GOTTFRIED WILHELM LEIBNIZ: the ART of CONTROVERSIES the New Synthese Historical Library Texts and Studies in the History of Philosophy
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Creating Modern Probability. Its Mathematics, Physics and Philosophy in Historical Perspective
HM 23 REVIEWS 203 The reviewer hopes this book will be widely read and enjoyed, and that it will be followed by other volumes telling even more of the fascinating story of Soviet mathematics. It should also be followed in a few years by an update, so that we can know if this great accumulation of talent will have survived the economic and political crisis that is just now robbing it of many of its most brilliant stars (see the article, ``To guard the future of Soviet mathematics,'' by A. M. Vershik, O. Ya. Viro, and L. A. Bokut' in Vol. 14 (1992) of The Mathematical Intelligencer). Creating Modern Probability. Its Mathematics, Physics and Philosophy in Historical Perspective. By Jan von Plato. Cambridge/New York/Melbourne (Cambridge Univ. Press). 1994. 323 pp. View metadata, citation and similar papers at core.ac.uk brought to you by CORE Reviewed by THOMAS HOCHKIRCHEN* provided by Elsevier - Publisher Connector Fachbereich Mathematik, Bergische UniversitaÈt Wuppertal, 42097 Wuppertal, Germany Aside from the role probabilistic concepts play in modern science, the history of the axiomatic foundation of probability theory is interesting from at least two more points of view. Probability as it is understood nowadays, probability in the sense of Kolmogorov (see [3]), is not easy to grasp, since the de®nition of probability as a normalized measure on a s-algebra of ``events'' is not a very obvious one. Furthermore, the discussion of different concepts of probability might help in under- standing the philosophy and role of ``applied mathematics.'' So the exploration of the creation of axiomatic probability should be interesting not only for historians of science but also for people concerned with didactics of mathematics and for those concerned with philosophical questions. -
Teaching Plato in Palestine: Philosophy in a Divided World
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. 1 TEACHING PLATO IN PALESTINE Can philosophy save the Middle East? It can. This, at least, is the thesis of Sari Nusseibeh as I learn from a friend upon arriving in Israel in February 2006. Nusseibeh is not only a prominent Palestinian intellectual and the Palestinian Liberation Organization’s former chief repre- sentative in Jerusalem, but also a philosopher by training (and, I think, by nature, too). “Only philosophy,” the friend tells me he argued during the Shlomo Pines memorial lec- ture in West Jerusalem three years before (aptly titled “On the Relevance of Philosophy in the Arab World Today”). By the time I leave Israel, I’m convinced that he’s on to something. I am here to teach a seminar at Al-Quds University, the Palestinian university in Jerusalem, together with Nus- seibeh, who has been president of Al- Quds since 1995. My idea is to discuss Plato’s political thought with the students and then examine how medieval Muslim and Jewish philosophers built on this thought to interpret Islam and Judaism as philosophical religions. I hope to raise some basic questions about philosophy and its rela- For general queries, contact [email protected] Fraenkel.indb 3 2/17/2015 8:56:12 AM © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. -
Intentionality in Kant and Wittgensetin
Journal of Undergraduate Research at Minnesota State University, Mankato Volume 6 Article 5 2006 Intentionality in Kant and Wittgensetin Ryan Feldbrugge Minnesota State University, Mankato Follow this and additional works at: https://cornerstone.lib.mnsu.edu/jur Part of the Philosophy Commons Recommended Citation Feldbrugge, Ryan (2006) "Intentionality in Kant and Wittgensetin," Journal of Undergraduate Research at Minnesota State University, Mankato: Vol. 6 , Article 5. Available at: https://cornerstone.lib.mnsu.edu/jur/vol6/iss1/5 This Article is brought to you for free and open access by the Undergraduate Research Center at Cornerstone: A Collection of Scholarly and Creative Works for Minnesota State University, Mankato. It has been accepted for inclusion in Journal of Undergraduate Research at Minnesota State University, Mankato by an authorized editor of Cornerstone: A Collection