In these early exchanges and in the parallel debate over the proper understanding of Wittgenstein's remarks on rule-following, some of McDowell's characteristic intellectual stances were formed : to borrow a Wittgensteinian expression, the defence of a realism without empiricism, an emphasis on the human limits of our aspiration to objectivity, the idea that meaning and mind can be directly manifested in the action, particularly linguistic action, of other people, and a distinctive disjunctive theory of perceptual experience.
32.
The name " contemplative philosophy " was first coined by D . Z . Phillips in " Philosophy's Cool Place ", which rests on an interpretation of a passage from Wittgenstein's " Culture and Value . " This interpretation was first labeled, " Wittgensteinian Fideism, " by Kai Nielsen but those who consider themselves Wittgensteinians in the Swansea tradition have relentlessly and repeatedly rejected this construal as a caricature of Wittgenstein's considered position; this is especially true of D . Z . Phillips.
33.
The name " contemplative philosophy " was first coined by D . Z . Phillips in " Philosophy's Cool Place ", which rests on an interpretation of a passage from Wittgenstein's " Culture and Value . " This interpretation was first labeled, " Wittgensteinian Fideism, " by Kai Nielsen but those who consider themselves Wittgensteinians in the Swansea tradition have relentlessly and repeatedly rejected this construal as a caricature of Wittgenstein's considered position; this is especially true of D . Z . Phillips.
34.
Education and the Postmodern Condition and Poststructuralism, Politics and Education, among other things, examine the work of Lyotard, while Wittgenstein : Philosophy, Postmodernism and Pedagogy, a co-authored book ( with James Marshall ) attempts to bridge the continental / analytic divide by interpreting the work of Anglo-American Wittgensteinians ( e . g ., Richard Rorty, Stanley Cavell, Stephen Toulmin ) alongside that of prominent poststructuralist'thinkers ( e . g ., Lyotard, Michel Foucault, and Jacques Derrida ).
35.
The Wittgensteinian philosopher Peter Winch discussed the paradox in " The Idea of a Social Science and its Relation to Philosophy " ( 1958 ), where he argued that the paradox showed that " the actual process of drawing an inference, which is after all at the heart of logic, is something which cannot be represented as a logical formula . . . Learning to infer is not just a matter of being taught about explicit logical relations between propositions; it is learning " to do " something " ( p . 57 ).
36.
Ethnomethodology is not Durkheimian, although it shares some of the interests of Durkheim; it is not phenomenology, although it borrows from Husserl and Schutz's studies of the Lifeworld ( " Lebenswelt " ); it is not a form of Gestalt theory, although it describes social orders as having Gestalt-like properties; and, it is not Wittgensteinian, although it makes use of Wittgenstein's understanding of rule-use, etc . Instead, these borrowings are only fragmentary references to theoretical works from which ethnomethodology has appropriated theoretical ideas for the expressed purposes of "'doing "'ethnomethodological investigations.
37.
The question he believed needed to be fundamentally addressed instead was " what kind of concept is'art'? " Weitz used this question to propel both his defense of Wittgensteinian family resemblances, as well as his defense of art as an " open concept . " Weitz is widely considered to have renewed interest within the analytical philosophy for aesthetics, where his claims have been challenged for over fifty years, most famously by Maurice Mandelbaum in the 1965 article " Family Resemblances and Generalizations Concerning the Arts . " Weitz later developed a philosophy of criticism, in which the critic must describe, interpret, evaluate, and finally theorize about the work in question.
