Frege's Cardinals Do Not Always Obey Hume's Principle

Hume's Principle, dear to neo-Logicists, maintains that equinumerosity is both necessary and sufficient for sameness of cardinal number. All the same, Whitehead demonstrated in Principia Mathematica's logic of relations (where non-homogeneous relations are allowed) that Cantor's power-class theorem entails that Hume's Principle admits of exceptions. Of course, Hume's Principle concerns cardinals and in Principia's ‘no-classes’ theory cardinals are not objects in Frege's sense. But this paper shows that the result applies as well to the theory of cardinal numbers as objects set out in Frege's Grundgesetze. Though Frege did not realize it, Cantor's power-theorem entails that Frege's cardinals as objects do not always obey Hume's Principle.     

Zhuangzi and relativistic scepticism

Chad Hansen is one of the strongest proponents of the view that the important second chapter of Zhuangzi's Inner Chapters (The Qi Wu Lun) reveals Zhuangzi to be a relativistic sceptidst. Hansen argues that Zhuangzi is a sceptic because he is first and foremost a relativist. Hansen's argument is essentially that Zhuangzi's perspectivism, his belief that one's linguistic and conceptual perspective determines what one claims to know, makes him a thorough going relativist and sceptic. I agree that Zhuangzi is a perspectivist, but disagree with Hansen's portrayal of him as a relativistic sceptic. I first show that there is an important ambiguity in Hansen's argument. I then proceed to argue that important passages in the Qi Wu Lun (in particular the butterfly dream passage,) reveal serious problems with Hansen's interpretation of Zhuangzi's philosophical stance, I maintain that Zhuangzi is neither a sceptic nor a perspectival relativist. He is rather a perspectival realist.     

Ocular Movements in Reversibility of Perspective

To explore the role of acoustic factors in visual detection, this study employed 40 deaf and hearing Ss. Ss were requested to cancel all the letters “e” in a passage from Treasure Island. Results were analyzed in terms of probabilities of missing a pronounced or silent e and the e in the word “the.” Hearing and hard of hearing Ss were more likely to miss silent e's than pronounced e's. There was no significant difference between silent and pronounced e's for the profoundly deaf. Deaf and hearing Ss missed significantly more e's in “the” than pronounced or silent e's. The deaf, when compared to the hearing Ss, were more efficient in detecting pronounced and silent e's. They did not differ significantly from the hearing Ss in detecting the e in “the.”     

THE LIGHTNING AND THE EARTHQUAKE: KIERKEGAARD ON THE ANFECHTUNG OF LUTHER

By focusing discussion through Søren Kierkegaard's view of Martin Luther's initiation into the monastery (the lightning strike), it is suggested that an analogy can be discerned for Kierkegaard's own sense of divine vocation (the portentous ‘earthquake’ which he makes enigmatic reference to) and the ensuing self‐mortification of melancholy and religious scrupulosity which commentators have suspected in both figures. Kierkegaard's often ambivalent critique of Luther's Anfechtung is thus read as bearing ironic significance for his own struggles with ‘spiritual trial’ [Anfægtelse]. In this reading, Luther's Anfechtung is taken to signify for Kierkegaard both the anguish inherent to the authentic God‐relationship and also the dangerous possibility of the individual imagination's [Phantasi] capitulation into the precariously embellished realm of ‘the fantastic’ [Phantastiske]. It is here that Kierkegaard's emphasis upon individual responsibility – contrasted with Luther's concentration upon the role of the devil – demonstrates the fundamental differentiation between Kierkegaard's anatomy of Anfægtelse and Luther's Anfechtung.     