of Scholarly and Creative Works for Minnesota State University, Mankato. Feldbrugge: Intentionality in Kant and Wittgensetin INTENTIONALITY IN KANT AND WITTGENSTEIN Ryan Feldbrugge (Philosophy) Dr. Richard Liebendorfer, Faculty Mentor, Philosophy How is thought about and experience of a world possible? This has been the framing question of the present work and it is generally understood as the problem of intentionality. The more specific problem dealt with has been whether or not intentionality has an internal structure that can be made explicit through science, particularly cognitive science. In his Critique of Pure Reason, Immanuel Kant outlines an internal, mental structure that, when imposed on our sensory data, makes thought about and experience of a world possible, which can be viewed as highly anticipatory of modern cognitive science. On the other hand, there are a number of philosophers who have it that the structure of intentionality cannot be made explicit nor can it be understood within science, notably Ludwig Wittgenstein. -
Eternity and Immortality in Spinoza's Ethics
Midwest Studies in Philosophy, XXVI (2002) Eternity and Immortality in Spinoza’s Ethics STEVEN NADLER I Descartes famously prided himself on the felicitous consequences of his philoso- phy for religion. In particular, he believed that by so separating the mind from the corruptible body, his radical substance dualism offered the best possible defense of and explanation for the immortality of the soul. “Our natural knowledge tells us that the mind is distinct from the body, and that it is a substance...And this entitles us to conclude that the mind, insofar as it can be known by natural phi- losophy, is immortal.”1 Though he cannot with certainty rule out the possibility that God has miraculously endowed the soul with “such a nature that its duration will come to an end simultaneously with the end of the body,” nonetheless, because the soul (unlike the human body, which is merely a collection of material parts) is a substance in its own right, and is not subject to the kind of decomposition to which the body is subject, it is by its nature immortal. When the body dies, the soul—which was only temporarily united with it—is to enjoy a separate existence. By contrast, Spinoza’s views on the immortality of the soul—like his views on many issues—are, at least in the eyes of most readers, notoriously difficult to fathom. One prominent scholar, in what seems to be a cry of frustration after having wrestled with the relevant propositions in Part Five of Ethics,claims that this part of the work is an “unmitigated and seemingly unmotivated disaster.. -
David Lewis on Convention
David Lewis on Convention Ernie Lepore and Matthew Stone Center for Cognitive Science Rutgers University David Lewis’s landmark Convention starts its exploration of the notion of a convention with a brilliant insight: we need a distinctive social competence to solve coordination problems. Convention, for Lewis, is the canonical form that this social competence takes when it is grounded in agents’ knowledge and experience of one another’s self-consciously flexible behavior. Lewis meant for his theory to describe a wide range of cultural devices we use to act together effectively; but he was particularly concerned in applying this notion to make sense of our knowledge of meaning. In this chapter, we give an overview of Lewis’s theory of convention, and explore its implications for linguistic theory, and especially for problems at the interface of the semantics and pragmatics of natural language. In §1, we discuss Lewis’s understanding of coordination problems, emphasizing how coordination allows for a uniform characterization of practical activity and of signaling in communication. In §2, we introduce Lewis’s account of convention and show how he uses it to make sense of the idea that a linguistic expression can come to be associated with its meaning by a convention. Lewis’s account has come in for a lot of criticism, and we close in §3 by addressing some of the key difficulties in thinking of meaning as conventional in Lewis’s sense. The critical literature on Lewis’s account of convention is much wider than we can fully survey in this chapter, and so we recommend for a discussion of convention as a more general phenomenon Rescorla (2011). -
AND MARIO V. W ¨UTHRICH† This Year We Celebrate the 300Th
