"2016-05-23T09:26:40.407-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":47004296,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004296/thumbnails/1.jpg","file_name":"Dewalque_Rise_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Rise_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004296/Dewalque_Rise_Brentano_School_Acad-libre.pdf?1467647711=\u0026response-content-disposition=attachment%3B+filename%3DThe_Rise_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=GJP2yIZI3FmiKJwUJMsiD5NC1Pybx5xbhYTPRn9ba7iJ7Kv5YwcXesMLl4KmcwFUHejVJwvutrCjqw93x1u4V5h3mYY9qfO7UpuX~ErQiKSvH~GkF~~J4pl8vvF433JY6rayT6a9OodvVG3axsypsgTLeXb1m3X44voUbHM0-06qGUzfyTNr-h5YhaomI1niSm2p-o~p8k3BdYoTspe4XNFXKplCsyxkNV73Wl4uIl54Fyt4gC~oJcWtUisXbzT5yv~b~NikDTwiyZqf40ohOqRwIZ3qmCAAIH-9yozYqJRHGIxzzEU1YZIHo4aIzq~st5w0mGHYmUjJtBH6foJDrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Rise_of_the_Brentano_School","translated_slug":"","page_count":2,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":47004296,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004296/thumbnails/1.jpg","file_name":"Dewalque_Rise_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004296/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Rise_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004296/Dewalque_Rise_Brentano_School_Acad-libre.pdf?1467647711=\u0026response-content-disposition=attachment%3B+filename%3DThe_Rise_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=GJP2yIZI3FmiKJwUJMsiD5NC1Pybx5xbhYTPRn9ba7iJ7Kv5YwcXesMLl4KmcwFUHejVJwvutrCjqw93x1u4V5h3mYY9qfO7UpuX~ErQiKSvH~GkF~~J4pl8vvF433JY6rayT6a9OodvVG3axsypsgTLeXb1m3X44voUbHM0-06qGUzfyTNr-h5YhaomI1niSm2p-o~p8k3BdYoTspe4XNFXKplCsyxkNV73Wl4uIl54Fyt4gC~oJcWtUisXbzT5yv~b~NikDTwiyZqf40ohOqRwIZ3qmCAAIH-9yozYqJRHGIxzzEU1YZIHo4aIzq~st5w0mGHYmUjJtBH6foJDrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":11117,"name":"School of Brentano","url":"https://www.academia.edu/Documents/in/School_of_Brentano"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[{"id":7133806,"url":"http://orbi.ulg.ac.be/handle/2268/196001"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="26724217"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School"><img alt="Research paper thumbnail of The Unity of the Brentano School" class="work-thumbnail" src="https://attachments.academia-assets.com/47004068/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School">The Unity of the Brentano School</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive ma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cc926a847f7e79dcae5bb06a2459f3e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47004068,"asset_id":26724217,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26724217"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26724217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26724217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26724217]").text(description); $(".js-view-count[data-work-id=26724217]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26724217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26724217']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26724217, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cc926a847f7e79dcae5bb06a2459f3e8" } } $('.js-work-strip[data-work-id=26724217]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26724217,"title":"The Unity of the Brentano School","translated_title":"","metadata":{"abstract":"What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist."},"translated_abstract":"What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist.","internal_url":"https://www.academia.edu/26724217/The_Unity_of_the_Brentano_School","translated_internal_url":"","created_at":"2016-07-04T08:43:56.050-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":47004068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004068/thumbnails/1.jpg","file_name":"Dewalque_Unity_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Unity_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004068/Dewalque_Unity_Brentano_School_Acad-libre.pdf?1467647202=\u0026response-content-disposition=attachment%3B+filename%3DThe_Unity_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=DToWIbIgmZE7PUjAKKZbQgkCDcNGqKRA-ZmuDUiptSUyL-8TPudhFnKnWF9PqcyC2lY8s8J2JSJflwVLVQJF4kTomBI4KdMsH9srr2wTYwIqg-ZxG9WxSGKcg4oAeS1nBMgarMcsoDAXom8txl9-tCmhAgXou~IrsdPzIeoeaC5Km8gClE9sivCGXOFgjNKKsAN5VlffBm9KhPH03agSe-U2yDefz38M1M5h3X5bCTgkUDiIduXgv6he0dNJeEfx55niLBcE34cVPsclPB9A~Q1q30eRZiEDqln-gWWMJVNhDdHZSMKpeCCyt01j60w-1SQK4FCh~2vRL592dqXzYw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Unity_of_the_Brentano_School","translated_slug":"","page_count":2,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":47004068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47004068/thumbnails/1.jpg","file_name":"Dewalque_Unity_Brentano_School_Acad.pdf","download_url":"https://www.academia.edu/attachments/47004068/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Unity_of_the_Brentano_School.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47004068/Dewalque_Unity_Brentano_School_Acad-libre.pdf?1467647202=\u0026response-content-disposition=attachment%3B+filename%3DThe_Unity_of_the_Brentano_School.pdf\u0026Expires=1732644289\u0026Signature=DToWIbIgmZE7PUjAKKZbQgkCDcNGqKRA-ZmuDUiptSUyL-8TPudhFnKnWF9PqcyC2lY8s8J2JSJflwVLVQJF4kTomBI4KdMsH9srr2wTYwIqg-ZxG9WxSGKcg4oAeS1nBMgarMcsoDAXom8txl9-tCmhAgXou~IrsdPzIeoeaC5Km8gClE9sivCGXOFgjNKKsAN5VlffBm9KhPH03agSe-U2yDefz38M1M5h3X5bCTgkUDiIduXgv6he0dNJeEfx55niLBcE34cVPsclPB9A~Q1q30eRZiEDqln-gWWMJVNhDdHZSMKpeCCyt01j60w-1SQK4FCh~2vRL592dqXzYw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[{"id":7283598,"url":"http://hdl.handle.net/2268/198313"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2391602"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/2391602/Windelband_on_Beurteilung"><img alt="Research paper thumbnail of Windelband on Beurteilung" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2391602/Windelband_on_Beurteilung">Windelband on Beurteilung</a></div><div class="wp-workCard_item"><span>Judgement and the Epistemic Foundation of Logic</span><span>, Jan 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A main challenge for philosophers of the late nineteenth and early twentieth century was to const...