Gilles Deleuze: The Intensive Reduction brings together eighteen essays written by an internationally acclaimed team of scholars to provide a comprehensive overview of the work of Gilles Deleuze, one of the most important and influential European thinkers of the twentieth century. Each essay addresses a central issue in Deleuzeʹs philosophy (and that of his regular co-author, Félix Guattari) that remains to this day controversial and unsettled. Since Deleuzeʹs death in 1994, the technical aspects of his philosophy have been largely neglected. (...) These essays address that gap in the existing scholarship by focusing on his contribution to philosophy. Each contributor advances the discussion of a contested point in the philosophy of Deleuze to shed new light on as yet poorly-understood problems and to stimulate new and vigorous exchanges regarding his relationship to philosophy, schizoanlysis, his aesthetic, ethical and political thought. (shrink)

Due to Gӧdel’s incompleteness results, the categoricity of a sufficiently rich mathematical theory and the semantic completeness of its underlying logic are two mutually exclusive ideals. For first- and second-order logics we obtain one of them with the cost of losing the other. In addition, in both these logics the rules of deduction for their quantifiers are non-categorical. In this paper I examine two recent arguments –Warren (2020), Murzi and Topey (2021)– for the idea that the natural deduction rules for (...) the first-order universal quantifier are categorical, i.e., they uniquely determine its semantic intended meaning. Both of them make use of McGee’s open-endedness requirement and the second one uses in addition Garson’s (2013) local models for defining the validity of these rules. I argue that the success of both these arguments is relative to their semantic or infinitary assumptions, which could be easily discharged if the introduction rule for the universal quantifier is taken to be an infinitary rule, i.e. non-compact. Consequently, I reconsider the use of the ω-rule and I show that the addition of the ω-rule to the standard formalizations of first-order logic is categorical. In addition, I argue that the open-endedness requirement does not make the first-order Peano Arithmetic categorical and I advance an argument for its categoricity based on the inferential conservativity requirement. (shrink)

This paper seeks to develop a phenomenological account of the disorientation of grief, specifically the relationship between disorientation and the breakdown in practical self-understanding at the heart of grief. I argue that this breakdown cannot be sufficiently understood as a breakdown of formerly shared practices and habitual patterns of navigating lived-in space that leaves the bereaved individual at a loss as to how to go on. Examining the experience of losing a loved person and a loved person-to-be, I instead propose (...) that this breakdown should be understood primarily in relation to a distinctive kind of futurity operative in disorientation,irrespectiveof the extent to which there is a breakdown of formerly shared practices and habitual patterns of navigating lived-in space. Drawing on the resources afforded by Heidegger’s phenomenology, I argue that it is acore characteristicof the experience of disorientation in grief that the grieving person can no longer meaningfully press ahead into aspecific futural self. This view comes with certain advantages over existing accounts of the temporality of grief for making sense of the disorientated relationship to futurity, which the appeal to Heideggerian resources makes possible. (shrink)

This paper seeks to develop a phenomenological account of the disorientation of grief, specifically the relationship between disorientation and the breakdown in practical self-understanding at the heart of grief. I argue that this breakdown cannot be sufficiently understood as a breakdown of formerly shared practices and habitual patterns of navigating lived-in space that leaves the bereaved individual at a loss as to how to go on. Examining the experience of losing a loved person and a loved person-to-be, I instead propose (...) that this breakdown should be understood primarily in relation to a distinctive kind of futurity operative in disorientation, irrespective of the extent to which there is a breakdown of formerly shared practices and habitual patterns of navigating lived-in space. Drawing on the resources afforded by Heidegger’s phenomenology, I argue that it is a core characteristic of the experience of disorientation in grief that the grieving person can no longer meaningfully press ahead into a specific futural self. This view comes with certain advantages over existing accounts of the temporality of grief for making sense of the disorientated relationship to futurity, which the appeal to Heideggerian resources makes possible. (shrink)

