In this paper I suggest an answer to the question of what Frege means when he says that his logical system, the Begrijfsschrift, is like the language Leibniz sketched, a lingua characteristica, and not merely a logical calculus. According to the nineteenth century studies, Leibniz's lingua characteristica was supposed to be a language with which the truths of science and the constitution of its concepts could be accurately expressed. I argue that this is exactly what the (...) Begriffsschrift is: it is a language, since, unlike calculi, its sentential expressions express truths, and it is a characteristic language, since the meaning of its complex expressions depend only on the meanings of their constituents and on the way they are put together. In fact it is in itself already a science composed in accordance with the Classical Model of Science. What makes the Begrijfsschrift so special is that Frege is able to accomplish these goals with using only grammatical or syncategorematic terms and so has a medium with which he can try to show analyticity of the theorems of arithmetic. (shrink)

In this paper I suggest an answer to the question of what Frege means when he says that his logical system, the Begriffsschrift, is like the language Leibniz sketched, a lingua characteristica, and not merely a logical calculus. According to the nineteenth century studies, Leibniz’s lingua characteristica was supposed to be a language with which the truths of science and the constitution of its concepts could be accurately expressed. I argue that this is exactly what the (...) Begriffsschrift is: it is a language, since, unlike calculi, its sentential expressions express truths, and it is a characteristic language, since the meaning of its complex expressions depend only on the meanings of their constituents and on the way they are put together. In fact it is in itself already a science composed in accordance with the Classical Model of Science. What makes the Begriffsschrift so special is that Frege is able to accomplish these goals with using only grammatical or syncategorematic terms and so has a medium with which he can try to show analyticity of the theorems of arithmetic. (shrink)

In this paper I suggest an answer to the question of what Frege means when he says that his logical system, the Begriffsschrift, is like the language Leibniz sketched, a lingua characteristica, and not merely a logical calculus. According to the nineteenth century studies, Leibniz’s lingua characteristica was supposed to be a language with which the truths of science and the constitution of its concepts could be accurately expressed. I argue that this is exactly what the (...) Begriffsschrift is: it is a language, since, unlike calculi, its sentential expressions express truths, and it is a characteristic language, since the meaning of its complex expressions depend only on the meanings of their constituents and on the way they are put together. In fact it is in itself already a science composed in accordance with the Classical Model of Science. What makes the Begriffsschrift so special is that Frege is able to accomplish these goals with using only grammatical or syncategorematic terms and so has a medium with which he can try to show analyticity of the theorems of arithmetic. (shrink)

Leibniz zamierzał stworzyć lingua characteristica universalis – język, w którym dałaby się zapisać wszelka wiedza, oraz calculus ratiocinator – metodę umożliwiającą rachunkowe określenie prawdziwości dowolnego zdania tego języka. Taka idea leży u podstaw współczesnej logiki. Taka idea w odniesieniu do poprawności sprzętu i programów leży u podstaw metod logicznych weryfikacji systemów informatycznych.Dziś widzimy, że dalszy rozwój informatyki zależy istotnie od postępu badań logicznych, a logika – ta starożytna dyscyplina – znalazła nowe bogate pole dociekań, zyskała nowe perspektywy badań. (...) Jej zastosowania mogą mieć tak znaczący wymiar praktyczny, o jakim nie śniło się filozofom. (shrink)

This paper challenges a standard interpretation according to which Frege’s conception of logic (early and late) is at odds with the contemporary one, because on the latter’s view logic is formal, while on Frege’s view it is not, given that logic’s subject matter is reality’s most general features. I argue that Frege – in Begriffsschrift – retained the idea that logic is formal; Frege sees logic as providing the ‘logical cement’ that ties up together the contentful concepts of specific sciences, (...) not the most general truths. Finally, I discuss how Frege conceives of the application of Begriffsschrift, and of its status as a ‘lingua characteristica’. (shrink)

The central and probably most controversial point concerning the psychologism — anti-psychologism debate is the problem of Frege’s alleged influence on the change in Husserl’s views. Contemporary thinkers investigating the early period of Husserl’s philosophy have attempted to show that the opinion that Frege’s doctrine had a traumatic influence on Husserl’s views is not justified. This paper, which tries to maintain a balance between strictly philosophical argumentation and narrowly understood historical argumentation, suggests an alternative solution. By appealing to Frege’s works (...) published before 1894, the locus of psychologism will be determined. Afterwards, I will present Husserl’s and Frege’s views on the elucidation procedure and the distinction between calculus and ‘lingua characteristica’. By discussing Husserl’s works from 1894-1897, I will show that his standpoint changed dramatically as he entered into the anti-psychological program, involving a new theory of concepts, judgment, and the so-called ‘pure Fregean flavour’ — a new account of logical content. (shrink)

