Already in the 1950s, analytic philosophers began to seriously question empiricism. Quine’s “Two Dogmas of Empiricism” (1951), Wittgenstein’s Philosophical Investigations (1954), and Sellars’ “Empiricism and the Philosophy of Mind” (1956) all contributed to this.
Brandom explicates Sellars’ pivotal critique of the empiricist “Myth of the Given” as belief in a kind of awareness that counts as a kind of knowledge but does not involve any concepts. (If knowledge is distinguished by the ability to explain, as Aristotle suggested, then any claim to knowledge without concepts is incoherent out of the starting gate.) Building on Sellars’ work, Brandom’s Making It Explicit (1994) finally offered a full-fledged inferentialist alternative. He has rounded this out with a magisterial new reading of Hegel.
The terms “empiricism” and “rationalism” originally referred to schools of Greek medicine, not philosophy. The original empirical school denied the relevance of theory altogether, arguing that medical practice should be based exclusively on observation and experience.
Locke famously began his Essay Concerning Human Understanding (1689) with an argument that there are no innate ideas. I take him to have successfully established this. Unfortunately, he goes on to argue that what are in effect already contentful “ideas” become immediately present to us in sensible intuition. This founding move of British empiricism seems naive compared to what I take Aristotle to have meant. At any rate, I take it to have been decisively refuted by Kant in the Critique of Pure Reason (1781; 2nd ed. 1787). Experience in Kant is highly mediated. “Intuitions without concepts are blind.” (See also Ricoeur on Locke on Personal Identity; Psyche, Subjectivity.)
In the early 20th century, however, there was a great flourishing of phenomenalism, or the view that all knowledge is strictly reducible to sensation understood as immediate awareness. Kant himself was often read as an inconsistent phenomenalist who should be corrected in the direction of consistent phenomenalism. Logical empiricism was a diverse movement with many interesting developments, but sense data theories were widely accepted. Broadly speaking, sense data were supposed to be mind-dependent things of which we are directly aware in perception, and that have the properties they appear to have in perception. They were a recognizable descendent of Cartesian incorrigible appearances and Lockean sensible intuition. (Brandom points out that sense data theory is only one of many varieties of the Myth of the Given; it seems to me that Husserlian phenomenology and its derivatives form another family of examples.)
Quine, Wittgenstein, and Sellars each pointed out serious issues with this sort of empiricism or phenomenalism. Brandom’s colleague John McDowell in Mind and World (1994) defended a very different sort of empiricism that seems to be a kind of conceptually articulated realism. In fact, there is nothing about the practice of empirical science that demands a thin, phenomenalist theory of knowledge. A thicker, more genuinely Kantian notion of experience as always-already conceptual and thus inseparable from thought actually works better anyway.
Thought and intuition are as hylomorphically inseparable in real instances of Kantian experience as form and matter are in Aristotle. A positive role for Kantian intuition as providing neither knowledge nor understanding, but crucial instances for the recognition of error leading to the improvement of understanding, is preserved in Brandom’s A Spirit of Trust. (See also Radical Empiricism?; Primacy of Perception?; Aristotle, Empiricist?)