John McDowell
Encyclopedia
John Henry McDowell is a South African philosopher, formerly a fellow
of University College
, Oxford and now University Professor at the University of Pittsburgh
. Although he has written extensively on metaphysics
, epistemology, ancient philosophy
, and meta-ethics
, McDowell's most influential work has been in the philosophy of mind
and philosophy of language
. McDowell was one of three recipients of the 2010 Andrew W. Mellon Foundation's Distinguished Achievement Award.
McDowell has, throughout his career, understood philosophy to be "therapeutic" and thereby to "leave everything as it is", which he understands to be a form of philosophical quietism
(although he does not consider himself to be a "quietist"). The philosophical quietist believes that philosophy cannot make any explanatory comment about how, for example, thought and talk relate to the world but can, by offering re-descriptions of philosophically problematic cases, return the confused philosopher to a state of intellectual quietude. However, in defending this quietistic perspective McDowell has engaged with the work of leading contemporaries in such a way as to both therapeutically dissolve what he takes to be philosophical error, while developing original and distinctive theses about language, mind and value. In each case, he has tried to resist the influence of what he regards as a misguided, reductive form of philosophical naturalism that dominates the work of his contemporaries, particularly in North America.
's Theaetetus
. In the 1970s he was active in the Davidsonian
project of providing a semantic theory for natural language
, co-editing (with Gareth Evans
) a volume of essays entitled Truth and Meaning. McDowell edited and published Evans's influential posthumous book The Varieties of Reference (1982).
In his early work, McDowell was very much involved both with the development of the Davidsonian semantic programme and with the internecine dispute between those who take the core of a theory that can play the role of a theory of meaning to involve the grasp of truth conditions, and those, such as Michael Dummett
, who argued that linguistic understanding must, at its core, involve the grasp of assertion conditions. If, Dummett argued, the core of a theory that is going to do duty for a theory of a meaning is supposed to represent a speaker's understanding, then that understanding must be something of which a speaker can manifest a grasp. McDowell argued, against this Dummettian view and its development by such contemporaries as Crispin Wright
, both that this claim did not, as Dummett supposed, represent a Wittgensteinian requirement on a theory of meaning and that it rested on a suspect asymmetry between the evidence for the expressions of mind in the speech of others and the thoughts so expressed. This particular argument reflects McDowell's wider commitment to the idea that when we understand others, we do so from "inside" our own practices: Wright and Dummett are treated as pushing the claims of explanation too far and as continuing Quine's project of understanding linguistic behaviour from an "external" perspective.
In these early exchanges and in the parallel debate over the proper understanding of Wittgenstein's remarks on rule following, some of McDowell's characteristic intellectual stances were formed: to borrow a Wittgensteinian expression, the defence of a realism without empiricism, an emphasis on the human limits of our aspiration to objectivity, the idea that meaning and mind can be directly manifested in the action, particularly linguistic action, of other people, and a distinctive disjunctive
theory of perceptual experience.
The latter is an account of perceptual experience, developed at the service of McDowell's realism, in which it is denied that the argument from illusion
supports an indirect or representative theory of perception as that argument presupposes that there is "highest common factor" shared by veridical and illusory (or, more accurately, delusive) experiences. (There is clearly a distinction between perceiving and acquiring a belief: you can see a stick bent in the water but not believe that it is bent as you know that your experience is illusory. In illusions, you need not believe that things are as the illusory experiences represent them as being; in delusions, a person believes what their experience represents to them. So the argument from illusion is better described as an argument from delusion if it is to make its central point.)
In the classic argument from illusion (delusion) you are asked to compare a case where you succeed in perceiving, say, a cat on a mat, to the case where a trick of light deceives you and form the belief that the cat is on the mat, when it is not. The proponent of the argument then says that the two states of mind in these contrasting cases share something important in common, and to characterise this we need to introduce an idea like that of "sense data". Acquaintance with such data is the "highest common factor" across the two cases. That seems to force us into a concession that our knowledge of the external world is indirect and mediated via such sense data. McDowell strongly resists this argument: he does not deny that there is something psychologically in common between the subject who really sees the cat and the one that fails to do so. But that psychological commonality has no bearing on the status of the judger's state of mind from the point of view of assessing whether she is in a position to acquire knowledge. In favourable conditions, experience can be such as to make manifest the presence of objects to observers - that is perceptual knowledge. When we succeed in knowing something by perceiving it, experience does not fall short of the fact known. But this just shows that a successful and a failed perceptual thought have nothing interesting in common from the point of view of appraising them as knowledge.
