George Berkeley maintains both anti-abstractionism (that abstract ideas are impossible) and idealism (that physical objects and their qualities are mind-dependent). Some scholars (including Atherton, Bolton, and Pappas) have argued, in different ways, that Berkeley uses anti-abstractionism as a premise in a simple argument for idealism. In this paper, I argue that the relation between anti-abstractionism and idealism in Berkeley's metaphysics is more complex than these scholars acknowledge. Berkeley distinguishes between two kinds of abstraction, singling abstraction and generalizing abstraction. He then (...) rests his case for idealism, not on the denial of the possibility of generalizing abstraction, but rather on the denial of the possibility of singling abstraction. Moreover, Berkeley's argument does not rest on a blanket rejection of all forms of singling abstraction. Rather, the fundamental anti-abstractionist assumption, for his purposes, is the claim that primary qualities cannot be mentally singled out from secondary qualities. Crucially, the claim that the existence of physical objects cannot be mentally singled out from their being perceived is not a premise in, but rather a consequence of, Berkeley's argument for idealism. Berkeley's argument therefore avoids circularity inasmuch as it appeals to the impossibility of singly abstracting one idea in order to establish the impossibility of singly abstracting another. (shrink)

A thriving literature has developed over logical and mathematical pluralism – i.e. the views that several rival logical and mathematical theories can be equally correct. These have unfortunately grown separate; instead, they both could gain a great deal by a closer interaction. Our aim is thus to present some novel forms of abstractionist mathematical pluralism which can be modeled on parallel ways of substantiating logical pluralism (also in connection with logical anti-exceptionalism). To do this, we start by discussing the Good (...) Company Problem for neo-logicists recently raised by Paolo Mancosu (2016), concerning the existence of rival abstractive definitions of cardinal number which are nonetheless equally able to reconstruct Peano Arithmetic. We survey Mancosu’s envisaged possible replies to this predicament, and suggest as a further path the adoption of some form of mathematical pluralism concerning abstraction principles. We then explore three possible ways of substantiating such pluralism—Conceptual Pluralism, Domain Pluralism, Pluralism about Criteria—showing how each of them can be related to analogous proposals in the philosophy of logic. We conclude by considering advantages, concerns, and theoretical ramifications for these varieties of mathematical pluralism. (shrink)

Open future is incompatible with realism about possible worlds. Since realistically conceived (concrete or abstract) possible worlds are maximal in the sense that they contain/represent the full history of a possible spacetime, past and future included, if such a world is actual now, the future is fully settled now, which rules out openness. The kind of metaphysical indeterminacy required for open future is incompatible with the kind of maximality which is built into the concept of possible worlds. The paper discusses (...) various modal realist responses and argues that they provide ersatz openness only, or they lead to incoherence, or they render the resulting theory inadequate as a theory of modality. The paper also considers various accounts of the open future, including rejection of bivalence, supervaluationism, and the ‘thin red line’ view (TRL), and claims that a version of (TRL) can avoid the incompatibility problem, but only at the cost of deflating the notion of openness. (shrink)

The article views the development of the Tartu–Moscow semiotic school from the analysis of texts to the study of spatial entities (semiosphere being most well known of them). It comes to light that ‘culture’ and ‘space’ have been such notions in Tartu–Moscow School to which, for instance, the ‘semiosphere’ does not add much. There are studied possibilities to join Uexküll’s and Lotman’s basic concepts (as certain grounds of Estonian semiotics) with Tartu–Moscow School’s treatment of culture and space through the notion (...) of ‘semiotic subject’. Such an approach allows to see transdisciplinarity, which has come to issue only during the last decade, already in the first conceptions of Tartu–Moscow School where transdisciplinarity revealed itself in the symbiotic use of ‘culture’ and ‘space’. (shrink)