Da bi ocenil Fregejev prispevek k utemeljitvi moderne logike se je avtor v svojem prispevku vrnil v preteklost, do Leibnizove lingua characteristica. Vzporednic ni težko najti: odprava dvoumja v govorici in zgradba enoznačnega jezika na tej osnovi, možnost razrešitve spoznavne moči s kalkulom, kar ločuje leibnizoviko tradicijo od kartezijanske. Srž obeh teorij je en in isti boj znanstvenega govora z govorico, razlika pa je v načinu, kako prehod k zapisu udejani ideal calculus ratiocinator. Različni načini, kako so elementi (...) tega boja med seboj povezani, lahko nudijo tudi osnove za premero specifike družbene razsežnosti obeh pristopov. (shrink)

The dream of Leibniz and that of Frege, to create a lingua characteristica in order to demonstrate conceptual thought, incorporates in a wider process, the division and tension between the distinct Spheres which the human sub-species have been creating. Spheres which remain hidden by natural language, essentially spoken language. For the creation and demonstration of the Conceptual Sphere the establishing of a language of characteres has become indispensable, essentially written language. Is a consequence a tension is established between (...) Natural language-Formal language with their corresponding reductionist tendences. (shrink)

Leibniz may be considered as the first computer scientist. He made major contributions to engineering and information science. He invented the binary system, fundamental for virtually all modern computer architectures. He built a decimal based machine that executed all four arithmetical operations and outlined a binary computer. The concepts of lingua characteristica (formal language, programming language) and calculus ratiocinator (formal inference engine or computer program) are the base of the modern logic and information science. Leibniz was groping towards (...) hardware and software concepts worked out much later by Charles Babbage and Ada Lovelace. He anticipated the universal Turing machine. (shrink)

Es ist allgemein bekannt, daß Frege stark von Leibniz beeinflußt worden ist; jedoch behauptet Patzig (Frege, Leibniz u. d. sogenannte ,lingua characteristica universalis', in: Studia Leibnitiana, Suppl., vol. III no. 3 (1969), pp. 103-112), daß seine Leibniz-Kenntnisse nur auf indirekten Quellen fußten und im Grunde äußerst gering waren. Dieser Aufsatz soll zeigen, daß solche und ähnliche Behauptungen auf ungenügender Kenntnis von Freges Schriften beruhen.

In his “Begriffsschrift, a Formalized Language of Pure Thought Modelled upon the Language of Arithmetic,” published in 1879, Frege attributes his approach to Leibniz’ idea of a “lingua characteristica.” And it can be said that, in the field of logic and the foundations of mathematics, he indeed achieved the realization of the essential aspects of Leibniz’ program.

Daniele Guastini’s book Immagini cristiane e cultura antica is one of the most significant contributions to the current debate on the role of Christian images. The choice of images made by Christianity since the third century – this is the main thesis of the work – represents one of the generative moments of the long-lasting process of secularization that came to characterize Western culture. This essay aims to discuss this thesis, contextualizing it both from a theological point of view and (...) in relation to its philosophical and cultural-historical significance. I then dwell on two questions more directly related to the interpretation of the Christian image in the first millennium: the relationship that the iconographic practice of the Christian origins has with the Jewish and pagan context, and the role that the interpretation of the “Byzantine turn” plays in the overall structure of the Guastini’s book. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

Malgré bien des réductions journalistiques, la rationalité économique fondée sur l’idée de l’homo oeconomicus – un individu atome qui maximise son propre intérêt à travers un calcul utilitariste de coûts et de profits – est aujourd’hui l’objet de nombreuses critiques. L’article analyse ainsi deux types de critiques : une critique externe et une critique interne. Les deux soulignent que pour comprendre la rationalité économique, nous avons besoin d’un horizon anthropologique plus vaste, apte à mettre en discussion l’image de l’homme à (...) l’œuvre dans les diverses déclinaisons de l’économie. L’article met alors l’accent sur les recherches de l’anthropologie philosophique portant sur la nature humaine, qui montrent le caractère intrinsèquement relationnel des êtres humains, et peut mettre en discussion l’individualisme méthodologique de l’homo oeconomicus. Finalement, en décrivant la rationalité en termes de rationalité, et en mettant l’accent sur la catégorie de biens relationnels développée par l’approche fondée sur « l’économie sociale », l’article met en avant une façon possible de repenser la rationalité économique. (shrink)

