Martin Kusch – författare

Knowledge by Agreement defends the ideas that knowledge is a social status (like money, or marriage), and that knowledge is primarily the possession of groups rather than individuals. Part I develops a new theory of testimony. It breaks with the traditional view according to which testimony is not, except accidentally, a generative source of knowledge. One important consequence of the new theory is a rejection of attempts to globally justify trust in the words of others. Part II proposes a communitarian theory of empirical knowledge. Martin Kusch argues that empirical belief can acquire the status of knowledge only by being shared with others, and that all empirical beliefs presuppose social institutions. As a result all knowledge is essentially political. Part III defends some of the controversial premises and consequences of Parts I and II: the community-dependence of normativity, epistemological and semantic relativism, anti-realism, and a social conception of objectivity. Martin Kusch's bold approach to epistemology is a challenge to philosophy and will arouse interest in the wider academic world.

This is the first book to explore the connections and interactions between social epistemology and epistemic relativism. The essays in the volume are organized around three distinct philosophical approaches to this topic: 1) foundational questions concerning deep disagreement, the variability of epistemic norms, and the relationship between relativism and reliabilism; 2) the role of relativistic themes in feminist social epistemology; and 3) the relationship between the sociology of knowledge, philosophy of science, and social epistemology.Recent trends in social epistemology seek to rectify earlier work that conceptualized cognitive achievements primarily on the level of isolated individuals. Relativism insists that epistemic judgements or beliefs are justified or unjustified only relative to systems of standards—there is not neutral way of adjudicating between them. By bringing together these two strands of epistemology, this volume offers unique perspectives on a number of central epistemological questions.Social Epistemology and Relativism will be of interest to researchers working in epistemology, feminist philosophy, and the sociology of knowledge.

First published in 1995. When did psychology become a distinct discipline? What links the continental and analytic traditions in philosophy? Answers to both questions are found in this extraordinary account of the debate surrounding psychologism in Germany at the turn of the century. The trajectory of twentieth century philosophy has been largely determined by this anti-naturalist view which holds that empirical research is in principle different from philosophical inquiry, and can never make significant contributions to the latter's central issues.Martin Kusch explores the origins of psychologism through the work of two major figures in the history of twentieth century philosophy, Gottlob Frege and Edmund Husserl. His sociological and historical reconstruction shows how the power struggle between the experimental psychologists and pure philosophers influenced the thought of these two philosophers, shaping their agendas and determining the success of their arguments for a sharp separation of logic from psychology. A move that was crucial in the creation of the distinct discipline of psychology and was responsible for the anti-naturalism found in both the analytic and the phenomenological traditions in philosophy.Students and lecturers in philosophy, psychology, linguistics, cognitive science and history will find this study invaluable for understanding a key moment in the intellectual history of the twentieth century.

First published in 1995. When did psychology become a distinct discipline? What links the continental and analytic traditions in philosophy? Answers to both questions are found in this extraordinary account of the debate surrounding psychologism in Germany at the turn of the century. The trajectory of twentieth century philosophy has been largely determined by this anti-naturalist view which holds that empirical research is in principle different from philosophical inquiry, and can never make significant contributions to the latter's central issues.Martin Kusch explores the origins of psychologism through the work of two major figures in the history of twentieth century philosophy, Gottlob Frege and Edmund Husserl. His sociological and historical reconstruction shows how the power struggle between the experimental psychologists and pure philosophers influenced the thought of these two philosophers, shaping their agendas and determining the success of their arguments for a sharp separation of logic from psychology. A move that was crucial in the creation of the distinct discipline of psychology and was responsible for the anti-naturalism found in both the analytic and the phenomenological traditions in philosophy.Students and lecturers in philosophy, psychology, linguistics, cognitive science and history will find this study invaluable for understanding a key moment in the intellectual history of the twentieth century.

Psychologists and philosophers have assumed that psychological knowledge is knowledge about, and held by, the individual mind. Psychological Knowledge challenges these views. It argues that bodies of psychological knowledge are social institutions like money or the monarchy, and that mental states are social artefacts like coins or crowns.Martin Kusch takes on arguments of alternative proposals, shows what is wrong with them, and demonstrates how his own social-philosophical approach constitutes an advance. We see that exists a substantial natural amount of philosophical theorising, a body of work that tries to determine the nature and structure of folk psychology.An introduction to the workings of constuctivism, Psychological Knowledge is an insightful introduction to the history of psychology and the recent philosophy of mind.

