Peirce’s Speculative Grammar: Logic as Semiotics offers a comprehensive, philologically accurate, and exegetically ambitious developmental account of Peirce’s theory of speculative grammar. The book traces the evolution of Peirce’s grammatical writings from his early research on the classification of arguments in the 1860s up to the complex semiotic taxonomies elaborated in the first decade of the twentieth century. It will be of interest to academic specialists working on Peirce, the history of American philosophy and pragmatism, the philosophy of language, the history of logic, and semiotics.

This book offers a comprehensive, philologically accurate, and exegetically ambitious developmental account of Peirce's theory of speculative grammar. It will be of interest to academic specialists working on Peirce, the history of American philosophy and pragmatism, the philosophy of language, the history of logic, and semiotics.

Ernst Cassirer and the Autonomy of Language examines the central arguments in Cassirer’s first volume of the Philosophy of Symbolic Forms. Gregory Moss demonstrates both how Cassirer defends language as an autonomous cultural form and how he borrows the concept of the “concrete universal” from G. W. F. Hegel in order to develop a concept of cultural autonomy. While Cassirer rejected elements of Hegel’s methodology in order to preserve the autonomy of language, he also found it necessary to incorporate elements of Hegel’s method to save the Kantian paradigm from the pitfalls of skepticism. Moss advocates for the continuing relevanceof Cassirer’s work on language by situating it within in the context of contemporary linguistics and contemporary philosophy. This book provides a new program for investigating Cassirer’s work on the other forms of cultural symbolism in his Philosophy of Symbolic Forms, by showing how the autonomy of culture is one of the leading questions motivating Cassirer’s philosophy of culture. With a thorough comparison of Cassirer’s theory of symbolism to other dominant theories from the twentieth century, including Heidegger and Wittgenstein, this book provides valuable insight for studies in philosophy of language, semiotics, epistemology, pyscholinguistics, continental philosophy, Neo-Kantian philosophy, and German idealism.

This edited volume systematically addresses the connection between Wilfrid Sellars and the history of modern philosophy, exploring both the content and method of this relationship. It intends both to analyze Sellars’ position in relation to singular thinkers of the modern tradition, and to inquire into Sellars’ understanding of philosophy as a field in reflective and constructive conversation with its past. The chapters in Part I cover Sellars’ interpretation and use of Descartes, Leibniz, Hume, Kant, and Hegel. Part II features essays on his relationship with Peirce, Frege, Carnap, Wittgenstein, American pragmatism, behaviorism, and American realism, particularly his father, Roy Wood. Sellars and the History of Modern Philosophy features original contributions by many of the most renowned Sellars scholars throughout the world. It offers an exhaustive survey of Sellars’ views on the historical antecedents and meta-philosophical aspects of his thought.

For the past fifteen years, Aikin and Talisse have been working collaboratively on a new vision of American pragmatism, one which sees pragmatism as a living and developing philosophical idiom that originates in the work of the "classical" pragmatisms of Charles Peirce, William James, and John Dewey, uninterruptedly develops through the later 20th Century pragmatists (C. I. Lewis, Wilfrid Sellars, Nelson Goodman, W. V. O. Quine), and continues through the present day. According to Aikin and Talisse, pragmatism is fundamentally a metaphilosophical proposal – a methodological suggestion for carrying inquiry forward amidst ongoing deep disagreement over the aims, limitations, and possibilities of philosophy. This conception of pragmatism not only runs contrary to the dominant self-understanding among cotemporary philosophers who identify with the classical pragmatists, it also holds important implications for pragmatist philosophy. In particular, Aikin and Talisse show that their version of pragmatism involves distinctive claims about epistemic justification, moral disagreement, democratic citizenship, and the conduct of inquiry. The chapters combine detailed engagements with the history and development of pragmatism with original argumentation aimed at a philosophical audience beyond pragmatism.

The concept of a relational self has been prominent in feminism, communitarianism, narrative self theories, and social network theories, and has been important to theorizing about practical dimensions of selfhood. However, it has been largely ignored in traditional philosophical theories of personal identity, which have been dominated by psychological and animal theories of the self. This book offers a systematic treatment of the notion of the self as constituted by social, cultural, political, and biological relations. The author’s account incorporates practical concerns and addresses how a relational self has agency, autonomy, responsibility, and continuity through time in the face of change and impairments. This cumulative network model (CNM) of the self incorporates concepts from work in the American pragmatist and naturalist tradition. The ultimate aim of the book is to bridge traditions that are often disconnected from one another—feminism, personal identity theory, and pragmatism—to develop a unified theory of the self.

This book proposes a pragmatist methodological framework for generating practically relevant political philosophy. It draws on John Dewey’s social and political philosophy to develop an "experimentalist" method, thus charting a middle course between idealism and realism in political philosophy. Deweyan experimentalism promises to balance civic deliberation, empirical facts, and moral considerations by reconstructing Dewey’s pragmatist conceptions of ‘philosophy’ and ‘democracy’ from the perspective of social action. While some authors have taken the steps to articulate Dewey’s experimentalism, they have focused on institutional rather than methodological implications. This book is original in the ways in which it situates the role of ideas in political practice and contemporary political problems. Additionally, it underlines the similarities between today and the historical context in which Dewey wrote, connects Dewey’s social and political philosophy to Greek and Roman mythology, and concludes with a timely case study in which the author’s methodological insights are applied. The result is a book that offers a focused reconstruction of Dewey’s work and shows its relevance for engaging with contemporary issues in political philosophy and political theory.