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A main challenge for philosophers of the late nineteenth and early twentieth century was to construct judgements as acts of decision or position (thesis) rather than as acts of combination or synthesis. Let us call this the thetic view. Franz Brentano (1838–1917) is usually regarded as the best supporter of this view, since he takes advantage of the Kantian-Herbartian notion of ‘position’ (Setzung) to break with the traditional definition of judgement as symplokè. Generally speaking I think this usual line of interpretation is quite correct, yet it could benefit from a more detailed account of the Brentano reception. What I would like to suggest is this: At stake in Brentano’s legacy is not just the rejection of the synthetic view but also the way in which the thetic dimension is itself conceived. There are, in fact, various ways of constructing judgements as thetic or positional phenomena. Brentano’s notion of ‘existential assertion’ is not the only way to do so.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2391602"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2391602"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2391602; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2391602]").text(description); $(".js-view-count[data-work-id=2391602]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2391602; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2391602']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2391602, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=2391602]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2391602,"title":"Windelband on Beurteilung","translated_title":"","metadata":{"abstract":"A main challenge for philosophers of the late nineteenth and early twentieth century was to construct judgements as acts of decision or position (thesis) rather than as acts of combination or synthesis. 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This theory has received much less attention in recent literature than the intentionality thesis or the theory of inner perception. However, I argue that it provides us with substantive resources in order to conceptualize the unity of intentionality and phenomenality. My proposal is to think of the connection between intentionality and phenomenality as a certain combination of part/whole relations rather than as a supervenience or identity relation. To begin, I discuss some reasons for being a (neo-)Brentanian about the mind and briefly introduce the main characteristics of Brentano’s internalist description program. Then, I turn to the current “inseparatist” way of dealing with intentionality and phenomenality, focusing on the demand for unity coming from advocates of phenomenal intentionality. I suggest that the unity of the mind may be put in a new light if we put aside metaphysical–epistemological questions, go back to Brentano’s description program, and endorse his thesis that the mental is something unified in which various parts must be distinguished. In the last section, I draw some lessons from this approach, holding that, for any representational content R, R is (in Brentano’s terms) an abstractive or “distinctional” part of the relevant state and that, for any qualitative aspect Q, Q is an abstractive or “distinctional” part of the relevant representational content R.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ccb55aa64e624946c11d6d48fc3ac8ce" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33732209,"asset_id":2391642,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33732209/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2391642"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2391642"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2391642; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2391642]").text(description); $(".js-view-count[data-work-id=2391642]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2391642; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2391642']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2391642, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ccb55aa64e624946c11d6d48fc3ac8ce" } } $('.js-work-strip[data-work-id=2391642]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2391642,"title":"Brentano and the parts of the mental: a mereological approach to phenomenal intentionality","translated_title":"","metadata":{"abstract":"In this paper, I explore one particular dimension of Brentano’s legacy, namely, his theory of mental analysis. 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Il suggère qu\u0026#x27;un pas en avant peut être fait en direction d\u0026#x27;une compréhension plus prometteuse de cet arrière-plan historique si nous portons notre ...","internal_url":"https://www.academia.edu/20480651/La_critique_n%C3%A9okantienne_de_Kant_et_l_instauration_d_une_th%C3%A9orie_conceptualiste_de_la_perception","translated_internal_url":"","created_at":"2016-01-22T00:21:34.753-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"La_critique_néokantienne_de_Kant_et_l_instauration_d_une_théorie_conceptualiste_de_la_perception","translated_slug":"","page_count":null,"language":"fr","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":5175,"name":"Dialogue","url":"https://www.academia.edu/Documents/in/Dialogue"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10059976"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/10059976/Ph%C3%A9nom%C3%A9nologie_autrichienne_le_programme_de_Brentano"><img alt="Research paper thumbnail of Phénoménologie autrichienne: le programme de Brentano" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/10059976/Ph%C3%A9nom%C3%A9nologie_autrichienne_le_programme_de_Brentano">Phénoménologie autrichienne: le programme de Brentano</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is usual to think of the spectacular development of the Brentano School in Austria as being ti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is usual to think of the spectacular development of the Brentano School in Austria as being tied to the rise of a specific research program, which is sometimes dubbed “Austrian phenomenology”. I discuss here some evidences for the existence of such a program. In the discussion, I highlight two claims which I take to be constitutive of the Brentanian phenomenology. The first one is the epistemological claim according to which our concepts all have an empirical origin, which has to be located in the experience we have of our own mental states. The second one is the methodological claim according to which describing a mental phenomenon P is nothing but analysing P, where “analysing P” simply means “distinctly perceiving all the constituents of P”. Although a deeper insight in those two claims would require considerable further investigations, I suggest they should be part of the picture when it comes to adjudicating on the specificity of the Brentanian program.