Medieval logicians advanced far beyond the logic of Aristotle, and this book shows how far that advance took them in two central areas. Broadie focuses upon the work of some of the great figures of the fourteenth century, including Walter Burley, William Ockham, John Buridan, Albert of Saxony, and Paul of Venice, and deals with their theories of truth conditions and validity conditions. He reveals how much of what seems characteristically twentieth-century logic was familiar long ago. Broadie has extensively (...) revised his text for this second edition, while preserving the character of the first. There are now fuller accounts of supposition, of intentional contexts, and of medieval syllogistic, and the conclusion has been substantially expanded. (shrink)
The specialized essays in this collection study whether non-Aristotelian traditions of ancient logic had a role for medieval logicians. Special attention is given to Stoic logic and semantics, and to Neoplatonism.
Though Arthur Prior is now best known for his founding of modern temporal logic and hybrid logic, much of his early philosophical career was devoted to history of logic and historical logic. This interest laid the foundations for both of his ground-breaking innovations in the 1950s and 1960s. Because of the important rôle played by Prior's research in ancient and medieval logic in his development of temporal and hybrid logic, any student of Prior, temporal logic, or hybrid logic should (...) be familiar with the medieval logicians and their work. In this article we give an overview of Prior's work in ancient and medieval logic. (shrink)
Medieval Modal Logic & Science uses modal reasoning in a new way to fortify the relationships between science, ethics, and politics. Robert C. Trundle accomplishes this by analyzing the role of modal logic in the work of St. Augustine and St. Thomas Aquinas, then applying these themes to contemporary issues. He incorporates Augustine's ideas involving thought and consciousness, and Aquinas's reasoning to a First Cause. The author also deals with Augustine's ties to Aristotelian modalities of thought regarding science and (...) logic, reassessing the commonly held belief in Augustine's Platonism to not be a mistake as much as a simplistic view of his philosophy. Trundle links contemporary issues in epistemology, morality, theology, and logic, making several useful connections between ancient and medieval studies in modal logic and modern concerns. These applications of modal theory illuminate many puzzles in the works of Heidegger, Wittgenstein, Whitehead, and Kuhn. (shrink)
In 1980 L. M. de Rijk edited some texts connected with medieval disputation ( Die mittelaterlichen Traktate De modo opponendi et respondendi ), towards which he showed a strikingly contemptuous attitude. The reason for his contempt was that the treatises did not fit the obligationes and sophismata tradition. In this article I focus on the original version, the Thesaurus Philosophorum , to highlight the distinction of this family of treatises with respect to the “modern“ tradition. First, I study the (...) features of the disputation that can be recognised through the collection of fallacious arguments contained in the Thesaurus . Second, I briefly examine the contents of the treatise and their arrangement, showing that they are closely related to the kind of disputation in question. I hope to support the idea that neither the technique of disputation nor the contents and their arrangement deserve a straightforward rejection. (shrink)
The Conciliatory Character of Jaina Logic. In the previous pages there has been given an indication of the services rendered by the Jainas and N° Brihrna^1 H,e the Buddhists in the formation of the Mediaeval School of Indian Logic. Since the ...
This chapter deals with medieval logic from the time when it first had full resources for systematic creative contributions onward. It focuses on the era when the ancient heritage was available and medieval logic was able to add something substantial to it, even to surpass it in some respects. The chapter explains that characterization such as this cannot be adequately expressed with years or by conventional period denominations; however, it is hoped that the grounds for drawing boundaries will (...) become clearer during the course of the story. (shrink)
This paper introduces the reader to the medieval Hebrew tradition of logic by considering its treatment of Aristotelian syllogistic. Starting in the thirteenth century European Jews translated Arabic and Latin texts into Hebrew and produced commentaries and original compendia.Because they stood culturally and geographically at the cross-roads of two great traditions they were influenced by both.This is clearly seen in the development of syllogistic theory, where the Latin tradition ultimately replaces, though never entirely, its Arabic counterpart.Specific attention is devoted (...) to the debate about the so-called Galenian fourth figure.In medieval Hebrew logic one finds both defenders and detractors of the figure, the former appearing towards the beginning of the period in question.With the ascendancy of scholastic logic the fourth figure virtually disappears from Hebrew texts. (shrink)
The paper discusses in how far medieval logic can appropriately be characterized as a formal science. In this respect, the special mediecal approach to logic as a scientia sermocinalis is examined as well as its main doctrines, namely the theories of supposition and of consequences, and the famous characterization of logic as an ars artium or scientia scientiarum. It is pointed out that medieval logic is not devoted to the setting up of formal systems or any metalogical analysis (...) of formal structures. Logic in the medieval sense of the discipline is necessarily connected with semantical aspects of natural language. Accordingly, we are confronted with a discipline going far beyond the formal structures of discourse. The classification of medieval logic as a formal science is appropriate only under selected perspectives. (shrink)