Psychologists and philosophers have assumed that psychological knowledge is knowledge about, and held by, the individual mind. Psychological Knowledge challenges these views. It argues that bodies of psychological knowledge are social institutions like money or the monarchy, and that mental states are social artefacts like coins or crowns.Martin Kusch takes on arguments of alternative proposals, shows what is wrong with them, and demonstrates how his own social-philosophical approach constitutes an advance. We see that exists a substantial natural amount of philosophical theorising, a body of work that tries to determine the nature and structure of folk psychology.Examining the workings of constuctivism, Psychological Knowledge is an invaluable introduction to the history of psychology and the recent philosophy of mind.

When scholars discuss the question whether Wittgenstein was a relativist, they invariably draw their criteria from recent definitions of relativism. This study tries a different route: it identifies conceptions of relativism that were influential in the early twentieth century, and uses them as foils for interpreting Wittgenstein's philosophy. Section 1 investigates what Wittgenstein meant in speaking of his 'ethnological perspective,' and how this perspective relates to 'cultural relativism' in anthropology around 1900. Section 2 focuses on Wittgenstein's reflections on logic and mathematics as 'ethnological phenomena.' In this context, the ethnological perspective brought Wittgenstein close to positions that many of his contemporaries denounced as 'psychologism' and 'sociologism.' Section 3 highlights the role of the ethnological perspective in Wittgenstein's remarks on 'certainties.' Many of these remarks would have been counted as relativistic by leading members of the 'Vienna Circle.'

When scholars discuss the question whether Wittgenstein was a relativist, they invariably draw their criteria from recent definitions of relativism. This study tries a different route: it identifies conceptions of relativism that were influential in the early twentieth century, and uses them as foils for interpreting Wittgenstein's philosophy. Section 1 investigates what Wittgenstein meant in speaking of his 'ethnological perspective,' and how this perspective relates to 'cultural relativism' in anthropology around 1900. Section 2 focuses on Wittgenstein's reflections on logic and mathematics as 'ethnological phenomena.' In this context, the ethnological perspective brought Wittgenstein close to positions that many of his contemporaries denounced as 'psychologism' and 'sociologism.' Section 3 highlights the role of the ethnological perspective in Wittgenstein's remarks on 'certainties.' Many of these remarks would have been counted as relativistic by leading members of the 'Vienna Circle.'

This is the first book to explore the connections and interactions between social epistemology and epistemic relativism. The essays in the volume are organized around three distinct philosophical approaches to this topic: 1) foundational questions concerning deep disagreement, the variability of epistemic norms, and the relationship between relativism and reliabilism; 2) the role of relativistic themes in feminist social epistemology; and 3) the relationship between the sociology of knowledge, philosophy of science, and social epistemology.Recent trends in social epistemology seek to rectify earlier work that conceptualized cognitive achievements primarily on the level of isolated individuals. Relativism insists that epistemic judgements or beliefs are justified or unjustified only relative to systems of standards—there is not neutral way of adjudicating between them. By bringing together these two strands of epistemology, this volume offers unique perspectives on a number of central epistemological questions.Social Epistemology and Relativism will be of interest to researchers working in epistemology, feminist philosophy, and the sociology of knowledge.

Debates over relativism are as old as philosophy itself. Since the late nineteenth century, relativism has also been a controversial topic in many of the social and cultural sciences. And yet, relativism has not been a central topic of research in the history of philosophy or the history of the social sciences. This collection seeks to remedy this situation by studying the emergence of modern forms of relativism as they unfolded in the German lands during the "long nineteenth century"�€”from the Enlightenment to National Socialism. It focuses on relativist and anti-relativist ideas and arguments in four contexts: history, science, epistemology, and politics.The Emergence of Relativism will be of interest to those studying nineteenth- and twentieth-century philosophy, German idealism, and history and philosophy of science, as well as those in related disciplines such as sociology and anthropology.