In this claim that a successful perceptual encounter with the world and a failed encounter share no highest common factor, a theme is visible that runs throughout McDowell's work, namely, a commitment to seeing thoughts as essentially individuable only in their social and physical environment, so called externalism about the mental. McDowell defends, in addition to a general externalism about the mental, a specific thesis about the understanding of demonstrative expressions as involving so-called "singular" or "Russellian" thoughts about particular objects that reflects the influence on his views of Gareth Evans. According to this view, if the putative object picked out by the demonstrative does not exist, then such an object dependent thought cannot exist - it is, in the most literal sense, not available to be thought.
McDowell also here departs from the standard interpretation of the Humean theory of how action is motivated. The Humean claims that any intentional action, hence any moral action, is motivated by a combination of two mental states, one a belief and one a desire. The belief functions as a passive representation; the desire functions to supply the distinctively motivational part of the combination. On the basis of his account of the virtuous moral agent, McDowell follows Thomas Nagel in rejecting this account as inaccurate: it is more truthful to say that in the case of a moral action, the virtuous agent's perception of the circumstances (that is, her belief) itself justifies both the action and the desire. For example, we cannot understand the desire, as a Humean original existence, without relating it back to the circumstances that impinged on the agent and made her feel compelled to act. So while the Humean thesis may be a truth about explanation it is not true about the structure of justification and it ought to be replaced by Nagel's motivated desire theory as set out in his The Possibility of Altruism (Oxford University Press, 1970).
Implicit in this account is a theory of the metaphysical status of values: moral agents form beliefs about the moral facts, which can be straightforwardly true or false. However, the facts themselves, like facts about colour experience, combine anthropocentricity with realism. Values are not there in the world for any observer, for example, one without our human interest in morality. However, in that sense, colours are not in the world either, but one cannot deny that colours are both present in our experience and needed for good explanations in our common sense understanding of the world. The test for the reality of a property is whether it is used in judgements for which there are developed standards of rational argument and whether they are needed to explain aspects of our experience that are otherwise inexplicable. McDowell thinks that moral properties pass both of these tests. There are established standards of rational argument and moral properties fall into the general class of those properties that are both anthropocentric but real.
The connection between McDowell's general metaphysics and this particular claim about moral properties is that all claims about objectivity are to be made from the internal perspective of our actual practices, the part of his view that he takes from the later Wittgenstein. There is no standpoint from outside our best theories of thought and language from which we can classify secondary properties as "second grade" or "less real" than the properties described, for example, by a mature science such as physics. Characterising the place of values in our worldview is not, in McDowell's view, to downgrade them as less real than talk of quarks or the Higgs boson.
Mind and World rejects, in the course of its argument, the position that McDowell takes to be the working ideology of most of his philosophical contemporaries, namely, a reductively naturalistic account that McDowell labels "bald naturalism". He contrasts this view with what he deems to be his own "naturalistic" perspective in which the distinctive capacities of mind are a cultural achievement of our "second nature", an idea that he adapts from Gadamer. The book concludes with a critique of Quine
's narrow conception of empirical experience and also a critique of Donald Davidson
's views on belief as inherently veridical, in which Davidson plays the role of the pure coherentist.
One of the hallmarks of McDowell's later work is his denial that there is any philosophical use for an idea that our experience contains representations that are not conceptually structured, so-called "non-conceptual content". Given that other philosophers claim that scientific accounts of our mental lives, particularly in the cognitive sciences, need this idea, this claim of McDowell's has provoked a great deal of discussion. McDowell develops a stringent reading of Sellars' diagnosis of a "myth of the given" in perceptual experience to argue that we need always to separate out the exercise of concepts in experience from a causal account of the pre-conditions of experience and that the idea of "non-conceptual content" straddles this boundary in a philosophically unacceptable way.