Modern societies are characterized by a division of epistemic labor between laypeople and epistemic authorities. Authorities are often far more competent than laypeople and can thus, ideally, inform their beliefs. But how should laypeople rationally respond to an authority’s beliefs if they already have beliefs and reasons of their own concerning some subject matter? According to the standard view, the beliefs of epistemic authorities are just further, albeit weighty, pieces of evidence. In contrast, the Preemption View claims that, when one (...) discovers what an authority believes, it is not permissible to rely on any of one’s own reasons concerning the subject matter. The original version of this view, as proposed by Linda Zagzebski, has recently been severely criticized for recommending blind trust and for abandoning even minimal standards for critical thinking. In our paper, we defend a new version of the Preemption View—Defeatist Preemptionism—in a way that differs radically from Zagzebski’s. We argue that our view can be derived from certain widely accepted general epistemic principles. In particular, we claim that preemption can be identified as a special case of source sensitive defeat. Moreover, we argue that Defeatist Preemptionism does not lead to the undesirable consequences that critics ascribe to the Preemption View. The paper thus articulates the foundations and refinements of the Preemption View, such that it adequately captures the phenomenon of epistemic authority and the rational requirements related to it. (shrink)

Logical inferentialism maintains that the formal rules of inference fix the meanings of the logical terms. The categoricity problem points out to the fact that the standard formalizations of classical logic do not uniquely determine the intended meanings of its logical terms, i.e., these formalizations are not categorical. This means that there are different interpretations of the logical terms that are consistent with the relation of logical derivability in a logical calculus. In the case of the quantificational logic, the categoricity (...) problem is generated by the finite nature of the standard calculi and one direction in which it can be solved is to strengthen the deductive systems by adding infinitary rules (such as the ω-rule), i.e., to construct a full formalization. Another main direction is to provide a natural semantics for the standard rules of inference, i.e., a semantics for which these rules are categorical. My aim in this paper is to analyze some recent approaches for solving the categoricity problem and to argue that a logical inferentialist should accept the infinitary rules of inference for the first order quantifiers, since our use of the expressions “all” and “there is” leads us beyond the concrete and finite reasoning, and human beings do sometimes employ infinitary rules of inference in their reasoning. (shrink)

In this paper, I present a solution to the problem that the need to accommodate the phenomenon of epistemic defeat poses for reliabilism. Defeaters are supposed to remove justification for previously justified beliefs. According to standard process reliabilism, the justification of a belief depends on the reliability of a process that is already completed when a defeater for that belief is obtained. It is hard to see, then, how a defeater can affect reliabilist justification, if that justification, from the perspective (...) of the defeater, lies wholly in the past. What is more, undercutting defeaters plausibly defeat by generating incompatibilities with higher-order propositions :105–118, 2014; Melis in Philos Stud 170:433–442, 2014). This is hard to integrate with reliabilism which explicitly denies higher-order conditions for justification. I argue that both of these phenomena can be accommodated by it via what I call the “Replacement Principle”: when a defeater is obtained, it generates either a logical incompatibility or a doxastic incompatibility. The resulting tension is registered and initiates a reasoning process that compares the epistemic support for the defeater with that for the defeated belief. This process may replace the original reliable formation process as a doxastic base for the defeated belief. If the defeater is not given its due weight in the reasoning process, that process was unreliable and if the defeated belief is retained as a result, it will be unjustified. This is intuitively the right result. Since reasoning is reliable, only if it is rational, the account manages to capture the intuition that disregarding a defeater would be irrational without having to make rationality a condition for justification. Replacement is not only plausible on causal pictures of doxastic basing, but also required in order to allow for the possibility of belief reevaluation in general and is therefore not an ad hoc addition to reliabilism, but rather part of its inherent explanatory resources. (shrink)

Interview with Constantine Sigov, dedicated to the history of the "European Dictionary of Philosophies": from the emergence of an idea in the early 90's in France until the accomplishment of the Ukrainian edition in 2019.