The studies on the history of the notion of “personhood” have largely recognized that Christian thought had a central role in the development and significance of this concept throughout the history of Western civilization. In late antiquity, Christianity used some terms taken from the classic and Hellenistic vocabulary in order to express its own theological content. This operation generated a “crisis” of classical language, namely a semantic transformation in the attempt to address some aspects of reality which were not envisioned (...) by the previous usage of these words. The term person is a paradigmatic example of this process. In fact, from the outset, it played a strategic role in formulating the idea of Incarnation, one of the central doctrines of Christianity. This essay aims to show how, during the first centuries of Christianity, the terms commonly used in order to express the notion of “personhood” became pivotal elements for the formulation of the discourse about the Trinity and progressively acquired new meanings. The analysis focuses only on the initial stage of the elaboration of this concept in Christianity and, based on some of the most significant texts, tries to bring out a series of theoretical problems that may be useful to understand the subsequent debate. In order to do so, the author divides the text in two parts. In the first one, he analyses two features strictly connected to the theological use of the term “persona”, which remained central also when this term was later referred to man. These features are individuality and ontological stability, along with the structurally relational status of personhood. In the second part, the author offers more details about the theology of the Cappadocian Fathers, in particular of Basil of Caesarea, and analyses two sectorial languages—mathematical and iconic language—used by Basil in order to describe the intra-trinitarian relationships. (shrink)

After the publication of Begriffsschrift, a conflict erupted between Frege and Schröder regarding their respective logical systems which emerged around the Leibnizian notions of lingua characterica and calculus ratiocinator. Both of them claimed their own logic to be a better realisation of Leibniz’s ideal language and considered the rival system a mere calculus ratiocinator. Inspired by this polemic, van Heijenoort (1967b) distinguished two conceptions of logic—logic as language and logic as calculus—and presented them as opposing views, but did not (...) explain Frege’s and Schröder’s conceptions of the fulfilment of Leibniz’s scientific ideal. -/- In this paper I explain the reasons for Frege’s and Schröder’s mutual accusations of having created a mere calculus ratiocinator. On the one hand, Schröder’s construction of the algebra of relatives fits with a project for the reduction of any mathematical concept to the notion of relative. From this stance I argue that he deemed the formal system of Begriffsschrift incapable of such a reduction. On the other hand, first I argue that Frege took Boolean logic to be an abstract logical theory inadequate for the rendering of specific content; then I claim that the language of Begriffsschrift did not constitute a complete lingua characterica by itself, more being seen by Frege as a tool that could be applied to scientific disciplines. Accordingly, I argue that Frege’s project of constructing a lingua characterica was not tied to his later logicist programme. (shrink)

Recent work in formal philosophy has concentrated over-whelmingly on the logical problems pertaining to epistemic shortfall - which is to say on the various ways in which partial and sometimes incorrect information may be stored and processed. A directly depicting language, in contrast, would reflect a condition of epistemic perfection. It would enable us to construct representations not of our knowledge but of the structures of reality itself, in much the way that chemical diagrams allow the representation (at a certain (...) level of abstractness) of the structures of molecules of different sorts. A diagram of such a language would be true if that which it sets out to depict exists in reality, i.e. if the structural relations between the names (and other bits and pieces in the diagram) map structural relations among the corresponding objects in the world. Otherwise it would be false. All of this should, of course, be perfectly familiar. (See, for example, Aristotle, Metaphysics, 1027 b 22, 1051 b 32ff.) The present paper seeks to go further than its predecessors, however, in offering a detailed account of the syntax of a working universal characteristic and of the ways in which it might be used. (shrink)

Leśniewski’s systems deviate greatly from standard logic in some basic features. The deviant aspects are rather well known, and often cited among the reasons why Leśniewski’s work enjoys little recognition. This paper is an attempt to explain why those aspects should be there at all. Leśniewski built his systems inspired by a dream close to Leibniz’s characteristica universalis: a perfect system of deductive theories encoding our knowledge of the world, based on a perfect language. My main claim is that (...) Leśniewski built his characteristica universalis following the conditions of de Jong and Betti’s Classical Model of Science (2008) to an astounding degree. While showing this I give an overview of the architecture of Leśniewski’s systems and of their fundamental characteristics. I suggest among others that the aesthetic constraints Leśniewski put on axioms and primitive terms have epistemological relevance. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

