The aim of this paper is to frame briefly Chateaubriand’s conception of logical forms in the distinction between logic and language as calculus and logic as universal language, devised by Jean van Heijenoort and later generalized by Jaakko Hintikka. The most important reasons to connect Chateaubriand’s conception with this distinction are perhaps Chateaubriand’s criticism of the linguistic approach to logical forms and the role Chateaubriand assigns to symbolism in his own account.O propósito deste artigo é localizar brevemente a concepção de (...) forma lógica de Chateaubriand com relação à distinção entre lógica e linguagem como cálculo e lógica como linguagem universal, introduzida por Jean van Heijenoort e depois generalizada por Jaako Hintikka. Talvez a razão mais importante para conectar a concepção de Chateaubriand com esta distinção sejam suas críticas ao tratamento linguístico das formas lógicas, e o papel que Chateaubriand atribui ao simbolismo em seu próprio tratamento. (shrink)

Este trabajo tiene por objetivo examinar la idea de deducción metamatemática en el programa de Hilbert, mostrando su dependencia de conceptos gnoseológicos, tales como el de conocimiento intuitivo. También se comparará esta concepcion de la deducción con la fundamentación intuicionista de la logica. Sostendré que esta deducción metamatemática lleva a una caracterización de la logica como una teoría de las deducciones formales en un sentido particular.This paper aims to examine the idea of metamathematical deduction in Hilbert’s program showing its dependence (...) of epistemological notions, such as intuitive knowledge. This conception of deduction will be also compared with the intuitionistic foundation of logic. I will argue that this metamathematical deduction leads to a characterization of logic as a theory of formal deductions in a particular sense. (shrink)

The aim of this paper is to examine the idea of metamathematical deduction in Hilbert’s program showing its dependence of epistemological notions, specially the notion of intuitive knowledge. It will be argued that two levels of foundations of deduction can be found in the last stages (in the 1920s) of Hilbert’s Program. The first level is related to the reduction – in a particular sense – of mathematics to formal systems, which are ‘metamathematically’ justified in terms of symbolic manipulation. The (...) second level of foundation consists in warranting epistemologically the validity of the combinatory processes underlying the symbolic manipulation in metamathematics. In this level the justification was carried out with the aid of notions from modern epistemology, particularly the notion of intuition. Finally, some problems concerning Hilbert’s use of this notion will be shown and it will be compared with Brouwer’s. (shrink)

This volume of Metatheoria includes translations into Spanish of the three famous papers on the schools in foundations of mathematics, logicism, intuitionism and formalism, presented at the Königsberg’s Symposium on Foundations of Mathematics in September 1930 and finally published in the journal Erkenntnis in 1931. The three papers constituted a milestone in the Philosophy of Mathematics of the last century. In this introduction to the translations, the editors of the volume outline the historical context in which the original papers were (...) conceived and they include some details concerning their original publication. They also stress the decisive role played by the papers in the philosophy of mathematics in the last century. A summary of them is provided and the underlying ideas of the Vienna Circle on the nature of mathematics and the impact of Gödel theorems in the foundations programs are discussed. Moreover, they briefly introduce the original contributions to the volume that follow the translations. (shrink)

Over the past 20 years, the participation of laypersons or representatives of civil society has become a guiding principle in processes of research and innovation. There is now a significant litera...

Javier Legris examines my views on symbolism and logical form in relation to two important distinctions emphasized by Jean van Heijenoort—the distinction between logic as calculus and logic as universal language, and the distinction between absolutism and relativism in logic. I generally agree with his considerations and focus my response on some relevant aspects of classical logic.Javier Legris examina minhas considerações sobre simbolismo e forma lógica em relação à duas distinções enfatizadas por Jean van Heijenoort: a distinção entre (...) lógica como cálculo e lógica como linguagem universal, e a distinção entre absolutismo e relativismo na lógica. Estou basicamente de acordo com suas observações e em minha réplica enfoco alguns aspectos relevantes da lógica clássica. (shrink)

We offer a reading of some passages from Wittgenstein’s Tractatus Logico-Philosophicus in which, dealing with the symbolic constructions of arithmetic, Wittgenstein puts in motion the most outstanding features of Leibniz’s concept of Symbolic Knowledge: the computational and the “ecthetic” functions of the notion of Symbolic Blind Though. We begin with a brief presentation of some conceptual distinctions proposed by Oscar Miguel Esquisabel in his investigation about the Leibnizian origin of the tradition of Symbolic Knowledge. We then contrast these topics with (...) the way Pasquale Frascolla interprets those same Tractarian passages, emphasizing the way in which he suspends any relevant sense in which we could speak about formal knowledge in Wittgenstein’s opera. To make our criticism better suited, our projection of Leibnizian lights into the Tractatus and into Frascolla’s interpretation of it is assisted with a concise exposition of one historical development in the Leibnizian tradition. Grounded in a study in which Javier Legris retraces the features of Symbolic Blind Though in Frege’s works, we then conclude proposing the advantages of our approach. (shrink)