BERNOULLI’S LAW OF LARGE NUMBERS BY ∗ ERWIN BOLTHAUSEN AND MARIO V. W UTHRICH¨ † ABSTRACT This year we celebrate the 300th anniversary of Jakob Bernoulli’s path-breaking work Ars conjectandi, which appeared in 1713, eight years after his death. In Part IV of his masterpiece, Bernoulli proves the law of large numbers which is one of the fundamental theorems in probability theory, statistics and actuarial science. We review and comment on his original proof. KEYWORDS Bernoulli, law of large numbers, LLN. 1. INTRODUCTION In a correspondence, Jakob Bernoulli writes to Gottfried Wilhelm Leibniz in October 1703 [5]: “Obwohl aber seltsamerweise durch einen sonderbaren Na- turinstinkt auch jeder D¨ummste ohne irgend eine vorherige Unterweisung weiss, dass je mehr Beobachtungen gemacht werden, umso weniger die Gefahr besteht, dass man das Ziel verfehlt, ist es doch ganz und gar nicht Sache einer Laienun- tersuchung, dieses genau und geometrisch zu beweisen”, saying that anyone would guess that the more observations we have the less we can miss the target; however, a rigorous analysis and proof of this conjecture is not trivial at all. This extract refers to the law of large numbers. Furthermore, Bernoulli expresses that such thoughts are not new, but he is proud of being the first one who has given a rigorous mathematical proof to the statement of the law of large numbers. Bernoulli’s results are the foundations of the estimation and prediction theory that allows one to apply probability theory well beyond combinatorics. The law of large numbers is derived in Part IV of his centennial work Ars conjectandi, which appeared in 1713, eight years after his death (published by his nephew Nicolaus Bernoulli), see [1]. -
There Is No Pure Empirical Reasoning
There Is No Pure Empirical Reasoning 1. Empiricism and the Question of Empirical Reasons Empiricism may be defined as the view there is no a priori justification for any synthetic claim. Critics object that empiricism cannot account for all the kinds of knowledge we seem to possess, such as moral knowledge, metaphysical knowledge, mathematical knowledge, and modal knowledge.1 In some cases, empiricists try to account for these types of knowledge; in other cases, they shrug off the objections, happily concluding, for example, that there is no moral knowledge, or that there is no metaphysical knowledge.2 But empiricism cannot shrug off just any type of knowledge; to be minimally plausible, empiricism must, for example, at least be able to account for paradigm instances of empirical knowledge, including especially scientific knowledge. Empirical knowledge can be divided into three categories: (a) knowledge by direct observation; (b) knowledge that is deductively inferred from observations; and (c) knowledge that is non-deductively inferred from observations, including knowledge arrived at by induction and inference to the best explanation. Category (c) includes all scientific knowledge. This category is of particular import to empiricists, many of whom take scientific knowledge as a sort of paradigm for knowledge in general; indeed, this forms a central source of motivation for empiricism.3 Thus, if there is any kind of knowledge that empiricists need to be able to account for, it is knowledge of type (c). I use the term “empirical reasoning” to refer to the reasoning involved in acquiring this type of knowledge – that is, to any instance of reasoning in which (i) the premises are justified directly by observation, (ii) the reasoning is non- deductive, and (iii) the reasoning provides adequate justification for the conclusion. -
The Interpretation of Probability: Still an Open Issue? 1
philosophies Article The Interpretation of Probability: Still an Open Issue? 