While Mind and World represents an important contemporary development of a Kantian approach to philosophy of mind and metaphysics, one or two of the uncharitable interpretations of Kant's work in that book receive important revisions in McDowell's later Woodbridge Lectures, published in the Journal of Philosophy, Vol. 95, 1998, pp. 431–491. Those lectures are explicitly about Wilfrid Sellars, and assess whether or not Sellars lived up to his own critical principles in developing his interpretation of Kant (McDowell claims not). McDowell has, since the publication of Mind and World, largely continued to re-iterate his distinctive positions that go against the grain of much contemporary work on language, mind and value, particularly in North America where the influence of Wittgenstein has significantly waned.
In 1991 he gave the John Locke Lectures
at Oxford. A revised version of these lectures was published as Mind and World (Cambridge, Mass.: Harvard University Press, 1994; reissued with a new introduction, 1996). It is an influential but difficult work that provides a controversial account of empirical justification for beliefs, covering some of the same ground as Hegel's critique of Kant
but informed by a deep sensitivity to contemporary modes of scientific naturalism.
, P. F. Strawson
, David Wiggins
, and, especially, Wilfrid Sellars
. Many of the central themes in McDowell's work have also been pursued in similar ways by his Pittsburgh
colleague Robert Brandom (though McDowell has stated strong disagreement with some of Brandom's readings and appropriations of his work). Both have been strongly influenced by Richard Rorty
, in particular Rorty's Philosophy and the Mirror of Nature (1979). In the preface to Mind and World (pp. ix-x) McDowell states that "it will be obvious that Rorty's work is [...] central for the way I define my stance here".
Includes a CV and a list of representative publications.
Fellow
A fellow in the broadest sense is someone who is an equal or a comrade. The term fellow is also used to describe a person, particularly by those in the upper social classes. It is most often used in an academic context: a fellow is often part of an elite group of learned people who are awarded...
of University College
University College, Oxford
.University College , is a constituent college of the University of Oxford in England. As of 2009 the college had an estimated financial endowment of £110m...
, Oxford and now University Professor at the University of Pittsburgh
University of Pittsburgh
The University of Pittsburgh, commonly referred to as Pitt, is a state-related research university located in Pittsburgh, Pennsylvania, United States. Founded as Pittsburgh Academy in 1787 on what was then the American frontier, Pitt is one of the oldest continuously chartered institutions of...
. Although he has written extensively on metaphysics
Metaphysics
Metaphysics is a branch of philosophy concerned with explaining the fundamental nature of being and the world, although the term is not easily defined. Traditionally, metaphysics attempts to answer two basic questions in the broadest possible terms:...
, epistemology, ancient philosophy
Ancient philosophy
This page lists some links to ancient philosophy. In Western philosophy, the spread of Christianity through the Roman Empire marked the ending of Hellenistic philosophy and ushered in the beginnings of Medieval philosophy, whereas in Eastern philosophy, the spread of Islam through the Arab Empire...
, and meta-ethics
Meta-ethics
In philosophy, meta-ethics is the branch of ethics that seeks to understand the nature of ethical properties, statements, attitudes, and judgments. Meta-ethics is one of the three branches of ethics generally recognized by philosophers, the others being normative ethics and applied ethics. Ethical...
, McDowell's most influential work has been in the philosophy of mind
Philosophy of mind
Philosophy of mind is a branch of philosophy that studies the nature of the mind, mental events, mental functions, mental properties, consciousness and their relationship to the physical body, particularly the brain. The mind-body problem, i.e...
and philosophy of language
Philosophy of language
Philosophy of language is the reasoned inquiry into the nature, origins, and usage of language. As a topic, the philosophy of language for analytic philosophers is concerned with four central problems: the nature of meaning, language use, language cognition, and the relationship between language...
. McDowell was one of three recipients of the 2010 Andrew W. Mellon Foundation's Distinguished Achievement Award.
McDowell has, throughout his career, understood philosophy to be "therapeutic" and thereby to "leave everything as it is", which he understands to be a form of philosophical quietism
Quietism (philosophy)
Quietism in philosophy is an approach to the subject that sees the role of philosophy as broadly therapeutic or remedial. Quietist philosophers believe that philosophy has no positive thesis to contribute, but rather that its value is in defusing confusions in the linguistic and conceptual...