Summary John Stuart Mill's classic tale of disillusionment from a ‘narrow creed’, an overt as much as a covert theme of his Autobiography (London, 1873), has for many years served as a guide to the search for the causes and sources of his ‘enlargement-of-the-utilitarian-creed’ project. As a result, in analyses of Mill's mature views, Samuel Taylor Coleridge—and friends—commonly take centre stage in terms of influence, whereas John's father—James Mill—is reduced either to a supernumerary or a villain in the last act (...) of John's intellectual development. However, students of Mill's works should not take at face value the story presented in Autobiography. Mill's own emphasis on the role of his ‘new influences’ has led scholars to disregard the role of his ‘old influences’ in his attempt to create a broader theory of living—one which takes into account both the intellectual and the emotional capacities of individuals. A close look at key aspects of John Stuart Mill's ‘enlargement project’ suggests that James Mill may have played a more positive role than is usually acknowledged. A way into the intellectual affinity of the two Mills is the person they both kept returning to for guidance and inspiration throughout their lives: Plato. (shrink)

Contemporary sociosemiotics is a way to transcend borderlines between trends inside semiotics, and also other disciplines. Whereas semiotics has been considered as an interdisciplinary field of research par excellence, sociosemiotics can point directions at transdisciplinary research. The present article will try to conjoin the structural and the processual views on culture and society, binding them together with the notion of signification. The signification of space will illustrate the dynamic between both cultures and metacultures, and cultural mainstreams and subcultures. This paper (...) pays attention to the practice of sociocultural semiotisation of space and territorialisation by diverse examples and different sociocultural levels that imply semiotic cooperation between several members of groups that can be characterised as socii. We analyse territorialisation by graffiti, by furnishing spatial environment through artistic manners, by shaping the semiotic essence of cities through naming, renaming and translating street names, by pinning and structuring territories with monuments, by landmarking and mapping cultural space through individualisation of cities. We will see how principles of semiotisation of space are valid on different levels and how these principles form a transdisciplinary object of study as ‘semiotisation of space’, and how space can be regarded as a genuinely transdisciplinary research object. Individual, culture, and society are connected in such an object both as constituents and as a background of study. (shrink)

The article analyses the position of sociosemiotics in the paradigm of contemporary semiotics. Principles of studying sociocultural phenomena are discussed so as they have been set for analysing the inner mechanisms of sign systems in the semiology of F. de Saussure on the one hand, and for studying sign systems and semiotic units as related to referential reality in the semiotics of C. S. Peirce on the other hand. Three main issues are touched upon to define the scope of sociosemiotics: (...) the general methodology of sociosemiotics. its particular methods, and possible objects of analysis. The relevance of the features of objects in different humanitarian disciplines (cultural unit, historical fact, social fact, institutional fact, social process, etc.) is surveyed to define the object of study in sociosemiotics. Also, the article comments on the description of social organisations via cultural processes and on relations between an individual and society as controllable by social action models. (shrink)

Contemporary sociosemiotics is a way to transcend borderlines between trends inside semiotics, and also other disciplines. Whereas semiotics has been considered as an interdisciplinary field of research par excellence, sociosemiotics can point directions at transdisciplinary research. The present article will try toconjoin the structural and the processual views on culture and society, binding them together with the notion of signification. The signification of space willillustrate the dynamic between both cultures and metacultures, and cultural mainstreams and subcultures. This paper pays attention (...) to the practice of sociocultural semiotisation of space and territorialisation by diverse examples and different sociocultural levels that imply semiotic cooperation between several members of groups that can be characterised as socii. We analyse territorialisation by graffiti, by furnishing spatial environment through artistic manners, by shaping the semiotic essence of cities through naming, renaming and translating street names, by pinning and structuring territories with monuments, by landmarking and mapping cultural space through individualisation of cities. We will see how principles of semiotisation of space are valid on different levels (individual and social, formal and informal, democratic and hegemonic, cultural and subcultural) and how these principles form a transdisciplinary object of study as ‘semiotisation of space’, and how space can be regarded as a genuinely transdisciplinary research object. Individual, culture, and society are connected in such an object both as constituents and as a background of study. (shrink)