Vann McGee has recently argued that Belnap’s criteria constrain the formal rules of classical natural deduction to uniquely determine the semantic values of the propositional logical connectives and quantifiers if the rules are taken to be open-ended, i.e., if they are truth-preserving within any mathematically possible extension of the original language. The main assumption of his argument is that for any class of models there is a mathematically possible language in which there is a sentence true in just those models. (...) I show that this assumption does not hold for the class of models of classical propositional logic. In particular, I show that the existence of non-normal models for negation undermines McGee’s argument. (shrink)

An important collection of essays providing a comprehensive overview of the thought of Gilles Deleuze, one of the most influential thinkers of the twentieth century.

Is knowledge-how, or “practical” knowledge, a species of knowledge-that, or “theoretical” knowledge? There is no comfortable position to take in the debate around this question. On the one hand, there are counterexamples against the anti-intellectualist thesis that practical knowledge is best analysed as an ability. They show that having an ability to ϕ is not necessary for knowing how to ϕ. On the other hand, the intellectualist analysis of practical knowledge as a subspecies of theoretical knowledge is threatened by its (...) own set of counterexamples, which convincingly establish that practical knowledge lacks many of the typical characteristics of theoretical knowledge. Most strikingly it does not even appear to require a belief. In this paper, I develop an account of practical knowledge that avoids these counterexamples. It also manages to preserve both the status of such knowledge as a cognitive achievement and its apparently close conceptual relation to abilities. I start with the counterexamples against the necessity of abilities for practical knowledge and show that they fail because they underestimate the cognitive demands of attempts. I then make use of the logic of dispositions to bridge the gap that counterexamples against the necessity of abilities for practical knowledge open. It is argued that, instead of the ability to ϕ, it is a specific disposition to have the ability to ϕ that constitutes practical knowledge about ϕ. The resulting theory is an anti-intellectualist position that preserves essential intellectualist motivations and thus should be satisfactory for proponents of both views. (shrink)

This volume presents the concepts of schizoanalysis and ecosophy as Felix Guattari and Gilles Deleuze understood them, in interviews and analyses by their contemporaries and followers. This accessible yet authoritative introduction is written by distinguished specialists, combining testimonies from some of Guattari's colleagues at the La Borde psychiatric clinic where he practiced, with expository essays on his main ideas, schizoanalysis and ecosophy, as well as his relations with Lacan. The last section of the book deals with the subsequent creative application (...) of those ideas by his philosophical and psychoanalytic followers situated within the contemporary moment. This collection also provides the crucial historical context of France at the time Guattari was developing his concepts, including the role of the Maoists and the significance of the political situation in Algeria. (shrink)

Six Maladies of the Contemporary Spirit undertakes an analysis of history, culture and the individual in terms of what Noica describes as the fundamental precariousness of Being. From the level of inanimate matter to that of the human spirit, Being does not reside inertly in the logical categories of universal/general/particular/individual and determinations we employ to define it, but is continually transforming the nexus of relations between them.

In this paper, I aim to defend Gadamer’s philosophical hermeneutics against what I call the radical hermeneutic critique, specifically the critique developed in Robert Bernasconi’s article “’You Don’t Know What I’m Talking About’: Alterity and the Hermeneutic Ideal” (1995). Key to this critique is the claim that Gadamer’s account does not rise to the ethical task of embracing the alterity of the Other, but instead reduces it to a projection of one’s self. The implication is therefore that Gadamer’s philosophical hermeneutics (...) has to be rejected on ethical grounds, as it does not appreciate but assimilates the alterity of the Other. In contrast to this radical hermeneutic critique, I argue that Gadamer’s philosophical hermeneutics can accommodate an Other that is not assimilated but appreciated, on the condition that the unique status of a dialogue with the Other as a person is no longer neglected, as Gadamer does, but instead truly distinguished from a dialogue with the Other as a text. (shrink)

We establish the existence uncountably many atoms in the subvariety lattice of the variety of involutive residuated lattices. The proof utilizes a construction used in the proof of the corresponding result for residuated lattices and is based on the fact that every residuated lattice with greatest element can be associated in a canonical way with an involutive residuated lattice.