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10059976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10059976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10059976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10059976]").text(description); $(".js-view-count[data-work-id=10059976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10059976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10059976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10059976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=10059976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10059976,"title":"Phénoménologie autrichienne: le programme de Brentano","translated_title":"","metadata":{"abstract":"It is usual to think of the spectacular development of the Brentano School in Austria as being tied to the rise of a specific research program, which is sometimes dubbed “Austrian phenomenology”. 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We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. On the proposed view, there is a sense in which our mental states may be said to appear to us, hence there is a sense to say that there are mental phenomena.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e75b903cfb96172b750e3def3cce40d3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36154828,"asset_id":10020667,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36154828/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10020667"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10020667"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10020667; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10020667]").text(description); $(".js-view-count[data-work-id=10020667]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10020667; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10020667']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10020667, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e75b903cfb96172b750e3def3cce40d3" } } $('.js-work-strip[data-work-id=10020667]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10020667,"title":"Existe-t-il des phénomènes mentaux?","translated_title":"","metadata":{"abstract":"This paper offers a critical discussion of the so-called argument from the transparency of experience. We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. On the proposed view, there is a sense in which our mental states may be said to appear to us, hence there is a sense to say that there are mental phenomena."},"translated_abstract":"This paper offers a critical discussion of the so-called argument from the transparency of experience. We recall of the argument against the historical background of phenomenal anti-dualism (Natorp, Wundt, Russell) and identify three difficulties of it. Eventually, we propose an alternative view, which we call phenomenological dualism. 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Il s'agira, d'abord, de retracer la position de Carl Stumpf (1848-1936 face à la querelle du psychologisme et, ensuite, d'en tirer quelques implications d'allure très générale concernant la place qu'il convient de réserver aux considérations psychologiques en philosophie et, plus particulièrement, en théorie de la connaissance. Afin d'atteindre ce double objectif, je focaliserai mon attention sur la critique stumpfienne de l'antipsychologisme kantien et néokantien, qui me semble particulièrement instructive. Je m'appuierai principalement sur deux textes de Stumpf : son petit traité de l'Académie bavaroise des sciences intitulé Psychologie et théorie de la connaissance (1892), qui est l'un des tout premiers textes critiques consacrés à la querelle du psychologisme, et le premier tome de sa Doctrine de la connaissance (1939), publié après sa mort par Felix Stumpf 1 . Je me référerai aussi occasionnellement aux articles « Phénomènes et fonctions psychiques » et « De la classification des sciences » (1906), ainsi qu'à l'autobiographie intellectuelle de Stumpf (1924) 2 .","grobid_abstract_attachment_id":31307217},"translated_abstract":null,"internal_url":"https://www.academia.edu/3614129/Pourquoi_la_th%C3%A9orie_de_la_connaissance_a_besoin_de_la_psychologie_les_arguments_de_Stumpf","translated_internal_url":"","created_at":"2013-05-27T05:48:11.222-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31307217,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31307217/thumbnails/1.jpg","file_name":"Stumpf_Psychologisme_FINAL.pdf","download_url":"https://www.academia.edu/attachments/31307217/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pourquoi_la_theorie_de_la_connaissance_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31307217/Stumpf_Psychologisme_FINAL-libre.pdf?1390940574=\u0026response-content-disposition=attachment%3B+filename%3DPourquoi_la_theorie_de_la_connaissance_a.pdf\u0026Expires=1732644290\u0026Signature=A-fOV~p9sEfLA554fAz0qu~a1jgb6qfxaENJKLkTbD0VegRDyp~jbmQjGRSAQV4D~zIIRgAOoogBmpG7n-G7Cb-p5IPgJ29sKwqG7S1IK11T~auVxB6b-kUYr3COjgvI7f-M5v~ynaPQ5GuykKzJlgxovOIRuDCU8PQDjdEuk~OyoliBjlsbk3EOq~lzgcDDQuWROUONc1fhcMYyMcSFHUobBsEa8kmaHZKqOHYaHMfUdUZfySsR3Mj7oOcLBF72QYyn2GKHmGSaYWmAT-8weEfKAZDKUIPqIPMzr0VyAB-dTXEPuqxrDWnsmmU3ik7N8XBZJXBY3bPRP~8mwDHEiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pourquoi_la_théorie_de_la_connaissance_a_besoin_de_la_psychologie_les_arguments_de_Stumpf","translated_slug":"","page_count":26,"language":"fr","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[{"id":31307217,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31307217/thumbnails/1.jpg","file_name":"Stumpf_Psychologisme_FINAL.pdf","download_url":"https://www.academia.edu/attachments/31307217/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pourquoi_la_theorie_de_la_connaissance_a.