Relativism can be found in all philosophical traditions and subfields of philosophy. It is also a central idea in the social sciences, the humanities, religion and politics. This is the first volume to map relativistic motifs in all areas of philosophy, synchronically and diachronically. It thereby provides essential intellectual tools for thinking about contemporary issues like cultural diversity, the plurality of the sciences, or the scope of moral values.The Routledge Handbook of Philosophy of Relativism is an outstanding major reference source on this fundamental topic. The 57 chapters by a team of international contributors are divided into nine parts: Relativism in non-Western philosophical traditionsRelativism in Western philosophical traditions Relativism in ethicsRelativism in political and legal philosophyRelativism in epistemologyRelativism in metaphysics Relativism in philosophy of scienceRelativism in philosophy of language and mindRelativism in other areas of philosophy. Essential reading for students and researchers in all branches of philosophy, this handbook will also be of interest to those in related subjects such as politics, religion, sociology, cultural studies and literature.

'Relativism versus absolutism' is one of the fundamental oppositions that have dominated reflections about science for much of its (modern) history. Often these reflections have been inseparable from wider social-political concerns regarding the position of science in society. Where does this debate stand in the philosophy and sociology of science today? And how does the 'relativism question' relate to current concerns with 'post truth' politics? In Relativism in the Philosophy of Science, Martin Kusch examines some of the most influential relativist proposals of the last fifty years, and the controversies they have triggered. He argues that defensible forms of relativism all deny that any sense can be made of a scientific result being absolutely true or justified, and that they all reject 'anything goes' - that is the thought that all scientific results are epistemically on a par. Kusch concludes by distinguishing between defensible forms of relativism and post-truth thinking.

Relativism can be found in all philosophical traditions and subfields of philosophy. It is also a central idea in the social sciences, the humanities, religion and politics. This is the first volume to map relativistic motifs in all areas of philosophy, synchronically and diachronically. It thereby provides essential intellectual tools for thinking about contemporary issues like cultural diversity, the plurality of the sciences, or the scope of moral values.The Routledge Handbook of Philosophy of Relativism is an outstanding major reference source on this fundamental topic. The 57 chapters by a team of international contributors are divided into nine parts: Relativism in non-Western philosophical traditionsRelativism in Western philosophical traditions Relativism in ethicsRelativism in political and legal philosophyRelativism in epistemologyRelativism in metaphysics Relativism in philosophy of scienceRelativism in philosophy of language and mindRelativism in other areas of philosophy.Essential reading for students and researchers in all branches of philosophy, this handbook will also be of interest to those in related subjects such as politics, religion, sociology, cultural studies and literature.

Debates over relativism are as old as philosophy itself. Since the late nineteenth century, relativism has also been a controversial topic in many of the social and cultural sciences. And yet, relativism has not been a central topic of research in the history of philosophy or the history of the social sciences. This collection seeks to remedy this situation by studying the emergence of modern forms of relativism as they unfolded in the German lands during the "long nineteenth century"—from the Enlightenment to National Socialism. It focuses on relativist and anti-relativist ideas and arguments in four contexts: history, science, epistemology, and politics.The Emergence of Relativism will be of interest to those studying nineteenth- and twentieth-century philosophy, German idealism, and history and philosophy of science, as well as those in related disciplines such as sociology and anthropology.

No other recent book in Anglophone philosophy has attracted as much criticism and has found so few friends as Saul Kripke's "Wittgenstein on Rules and Private Language". Amongst its critics, one finds the very top of the philosophical profession. Yet, it is rightly counted amongst the books that students of philosophy, at least in the Anglo-American world, have to read at some point in their education. Enormously influential, it has given rise to debates that strike at the very heart of contemporary philosophy of mind and language. In this major new interpretation, Martin Kusch defends Kripke's account against the numerous weighty objections that have been put forward over the past twenty years and argues that none of them is decisive. He shows that many critiques are based on misunderstandings of Kripke's reasoning; that many attacks can be blocked by refining and developing Kripke's position; and that many alternative proposals turn out either to be unworkable or to be disguised variants of the view they are meant to replace. Kusch argues that the apparent simplicity of Kripke's text is deceptive and that a fresh reading gives Kripke's overall argument a new strength.