(although he does not consider himself to be a "quietist"). The philosophical quietist believes that philosophy cannot make any explanatory comment about how, for example, thought and talk relate to the world but can, by offering re-descriptions of philosophically problematic cases, return the confused philosopher to a state of intellectual quietude. However, in defending this quietistic perspective McDowell has engaged with the work of leading contemporaries in such a way as to both therapeutically dissolve what he takes to be philosophical error, while developing original and distinctive theses about language, mind and value. In each case, he has tried to resist the influence of what he regards as a misguided, reductive form of philosophical naturalism that dominates the work of his contemporaries, particularly in North America.
Early work
McDowell's earliest published work was in ancient philosophy, most notably including a translation of and commentary on PlatoPlato
Plato , was a Classical Greek philosopher, mathematician, student of Socrates, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the Western world. Along with his mentor, Socrates, and his student, Aristotle, Plato helped to lay the...
's Theaetetus
Theaetetus
Theaetetus could mean:* Theaetetus , a Greek geometer* Theaetetus , a dialogue by Plato, named after the geometer* Theaetetus , a lunar impact crater....
. In the 1970s he was active in the Davidsonian
Donald Davidson (philosopher)
Donald Herbert Davidson was an American philosopher born in Springfield, Massachusetts, who served as Slusser Professor of Philosophy at the University of California, Berkeley from 1981 to 2003 after having also held teaching appointments at Stanford University, Rockefeller University, Princeton...
project of providing a semantic theory for natural language
Natural language
In the philosophy of language, a natural language is any language which arises in an unpremeditated fashion as the result of the innate facility for language possessed by the human intellect. A natural language is typically used for communication, and may be spoken, signed, or written...
, co-editing (with Gareth Evans
Gareth Evans (philosopher)
Gareth Evans was a British philosopher.-Life:Gareth Evans studied Philosophy, Politics and Economics at University College, Oxford . His philosophy tutor was Peter Strawson...
) a volume of essays entitled Truth and Meaning. McDowell edited and published Evans's influential posthumous book The Varieties of Reference (1982).
In his early work, McDowell was very much involved both with the development of the Davidsonian semantic programme and with the internecine dispute between those who take the core of a theory that can play the role of a theory of meaning to involve the grasp of truth conditions, and those, such as Michael Dummett
Michael Dummett
Sir Michael Anthony Eardley Dummett FBA D.Litt is a British philosopher. He was, until 1992, Wykeham Professor of Logic at the University of Oxford...
, who argued that linguistic understanding must, at its core, involve the grasp of assertion conditions. If, Dummett argued, the core of a theory that is going to do duty for a theory of a meaning is supposed to represent a speaker's understanding, then that understanding must be something of which a speaker can manifest a grasp. McDowell argued, against this Dummettian view and its development by such contemporaries as Crispin Wright
Crispin Wright
Crispin Wright is a British philosopher, who has written on neo-Fregean philosophy of mathematics, Wittgenstein's later philosophy, and on issues related to truth, realism, cognitivism, skepticism, knowledge, and objectivity....
, both that this claim did not, as Dummett supposed, represent a Wittgensteinian requirement on a theory of meaning and that it rested on a suspect asymmetry between the evidence for the expressions of mind in the speech of others and the thoughts so expressed. This particular argument reflects McDowell's wider commitment to the idea that when we understand others, we do so from "inside" our own practices: Wright and Dummett are treated as pushing the claims of explanation too far and as continuing Quine's project of understanding linguistic behaviour from an "external" perspective.
In these early exchanges and in the parallel debate over the proper understanding of Wittgenstein's remarks on rule following, some of McDowell's characteristic intellectual stances were formed: to borrow a Wittgensteinian expression, the defence of a realism without empiricism, an emphasis on the human limits of our aspiration to objectivity, the idea that meaning and mind can be directly manifested in the action, particularly linguistic action, of other people, and a distinctive disjunctive
Disjunctivism
Disjunctivism is a position in the philosophy of perception that rejects the existence of sense data in certain cases. The disjunction is between appearance and the reality behind the appearance "making itself perceptually manifest to someone."...
theory of perceptual experience.