The framework of conceptual realism provides a logically ideal language within which to reconstruct the medieval terminist logic of the 14th century. The terminist notion of a concept, which shifted from Ockham's early view of a concept as an intentional object to his later view of a concept as a mental act , is reconstructed in this framework in terms of the idea of concepts as unsaturated cognitive structures. Intentional objects are not rejected but are reconstructed as the objectified (...) intensional contents of concepts. Their reconstruction as intensional objects is an essential part of the theory of predication of conceptual realism. It is by means of this theory that we are able to explain how the identity theory of the copula, which was basic to terminist logic, applies to categorical propositions. Reference in conceptual realism is not the same as supposition in terminist logic. Nevertheless, the various "modes" of personal supposition of terminist logic can be explained and justified in terms of this conceptualist theory of reference. (shrink)
This thesis is on the history and philosophy of logic and semantics. Logic can be described as the ‘science of reasoning’, as it deals primarily with correct patterns of reasoning. However, logic as a discipline has undergone dramatic changes in the last two centuries: while for ancient and medieval philosophers it belonged essentially to the realm of language studies, it has currently become a sub-branch of mathematics. This thesis attempts to establish a dialogue between the modern and the (...) class='Hi'>medieval traditions in logic, by means of ‘translations’ of the medieval logical theories into the modern framework of symbolic logic, i.e. formalizations. One of its conclusions is that, when properly understood within their own framework, the interest of medieval logical theories for modern investigations go beyond mere historical interest, but that a thorough conceptual analysis of such theories must be undertaken in order to avoid conceptual misprojections. While such translations of medieval into modern logic have been attempted before, the approach presented here is innovative in that attention is paid to the similarities as well as to the dissimilarities between the two traditions, and to what can be learned from the medieval masters for modern investigations in logic and semantics. (shrink)
This paper analyses the import of three claims extracted from Geach's works concerning theories of predication and the reference of common terms, the notions of being or existence, and the force/content distinction and theories of valid inference, respectively. The paper highlights the theoretical and historical errors involved in these claims as well as their enormous influence and inspiration in the field of the philosophical study of medieval logic and metaphysics.
The topics is a theory of argumentation based upon topoi or in Latin loci. The medieval logicians used works by Aristotle and Boethius as their sources for this doctrine, but they developed it in a rather original way. The topics became a higher-level analysis of arguments which are non-valid from a purely formal point of view, but where it is none the less legitimate to infer the conclusion from the premiss. In this connection the topics give rise to a (...) number of discussions about the form and the matter of arguments. Further the topic contribute to the elaboration of the important doctrine of the second intentions, i.e. higher-level concepts of the particular things. In some respects the topics may be said to form a link between formal and informal logic. The topics vanished as a part of logic at the end of the Middle Ages, perhaps because the medieval logicians never got rid of Boethius' claim to have compiled a complete list of the loci, which was an unlucky one. The topics does not have an exact parallel in modern formal logic, but some reflections on non-formal argumentation by recent authors contain certain resemblances to it. (shrink)
"The role of logic in the Middle Ages. Regarding the role of logic within the framework of arts and sciences during the Middle Ages, we have to distinguish two related aspects, one institutional and the other scientific. As to the first aspect, we have to remember that the medieval educational system was based on the seven liberal arts, which were divided into the trivium, i.e., three arts of language, and the quadrivium, i.e., four mathematical arts. The so-called trivial arts (...) were grammar, rhetoric, and logic, and during a period of several centuries virtually every educated person, at least every university graduate, received a training in these matters, especially in logic. Students in the medieval faculty of arts probably spent more time studying logic than any other discipline. This first -- institutional -- aspect concerning the role of logic is explained by the second -- scientific -- aspect. The trivial disciplines provided techniques of analysis and a technical vocabulary that permeate philosophical, scientific and theological writings. Logic, as mentioned before, was referred to and was generally regarded as the art of arts and the science of sciences. The increasing cultural dominance of the universities with their obligatory disputationes and their hierarchy of examinations on the one hand and the outstanding status of logic on the other were corresponding features of the educational world of the 13th century. The core of the logic curriculum from the 12th century onwards was provided by the logical works of Aristotle. These represented the material for the study of types of predication, the analysis of simple propositions or statements (2) and their relations of inference and equivalence, the analysis of modal propositions, of the structure and the types of the syllogism, dialectical topics, fallacies and scientific reasoning as based on the demonstrative syllogism. Medieval logicians, however, realized that there were other, non-Aristotelian, approaches to logical subjects, questions and methods that could be investigated.. (shrink)