1 Maria Carla Galavotti Department of Philosophy and Communication, University of Bologna, Via Zamboni 38, 40126 Bologna, Italy; [email protected] Received: 19 July 2017; Accepted: 19 August 2017; Published: 29 August 2017 Abstract: Probability as understood today, namely as a quantitative notion expressible by means of a function ranging in the interval between 0–1, took shape in the mid-17th century, and presents both a mathematical and a philosophical aspect. Of these two sides, the second is by far the most controversial, and fuels a heated debate, still ongoing. After a short historical sketch of the birth and developments of probability, its major interpretations are outlined, by referring to the work of their most prominent representatives. The final section addresses the question of whether any of such interpretations can presently be considered predominant, which is answered in the negative. Keywords: probability; classical theory; frequentism; logicism; subjectivism; propensity 1. A Long Story Made Short Probability, taken as a quantitative notion whose value ranges in the interval between 0 and 1, emerged around the middle of the 17th century thanks to the work of two leading French mathematicians: Blaise Pascal and Pierre Fermat. According to a well-known anecdote: “a problem about games of chance proposed to an austere Jansenist by a man of the world was the origin of the calculus of probabilities”2. The ‘man of the world’ was the French gentleman Chevalier de Méré, a conspicuous figure at the court of Louis XIV, who asked Pascal—the ‘austere Jansenist’—the solution to some questions regarding gambling, such as how many dice tosses are needed to have a fair chance to obtain a double-six, or how the players should divide the stakes if a game is interrupted. -
Noumenon and Phenomenon: Reading on Kant's
NOUMENON AND PHENOMENON: READING ON KANT’S PROLEGOMENA Oleh: Wan Suhaimi Wan Abdullah1 ABSTRAK Makalah ini membahaskan satu dari isu besar yang diperkatakan oleh Kant dalam epistemologi beliau iaitu isu berkaitan ‘benda-pada-dirinya’ (noumenon) dan ‘penzahiran benda’ (phenomenon). Kaitan antara kewujudan kedua-dua hakikat ini dari segi ontologi dan kedudukan kedua-duanya dalam pengetahuan manusia dari segi epistemologi dibincangkan berdasarkan perspektif Kant. Semua ini dikupas berdasarkan penelitian terhadap suatu teks oleh Kant dalam karya agung beliau Prolegomena to Any Future Metaphysics That Will be Able to Present Itself as a Science. Kant secara umumnya tidak menolak kewujudan noumenon walaupun beliau seakan mengakui bahawa pendekatan sains sekarang tidak mampu menanggapi hakikat noumenon tersebut. Huraian makalah ini membuktikan bahawa tidak semua hakikat mampu dicapai oleh sains moden. Keyakinan bahawa sains moden adalah satu-satunya jalan mencapai ilmu dan makrifah akan menghalang manusia dari mengetahui banyak rahsia kewujudan yang jauh dari ruang jangkauan sains. 1 Wan Suhaimi Wan Abdullah, PhD. is an associate professor at the Department of `Aqidah and Islamic Thought, Academy of Islamic Studies, University of Malaya. Email: [email protected]. The author would like to thank Dr. Edward Omar Moad from Dept. of Humanities, Qatar University who have read the earlier draft of this article and suggested a very useful remarks and comments some of which were quoted in this article. Jurnal Usuluddin, Bil 27 [2008] 25-40 ABSTRACT The article discusses one of the major issues dealt with by Kant in his epistemology, that is the issue related to the thing-in-itself (noumenon) and the appearance (phenomenon). -
Expressions of Mind/Body Dualism in Thinspiration
MIND OVER MATTER: EXPRESSIONS OF MIND/BODY DUALISM IN THINSPIRATION Annamarie O’Brien A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS August 2013 Committee: Dr. Marilyn Motz, Advisor Dr. Rebecca Kinney Dr. Jeremy Wallach © 2013 Annamarie O’Brien All Rights Reserved iii ABSTRACT Dr. Marilyn Motz, Advisor Thinspiration images, meant to inspire weight-loss, proliferate online through platforms that encourage the circulation of user-generated content. Despite numerous alarmist critiques in mass media about thinspiration and various academic studies investigating ‘pro-anorexia’ sites, surprisingly little attention has been given to the processes of creation and the symbolic potential of thinspiration. This thesis analyzes the formal hybridity of thinspiration, and its use as an expressive medium. The particularities of thinspiration (including its visual characteristics, creative processes, and exhibition) may be considered carefully constructed instances of self- representation, hinging on the expression of beliefs regarding the mind and body. While these beliefs are deeply entrenched in popular body management discourse, they also tend to rely on traditional dualist ideologies. Rather than simply emphasizing slenderness or reiterating standard assumptions about beauty, thinspiration often evokes pain and sadness, and employs truisms about the transcendence of flesh and rebellion against social constraints. By harnessing individualist discourse and the values of mind/body dualism, thinspiration becomes a space in which people struggling with disordered eating and body image issues may cast themselves as active agents—contrary to the image of eating disorders proffered by popular and medical discourse. iv ACKNOWLEDGMENTS First, I would like to thank my thesis committee chair, Dr. -
