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- W2044318441 abstract "In the Crito, Socrates, his death imminent, asks of a piece of rea soning this argument will appear in any way different to me in my present circumstances, or whether it remains the same, and the clear implication of the question is that if a piece of reasoning is valid its force must remain unaffected by alterations in mood or out look occasioned by changing circumstances.1 The pretension of philoso phy to a passion for truth is traditionally taken to bar the influence of the passions on the way in which truth is pursued: a rational person's assessment of a philosophical argument or thesis must, so the tradition holds, be a disinterested one, in which considerations of temperament, inclination, and intuition have no proper role. On the whole, the effect of this tradition is salutary, bequeathing to philosophy a kind of integrity increasingly absent in other humanistic disciplines, an integrity perhaps purchased at the cost of a certain intellectual marginality. Yet for a long time it has struck me that in practice philosophers depart considerably from this ideal, in that their attractions and aver sions to particular views, problems, and arguments often seem inexpli cable on rational (in some narrow sense of that term) grounds alone. When Wittgenstein spoke of a philosopher's suffering from a loss of problems he seemed to suggest an affective dimension to one's relation to philosophical issues, a suggestion which is certainly true to my experience of the discipline. Some issues which I find profoundly problematic and engaging?skepticism and the mind/body problem, for instance?others regard as quaint academic curiosities; and no where, it seems to me, do considerations of temperament play a greater role than in philosophers' attitudes toward the host of issues involved in the problem of philosophical realism. To some (including myself), some view that deserves the name seems obviously correct and beyond serious argument; to others, the very word provokes something akin to an allergic reaction. This is all the more striking because the question of what realism and its denial actually involve is a rather subtle one, and it is often not at all clear, when someone passionately defends or denies it, just what is being passionately defended or denied. Plato's opposition of philosophy to poetry was rooted in the convic tion that poetry, whose persuasiveness derives from the vagaries of the New Literary History, 1997, 28: 723-737" @default.
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- W2044318441 date "1997-01-01" @default.
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- W2044318441 title "The Romance of Realism" @default.
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- W2044318441 doi "https://doi.org/10.1353/nlh.1997.0053" @default.
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