The latter is an account of perceptual experience, developed at the service of McDowell's realism, in which it is denied that the argument from illusion
Argument from illusion
The argument from illusion is an argument for the existence of sense-data. It is posed as a criticism of direct realism. Naturally occurring illusions best illustrate the argument's points, a notable example concerning a stick: I have a stick, which appears to me to be straight, but when I hold it...
supports an indirect or representative theory of perception as that argument presupposes that there is "highest common factor" shared by veridical and illusory (or, more accurately, delusive) experiences. (There is clearly a distinction between perceiving and acquiring a belief: you can see a stick bent in the water but not believe that it is bent as you know that your experience is illusory. In illusions, you need not believe that things are as the illusory experiences represent them as being; in delusions, a person believes what their experience represents to them. So the argument from illusion is better described as an argument from delusion if it is to make its central point.)
In the classic argument from illusion (delusion) you are asked to compare a case where you succeed in perceiving, say, a cat on a mat, to the case where a trick of light deceives you and form the belief that the cat is on the mat, when it is not. The proponent of the argument then says that the two states of mind in these contrasting cases share something important in common, and to characterise this we need to introduce an idea like that of "sense data". Acquaintance with such data is the "highest common factor" across the two cases. That seems to force us into a concession that our knowledge of the external world is indirect and mediated via such sense data. McDowell strongly resists this argument: he does not deny that there is something psychologically in common between the subject who really sees the cat and the one that fails to do so. But that psychological commonality has no bearing on the status of the judger's state of mind from the point of view of assessing whether she is in a position to acquire knowledge. In favourable conditions, experience can be such as to make manifest the presence of objects to observers - that is perceptual knowledge. When we succeed in knowing something by perceiving it, experience does not fall short of the fact known. But this just shows that a successful and a failed perceptual thought have nothing interesting in common from the point of view of appraising them as knowledge.
In this claim that a successful perceptual encounter with the world and a failed encounter share no highest common factor, a theme is visible that runs throughout McDowell's work, namely, a commitment to seeing thoughts as essentially individuable only in their social and physical environment, so called externalism about the mental. McDowell defends, in addition to a general externalism about the mental, a specific thesis about the understanding of demonstrative expressions as involving so-called "singular" or "Russellian" thoughts about particular objects that reflects the influence on his views of Gareth Evans. According to this view, if the putative object picked out by the demonstrative does not exist, then such an object dependent thought cannot exist - it is, in the most literal sense, not available to be thought.
Value theory
In parallel with the development of this work on mind and language, McDowell also made significant contributions to moral philosophy, specifically meta-ethical debates over the nature of moral reasons and moral objectivity. McDowell developed the view that has come to be known as secondary property realism, or sensibility or moral sense theory. The theory proceeds via the device of an ideally virtuous agent: such an agent has two connected capacities. She has the right concepts and the correct grasp of concepts to think about situations in which she finds herself by coming to moral beliefs. Secondly, for such a person such moral beliefs are automatically overriding over other reasons she may have and in a particular way: they "silence" other reasons, as McDowell puts it. He believes that this is the best way to capture the traditional idea that moral reasons are specially authoritative.McDowell also here departs from the standard interpretation of the Humean theory of how action is motivated. The Humean claims that any intentional action, hence any moral action, is motivated by a combination of two mental states, one a belief and one a desire. The belief functions as a passive representation; the desire functions to supply the distinctively motivational part of the combination. On the basis of his account of the virtuous moral agent, McDowell follows Thomas Nagel in rejecting this account as inaccurate: it is more truthful to say that in the case of a moral action, the virtuous agent's perception of the circumstances (that is, her belief) itself justifies both the action and the desire. For example, we cannot understand the desire, as a Humean original existence, without relating it back to the circumstances that impinged on the agent and made her feel compelled to act. So while the Humean thesis may be a truth about explanation it is not true about the structure of justification and it ought to be replaced by Nagel's motivated desire theory as set out in his The Possibility of Altruism (Oxford University Press, 1970).
Implicit in this account is a theory of the metaphysical status of values: moral agents form beliefs about the moral facts, which can be straightforwardly true or false. However, the facts themselves, like facts about colour experience, combine anthropocentricity with realism. Values are not there in the world for any observer, for example, one without our human interest in morality. However, in that sense, colours are not in the world either, but one cannot deny that colours are both present in our experience and needed for good explanations in our common sense understanding of the world. The test for the reality of a property is whether it is used in judgements for which there are developed standards of rational argument and whether they are needed to explain aspects of our experience that are otherwise inexplicable. McDowell thinks that moral properties pass both of these tests. There are established standards of rational argument and moral properties fall into the general class of those properties that are both anthropocentric but real.