It seems that eudaimonistic reconstructions of John Stuart Mill's conception of happiness have fallen prey to what they thought Mill should have done with regard to the role of pleasure in his notion of happiness. Insisting that utility and eudaimonia make conflicting claims, something which mirrors Mill's ‘conflicting loyalties’, they downgrade pleasure to just one of the ingredients of happiness. However, a closer look at Mill's intellectual development suggests otherwise. By focusing on Mill's radical background, this paper argues that pleasure (...) retains a central role in his conception of happiness – even from a eudaimonistic point of view. (shrink)

John Stuart Mill considered his A System of Logic , first published in 1843, the methodological foundation and intellectual groundwork of his later works in ethical, social, and political theory. Yet no book has attempted in the past to engage with the most important aspects of Mill's Logic . This volume brings together leading scholars to elucidate the key themes of this influential work, looking at such topics as his philosophy of language and mathematics, his view on logic, induction and (...) deduction, free will, argumentation, ethology and psychology, as well as his account of normativity, kinds of pleasure, philosophical and political method and the "Art of Life.". (shrink)

British Journal for the History of Philosophy, Volume 20, Issue 1, Page 204-207, January 2012.

The rise and fall of the historian of British India -- A classical education -- History, philosophy, and history -- Induction and deduction -- Rational persuasion -- Good government.

This book explores various connections of John Stuart Mill's thought to ancient Greek philosophy primarily in relation to his conception of happiness. It argues that a better understanding of Mill's background in ancient Greek thought and his reading(s) of Plato's dialogues leads to innovative interpretations of his moral and political thought.

This chapter argues that two distinct, yet connected, contexts – Mill's “mental crisis” and his task as a “Logician” – led to the formation of two arguments on the value of art. On one hand, Mill argued that aesthetic cultivation was important as an end in itself. Excellence was to be pursued disinterestedly as part of a beautiful life. On the other, Mill argued aesthetic cultivation was important as a means to the utilitarian end – strengthening the social sympathies made (...) social happiness attainable. The first argument highlights what Mill thought was missing from the theory of his utilitarian predecessors, while the second brought Mill closer to this tradition, rather than moving him further away from it. (shrink)

James Mill'sHistory of British India(1817) made a rather strange claim: first-hand experience of India was not vital in writing a history – potentially, it led to false ideas about its subject-matter: eyewitnesses are susceptible to bias. The historian was thus to perform his task as a judge: sifting through various testimonies to obtain a ‘more perfect’ conception of the whole than those who witnessed its various parts. Although strange, Mill's claim does not bewilder his readers: after all, Mill was a (...) ‘militant’ exponent of theorizing utilitarianism. I argue that such a reading of Mill's method is injudiciously restrictive. Not only did Mill draw on well-known methodological concerns in contemporary historiographical practice, not necessarily linked with Jeremy Bentham or the Scottish theoretical historiography, but he also seemed to adopt the vocabulary of forensic rhetoric, making his claim that his was a ‘judging’ history more literal than it has been supposed. (shrink)

In precisely 33 paragraphs that begin his Principles of Human Knowledge George Berkeley lays out the argument that establishes his position. There are strong reasons for adopting “immaterialism” as the name for Berkeley's theory. Another term frequently used in connection with Berkeley is “idealism”. This term too has a lengthy pedigree: Kant referred to Berkeley as a Dogmatic Idealist. Berkeley does go on to offer an elucidation of what it means to say that spirit is the only substance, but he (...) does not do so right away. The only argument that he has offered rests on the anti‐abstraction claim. Berkeley has not, for example, argued that the reason sensible qualities exist only in the mind is because there is no material substance for them to exist in. Anti‐abstractionism also turns out to be central to his argument that ideas cannot resemble mind‐independent real things. (shrink)

This edited book explores the relationship between political expertise, which is defined as scientific statesmanship or governance, and political leadership throughout the history of ideas. An outstanding group of experts study and analyze the ideas of significant philosophers, such as Plato, Aristotle, Augustine, Machiavelli, Hobbes, Locke, Montesquieu, Kant, Burke, Comte, and Weber, among others. The contributors aim to interpret these thinkers' approaches to scientific statesmanship, deepening our understanding of the idea itself and decoding its theoretical complexities.