Open theists argue that God's relationship to time, as conceived in classical theism, is erroneous. They explain that it is contradictory for an atemporal being to act in a temporal universe, including experiencing its temporal successions. Contrary to the atemporalists, redemptive history has shown that God interacts with humans in time. This relational nature of God nullifies the classical notion of God as timelessly eternal. Therefore, it lacks a philosophical and theological basis. Because God is in time, He does not (...) know all future contingencies and, therefore, changes. This study examines open theism's appropriation of the A and B theories of time to the divine-human relationship. The study argues that divine temporality does not solve the tension of divine-human relationships, especially in relation to the future. Further, historical divine temporality does not negate the fact of divine atemporality. It mainly stems from God's choice to create temporal creatures and His relationship with them. Furthermore, if it is not logically and metaphysically contradictory for an omnipresent being to act in space, then it follows that an atemporal being can act in time. Whether time is understood from the metric or psychological point of view, it does not transcend God, and therefore, the limitation it places on human creatures with respect to the future does not apply to God. Lastly, although a few philosophers reject the notion of eternity as timelessly eternal, the doctrine has a philosophical and theological basis in the Scripture. (shrink)

Despite drives’ importance for Nietzsche’s explanation of individuals’ values, controversies persist over how to interpret Nietzsche’s attribution of normative capacities to the drives themselves. On one reading, drives evaluate their aims and recognize the normative authority of other drives’ aims. On another, drives’ normative properties reduce to nonnormative, causal properties. Neither approach is satisfying. The former commits Nietzsche to the homuncular fallacy by granting drives complex cognitive capacities. The latter reading either commits Nietzsche to the naturalistic fallacy, having him derive (...) normative conclusions from descriptive premises, or eliminates normativity from his thought altogether. In response to this impasse, this article advances a Leibniz-informed interpretation of Nietzsche’s drive psychology. By construing the normative and efficient causal orders as parallel modes of explanation distinguished by one’s perspective, a Leibniz-informed reading captures the benefits of extant interpretations while avoiding their drawbacks. (shrink)

David Chalmers appears to assume that we can meaningfully discuss what goes on in human heads without paying any attention to the words in which we couch our statements. This paper challenges this assumption and argues that the initial problem is that of metalanguage: if we want to say something clear and valid about us humans, we must think about ourselves outside conceptual English created by one particular history and culture and try to think from a global, panhuman point of (...) view. This means that instead of relying on untranslatable English words such as 'consciousness' and 'experience' we must try to rely on panhuman concepts expressed in cross-translatable words such as THINK, KNOW, and FEEL (Wierzbicka, 2018). The paper argues that after 'a hundred years of consciousness studies' it is time to try to say something about us (humans), about how we think and how we differ from cats and bats, in words that are clear, stable, and human rather than parochially English. (shrink)

Robert Veatch has proposed a model of the doctor-patient relationship that has as its foundation the sharing of values between the doctor and the patient. This paper uses qualitative research conducted with six doctors involved in the long term, specialised care of HIV positive patients in South Australia to explore the practical application of Veatch’s value sharing model in that setting. The research found that the doctors in this study linked “values” with sexual identity such that they defined value sharing, (...) in part, as a shared set of values and beliefs about sexual identity and practices. They voluntarily identified themselves as either homosexual or heterosexual and they regarded the relation between their own sexual identity and that of their patients as important for the provision of quality care. None of the doctors thought that value sharing, in the way they defined it, was essential to the clinical relationship, but the homosexual doctors attributed a greater degree of importance to it than their heterosexual colleagues. (shrink)

The growing gap between demands and resources is putting immense pressure on all government spending in Sweden. The gap is especially apparent in care and services for elderly people in light of the rapid aging of the population. The article considers the decisions and priorities concerning resource allocation in the welfare sector in general and in elderly care in particular. The aim is to describe the political and administrative setting and to provide a conceptual structure that outlines the nature of (...) the problem. Various levels of decision making are identified and discussed in the context of political accountability. Current transitions in elderly care are described with respect to service provision, marketisation, coverage rates, and eligibility standards. Basic principles of distribution are highlighted in order to clarify some central concepts of efficiency and justice, and a number of strategies for actual prioritising are identified. The article concludes with an endorsement of more conscious decisions in resource allocation. Existing knowledge and information concerning the effects of various strategies must be utilised, and the values and assumptions used for setting priorities must be made explicit. (shrink)

In recent years attention to the philosophical and literary production of P. A. Florenskii has become commonplace. The thinker's intellectual legacy is very great. In September 1919, Florenskii wrote a prospectus for a collection of his own writings, which would have amounted to nineteen volumes. The collection was not published, for a number of reasons; nonetheless, many of the philosopher's works did come out during his lifetime. Florenskii's writing, published in small editions and scattered among various journals, are still quite (...) inaccessible to readers. (shrink)