The connection between McDowell's general metaphysics and this particular claim about moral properties is that all claims about objectivity are to be made from the internal perspective of our actual practices, the part of his view that he takes from the later Wittgenstein. There is no standpoint from outside our best theories of thought and language from which we can classify secondary properties as "second grade" or "less real" than the properties described, for example, by a mature science such as physics. Characterising the place of values in our worldview is not, in McDowell's view, to downgrade them as less real than talk of quarks or the Higgs boson.
Mind and World (1994)
The later development of McDowell's work came more strongly to reflect the influence on him of Rorty and Sellars and, in particular, both Mind and World and McDowell's later Woodbridge lectures focus on a broadly Kantian understanding of intentionality, of the mind's capacity to represent. Mind and World sets itself the task of understanding the sense in which we are active even in our perceptual experience of the world. Influenced by Sellars's famous diagnosis of the "myth of the given" in traditional empiricism, in which Sellars argued that the blankly causal impingement of the external world on judgement failed to supply justification, as only something with a belief-like conceptual structure could engage with rational justification, McDowell tries to explain how one can accept that we are passive in our perceptual experience of the world while active in how we conceptualise it. McDowell develops an account of that which Kant called the "spontaneity" of our judgement in perceptual experience, while trying to avoid the suggestion that the resulting account has any connection with idealism.Mind and World rejects, in the course of its argument, the position that McDowell takes to be the working ideology of most of his philosophical contemporaries, namely, a reductively naturalistic account that McDowell labels "bald naturalism". He contrasts this view with what he deems to be his own "naturalistic" perspective in which the distinctive capacities of mind are a cultural achievement of our "second nature", an idea that he adapts from Gadamer. The book concludes with a critique of Quine
Willard Van Orman Quine
Willard Van Orman Quine was an American philosopher and logician in the analytic tradition...
's narrow conception of empirical experience and also a critique of Donald Davidson
Donald Davidson (philosopher)
Donald Herbert Davidson was an American philosopher born in Springfield, Massachusetts, who served as Slusser Professor of Philosophy at the University of California, Berkeley from 1981 to 2003 after having also held teaching appointments at Stanford University, Rockefeller University, Princeton...
's views on belief as inherently veridical, in which Davidson plays the role of the pure coherentist.
One of the hallmarks of McDowell's later work is his denial that there is any philosophical use for an idea that our experience contains representations that are not conceptually structured, so-called "non-conceptual content". Given that other philosophers claim that scientific accounts of our mental lives, particularly in the cognitive sciences, need this idea, this claim of McDowell's has provoked a great deal of discussion. McDowell develops a stringent reading of Sellars' diagnosis of a "myth of the given" in perceptual experience to argue that we need always to separate out the exercise of concepts in experience from a causal account of the pre-conditions of experience and that the idea of "non-conceptual content" straddles this boundary in a philosophically unacceptable way.
While Mind and World represents an important contemporary development of a Kantian approach to philosophy of mind and metaphysics, one or two of the uncharitable interpretations of Kant's work in that book receive important revisions in McDowell's later Woodbridge Lectures, published in the Journal of Philosophy, Vol. 95, 1998, pp. 431–491. Those lectures are explicitly about Wilfrid Sellars, and assess whether or not Sellars lived up to his own critical principles in developing his interpretation of Kant (McDowell claims not). McDowell has, since the publication of Mind and World, largely continued to re-iterate his distinctive positions that go against the grain of much contemporary work on language, mind and value, particularly in North America where the influence of Wittgenstein has significantly waned.
Collected papers
Many of McDowell's papers are collected in four volumes:- Mind, Value, and Reality (CambridgeCambridge, MassachusettsCambridge is a city in Middlesex County, Massachusetts, United States, in the Greater Boston area. It was named in honor of the University of Cambridge in England, an important center of the Puritan theology embraced by the town's founders. Cambridge is home to two of the world's most prominent...
, Mass.MassachusettsThe Commonwealth of Massachusetts is a state in the New England region of the northeastern United States of America. It is bordered by Rhode Island and Connecticut to the south, New York to the west, and Vermont and New Hampshire to the north; at its east lies the Atlantic Ocean. As of the 2010...
