By Arnold Isenberg
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17–19. 33. For a sense of the characteristic concerns of the unity of science movement, see Carl G. Hempel, Aspects of Scientific Explanation (New York: Free Press, 1965); and Minnesota Studies in the Philosophy of Science, vol. 1, ed. Herbert Feigl and Michael Scriven (Minneapolis: University of Minnesota Press, 1956). 34. See, particularly, “What is Human Agency,” “Self-interpreting Animals,” and “Theories of Meaning,” in vol. 1 of Taylor’s Philosophical Papers. 35. Taylor, Philosophical Papers, vol.
See Marjorie Grene, “People and Other Animals,” in The Understanding of Nature: Essays in the Philosophy of Biology (Dordrecht: D. Reidel, 1974), p. 458. 8. Ludwig Wittgenstein, Philosophical Investigations, trans. G. E. M. Anscombe (Oxford: Blackwell, 1953), §621. 9. See John McDowell, Mind and World (Cambridge, MA: Harvard University Press, 1994). For a sense of the analytic position both Taylor and McDowell oppose, see the influential paper by Richard Rorty, “Davidson, Truth and Pragmatism,” in Truth and Interpretation: Perspectives on the Philosophy of Donald Davidson, ed.
Our sense of nature evolved as human intellectual organs and culture evolved, and as people realized that we were part of nature as well as of culture (Nash 1967; Oelscheager 1991; Schulkin 1996; Ruse 2006). Early in our evolutionary ascent, we were just part of nature. Initially, as we struggled to cope we sought to capture the shapes and sounds we were experiencing – they were sounds of nature. The conception of nature, a real sense of reproductive and regenerative properties inherent in biological events is an important cognitive perspective on the world.
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