This chapter considers various views about the precise nature of possible worlds, but each view is compatible with this initial characterization. It considers modality, particularly focusing on metaphysical possibility, necessity, and impossibility, that broadest kind of modality. The chapter offers an example of why one might care about this issue, an example of why the study of modality matters to philosophy more generally. It is plausible that modality is importantly connected to understanding. The chapter focuses on two contrasting views about (...) the nature of possible worlds, Concretism and Abstractionism. The fundamental difference between Concretism and Abstractionism is whether possible worlds are concrete or abstract. Concretism is the view that possible worlds are like parallel universes. Concretism requires Modal Indexicalism and denies Modal Anti‐Indexicalism. The chapter describes the ways that the Concretism carries out its reduction of possibility and actuality. (shrink)

The empress of Margaret Cavendish’s The Blazing World dismisses pure mathematicians as a waste of her time, and declares of the applied mathematicians that “there [is] neither Truth nor Justice in their Profession”. In Cavendish’s theoretical work, she defends the Empress’ judgments. In this paper, I discuss Cavendish’s arguments against pure and applied mathematics. In Sect. 3, I develop an interpretation of some relevant parts of Cavendish’s metaphysics and epistemology, focusing on her anti-abstractionism and what I call her ’assimilation’ view (...) of knowledge. In Sects. 4 and 5, I use this to develop Cavendish’s critiques of pure and applied mathematics, respectively. These critiques center on the claims that mathematics purports to describe non-beings, that nature is infinitely and irreducibly complex, and, perhaps most originally, that mathematical thinking deforms the subject of representation, not just the object. (shrink)

How to think a unique and determinative turn in analytic philosophy of mind? To answer this question this article first presents an attempt to render clear that analytic phenomenology, by contrast with conceptions of phenomenology of the XXth century, beneficially dispenses with several methodological and conceptual assumptions that were assumed to be compulsory, as phenomenological reduction, a notion of synthesis, and a philosophical notion of the a priori. It then presents some eventual difficulties to the achievement of a phenomenological turn (...) within analytic philosophy, which are, the neglect of historicity, abstractionism, the acknowledgement of the place of language in our lives, and solipsism. It finally presents several demands that concern the felicity of contemporary analytic phenomenologies, namely, anti-abstractionism, fallibilism, attention to polyadic relations, and the integration of ecological and decolonial concerns of our cultures. (shrink)

This book offers novel interpretations of several of Berkeley's most distinctive philosophical doctrines, including his theory of vision, heterogeneity thesis, anti-abstractionism, immaterialism, likeness principle, and the divine language thesis. Key to those interpretations is a focus on Berkeley's critical use of the Cartesian doctrine of objective presence, which demands causal explanations for the content of sensory ideas.

This chapter contains section titled: First Origins: Visual Space The Space Common to Vision and Touch, the Time Common to All the Senses Association by Cause and Effect: A World in Mind Sense‐Divide Transcendent Space and Time References Further Reading.

Wright claims that “the epistemology of good abstraction principles should be assimilated to that of basic principles of logical inference”. In this paper I follow Wright’s recommendation, but I consider a different epistemology of logic, namely anti-exceptionalism. Anti-exceptionalism’s main contention is that logic is not a priori, and that the choice between rival logics should be based on abductive criteria such as simplicity, adequacy to the data, strength, fruitfulness, and consistency. This paper’s goal is to lay down the foundations for (...) an application of the anti-exceptionalist methodology to abstraction principles. In Sect. 1 I outline my strategy. I show that anti-exceptionalism has a bearing on the so-called Bad Company problem, and explore some versions of anti-exceptionalism about abstraction. I then consider new criteria for choosing between rival abstraction principles, and, in particular, between consistent revisions of Frege’s Basic Law V. I finally consider how the abstractionist can compare between competing criteria, and argue that anti-exceptionalists should be pluralists about abstraction. (shrink)