One of the characteristic features of contemporary logic is that it incorporates the Frege‐Russell thesis according to which verbs for being are multiply ambiguous. This thesis was not accepted before the nineteenth century. In Aristotle existence could not serve alone as a predicate term. However, it could be a part of the force of the predicate term, depending on the context. For Kant existence could not even be a part of the force of the predicate term. Hence, after Kant, existence (...) was left homeless. It found a home in the algebra of logic in which the operators corresponding to universal and particular judgments were treated as duals, and universal judgments were taken to be relative to some universe of discourse. Because of the duality, existential quantifier expressions came to express existence. The orphaned notion of existence thus found a new home in the existential quantifier. (shrink)

This chapter begins with a discussion of Herbart's theory of the structures of thought. It then discusses Drobisch's formal philosophy, Hegel's dialectical logic, Trendelenburg's logical investigations, and Herbartian and Hegelian reactions to the criticism.

Many historians and philosophers of logic have claimed that during the modern classical era there was a long period of stagnation or even of decline in the field of logic. The aim of this paper is to convince the audience that this standard evaluation of the development of modern logic during the period from Leibniz to Frege is misdirected and needs to be corrected. Even though it is true that the now usual way of understanding logic merely as the doctrine (...) of syntax and semantics of explicit languages would not have appealed even to most 19th century logicians, it is still not the case that there is nothing worth discussing with regard to the development of logic during the modern classical period. The algebraic period culminated with Schroder's contribution and neither Herbartian formal logic nor Trendelenburg's critical epistemology aroused much interest among the 20th century mathematical logicians and analytic philosophers. Nevertheless, the development of symbolic logic can only be understood properly by relating its emergence to the immediately preceding philosophically-oriented discussion about the reform of logic. (shrink)

Many historians and philosophers of logic have claimed that during the modern classical era there was a long period of stagnation or even of decline in the field of logic. The aim of this paper is to convince the audience that this standard evaluation of the development of modern logic during the period from Leibniz to Frege is misdirected and needs to be corrected. Even though it is true that the now usual way of understanding logic merely as the doctrine (...) of syntax and semantics of explicit languages would not have appealed even to most 19th century logicians, it is still not the case that there is nothing worth discussing with regard to the development of logic during the modern classical period. The algebraic period culminated with Schroder's contribution and neither Herbartian formal logic nor Trendelenburg's critical epistemology aroused much interest among the 20th century mathematical logicians and analytic philosophers. Nevertheless, the development of symbolic logic can only be understood properly by relating its emergence to the immediately preceding philosophically-oriented discussion about the reform of logic. (shrink)

This volume is based on papers presented at the XV Internordic Philosophical Symposium in Helsinki in May, 2004. It covers a number of important and timely philosophical issues: naturalism - its strengths, weaknesses, and limits - in metaphysics, epistemology, and the philosophy of science; the relation between philosophical and scientific methodology; the ethics of science and, more generally, the place of science in society; the relation between the natural sciences and the humanities; as well as the ways in which scientific (...) progress may challenge traditional philosophical concepts and problems and, on the other hand, the ways in which philosophical arguments and/or artistic innovations - or philosophical interpretations of them - may challenge some claims made in the name of science. In addition to several Scandinavian authors, a number of leading philosophers from outside the Nordic countries are among the contributors to this volume. This collection of original articles thus contributes to the current lively philosophical debates on the relations between science, philosophy, and society. (shrink)