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31307217/Stumpf_Psychologisme_FINAL-libre.pdf?1390940574=\u0026response-content-disposition=attachment%3B+filename%3DPourquoi_la_theorie_de_la_connaissance_a.pdf\u0026Expires=1732644290\u0026Signature=A-fOV~p9sEfLA554fAz0qu~a1jgb6qfxaENJKLkTbD0VegRDyp~jbmQjGRSAQV4D~zIIRgAOoogBmpG7n-G7Cb-p5IPgJ29sKwqG7S1IK11T~auVxB6b-kUYr3COjgvI7f-M5v~ynaPQ5GuykKzJlgxovOIRuDCU8PQDjdEuk~OyoliBjlsbk3EOq~lzgcDDQuWROUONc1fhcMYyMcSFHUobBsEa8kmaHZKqOHYaHMfUdUZfySsR3Mj7oOcLBF72QYyn2GKHmGSaYWmAT-8weEfKAZDKUIPqIPMzr0VyAB-dTXEPuqxrDWnsmmU3ik7N8XBZJXBY3bPRP~8mwDHEiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":913,"name":"Empiricism","url":"https://www.academia.edu/Documents/in/Empiricism"},{"id":11117,"name":"School of Brentano","url":"https://www.academia.edu/Documents/in/School_of_Brentano"},{"id":31054,"name":"Kant \u0026 neo-Kantianism","url":"https://www.academia.edu/Documents/in/Kant_and_neo-Kantianism"},{"id":86927,"name":"Carl Stumpf","url":"https://www.academia.edu/Documents/in/Carl_Stumpf"}],"urls":[{"id":1178240,"url":"http://hdl.handle.net/2268/111821"}]}, dispatcherData: dispatcherData }); 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Rickert et Husserl : deux variétés de « logique pure »" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2436578/Validit%C3%A9_du_sens_ou_id%C3%A9alit%C3%A9_des_significations_Rickert_et_Husserl_deux_vari%C3%A9t%C3%A9s_de_logique_pure_">Validité du sens ou idéalité des significations ? Rickert et Husserl : deux variétés de « logique pure »</a></div><div class="wp-workCard_item"><span>Etudes Philosophiques</span><span>, 2008</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Versions papier et électronique : les numéros sont expédié par poste au fur et à mesure de leur p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Versions papier et électronique : les numéros sont expédié par poste au fur et à mesure de leur parution. Tous les numéros en ligne sont immédiatement accessibles. ... ATTENTION : cette offre d&#x27;abonnement est exclusivement réservée aux particuliers. 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data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/96549990/Brentanos_Case_for_Optimism">Brentano's Case for Optimism</a></div><div class="wp-workCard_item"><span>Rivista Di Filosofia Neo-scolastica</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Call metaphysical optimism the view that this world is the best of all possible worlds. This arti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Call metaphysical optimism the view that this world is the best of all possible worlds. This article addresses Franz Brentano’s case for metaphysical optimism. I argue that, although Brentano does not offer any conclusive argument in favour of the latter, he disentangles many related issues which are interesting in their own right. The article has five sections corresponding to five claims, which I argue are central to Brentano’s view, namely: (§1) metaphysical optimism is best spelled out as the view that this world is the only good among all possible worlds; (§2) the notion of “correct”—or “fitting”—love offers a criterion of the good and the test of inverted love offers a means to identify that which is good; (§3) pessimism has to be distinguished from pejorism, viz. the view that the non-existence of this world is preferable to its existence; (§4) there is something good involved in every “bad” thing, to the effect that pejorism is false; (§5) it is wrong to consider the value of something in isolation.Peer reviewe</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96549990"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96549990"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96549990; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96549990]").text(description); $(".js-view-count[data-work-id=96549990]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96549990; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96549990']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 96549990, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=96549990]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96549990,"title":"Brentano's Case for Optimism","translated_title":"","metadata":{"abstract":"Call metaphysical optimism the view that this world is the best of all possible worlds. 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The article has five sections corresponding to five claims, which I argue are central to Brentano’s view, namely: (§1) metaphysical optimism is best spelled out as the view that this world is the only good among all possible worlds; (§2) the notion of “correct”—or “fitting”—love offers a criterion of the good and the test of inverted love offers a means to identify that which is good; (§3) pessimism has to be distinguished from pejorism, viz. the view that the non-existence of this world is preferable to its existence; (§4) there is something good involved in every “bad” thing, to the effect that pejorism is false; (§5) it is wrong to consider the value of something in isolation.Peer reviewe","publisher":"Vita e Pensiero","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Rivista Di Filosofia Neo-scolastica"},"translated_abstract":"Call metaphysical optimism the view that this world is the best of all possible worlds. This article addresses Franz Brentano’s case for metaphysical optimism. I argue that, although Brentano does not offer any conclusive argument in favour of the latter, he disentangles many related issues which are interesting in their own right. The article has five sections corresponding to five claims, which I argue are central to Brentano’s view, namely: (§1) metaphysical optimism is best spelled out as the view that this world is the only good among all possible worlds; (§2) the notion of “correct”—or “fitting”—love offers a criterion of the good and the test of inverted love offers