: Harvard University PressHarvard University PressHarvard University Press is a publishing house established on January 13, 1913, as a division of Harvard University, and focused on academic publishing. In 2005, it published 220 new titles. It is a member of the Association of American University Presses. Its current director is William P...
, 1998) - Meaning, Knowledge, and Reality (Cambridge, Mass.: Harvard University Press, 1998)
- Having the World in View: Essays on Kant, Hegel, and Sellars (Cambridge, Mass.: Harvard University Press, 2009)
- The Engaged Intellect: Philosophical Essays (Cambridge, Mass.: Harvard University Press, 2009)
In 1991 he gave the John Locke Lectures
John Locke lectures
The John Locke Lectures are a series of annual lectures in philosophy given at the University of Oxford. They are one of the world's most prestigious academic lecture series, comparable to the Gifford Lectures given in Scottish universities...
at Oxford. A revised version of these lectures was published as Mind and World (Cambridge, Mass.: Harvard University Press, 1994; reissued with a new introduction, 1996). It is an influential but difficult work that provides a controversial account of empirical justification for beliefs, covering some of the same ground as Hegel's critique of Kant
Immanuel Kant
Immanuel Kant was a German philosopher from Königsberg , researching, lecturing and writing on philosophy and anthropology at the end of the 18th Century Enlightenment....
but informed by a deep sensitivity to contemporary modes of scientific naturalism.
Influences
His work has been also heavily influenced by, among others, Ludwig WittgensteinLudwig Wittgenstein
Ludwig Josef Johann Wittgenstein was an Austrian philosopher who worked primarily in logic, the philosophy of mathematics, the philosophy of mind, and the philosophy of language. He was professor in philosophy at the University of Cambridge from 1939 until 1947...
, P. F. Strawson
P. F. Strawson
Sir Peter Frederick Strawson FBA was an English philosopher. He was the Waynflete Professor of Metaphysical Philosophy at the University of Oxford from 1968 to 1987. Before that he was appointed as a college lecturer at University College, Oxford in 1947 and became a tutorial fellow the...
, David Wiggins
David Wiggins
David Wiggins is a British moral philosopher, metaphysician, and philosophical logician working especially on identity and issues in meta-ethics. His 2006 book, Ethics. Twelve Lectures on the Philosophy of Morality defends a position he calls "moral objectivism".- Life :Wiggins read philosophy...
, and, especially, Wilfrid Sellars
Wilfrid Sellars
Wilfrid Stalker Sellars was an American philosopher. His father was the Canadian-American philosopher Roy Wood Sellars, a leading American philosophical naturalist in the first half of the twentieth-century...
. Many of the central themes in McDowell's work have also been pursued in similar ways by his Pittsburgh
University of Pittsburgh
The University of Pittsburgh, commonly referred to as Pitt, is a state-related research university located in Pittsburgh, Pennsylvania, United States. Founded as Pittsburgh Academy in 1787 on what was then the American frontier, Pitt is one of the oldest continuously chartered institutions of...
colleague Robert Brandom (though McDowell has stated strong disagreement with some of Brandom's readings and appropriations of his work). Both have been strongly influenced by Richard Rorty
Richard Rorty
Richard McKay Rorty was an American philosopher. He had a long and diverse academic career, including positions as Stuart Professor of Philosophy at Princeton, Kenan Professor of Humanities at the University of Virginia, and Professor of Comparative Literature at Stanford University...
, in particular Rorty's Philosophy and the Mirror of Nature (1979). In the preface to Mind and World (pp. ix-x) McDowell states that "it will be obvious that Rorty's work is [...] central for the way I define my stance here".