For Want of an ‘And’: A Puzzle about Non-Conservative Extension

The paper analyses Frege's approach to the identity conditions for the entity labelled by him as Sinn. It starts with a brief characterization of the main principles of Frege's semantics and lists his remarks on the identity conditions for Sinn. They are subject to a detailed scrutiny, and it is shown that, with the exception of the criterion of intersubstitutability in oratio obliqua, all other criteria have to be discarded. Finally, by comparing Frege's views on Sinn with Carnap's method of extension and intension and the method of intensional isomorphism, it is proved that these methods do not provide a criterion for the identity of Frege's Sinn, even for extensional contexts, that the concept of intension does not coincide, as stated by Carnap, in these contexts, with Frege's concept of Sinn, and that Carnap's claim that in oratio obliqua Frege's semantics leads to an infinite hierarchy of Sinn entities can be questioned at least hypothetically in the light of certain new historical facts.     

“God … has sent me to Germany”: Salomon Maimon,Friedrich Jacobi,and the Spinoza Quarrel

Salomon Maimon's Versuch über die Transzendentalphilosophie [Essay in Transcendental Philosophy] (1790) challenges and reworks Kant's arguments in the Kritik der reinen Vernunft [Critique of Pure Reason] (1785, 2nd ed. 1787) about the foundations of natural science and of Newtonian physics in particular. Kant himself was impressed both with Maimon's grasp of his critical project and also with the force of his challenge to it. While Maimon's significance on the later development of German Idealism is now widely acknowledged, another aspect of Maimon's Versuch has not been fully appreciated, namely, its engagement with the central questions of the Spinozastreit [Spinoza Quarrel] that erupted in 1785 with the publication of Friedrich Heinrich Jacobi's Über die Lehre des Spinoza in Briefen an den Herrn Moses Mendelssohn [Concerning the Doctrine of Spinoza in Letters to Moses Mendelssohn]. The Spinoza Quarrel centered on whether and to what extent philosophy's rational understanding of God needs to be grounded in an unmediated and suprarational revelatory experience. This paper is the first extended effort at placing Maimon's Versuch into the context of the Spinoza Quarrel. I argue that the Spinoza Quarrel and Maimon's self‐proclaimed philosophical mission in response to it—the replacement of revealed faith by reason—deeply inform the goals he pursues in his Versuch. I show how Maimon's Versuch can be read as not only a response to Kant, but also to Jacobi's defense of the revelatory nature of sense experience in David Hume über den Glauben (1787), the book in which Jacobi offers his own skeptical challenge to Kant's Kritik. Situating Maimon's Versuch as a response to Friedrich Jacobi's David Hume allows us to understand how one of Maimon's objectives in his Versuch is to keep Jacobian Glaube [faith] at bay by demonstrating, using a revised Kantian framework, the conditions of the impossibility of experiencing miracles.     

Election in Bonhoeffer's Ethics: Discerning a Late Revision

Evidence that Bonhoeffer incorporates and responds to portions of Barth's Church Dogmatics II/2 in chapters thought to have been produced without access to Barth's fresh treatment of election mandate a revaluation of Bonhoeffer's controversial ethic and a reconsideration of the hermeneutic proper to his Ethics. Bonhoeffer's conception of election underwent a development from his public academic genesis in Sanctorum Communio to his posthumously published Ethics. His treatment of election in ‘God's Love and the Disintegration of the World’ demonstrates the doctrine's prominent role in his final attempts at reforming Christian ethics and his critique of all previous ethics. Attending to the influence of election illuminates developments in Bonhoeffer's thinking about two of the primary concepts associated with his Ethics–Stellvertretung and Schuldübernahme.     

The Role of Structural Reasoning in the Genesis of Graph Theory

The concept of quantity (Größe) plays a key role in Frege's theory of real numbers. Typically enough, he refers to this theory as ‘theory of quantity’ (‘Größenlehre’) in the second volume of his opus magnum Grundgesetze der Arithmetik (Frege 1903). In this essay, I deal, in a critical way, with Frege's treatment of the concept of quantity and his approach to analysis from the beginning of his academic career until Frege 1903. I begin with a few introductory remarks. In Section 2, I first analyze Frege's use of the term ‘source of knowledge’ (‘Erkenntnisquelle’) with particular emphasis on the logical source of knowledge. The analysis includes a brief comparison between Frege and Kant's conceptions of logic and the logical source of knowledge. In a second step, I examine Frege's theory of quantity in Rechnungsmethoden, die sich auf eine Erweiterung des Größenbegriffes gründen (Frege 1874). Section 3 contains a couple of critical observations on Frege's comments on Hankel's theory of real numbers in Die Grundlagen der Arithmetik (Frege 1884). In Section 4, I consider Frege's discussion of the concept of quantity in Frege 1903. Section 5 is devoted to Cantor's theory of irrational numbers and the critique deployed by Frege. In Section 6, I return to Frege's own constructive treatment of analysis in Frege 1903 and succinctly describe what I take to be the quintessence of his account.     