a means to identify that which is good; (§3) pessimism has to be distinguished from pejorism, viz. the view that the non-existence of this world is preferable to its existence; (§4) there is something good involved in every “bad” thing, to the effect that pejorism is false; (§5) it is wrong to consider the value of something in isolation.Peer reviewe","internal_url":"https://www.academia.edu/96549990/Brentanos_Case_for_Optimism","translated_internal_url":"","created_at":"2023-02-08T09:24:06.294-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":795124,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Brentanos_Case_for_Optimism","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":795124,"first_name":"Arnaud","middle_initials":null,"last_name":"Dewalque","page_name":"ArnaudDewalque","domain_name":"ulg","created_at":"2011-09-28T01:34:39.632-07:00","display_name":"Arnaud Dewalque","url":"https://ulg.academia.edu/ArnaudDewalque"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":7411,"name":"Theodicy","url":"https://www.academia.edu/Documents/in/Theodicy"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":14806,"name":"Metaethics","url":"https://www.academia.edu/Documents/in/Metaethics"},{"id":61671,"name":"Optimism","url":"https://www.academia.edu/Documents/in/Optimism"},{"id":173659,"name":"Pessimism","url":"https://www.academia.edu/Documents/in/Pessimism"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); 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Section 1 outlines an overall framework for the philosophical analysis of assumptions and cognitive attitudes. Section 2 gives an overview of Brentano's analysis of cognitive attitudes and some difficulties thereof. Section 3 offers a critical examination of Meinong's rival analysis. 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Exemples introductifs2. Trois theses de Chisholm sur l’intentionnalite3. Reference ind...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sommaire1. Exemples introductifs2. Trois theses de Chisholm sur l’intentionnalite3. Reference indirecte4. Brentano, les modes de representation5. Representations in obliquo non convertibles6. Meprises dues au langage7. Recapitulation et reformulation du probleme8. L’interpretation en termes de contenu dependant9. Quelques implications10. ConclusionReferences</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="de009bc4e681dd5ebd74aab020feca2c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98417498,"asset_id":96549986,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98417498/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96549986"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96549986"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96549986; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96549986]").text(description); $(".js-view-count[data-work-id=96549986]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96549986; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96549986']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 96549986, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "de009bc4e681dd5ebd74aab020feca2c" } } $('.js-work-strip[data-work-id=96549986]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96549986,"title":"Intentionnalité in obliquo","translated_title":"","metadata":{"abstract":"Sommaire1. 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Formulée de la manière la plus générale qui soit, son idée est que l'expérience d'un objet dépend, dans sa possibilité même, de certains principes d'organisation non discursifs ou non conceptuels, qui ne relèvent pas de l'entendement mais de la sensibilité, à savoir précisément l'espace (forme du sens externe) et le temps (forme du sens interne). En d'autres termes, la thèse directrice de l'esthétique transcendantale kantienne est que le sensible, abstraction faite de toute détermination opérée par l'entendement, présenterait malgré tout une certaine structuration spatiale et temporelle. Je m'intéresserai ici à la réception de cette thèse en Allemagne à la fin du XIX e et au début du XX e siècle, soit dans la période marquée par ce que l'on appelle communément le « retour à Kant ». Durant cette période, l'esthétique transcendantale kantienne a fait l'objet d'importants débats. La virulente controverse sur l'espace entre Adolf Trendelenburg et Kuno Fischer, surtout connue pour avoir joué un rôle dans la genèse du néokantisme de Hermann Cohen, ne représente certainement qu'un exemple parmi d'autres. Ne revenant pas sur ce point, je focaliserai plutôt mon attention sur deux critiques de l'esthétique transcendantale kantienne qui me semblent avoir une portée à la fois plus générale et plus profonde. Ces critiques, du reste, traduisent deux attitudes opposées face au kantisme. a / La première est celle défendue par les principaux représentants du néokantisme classique. Ces derniers ont suggéré que l'esthétique transcendantale kantienne, pour ainsi dire, accordait trop à la sensibilité. Ils ont dès lors entrepris, avec certaines variantes, de rejeter l'idée de principes d'organisation non discursifs et de mettre toute détermination objective au compte de l'entendement ou de la pensée. 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Is there a distinctive ma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What, if anything, makes the unity and cohesion of the Brentano School? Is there a distinctive mark of what may be called the Brentanian philosophical orientation—or Brentanism for short? In this chapter, I argue that those questions are best answered in terms of metaphilosophical claims, claims about what philosophy is and how it should be best carried out—descriptive and normative claims. The proposal I wish to make, in sum, is the following: (i) all the members of the Brentano School share a specific conception of philosophy, and (ii) only they share this conception. To begin, I briefly contrast this approach with those seeking the criterion of Brentanism in doctrinal or merely methodological claims. I then identify a cluster of nine metaphilosophical and epistemological claims arguably endorsed by all the members of the school. I do not intend to deny that other, non-‐Brentanian philosophers