Reviews
- Michael Dummett, Frege: Philosophy of Language (Times Literary Supplement, 30 November 1973: unsigned, as was then the custom in the TLS); reprinted (still anonymously) in TLS 12 (OUP, London, 1974), pp. 217–224
- John Searle, Expression and Meaning: Studies in the Theory of Speech Acts (London Review of Books, 17 April 1980)
- Saul A. Kripke, Naming and Necessity (Times Literary Supplement, January 16, 1981)
- Andrew Woodfield, ed., Thought and Object (Times Literary Supplement, July 16, 1982)
Books on John McDowell
- Sandra M. Dingli, On Thinking and the World: John McDowell's Mind and World, Ashgate, 2005
- Richard Gaskin, Experience and the World's Own Language: A Critique of John McDowell's Empiricism, Oxford University Press, 2006 (See review essay by Jason Bridges at http://ndpr.nd.edu/review.cfm?id=8743)
- Robert Maximilian de GaynesfordRobert Maximilian de GaynesfordMaximilian de Gaynesford is an English philosopher. He was educated at Ampleforth College and Balliol College, Oxford , after which he spent several years studying Theology, before turning to Philosophy in 1993. Before receiving his doctorate, he was elected Fellow and Tutor in Philosophy at...
, John McDowell, Blackwell / Polity Press, 2004 - Jakob Lingaard (ed.) John McDowell: Experience, Norm and Nature, Blackwell, 2008
- Cynthia MacDonald & Graham MacDonald (eds.), McDowell and His Critics, Blackwell, 2006
- Nicholas Smith (ed.), Reading McDowell: On Mind and World, Routledge, 2002
- Tim Thornton, John McDowell, Acumen Publishing, 2004
- Marcus Willaschek (ed.), John McDowell: Reason and Nature, Munster: Lit Verlag, 1999
Honors
- Fellow of the British AcademyBritish AcademyThe British Academy is the United Kingdom's national body for the humanities and the social sciences. Its purpose is to inspire, recognise and support excellence in the humanities and social sciences, throughout the UK and internationally, and to champion their role and value.It receives an annual...
(elected in 1983) - Fellow of the American Academy of Arts and SciencesAmerican Academy of Arts and SciencesThe American Academy of Arts and Sciences is an independent policy research center that conducts multidisciplinary studies of complex and emerging problems. The Academy’s elected members are leaders in the academic disciplines, the arts, business, and public affairs.James Bowdoin, John Adams, and...
(elected in 1992) - Andrew W. Mellon FoundationAndrew W. Mellon FoundationThe Andrew W. Mellon Foundation of New York City and Princeton, New Jersey in the United States, is a private foundation with five core areas of interest, endowed with wealth accumulated by the late Andrew W. Mellon of the Mellon family of Pittsburgh, Pennsylvania. It is the product of the 1969...
Distinguished Achievement Award, 2010 - Honorary degree, University of ChicagoUniversity of ChicagoThe University of Chicago is a private research university in Chicago, Illinois, USA. It was founded by the American Baptist Education Society with a donation from oil magnate and philanthropist John D. Rockefeller and incorporated in 1890...
, 2008 - Delivered the 1991 John Locke LecturesJohn Locke lecturesThe John Locke Lectures are a series of annual lectures in philosophy given at the University of Oxford. They are one of the world's most prestigious academic lecture series, comparable to the Gifford Lectures given in Scottish universities...
in Philosophy, Oxford University - Woodbridge Lectures, Columbia UniversityColumbia UniversityColumbia University in the City of New York is a private, Ivy League university in Manhattan, New York City. Columbia is the oldest institution of higher learning in the state of New York, the fifth oldest in the United States, and one of the country's nine Colonial Colleges founded before the...
, 1997 - Delivered the 2006 Howison Lectures in PhilosophyHowison Lectures in PhilosophyThe Howison Lectures in Philosophy are a lecture series established in 1919 by friends and former students of George Howison, who served as the Mills Professor of Intellectual and Moral Philosophy and Civil Polity at the University of California, Berkeley....
, University of California at Berkeley - 2010 Harvard Review of Philosophy Annual Lecture
- 2011 Amherst Lecture in Philosophy, Amherst CollegeAmherst CollegeAmherst College is a private liberal arts college located in Amherst, Massachusetts, United States. Amherst is an exclusively undergraduate four-year institution and enrolled 1,744 students in the fall of 2009...
- 2011 Aquinas Lecture, Marquette UniversityMarquette UniversityMarquette University is a private, coeducational, Jesuit, Roman Catholic university located in Milwaukee, Wisconsin. Founded by the Society of Jesus in 1881, the school is one of 28 member institutions of the Association of Jesuit Colleges and Universities...
External links
http://www.philosophy.pitt.edu/people/faculty/mcdowell.phpIncludes a CV and a list of representative publications.