Deconstructing the Linearity of Grace: The Risk and Reflexive Paradox of Mary's Immaculate Fiat

Abstract: Beginning from Pope Pius IX's doctrinal definition in Ineffabilis Deus, this article explores the circular paradox of the Virgin Mary's immaculate fiat. Fully contingent on Christ's work of reconciliation (and ‘immaculate’ by virtue of it), Mary's fiat paradoxically precedes that work and consents to it. The article suggests that this circularity is integral to the intimate bond that unites Mary's fiat to the Son's kenosis on the cross. Her fiat thus points the way of redeemed creation into the reflexivity of God's own intra‐trinitarian communication. Mary is hereby read as ‘the way to prayer’, the ‘epiphany’ of the Holy Spirit (as Alexander Schmemann names her) who cries ‘Abba, Father’ on behalf of those who do not know how to pray.     

This is Not About Sex? A Discussion of the Understanding of Love and Grace in Bernard of Clairvaux's and Martin Luther's Theologies

Abstract : This article engages the understanding of love and grace in Bernard's and Luther's theologies. Taking as a point of departure Anders Nygren's dichotomy of love in agape and eros, Wiberg Pedersen outlines some of the issues raised by Nygren's thesis. Arguing against Nygren's caricature of Bernard's theology, Wiberg Pedersen shows the similarities between Bernard's and Luther's understandings of love and grace, which lead her to hypothesize that Luther was inspired by Bernard in a theologia caritatis that is simultaneously a theologia cordis (creation and inspiration) and a theologia crucis (incarnation and justification), all led by grace.     

Navigating Trauma in Joseph Conrad's Victory: A Voyage From Sigmund Freud to Philip M. Bromberg

In Victory, Joseph Conrad (1915/1924) revises his earlier treatment of trauma as a singular cataclysmic event in the life of a potentially heroic adult, usually male (as depicted in Heart of Darkness [1898], Lord Jim [1900], and Under Western Eyes [1911]), to a conception of trauma as the corrosive effect of a child's repeated exposures to emotionally invalidating caregivers. Abandoning a view of trauma that would accord with Freud's account of a single shocking incident, in Beyond the Pleasure Principle, Conrad adopts instead a view that parallels Philip Bromberg's account of trauma as a series of toxic childhood occurrences. Thus Conrad's novel Victory presciently anticipates the corrective vision of contemporary relational psychoanalytic theory, which has largely supplanted Freud's more dramatic narratives with a subtle and nuanced understanding of trauma as a long-term lack of validation in childhood that forecloses adult possibilities. In Victory's portraits of two characters whose lives are constricted by pathological dissociation, Conrad presents literary examples that confirm and illumine Bromberg's clinical and theoretical explications of this pervasive psychological phenomenon.     

Questions of Proximity: “Woman's Place” in Derrick and Irigaray

This article reconsiders the issue of Luce Irigaray's proximity to Jacques Derrida on the question of woman. I use Derrida's reading of Nietzsche in Spurs: Nietzsche's Styles (1979) and Irigaray's reading of Heidegger in L'Oubli de l'air (1983) to argue that reading them as supplements to one another is more accurate and more productive for feminism than separating one from the other. I conclude by laying out the benefits for feminism that such a reading would offer.     