have held some of those claims separately. My suggestion, however, is that the combination of those nine claims may be considered a plausible mark of what it is to be a Brentanist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="76736094"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="76736094"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76736094; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76736094]").text(description); $(".js-view-count[data-work-id=76736094]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76736094; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76736094']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 76736094, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=76736094]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76736094,"title":"The Unity of the Brentano School","translated_title":"","metadata":{"abstract":"What, if anything, makes the unity and cohesion of the Brentano School? 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Catégories logiques et catégories ontologiques - 2011 - Foreword and summary</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/BrunoLeclercq">Bruno Leclercq</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/ArnaudDewalque">Arnaud Dewalque</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/DenisSeron">Denis Seron</a></span></div><div class="wp-workCard_item"><span>Presses Universitaires de Liège</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="96ead5c82579f5a925dbd92a9716f1cd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54319072,"asset_id":34444705,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54319072/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34444705"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34444705"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34444705; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34444705]").text(description); $(".js-view-count[data-work-id=34444705]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34444705; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34444705']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34444705, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "96ead5c82579f5a925dbd92a9716f1cd" } } $('.js-work-strip[data-work-id=34444705]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34444705,"title":"(ed.) 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text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41683447/Psychological_Themes_in_the_School_of_Alexius_Meinong">Psychological Themes in the School of Alexius Meinong</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://uniurb.academia.edu/VenanzioRaspa">Venanzio Raspa</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/ArnaudDewalque">Arnaud Dewalque</a></span></div><div class="wp-workCard_item"><span>De Gruyter</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume addresses key aspects of the philosophical psychology elaborated by Alexius Meinong a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This volume addresses key aspects of the philosophical psychology elaborated by Alexius Meinong and some of his students. It covers a wide range of topics, from the place of psychological investigations in Meinong’s unique philosophical programme to his thought-provoking views on perception, colours, "Vorstellungsproduktion", assumptions, values, truth, and emotions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7720c156a72ed0a7690b10a6ba04a6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61839507,"asset_id":41683447,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61839507/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41683447"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41683447"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41683447; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41683447]").text(description); $(".js-view-count[data-work-id=41683447]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41683447; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41683447']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41683447, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e7720c156a72ed0a7690b10a6ba04a6f" } } $('.js-work-strip[data-work-id=41683447]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41683447,"title":"Psychological Themes in the School of Alexius Meinong","translated_title":"","metadata":{"doi":"10.1515/9783110664850","volume":"10","abstract":"This volume addresses key aspects of the philosophical psychology elaborated by Alexius Meinong and some of his students. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="10079388" id="books"><div class="js-work-strip profile--work_container" data-work-id="43280490"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/43280490/Philosophy_of_Language_in_the_Brentano_School_Reassessing_the_Brentanian_Legacy"><img alt="Research paper thumbnail of Philosophy of Language in the Brentano School. Reassessing the Brentanian Legacy" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/43280490/Philosophy_of_Language_in_the_Brentano_School_Reassessing_the_Brentanian_Legacy">Philosophy of Language in the Brentano School. Reassessing the Brentanian Legacy</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ulb.academia.edu/S%C3%A9bastienRichard">Sébastien Richard</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/ArnaudDewalque">Arnaud Dewalque</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://bonn.academia.edu/CGauvry">C. Gauvry</a></span></div><div class="wp-workCard_item"><span>Dewalque A., Gauvry Ch. et Richard S. (éds.), Philosophy of Language in the Brentano School. Reassessing the Brentanian Legacy, Palgrave, Basingstoke</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This collection of fourteen original essays addresses the seminal contribution of Franz Brentano ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This collection of fourteen original essays addresses the seminal contribution of Franz Brentano and his heirs to philosophy of language. Despite the great interest provoked by the Brentanian tradition and its multiple connections with early analytic philosophy, precious little is known about the Brentanian contribution