By Catharine Trotter Cockburn, Patricia Sheridan
An incredible philosopher who contributed to eighteenth-century debates in epistemology, metaphysics, and ethics, Catharine Trotter Cockburn pursued the lifetime of a dramatist and essayist, regardless of the present social, cultural, and ethical prescriptions of her day. Cockburn’s philosophical writings have been polemical items in defence of such philosophers as John Locke and Samuel Clarke, within which she grappled with the ethical and theological questions that involved them and produced her personal designated solutions to these questions. Her works are attention-grabbing either for his or her method of philosophical concerns that stay debated this day and for a way that they tell our realizing of the early-modern interval.
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Additional resources for Catharine Trotter Cockburn: Philosophical Writings
It is also probable that Wittgenstein inspired the redundancy theory of truth for which Ramsey is now famous.
5). Cavell’s writings include Cavell (1977; 1987; 1988; 1989; 1990; 1994). Baker criticised the new interpretation of the Tractatus in an unpublished review. Hanﬂing (1989) notes this state of affairs. Examples of interpreters who are strongly critical of Wittgenstein are Hintikka and Cook (see §7 below). Interestingly, their reading of Wittgenstein is also signiﬁcantly at odds with most other interpreters. It should go without saying that there is no sharp distinction between giving an interpretation of Wittgenstein and doing philosophy in Wittgenstein’s spirit, nor one between Wittgensteinians and non-Wittgensteinians.
In the remaining sections he elaborates on certain general parameters of disagreement between Wittgenstein’s interpreters, critically discussing the question of continuity vs. discontinuity in Wittgenstein’s thought, immanent vs. genetic approaches to his texts, rationalist vs. irrationalist interpretations, and ﬁnally intrinsic vs. extrinsic motives for 26 Guy Kahane, Edward Kanterian, and Oskari Kuusela studying him. For instance, Glock pleads for the traditional distinction between the early and the later work of Wittgenstein, rejecting the idea that we must speak of distinct thinkers.