ABSTRACT This paper investigates Friedrich Schleiermacher’s (1768–1834) use of recognition (Anerkennung) terminology, focusing on the early On Religion (1799) and the late Glaubenslehre (1830). While the term occurs only rarely in On Religion, Schleiermacher speaks of the “recognition of otherness” (Anerkennen des Fremden) in a distinctive fashion in this work. In Glaubenslehre, recognition terminology is frequently used. Here, Schleiermacher considers that the doctrine of justification should be considered as an event in which God recognizes human beings. Recognition is compared with (...) the adoption terminology of the Roman law (agnitio filii). Schleiermacher’s use of the term is to some extent indebted to Johann Joachim Spalding and Johann Gottlieb Fichte. As Schleiermacher highlights the role of feeling, he also participates in the sentimentalist current of the Enlightenment. In theological contexts, however, his view is highly original, replacing the older upward model of a servant recognizing the Lord frequently with downward and horizontal models of religious recognition. Philosophically, Schleiermacher does not embrace Hegelian recognition but moves within the pre-Hegelian models of Fichte and sentimentalism. (shrink)

In this paper the author examines the ontology of Byzantine music in its self, its aesthetical ground, the philosophical and cultural principles of creation, its episteme, the epistemological field that produced its forms from the 12th till the 14th century, and why that musical ontology hasn’t change through the centuries. The paper discusses in partucular Ernst Bloch’s view that the only evolutionary expression of the Absolute spirit as far as music is concerned, is Western classical music. The author claims that (...) the Western and the Byzantine music stand for two totally distinct and diverse ontologies of the musical being, something that Bloch seems to overlook; this, according to the author, is mostly due to the different systems of representation that have been used, and especially the representational ideas of the time-space relation. The author supports the view that while Western music is spatially-modeled, Byzantine music is time-modeled. (shrink)

Dust jacket, back cover: In this book, Risto Saarinen studies Martin Luther's understanding of the gift and related issues such as favours and benefits, faith and justification, virtues and merits, ethics and doctrine, law and Christ. He shows that Luther both continues and criticizes the classical discusssions regarding the differences and parallels between gifts and sales.

A distributed neural network model called SPEC for processing sentences with recursive relative clauses is described. The model is based on separating the tasks of segmenting the input word sequence into clauses, forming the case‐role representations, and keeping track of the recursive embeddings into different modules. The system needs to be trained only with the basic sentence constructs, and it generalizes not only to new instances of familiar relative clause structures but to novel structures as well. SPEC exhibits plausible memory (...) degradation as the depth of the center embeddings increases, its memory is primed by earlier constituents, and its performance is aided by semantic constraints between the constituents. The ability to process structure is largely due to a central executive network that monitors and controls the execution of the entire system. This way, in contrast to earlier subsymbolic systems, parsing is modeled as a controlled high‐level process rather than one based on automatic reflex responses. (shrink)

RésuméCet article traite de la théorie de l'action du début du XIVesiècle, en particulier de l'émergence et de la cohérence des jugements suscitant l'action. Pour Thomas d'Aquin, les trois «parties de la prudence» sont: 1) l'eubulia(la «bonne délibération»); 2) lasynesis(le «bon jugement»); 3) le commandement d'agir qui en résulte. Le vocabulaire de Thomas d'Aquin, emprunté à l'Éthique à Nicomaqued'Aristote, livre VI, se raffine substantiellement dans les écrits de Gérard Odon et Jean Buridan. Entre autres, leur discussion de la circonspection et (...) de la prudence lors du processus de délibération jette un éclairage nouveau sur la conception que le Moyen Âge sefaisait de la «faiblesse de la volonté». (shrink)

This article addresses the ability of Parallel Distributed Processing (PDP) networks to generate stagewise cognitive development in accordance with Piaget's theory of cognitive epigenesis. We carried out a replication study of the simulation experiments by McClelland (1989) and McClelland and Jenkins (1991) in which a PDP network learns to solve balance scale problems. In objective tests motivated from catastrophe theory, a mathematical theory of transitions in epigenetical systems, no evidence for stage transitions in network performance was found. It is concluded (...) that PDP networks lack the ability to recover the positive outcomes of analogous catastrophe analyses of real cognitive developmental data. In an attempt to further characterize the learning behaviour of PDP networks, we carried out a second simulation study using the discrimination‐shift paradigm. The results thus obtained indicate that PDP learning is compatible with the learning of stimulus‐response relationships, not with the acquisition of mediating rules such as conceived in (neo‐)Piagetian theory. In closing, we speculate about the feasibility of simulating stagewise development with alternative network architectures. (shrink)