to philosophy of language. The aim of this new collection is to fill this gap by providing the reader with a more thorough understanding of the legacy of Brentano and his school, in their pursuit of a unique research programme according to which the analysis of meaning is inseparable from philosophical inquiries into what goes on in the mind and what there is in the world. <br />In three parts, the volume first reconstructs Brentano’s pathbreaking thoughts on meaning and grammatical illusions, exploring their strong connections with the Austro-German tradition and analytic philosophy. It then addresses the multifaceted debates on the objectivity of meaning in the Brentano School and its aftermath (Meinong, Husserl, Ingarden, Twardowski and the Lvov-Warsaw School). Finally, part three explores Brentano’s wider legacy, namely: Husserl’s theory of modification and typicality, Bühler’s theory of linguistic and non-linguistic expressions, and Wittgenstein’s thoughts on guidance and rule-following.<br />The result is a unique collection of essays which shows the significance, originality and timely character of the Brentanian philosophy of language.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43280490"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43280490"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43280490; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43280490]").text(description); $(".js-view-count[data-work-id=43280490]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43280490; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43280490']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43280490, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=43280490]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43280490,"title":"Philosophy of Language in the Brentano School. 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It then addresses the multifaceted debates on the objectivity of meaning in the Brentano School and its aftermath (Meinong, Husserl, Ingarden, Twardowski and the Lvov-Warsaw School). Finally, part three explores Brentano’s wider legacy, namely: Husserl’s theory of modification and typicality, Bühler’s theory of linguistic and non-linguistic expressions, and Wittgenstein’s thoughts on guidance and rule-following.\nThe result is a unique collection of essays which shows the significance, originality and timely character of the Brentanian philosophy of language. \n","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Dewalque A., Gauvry Ch. et Richard S. (éds.), Philosophy of Language in the Brentano School. Reassessing the Brentanian Legacy, Palgrave, Basingstoke"},"translated_abstract":"This collection of fourteen original essays addresses the seminal contribution of Franz Brentano and his heirs to philosophy of language. Despite the great interest provoked by the Brentanian tradition and its multiple connections with early analytic philosophy, precious little is known about the Brentanian contribution to philosophy of language. The aim of this new collection is to fill this gap by providing the reader with a more thorough understanding of the legacy of Brentano and his school, in their pursuit of a unique research programme according to which the analysis of meaning is inseparable from philosophical inquiries into what goes on in the mind and what there is in the world. \nIn three parts, the volume first reconstructs Brentano’s pathbreaking thoughts on meaning and grammatical illusions, exploring their strong connections with the Austro-German tradition and analytic philosophy. It then addresses the multifaceted debates on the objectivity of meaning in the Brentano School and its aftermath (Meinong, Husserl, Ingarden, Twardowski and the Lvov-Warsaw School). Finally, part three explores Brentano’s wider legacy, namely: Husserl’s theory of modification and typicality, Bühler’s theory of linguistic and non-linguistic expressions, and Wittgenstein’s thoughts on guidance and rule-following.\nThe result is a unique collection of essays which shows the significance, originality and timely character of the Brentanian philosophy of language. \n","internal_url":"https://www.academia.edu/43280490/Philosophy_of_Language_in_the_Brentano_School_Reassessing_the_Brentanian_Legacy","translated_internal_url":"","created_at":"2020-06-07T10:32:07.234-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":446456,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":34920398,"work_id":43280490,"tagging_user_id":446456,"tagged_user_id":795124,"co_author_invite_id":null,"email":"a***e@ulg.ac.be","affiliation":"Université de Liège","display_order":0,"name":"Arnaud Dewalque","title":"Philosophy of Language in the Brentano School. 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Specifically, most of the contemporary studies addressed to Brentano’s philosophy clearly show that the role of utmost importance he played, and still plays, within the history of philosophy is not only due to his introduction and discussion of the notion of intentionality. In the last decades indeed, specific attention has been payed (a) to Brentano’s ethical theory, (b) to his overall assessment of philosophy and (c) in arguing for the idea that psychology should to be considered in the same manner as a rigorous science.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="80f05eeb1b400f8a684c809d8700bbfc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62103868,"asset_id":41978708,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62103868/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41978708"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41978708"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41978708; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41978708]").text(description); $(".js-view-count[data-work-id=41978708]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41978708; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41978708']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41978708, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "80f05eeb1b400f8a684c809d8700bbfc" } } $('.js-work-strip[data-work-id=41978708]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41978708,"title":"Franz Brentano The Origin and Originality of his Thought and School_ Rivista di Filosofia Neo-Scolastica 4-2019","translated_title":"","metadata":{"issue":"4","volume":"CXI","abstract":"The centenary of Brentano’s death provides the opportunity to witness the leading position carved out by his thought within the centennial history of «Rivista di Filosofia Neo-Scolastica», seeking to point out in what extent Brentano’s philosophy can be still considered ‘contemporary’. 