Analytic Philosophy Journal

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Aug 3, 2024, 4:33:01 PM8/3/24

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Philosophical Studies is a dedicated periodical devoted to the publication of papers in exclusively analytic philosophy.

Publishes articles that exemplify clarity and precision.
Keeps readers informed about central issues and problems in contemporary analytic philosophy.
Welcomes papers that apply formal techniques to philosophical problems
Received high marks in a survey in which an overwhelming majority of participants expressed their willingness to publish in the journal again.

Review of Analytic Philosophy is a peer-reviewed international journal designed to provide a forum for people working in analytic philosophy broadly conceived. It publishes high quality original research on any area of analytic philosophy, including Epistemology, Metaphysics, Philosophy of Mind, Philosophy of Language, Philosophy of Science, Logic, Normative Ethics, Metaethics, and History of Philosophy.

Manuscripts should be between 8000 and 10000 words with an abstract of around 150 words and submitted as a double-spaced Word document or PDF file. They should be fully anonymized to ensure double-blind reviewing. Manuscripts are submitted under the understanding that they have not been published elsewhere, either in whole or in part, and are not currently under review elsewhere. Submissions can be made via the online submission form at ( -journal.net/submit-for-authors/).

All manuscripts must be written in clear, concise English, and be consistent in style and spelling. Manuscripts will be published in English and all accepted manuscripts will be proofread and edited by professional editors (included in the publication fee).

Authors of an accepted manuscript shall agree to transfer the copyright of the manuscript to MYU K.K. All articles published in Review of Analytic Philosophy are available under the terms of the Creative Commons Attribution 4.0 International License (CC-BY 4.0, ).

This journal is open-access and operates on an author-side fee basis. The fee will cover typesetting, proofreading, and reviewing, as well as publication of the article online and the printing of hard copies and requested reprints. We will also pay an honorarium to all reviewers.
Importantly, the fee will also cover professional editing for English clarity and naturalness. The publication fee, payable upon article acceptance, is JPY 40000, and the proofreading fee varies from JPY 0 to 50000 depending on the level of English. English-speaking authors are not required to pay the proofreading fee.
Note that a discount is available if the first author is not employed full time. Please contact us for details.
The authors are requested to pay the fee after their paper has been accepted for publication. The authors of rejected papers will not be charged.

Michael Kremer is the Mary R. Morton Distinguished Service Professor of Philosophy Emeritus. He received his PhD from the University of Pittsburgh in 1986; prior to joining the University of Chicago he taught at the University of Notre Dame. His research focuses on the history of analytic philosophy, especially Frege, Russell, and the early Wittgenstein. His current project is on the philosophy of Gilbert Ryle, with special reference to the knowing how/knowing that debate. He also has long-standing interests in logic and the philosophy of language, as well as the relationship between reason and religious faith.

"Epicurus's old questions are yet unanswered. Is he [God] willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil?" (Hume, Dialogues Concerning Natural Religion)This course will consider the challenge posed by the existence of evil to the rationality of traditional theistic belief. Drawing on both classic and contemporary readings, we will analyze atheistic arguments from evil, and attempts by theistic philosophers to construct "theodicies" and "defenses" in response to these arguments, including the "free-will defense," "soul-making theodicies," and "suffering God theodicies." We will also consider critiques of such theodicies as philosophically confused, morally depraved, or both; and we will discuss the problem of divinely commanded or enacted evil (for example the doctrine of hell). (A)

This course will be an introduction to the history of analytic philosophy from its beginnings in the development of modern logic, and the realist reactions to British idealism, through philosophies of logical and metaphysical analysis, to logical positivism and ordinary language philosophy. We will read canonical figures but also more neglected authors who helped to shape the tradition. Figures to be discussed will include Gottlob Frege, F H Bradley, G E Moore, Bertand Russell, Ludwig Wittgenstein (early and late), Susan Stebbing, Moritz Schlick, Rudolf Carnap, Margaret MacDonald, and Gilbert Ryle. Readings will be from primary sources. (B) (IV)

An introduction to the concepts and principles of symbolic logic. We learn the syntax and semantics of truth-functional and first-order quantificational logic, and apply the resultant conceptual framework to the analysis of valid and invalid arguments, the structure of formal languages, and logical relations among sentences of ordinary discourse. Occasionally we will venture into topics in philosophy of language and philosophical logic, but our primary focus is on acquiring a facility with symbolic logic as such.

In this article, I outline three critiques of analytic philosophy; that it is (1) irrelevant to individuals and society; (2) unconstructive; and (3) excessively technical. These critiques are linked to skepticism about the educational value of analytic philosophy. In response, I suggest that if analytic philosophy provides constructive guidance about prominent and pressing questions, then it holds potential educational value. I identify a body of prominent and pressing questions that are addressed by analytic philosophy as a discipline. Because analytic philosophy is often concerned with the analysis of ordinary concepts, there is at least some potential educational value to analytic philosophy insofar as it provides guidance about the meaning of ordinary concepts that ground ordinary questions. Taking P. F. Strawson's paradigmatically analytic account of philosophy, I show that analytic philosophy can directly address ordinary questions in a constructive manner. Analytic philosophy is neither (1) irrelevant, (2) unconstructive, nor (3) excessively technical.

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Analytic philosophy was introduced in Latin America in themid-twentieth century. Its development has been heterogeneous indifferent countries of the region but has today reached a considerabledegree of maturity and originality, with a strong community workingwithin the analytic tradition in Latin America. This entry describesthe historical development of analytic philosophy in Latin America andoffers some examples of original contributions by Latin Americananalytic philosophers.

This entry gives an overview of analytic philosophy producedin Latin America, not about Latin America. It coversphilosophical developments concerning diverse and universal problemsthat are at the heart of Western philosophy. It focuses onphilosophers who have developed a large part of their research andteaching practice in Latin American countries.[1]

What is the scope of analytic philosophy? Analytic philosophy is notrestricted to the use of conceptual analysis (Ezcurdia 2015).Following Rabossi (1975) and Sierra (1987), one could draw theboundaries of analytic philosophy by focusing on some family traits: apositive attitude toward scientific knowledge, a cautious attitudetoward metaphysics, a conception of philosophy as a conceptual task, aclose relationship between language and philosophy, a concern withoffering arguments to answer philosophical questions, and a search forconceptual clarity.

Analytic philosophy as practiced in Latin America has two additionaltraits. First, since analytic philosophy was introduced in LatinAmerica while other philosophical traditions were dominant, LatinAmerican analytic philosophy often deals with metaphilosophical issuessuch as the nature of philosophy, its role in society, its relation toother philosophical traditions, and the best ways of teaching it.Second, given that analytic philosophy in Latin America has oftenserved the purposes of promoting change in conservative intellectualinstitutions and social and political structures, several analyticphilosophers in Latin America have engaged politically in their homecountries.

This section describes the emergence and consolidation of communitiesof analytic philosophers in various Latin American countries. For thecurrent purposes, an academic community is a group of people whosemembers investigate common topics by following similar approaches andengaging in dialogue with one another (Hurtado 2007).[3] In Argentina, Mexico, and Brazil, there have been consolidatedanalytic communities since the early 1990s. Colombia started late andat a slow pace. However, it has seen a fast development over the lastfew years and currently has a community that displays several featuresof a consolidated community. Chile and Peru have taken importantmeasures to foster work in the analytic tradition that might lead tothe creation of strong analytic communities. In other countries, thereare either scattered efforts to promote analytic philosophy (CostaRica, Puerto Rico, Uruguay, Venezuela) or no clear signs of itspresence.