While the formal treatment of arguments in the late medieval modi arguendi owes much to dialectic, this does not remove the substance and function of the argumentative modes discussed from the realm of rhetoric. These works, designed to teach law students skills in legal argumentation, remain importantly focused on persuasive features of argumentation which have traditionally been strongly associated with a rhetorical approach, particularly in efforts to differentiate from it dialectic as a more strictly scientific and logical form of (...) reasoning. This also sheds some light on the relative roles logic and rhetoric play in the legal discourse of our own time. In their approach to persuasive legal discourse, the modi arguendi stand between the argumentative rhetorics of Antiquity and the rhetoricized dialectics of the Renaissance, and by linking the minute technicalities of professionalized law with broad general considerations of justice, utility, nature, and emotion, they mediate between the modem trend towards atomized field-specific rhetorics and the classical idea of a unified civic rhetoric. (shrink)
The overarching aim of this excellent book is to demonstrate the common ground between medieval logic and logical theories of the twentieth century by analyzing some important medieval approaches to three important topics in medieval logic and then showing that in each case, once we determine what is really going on in the medieval theory, it can be formalized in such a way as to show how it resembles one or more developments in twentieth-century logical theory. (...) Analysis in terms of modern logical theory has a lot to offer the study of medieval logical theories, the author claims, and twentieth-century theory can learn some interesting lessons from examining its medieval counterparts. Much of the material in these specific discussions has been presented in earlier versions in the author's published articles. "The Philosophy of Formalization" , however, is new. English translations are used in the text, though the Latin is supplied in the footnotes. (shrink)
This volume, the first dedicated and comprehensive companion to medieval logic, covers both the Latin and the Arabic traditions, and shows that they were in fact sister traditions, which both arose against the background of a Hellenistic heritage and which influenced one another over the centuries. A series of chapters by both established and younger scholars covers the whole period including early and late developments, and offers new insights into this extremely rich period in the history of logic. The (...) volume is divided into two parts, 'Periods and Traditions' and 'Themes', allowing readers to engage with the subject from both historical and more systematic perspectives. It will be a must-read for students and scholars of medieval philosophy, the history of logic, and the history of ideas. (shrink)
This is the first of a three-volume anthology intended as a companion to The Cambridge History of Later Medieval Philosophy. Volume 1 is concerned with the logic and the philosophy of language, and comprises fifteen important texts on questions of meaning and inference that formed the basis of Medieval philosophy. As far as is practicable, complete works or topically complete segments of larger works have been selected. The editors have provided a full introduction to the volume and detailed (...) introductory headnotes to each text; the volume is also indexed comprehensively. (shrink)
Terence Parsons presents a new study of the development and continuing value of medieval logic, which expanded Aristotle's basic principles of logic in important ways. Parsons argues that the resulting system is as rich as contemporary first-order symbolic logic.
The “dragon” that graces the cover of this volume has a story that goes with it. In the summer of 1980, I was on the teaching staff of the Summer Institute on Medieval Philosophy held at Cornell University under the direction of Norman Kretzmann and the auspices of the Council for Philosophical Studies and the National Endowment for the Humanities. While I was giving a series of lectures there (lectures that contribute to this volume, as it turns out), I (...) went to my office one morning, and there under the door some anonymous wag from the Institute had slid the pen and ink drawing you see in the picture. It represents “Supposition” as a dragon, making a rude face at the viewer. The tail of the dragon is divided — not entirely accurately, as it turns out — into the various branches and subbranches of supposition. If the details are not altogether correct, the spirit is certainly understandable. (shrink)
“The expression ‘free logic’ is an abbreviation for the phrase ‘free of existence assumptions with respect to its terms, general and singular’.”1 Classical quantification theory is not a free logic in this sense, as its standard formulations commonly assume that every singular term in every model is assigned a referent, an element of the universe of discourse. Indeed, since singular terms include not only singular constants, but also variables2, standard quantification theory may be regarded as involving even the assumption of (...) the existence of the values of its variables, in accordance with Quine’s famous dictum: “to be is to be the value of a variable”. (shrink)