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href="https://www.academia.edu/41758248/Enqu%C3%AAte_sur_les_repr%C3%A9sentations_mentales"><img alt="Research paper thumbnail of Enquête sur les représentations mentales" class="work-thumbnail" src="https://attachments.academia-assets.com/61916486/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41758248/Enqu%C3%AAte_sur_les_repr%C3%A9sentations_mentales">Enquête sur les représentations mentales</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://univ-tlse2.academia.edu/Rapha%C3%ABlK%C3%BCnstler">Raphaël Künstler</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ulg.academia.edu/ArnaudDewalque">Arnaud Dewalque</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/PierreLivet">Pierre Livet</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://univ-tlse2.academia.edu/ClaudiaSERBAN">Claudia SERBAN</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://unine.academia.edu/AlexandreDeclos">Alexandre Declos</a></span></div><div class="wp-workCard_item"><span>Enquête sur les représentations mentales</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">L a référence aux représentations mentales joue un rôle central dans notre vision du monde. Non s...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">L a référence aux représentations mentales joue un rôle central dans notre vision du monde. Non seulement leur existence semble indéniable, mais elles permettent d'expliquer un grand nombre de phénomènes : la conscience, la perception, les opérations cognitives, le langage, les réalités sym-boliques, les conduites individuelles et collectives. Aussi sont-elles étudiées par les psychologues, les sociologues, les anthropologues, les linguistes, les neu-roscientifiques, etc. Cette puissance explicative paraît résulter du fait que le caractère représentionnel des représentations incarnées, corporelles, obser-vables, dériverait d'une capacité représentationnelle primordiale de l'esprit. Il est pourtant notoirement difficile de concevoir comment les représenta-tions mentales pourraient jouer ce rôle, et cela pour plusieurs raisons. 1° Leur caractère mental rend plus mystérieuse encore la relation représentationnelle, puisque, celle-ci devant relier des esprits d'un côté, et des corps de l'autre, cette relation serait ontologiquement hétérogène. 2° Si la relation de représenta-tion s'explique par des représentations mentales, le caractère représentation-nel d'une représentation mentale devrait également s'expliquer par une autre représentation mentale, et ainsi de suite, si bien qu'on voit mal comment une relation quelconque pourrait être instaurée. 3° Les représentations mentales ne sont directement accessibles que par introspection : admettre dans les expli-cations scientifiques des faits directement connus par une seule personne, ne serait-ce pas ouvrir la voie à toutes les dérives ? 4° Tous les scientifiques ne s'accordent pas sur la nature ou le format des représentations mentales : sont-elles des images ? Des propositions ? Des intentionnalités sui generis ?… Le constat nous met devant une alternative : soit nous parvenons à conce-voir les représentations mentales, soit nous devons apprendre à nous en pas-ser. Ce sont chacune de ces deux voies qu'explore cet ouvrage. La philosophe Natalie Depraz est professeure à l'Université de Rouen Normandie et membre des Archives-Husserl (ENS Paris-CNRS). Le philosophe raphaël KüNstler est PRAG à l'Université de Toulouse-Jean Jaurès.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a8ddabd7207ed31decffbf0a387891c7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61916486,"asset_id":41758248,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61916486/download_file?st=MTczMjY0MTU2Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41758248"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41758248"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41758248; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41758248]").text(description); $(".js-view-count[data-work-id=41758248]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41758248; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41758248']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41758248, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a8ddabd7207ed31decffbf0a387891c7" } } $('.js-work-strip[data-work-id=41758248]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41758248,"title":"Enquête sur les représentations mentales","translated_title":"","metadata":{"abstract":"L a référence aux représentations mentales joue un rôle central dans notre vision du monde. 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Il est pourtant notoirement difficile de concevoir comment les représenta-tions mentales pourraient jouer ce rôle, et cela pour plusieurs raisons. 1° Leur caractère mental rend plus mystérieuse encore la relation représentationnelle, puisque, celle-ci devant relier des esprits d'un côté, et des corps de l'autre, cette relation serait ontologiquement hétérogène. 2° Si la relation de représenta-tion s'explique par des représentations mentales, le caractère représentation-nel d'une représentation mentale devrait également s'expliquer par une autre représentation mentale, et ainsi de suite, si bien qu'on voit mal comment une relation quelconque pourrait être instaurée. 3° Les représentations mentales ne sont directement accessibles que par introspection : admettre dans les expli-cations scientifiques des faits directement connus par une seule personne, ne serait-ce pas ouvrir la voie à toutes les dérives ? 4° Tous les scientifiques ne s'accordent pas sur la nature ou le format des représentations mentales : sont-elles des images ? 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