In his recent book Linguistic Justice for Europe and for the World, Philippe Van Parijs argues in favor of the dissemination of English as the lingua franca. This, however, might entail certain forms of injustice. In the first part of this contribution, the three forms of injustice that Van Parijs discusses are presented along with his three respective solutions to these problems. At the same time, some criticisms on each of these forms are mentioned which have come forth in (...) recent literature. The second part of this paper examines the claim underlying Van Parijs’s book, viz. that it is a good thing to promote English as a common language. According to Van Parijs, this is necessary for developing an egalitarian conception of global justice as well as implementing such a conception. This article scrutinizes both of these arguments which are only briefly touched on in the book. I argue that a lingua franca is not a necessary condition for developing and implementing such an egalitarian conception. I defend this position through a close study of Van Parijs’s conception of deliberative democracy, which is a very demanding one. I show that even in a system of deliberative democracy, a common language is not a necessary condition for developing an egalitarian conception of justice. With reference to the theory of constitutional patriotism, I then argue that common values, rather than a common language, are more important for developing and implementing such a conception. (shrink)

La ricerca dell’unità in ambito dottrinale, specchio e strumento dell’unità della Chiesa, è un elemento ricorrente nell’opera di Jean Gerson (1363-1429), rinomato teologo e cancelliere dell’Università di Parigi a cavallo tra il XIV ed il XV secolo. L’insistenza sul concetto di unità è veicolata da una costante riflessione sul ruolo e sui modi della scrittura teologica. Gerson individua precisi metodi e modelli da seguire al fine di spiegare alcune oscurità delle Scritture con chiarezza e precisione e senza rischi per l’integrità (...) della dottrina. Parte fondamentale della riflessione sulla scrittura teologica è la discussione sulla possibilità di usare le lingue volgari, una possibilità che il cancelliere parigino nega in maniera lapidaria, stigmatizzando la confusione linguistica che inevitabilmente conduce non solo all’incomprensione reciproca, ma alla rottura di una corrispondenza tra termini e concetti che affonda le proprie radici in una consolidata e plurisecolare tradizione teologica in latino. Il presente articolo si propone di studiare la riflessione di Gerson sulla lingua, sui metodi e sulla selezione dei modelli nell’ambito della scrittura teologica accademica, nel quadro più ampio della ricerca dell’unità in ambito dottrinale, elemento necessario per perseguire l’unità della Chiesa _tout court_. (shrink)

In recent decades, English has become the uncontestable lingua franca of philosophy of science and of most other areas of philosophy and of the humanities. To have a lingua franca produces enormous benefits for the entire scientific community. The price for those benefits, however, is paid almost exclusively by non-native speakers of English. Section 1 identifies three asymmetries that individual NoNES researchers encounter: ‘publication asymmetry’, ‘resources asymmetry’, and ‘team asymmetry’. Section 2 deals with ‘globalized parochialism asymmetry’: thanks to (...) English being a lingua franca, a special perspective, mostly US and British, is being globalized and is replacing European topics and approaches. This has serious consequences for history of philosophy as well as for philosophical theory: thinkers of the past tend to be dealt with on the global level at best only if and insofar they are translated into English. Similarly, the theoretical agenda of globalized philosophy of scien... (shrink)

Em _O Anti-Édipo_, especialmente no terceiro capítulo deste livro, Deleuze e Guattari sustentam que a cada máquina social corresponde um regime de representação que se assenta sobre os fluxos de desejo: a máquina territorial primitiva opera por codificação, a máquina imperial despótica, por sobrecodificação, e a máquina civilizada capitalista, por descodificação e axiomatização. Isso faz com que o uso da língua varie historicamente e conforme a formação social. Neste artigo, buscamos caracterizar cada um desses regimes de signos e detalhar o (...) modo como a representação se organiza na superfície de cada um dos tipos de socius. Neste esforço, recorremos por vezes a autores da linguística que inspiraram Deleuze e Guattari, a saber, Saussure e Hjelmslev, no intuito de lançar luz sobre a relação entre língua e socius no âmbito deste livro. (shrink)

This paper discusses a nowadays completely forgotten 18th century attempt of constructing an artificial universal language in a Kantian framework. I give a brief sketch of this language and then address the continuing philosophical significance of the project, focusing in particular on the notions of predication and the copula and on the problem of psychologism.