Nina Farhi: Leaning on an Annealed Identification: Commentary on Paper by Nina Farhi

In my response to Nina Farhi's paper, I begin my discussion with the concept of a placental space that Farhi develops to represent the psychotic's internal experience of living in a fusion with the Other. Farhi's new concept of an annealed identification provides a useful addition to the psychoanalytic literature to describe the living conditions of a psychotic who is severely entrenched in an unyielding maternal bond. Basing her conceptualizations on Milner's psychotic patient Susan, Farhi also focuses on Milner's discovery that no repressed unconscious existed for her patient Susan. I suggest in my response that Freud's nearly forgotten idea of primal repression and Lacan's idea of maternal jouissance would shed additional light onto the psychotic experience and expand Farhi's notion of an annealed identification with the maternal figure. In addition, I argue for an inclusion of the Third whose presence is so powerfully lacking in the case discussion and in the patient's life.     

Hume's Internalist Epistemology in EHU 12

Much has been written about Kemp Smith's (1941) famous problem regarding the tension between Hume's naturalism and his scepticism. However, most commentators have focused their attention on the Treatise; those who address the Enquiry often take it to express essentially the same message as the Treatise. When Hume's scepticism in the Enquiry has been investigated in its own right, commentators have tended to focus on Hume's inductive scepticism in Sections 4 and 5. All in all, it seems that Section 12 has been unduly neglected. This paper seeks to address Kemp Smith's problem from the standpoint of Hume's treatment of scepticism in EHU 12, and finds an interesting internalist account that makes sense both of Hume's discussion in EHU 12, and his aims in the Enquiry as a whole. Moreover, it is one that is of substantive philosophical interest, having intriguing parallels to contemporary epistemological accounts.     

Spinoza's Rethinking of Activity: From the Short Treatise to the Ethics

This paper argues that God's immanent causation and Spinoza's account of activity as adequate causation (of finite modes) do not always go together in Spinoza's thought. We show that there is good reason to doubt that this is the case in Spinoza's early Short Treatise on God, Man and His Well‐being . In the Short Treatise , Spinoza defends an account of God's immanent causation without fully endorsing the account of activity as adequate causation that he will later introduce in the Ethics (E3def2). We turn to an examination of how God's immanent causation relates to the activity of finite things in the Ethics . We consider two ways to think about the link between God, seen as immanent cause, and the activity of finite things: namely, in terms of entailment and in terms of production. We argue that the productive model is most promising for understanding the way in which the activity of finite things and God's immanent causality are connected in Spinoza's (mature) philosophy     

KAUFMAN'S DEBT TO KANT: THE EPISTEMOLOGICAL IMPORTANCE OF THE “STRUCTURE OF THE WORLD WHICH ENVIRONS US”

Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue.     

The Birth of Being and Time: Heidegger's Pivotal 1921 Reading of Aristotle's On the Soul

During the 1920s Heidegger gave no less than twelve seminars and lecture courses devoted either exclusively or in large part to the reading of Aristotle's texts. Seven of these, especially the smaller seminars for advanced students, have not been published and apparently will never be included in the Gesamtausgabe . My focus here is on the very first of these. Billed as a reading of Aristotle's De Anima , much of it was devoted to Aristotle's Metaphysics . This decision not to separate Aristotle's “psychology” from his “ontology” is a key move of the seminar that anticipates the project of Being and Time . This and many other ways in which Heidegger's early reading of De Anima anticipates the key moves of the later book constitute one of the reasons for its importance. Another is that the seminar allows us to see what gets suppressed in Heidegger's reading of Aristotle, most significantly, the phenomenon of life itself in favor of an eventual focus on the being of human life or Dasein. This early seminar thus enables us not only to better understand Heidegger's project, but also to raise some fundamental questions concerning it.     

Between Hypatia and Beauvoir: Philosophy as Discourse

Two studies of women in philosophy, Michéle Le Doeuff's biography of Simone de Beauvoir Hipparchia's Choice (1991) and Fritz Mauthner's historical novel Hypatia (1892), question what kind of power and authority are available to philosophers. Mauthner's philosophy of language expands on Le Doeuff to outline how philosophy acts parallel to other sociohistorical discourses, relying on public consensus and on the negotiation of stereotypes to create a viable speaking subject for the female philosopher.