The young Wittgenstein called his conception of logic “New Logic” and opposed it to the “Old Logic”, i.e. Frege’s and Russell’s systems of logic. In this paper the basic objects of Wittgenstein’s conception of a New Logic are outlined in contrast to classical logic. The detailed elaboration of Wittgenstein’s conception depends on the realization of his ab-notation for first order logic.

In this essay, I critically analyze Wittgenstein’s dispensation with “ = ” in a correct concept-script. I argue inter alia (a) that in the Tractatus the alleged pseudo-character of sentences containing “ = ” or = -sentences remains largely unexplained and propose how it could be explained; (b) that at least in some cases of replacing = -sentences with equivalent identity-sign free sentences the use of the notion of a translation seems inappropiate; (c) that in the Tractatus it remains unclear (...) how identity of the object as that which is expressed by identity of the sign should be understood specifically; (d) that there are = -sentences which have no obvious equivalent in Wittgenstein’s novel notation; (e) that Wittgenstein’s adherence to (non-relational) identity, although he dispenses with “ = ”, is probably motivated by his desire to ensure that the expressive power of an identity-sign free concept-script of first-order is on a par with standard first-order logic containing “ = ”. In the concluding section, I critically discuss some claims in Lampert and Säbel (The Review of Symbolic Logic, 14, 1–21, 2021) and defend Wehmeier’s account of pseudo-sentences in the Tractatus (2012) against the objections they raise. (shrink)

В статье философия характеризуется на основе дискурсной парадигмы анализа: как текст, интеллектуальная деятельность и коммуникация. Характеризуются два равнозначных аспекта философского дискурса - когнитивный и коммуникативный. Обсуждается феномен философских контроверз, специфика философского спора, выразительные (знаковые) средства философского дискурса, роль мировоззренческого дискурса в современной общественно-политической ситуации в стране.

_Zettel, _ an en face bilingual edition, collects fragments from Wittgenstein's work between 1929 and 1948 on issues of the mind, mathematics, and language.

1.1. Universitet. Chto on myslit? -- 1.2. Universitet. Chto on mozhet? -- 1.3. ... i chego ne mozhet? -- 2.1. Nauka. Zachem ėto nuzhno? -- 2.2. Obrazovanie. Kakoe obrazovanie? -- 2.3. Akademicheskie vobody. Dli︠a︡ chego? -- Zakli︠u︡chenie -- Chto pochitatʹ ob Universitete?

Il «nuovo» pensiero non è più cronologicamente nuovo ad oltre ottant’anni dalla sua nascita e, tuttavia, forse oggi manifesta un carattere di novità e di urgenza maggiore di allora, come si suol dire una «rinascita» che giustifica l’interrogativo sul suo «futuro». La particolare situazione in cui ci troviamo a pensare e soprattutto a vivere, le nuove domande che le mutate condizioni storico-culturali pongono alla filosofia, possono trovare un modello di risposta se ci si volge indietro a quella particolare stagione della (...) filosofia tedesca che abbraccia i primi tre decenni del Novecento e che fu tragicamente strozzata e azzittita dal nazionalsocialismo. Non si tratta di affermare un ysteron-proteron, sarebbe troppo semplicistico, decisamente acritico e storicamente e filosoficamente inaccettabile. Accade però, nella storia, che dei fermenti non riescano a produrre frutti perché la temperie del tempo non lo permette oppure perché «inattuali», non pienamente adeguati al tempo, e rimangono quindi latenti finché non si verificano le condizioni ottimali per il loro sviluppo, divenendo in tal modo «adeguati » al tempo. È appunto quanto si è verificato con tutti gli autori che si ritrovano accomunati da un «dialogisches Prinzip», se vogliamo riprendere l’espressione di Martin Buber e che si è concretizzato nelle varie figure rappresentative e nei vari pensatori a cui lo stesso Rosenzweig farà riferimento nel suo breve excursus storico, come, neues Denken, Begegnungsphilosophie, Beziehungsphilosophie, Sprachdenken. (shrink)

Resenha: KARASCH, Mary C. Before Brasília: frontier life in Central Brazil. Albuquerque: University of New Mexico Press, 2016.

Reflections on death, chiefly reminiscences on the death of some Malayalis, author's associates, including Malayalam authors.

L'ed. delle Obligationes si basa su quattro mss.: Praha, Knihovni Metropolitni Kapituly, M.CXLV ; Oxford, New College, E 289 ; Praha, Státní Knihóvna CSR, VIII E 11 ; Salamanca, Biblioteca de la Universidad, 2358 . Nell'introduzione l'A. prende in esame la tradizione manoscritta delle opere di Giovanni Tarteys, fornendo anche una breve notizia biografica di questo magister artium attivo ad Oxford tra la fine del Trecento e gli inizi del Quattrocento. Segue un'analisi comparata del De Obligationibus di Giovanni con le (...) trattazioni analoghe di altri maestri, tra i quali Rodolfo Strode, Gualterio Burley, Paolo da Venezia e Giovanni Wyclif. Discussi infine i criteri di edizione. (shrink)

Tejera, strongly influenced by Dewey, operates on the working hypothesis that art is both a kind of experience and a kind of making, and addresses himself to the "inextricably related" problems of the ends and the creation of art. Creativity becomes the key; man is viewed as "the creative animal," and artistic creation is seen as a sort of natural human activity, to be understood in relation to all other human activities. Most traditional problems of aesthetics are taken up at (...) some point, but it is not quite clear how all the parts fit together. The book contains forty-five prints and, considered in terms of its physical format, is something of a work of art in its own right.—A. E. J. (shrink)

Contrary to Favrholdt's opinion, a book that "contains many mistakes" may nevertheless be a good book; it may even be a masterpiece. Thus, although Favrholdt's Interpretation contains many mistakes, it is nevertheless a good book. Unlike most commentaries on the Tractatus, Favrholdt makes a concerted effort to come to grips with the work as a whole. He tries to show that the thesis of extensionality is fundamental, and that the rest of the Tractatus is a working out of the consequences (...) of that thesis. Several of his interpretations are highly questionable, and he has a tendency to give up too easily on some crucial points. But he does give us an original and highly provocative treatment.—A. E. J. (shrink)

Each member of pragmatism's triumvirate is the subject of a separate study which sketches his intellectual biography, surveys his philosophical position, and takes account of the typical criticisms. The accounts are not subtle.--A. E. F.

This book looks at facets in the history of capitalism from the Enlightenment period, through the emergence of the American Empire in the Pacific, and to the contemporary era of neoliberal globalization. This re-telling of history is done by drawing from the works of E. San Juan, Jr., considered arguably one of the great contemporary cultural and literary critics of our time. In this author's view, San Juan's lifetime of works offer a living documentation of, among others, the history and (...) thought of the modern world highlighted by the rise of capitalism through the contemporary era of neoliberal globalization, and shepherded to its hegemonic status by what stands today as the preeminent empire of the United States. The book underscores the symbiosis between contemporary capitalism as an economic system based on accumulation on the one hand, and the American imperial state on the other, just as it revisits the colonial project that was carried out in capitalism's wake, the violence and subjugation inflicted on its victims, and how this colonial project has morphed into a new form of colonialism maintained and enforced through the rules and institutional mechanisms of what is popularly known as neoliberal globalization that also provides the ideological and legal rationale for the commodification and the ultimate grab of the global commons reminiscent of the classical, albeit cruder, form of colonialism. (shrink)

1. El acto humano, deber y derecho -- 2. Derechos individuales, familia y sociedad.