Com este trabalho, buscamos refletir e problematizar, numa perspectiva bakhtiniana, e tendo como foco um estudo de caso, como se dá o letramento em língua inglesa, a partir da análise de textos escritos por meio de diários crítico-reflexivos dialogados entre o professor e um licenciando de primeiro período de um Curso de Letras. O diário crítico-reflexivo dialogado é concebido como uma forma de interação verbal entre o professor formador e o professor em-formação, elaborado por este ao final de cada aula. (...) O conteúdo deste diário se refere a uma descrição interpretativa em que o professor em-formação vai descrever, interpretar e relacionar como está vivendo o processo de interação verbal em seus estudos em língua inglesa. Nesse sentido, abordamos noções da arquitetura bakhtiniana, as quais hipotetizamos serem fundadoras desta prática pedagógica em estudo, discutimos analiticamente como o diário crítico-reflexivo, como prática de letramento, pode incidir na formação do (futuro) professor de língua inglesa e, finalmente, relacionamos o referencial teórico bakhtiniano com esta prática dialógica de linguagem traduzida em aspectos metodológicos da/na formação do professor de línguas na universidade. (shrink)

This article examines the creation of words in De Rerum Natura through a close reading of two extended passages concerning the problem of where words come from and what they do. The first is the account of speech production, work entrusted to the daedala lingua in Book 4. This physiological process is mimicked at the phylogenic level in the discussion on the origins of language in Book 5, where voice is first shaped by a body responding to the impact (...) of objects, then by utilitas. The adjective daedalus and the intervention of utilitas both signal, I argue, a shift away from an understanding of language as reaction towards an understanding of language as fabrication, a shift with important implications for the relationship of words to the world they represent. (shrink)

It is beliefs of this sort--de linguabeliefs--that Robert Fiengo and Robert May explore in this book.

Semantics of natural language; includes some Australian language examples.

El concepto de razón que emerge con Vico, y que será análogo al propuesto por Ortega, no es ya el de la razón física y pura, natural y abstracta, sino el de una razón vital e histórica, la cual viene a ejercitarse y expresarse como razón narrativa : aquélla única capaz de comprender "la lingua con cui parla la storia".The concept of reason that emerges with Vico, and that is analogous to the one proposed by Ortega, is not only (...) the one of physical and pure, natural and abstract reason, but rather the one of vital and historic reason, which comes to exercise itself and express itself as narrative reason: that only capacity of comprehension "la lingua con cui parla la storia". (shrink)

R. G. Collingwood saw one of the main tasks of philosophers and of historians of human thought in uncovering what he called the ultimate presuppositions of different thinkers, of different philosophical movements and of entire eras of intellectual history. He also noted that such ultimate presuppositions usually remain tacit at first, and are discovered only by subsequent reflection. Collingwood would have been delighted by the contrast that constitutes the overall theme of the essays collected in this volume. Not only has (...) this dichotomy ofviews been one ofthe mostcrucial watersheds in the entire twentieth-century philosophical thought. Not only has it remained largely implicit in the writings of the philosophers for whom it mattered most. It is a truly Collingwoodian presupposition also in that it is not apremise assumed by different thinkers in their argumentation. It is the presupposition of a question, an assumption to the effect that a certain general question can be raised and answered. Its role is not belied by the fact that several philosophers who answered it one way or the other seem to be largely unaware that the other answer also makes sense - if it does. This Collingwoodian question can be formulated in a first rough approximation by asking whether language - our actual working language, Tarski's "colloquiallanguage" - is universal in the sense of being inescapable. This formulation needs all sorts of explanations, however. (shrink)

We analyze the connections of Lavoisier system of nomenclature with Leibniz’s philosophy, pointing out to the resemblance between what we call Leibnizian and Lavoisian programs. We argue that Lavoisier’s contribution to chemistry is something more subtle, in so doing we show that the system of nomenclature leads to an algebraic system of chemical sets. We show how Döbereiner and Mendeleev were able to develop this algebraic system and to find new interesting properties for it. We pointed out the resemblances between (...) Leibniz program and Lavoisier legacy, particularly regarding the lingua philosophica for understanding and thinking Nature, in this particular case, chemistry. In the second part we discuss, from the linguistic viewpoint, how Lavoisian algebraic system may be taken further to build a language. We study the constituents of such a chemical language. Finally, we formalize some of the ideas here presented by using elements of network theory and discrete mathematics. (shrink)