The Implications of Naturalism As an Educational Philosophy in Jordan from the Perspectives of Childhood Education Teachers
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.7, No.11, 2016 The Implications of Naturalism as an Educational Philosophy in Jordan from the Perspectives of Childhood Education Teachers Omar Khasawneh Ahmed Khaled Mohammad Al Momani Al Ain University of Science and Technology Al Ain, United Arab Emirates & Yarmouk University- Jordan Abstract The purpose of this study was to identify the educational implications of naturalism as an educational philosophy from the Jordanian childhood education teachers' perspectives. Each philosophy simply represents a unique conviction concerning the nature of the teaching/learning process. This study could serve as a grounded theory for Jordanian childhood teachers to comprehend the need for a clear educational philosophy within the Jordanian educational system. In addition, this research study would draw Jordanian childhood teachers' interest to be acquainted more with the educational principles of such philosophical theory. The researchers employed a questionnaire consisted of twenty one items, which correspond to the educational principles of naturalism. The quantitative approach is used to gather data as one of the techniques and descriptive due to its suitability for this study. The study findings revealed that Jordanian childhood education teachers' perspectives toward the implications of naturalism as an educational philosophy were positive for all domains; curriculum, aims, and activities. Based on the findings, the researchers provided some relevant recommendations. Keywords : Naturalism, Educational Philosophy, Childhood Education Teachers, Jordan. 1. Introduction Teachers’ educational philosophies and their value systems influence their teaching styles and the way they deal with their students. So, the impact of teachers’ beliefs and values on teaching and learning is evident in each classroom (Conti, 2007). -
Feng Youlan's Interpretation of Western Philosophy
ASIANetwork Exchange | Fall 2014 | volume 22 | 1 Feng Youlan’s Interpretation of Western Philosophy: A Critical Examination from the Perspective of Metaphysical Methodology Derong Chen Abstract: This paper concentrates on Feng’s interpretation of Western philosophy from the perspective of metaphysical methodology and aims to display a limited observation of Feng’s interpretation of Western philosophy through the window of metaphysical methodology. Based on a brief review of the recent studies of Feng Youlan and Western philoso- phy, this paper analyzes the progress and insufficient aspects in current studies on this issue and particularly clarifies what are the metaphysics and metaphysical methods in the context of Feng Youlan’s philosophy. In clarifying Feng’s interpreta- tion of Western philosophy from the perspective of methodology, this paper further critically analyzes Feng’s positive metaphysical methods and negative metaphysical methods, and assumes that Feng’s negative metaphysical methods essentially is a kind of attitude towards metaphysics but neither a kind of metaphysics nor a kind of metaphysical methods. Instead of characterizing metaphysical methods as positive and negative as Feng did, this paper suggests an alternative division of metaphysical methods: direct and indirect methods of dealing with metaphysical issues. Keywords Feng Youlan; metaphysics; metaphysical methods; Western philosophy; negative metaphysics In the twentieth century, Feng Youlan was one of the Chinese intellectuals most deeply Derong Chen is a Sessional involved in the dialogue and interaction between Chinese and Western philosophies. In Lecturer II at the University of addition to studying Western philosophy at Columbia University, he systematically con- Toronto Mississauga. ducted research on Western philosophy, specifically the philosophy of life.