The character of Finnish political culture stems from the country’s specific position as a polity which emerged in the interface between Sweden and Russia. Western, or Scandinavian, by institutions and structures and Eastern by dependence on a multinational empire in the late 19th and the early 20th centuries, this minority region in the Russian empire underwent a bloody civil war in 1918, in the wake of two revolutions in Russia in 1917. The resulting ambiguity between ‘national’ and ‘not national’, between (...) what was Finland’s ‘own’ and what was ‘alien’, remained a central dimension defining Finnish political culture, due to the strength of the communists in Finland and their close relation to the Soviet Union. What remains today, in the conditions of Finland’s membership in the European Union, is a deep-seated attitude stressing the need to adapt to perceived necessities and constraints induced from outside. (shrink)

Recognition and Religion: A Historical and Systematic Study outlines the first intellectual history of religious recognition, stretching from the New Testament to present day. Risto Saarinen connects the history of religion with philosophical approaches, arguing that philosophers owe a considerable historical and conceptual debt to the religious processes of recognition. At the same time, religious recognition has a distinctive profile that differs from philosophy in some important respects. Saarinen undertakes a systematic elaboration of the insights provided by the tradition (...) of religious recognition. He proposes that theology and philosophy can make creative use of the long history of religious recognition. (shrink)

The paper argues that something is art only if (i) it belongs to a special kind of internal history and (ii) needs to be understood and appreciated in the light of such history. This goes against both the traditional view that art has a timeless, ahistorical essence and the historicist view that there can be no ahistorical perspective for understanding art. The paper draws on Hegel’s view that art needs to be understood through its history, but rejects the idea that (...) the history of art has an end in the double sense of a goal and an end point. It also rejects Arthur Danto’s Hegel-inspired claim that the ahistorical essence of art is revealed at the end of its history and opens the door to a natural alliance between philosophers of art and art historians. (shrink)

We prove convergence laws for logics of the form equation image, where equation image is a properly chosen collection of generalized quantifiers, on very sparse finite random structures. We also study probabilistic collapsing of the logics equation image, where equation image is a collection of generalized quantifiers and k ∈ ℕ+, under arbitrary probability measures of finite structures.

This volume examines the medieval understanding of Aristotle's "weakness of the will". The medieval views are outlined on the basis of five major commentaries on Aristotle's _Nicomachean Ethics_ between 1250 and 1350.

In addition to considering the work of a broad range of Renaissance authors (including Petrarch, Donato Acciaiuoli, John Mair, and Francesco Piccolomini), Risto ...

This paper investigates Friedrich Schleiermacher’s (1768–1834) use of recognition (Anerkennung) terminology, focusing on the early On Religion (1799) and the late Glaubenslehre (1830). While the term occurs only rarely in On Religion, Schleiermacher speaks of the “recognition of otherness” (Anerkennen des Fremden) in a distinctive fashion in this work. In Glaubenslehre, recognition terminology is frequently used. Here, Schleiermacher considers that the doctrine of justification should be considered as an event in which God recognizes human beings. Recognition is compared with the (...) adoption terminology of the Roman law (agnitio filii). Schleiermacher’s use of the term is to some extent indebted to Johann Joachim Spalding and Johann Gottlieb Fichte. As Schleiermacher highlights the role of feeling, he also participates in the sentimentalist current of the Enlightenment. In theological contexts, however, his view is highly original, replacing the older upward model of a servant recognizing the Lord frequently with downward and horizontal models of religious recognition. Philosophically, Schleiermacher does not embrace Hegelian recognition but moves within the pre-Hegelian models of Fichte and sentimentalism. (shrink)