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This volume is a collation of original contributions from the key
actors of a new trend in the contemporary theory of knowledge and
belief, that we call "dynamic epistemology." It brings the works of
these researchers under a single umbrella by highlighting the
coherence of their current themes, and by establishing connections
between topics that, up until now, have been investigated
independently. It also illustrates how the new analytical toolbox
unveils questions about the theory of knowledge, belief,
preference, action, and rationality, in a number of central axes in
dynamic epistemology: temporal, social, probabilistic and even
deontic dynamics.
By North-American standards, philosophy is not new in Quebec: the
first men tion of philosophy lectures given by a Jesuit in the
College de Quebec (founded 1635) dates from 1665, and the oldest
logic manuscript dates from 1679. In English-speaking universities
such as McGill (founded 1829), philosophy began to be taught later,
during the second half of the 19th century. The major influence on
English-speaking philosophers was, at least initially, that of
Scottish Empiricism. On the other hand, the strong influence of the
Catholic Church on French-Canadian society meant that the staff of
the facultes of the French-speaking universities consisted, until
recently, almost entirely of Thomist philosophers. There was
accordingly little or no work in modern Formal Logic and Philosophy
of Science and precious few contacts between the philosophical
communities. In the late forties, Hugues Leblanc was a young
student wanting to learn Formal Logic. He could not find anyone in
Quebec to teach him and he went to study at Harvard University
under the supervision of W. V. Quine. His best friend Maurice L'
Abbe had left, a year earlier, for Princeton to study with Alonzo
Church. After receiving his Ph. D from Harvard in 1948, Leblanc
started his profes sional career at Bryn Mawr College, where he
stayed until 1967. He then went to Temple University, where he
taught until his retirement in 1992, serving as Chair of the
Department of Philosophy from 1973 until 1979.
The relation between logic and knowledge provoked a heated debate
since the 1960s. The epistemic approaches, found their formal
argument in the mathematics of Brouwer and intuitionistic logic.
And following Michael Dummett - started to call themselves:
antirealists'. Others persisted with the formal background of the
Frege-Tarski tradition, where Cantorian set theory is linked via
model theory to classical logic. Jaakko Hintikka tried to join both
traditions by means of what is now known as explicit epistemic
logic'. Here the epistemic content is introduced into the object
language as an operator which yield propositions from propositions
rather than as metalogical constraint on the notion of inference.
The Realism-Antirealism debate had thus three players: classical
logicians, intuitionists and explicit epistemic logicians. The
editors of the present volume think that in these days and age of
Alternative Logics, where manifold developments in logic happen in
a breathtaking pace, this debate should be revisited. Using the
most recent logical and epistemological tools, this book provides a
novel and refreshing view on the most important topics of the
Realism vs. Antirealism debate. Its general scope is to show the
most recent developments in philosophical logic to deal with
problems inherited from this debate. It is meant for researcher and
advanced students in philosophy, logic, formal methods. It's
complete collection with a variety of approaches, it is written by
leading authors in the fields, every chapter is self-contained.
By North-American standards, philosophy is not new in Quebec: the
first men tion of philosophy lectures given by a Jesuit in the
College de Quebec (founded 1635) dates from 1665, and the oldest
logic manuscript dates from 1679. In English-speaking universities
such as McGill (founded 1829), philosophy began to be taught later,
during the second half of the 19th century. The major influence on
English-speaking philosophers was, at least initially, that of
Scottish Empiricism. On the other hand, the strong influence of the
Catholic Church on French-Canadian society meant that the staff of
the facultes of the French-speaking universities consisted, until
recently, almost entirely of Thomist philosophers. There was
accordingly little or no work in modem Formal Logic and Philosophy
of Science and precious few contacts between the philosophical
communities. In the late forties, Hugues Leblanc was a young
student wanting to learn Formal Logic. He could not find anyone in
Quebec to teach him and he went to study at Harvard University
under the supervision of W. V. Quine. His best friend Maurice L'
Abbe had left, a year earlier, for Princeton to study with Alonzo
Church. After receiving his Ph. D from Harvard in 1948, Leblanc
started his profes sional career at Bryn Mawr College, where he
stayed until 1967. He then went to Temple University, where he
taught until his retirement in 1992, serving as Chair of the
Department of Philosophy from 1973 until 1979.
This volume is a collation of original contributions from the key
actors of a new trend in the contemporary theory of knowledge and
belief, that we call "dynamic epistemology." It brings the works of
these researchers under a single umbrella by highlighting the
coherence of their current themes, and by establishing connections
between topics that, up until now, have been investigated
independently. It also illustrates how the new analytical toolbox
unveils questions about the theory of knowledge, belief,
preference, action, and rationality, in a number of central axes in
dynamic epistemology: temporal, social, probabilistic and even
deontic dynamics.
Jan Wolenski and Sandra Lapointe Polish philosophy goes back to the
13th century, when Witelo, famous for his works in optics and the
metaphysics of light, lived and worked in Silesia. Yet, Poland's
academic life only really began after the University of Cracow was
founded in 1364 - its development was interrupted by the sudden
death of King Kazimierz III, but it was re-established in 1400. The
main currents of classical scholastic thought like Thomism,
Scottism or Ockhamism had been late - about a century - to come to
Poland and they had a considerable impact on the budding Polish
philosophical scene. The controversy between the via antiqua and
the via moderna was hotly 1 debated. Intellectuals deliberated on
the issues of concilliarism (whether the C- mon Council has
priority over the Pope) and curialism (whether the Bishop of Rome
has priority over the Common Council). On the whole, the situation
had at least two remarkable features. Firstly, Polish philosophy
was pluralistic, and remained so, since its very beginning. But it
was also eclectic, which might explain why it aimed to a large
extent at achieving a compromise between rival views. Secondly,
given the shortcomings of the political system of the time as well
as external pr- sure by an increasingly hegemonic Germany, thinkers
were very much interested in political matters. Poland was a
stronghold of political thought (mostly inclined towards
concilliarism) and Polish political thought distinguished itself in
Europe J."
Jan Wolenski and Sandra Lapointe Polish philosophy goes back to the
13th century, when Witelo, famous for his works in optics and the
metaphysics of light, lived and worked in Silesia. Yet, Poland's
academic life only really began after the University of Cracow was
founded in 1364 - its development was interrupted by the sudden
death of King Kazimierz III, but it was re-established in 1400. The
main currents of classical scholastic thought like Thomism,
Scottism or Ockhamism had been late - about a century - to come to
Poland and they had a considerable impact on the budding Polish
philosophical scene. The controversy between the via antiqua and
the via moderna was hotly 1 debated. Intellectuals deliberated on
the issues of concilliarism (whether the C- mon Council has
priority over the Pope) and curialism (whether the Bishop of Rome
has priority over the Common Council). On the whole, the situation
had at least two remarkable features. Firstly, Polish philosophy
was pluralistic, and remained so, since its very beginning. But it
was also eclectic, which might explain why it aimed to a large
extent at achieving a compromise between rival views. Secondly,
given the shortcomings of the political system of the time as well
as external pr- sure by an increasingly hegemonic Germany, thinkers
were very much interested in political matters. Poland was a
stronghold of political thought (mostly inclined towards
concilliarism) and Polish political thought distinguished itself in
Europe J."
Mathieu Marion offers a careful, historically informed study of
Wittgenstein's philosophy of mathematics. This area of his work has
frequently been undervalued by Wittgenstein specialists and by
philosophers of mathematics alike; but the surprising fact that he
wrote more on this subject than on any other indicates its
centrality in his thought. Marion traces the development of
Wittgenstein's thinking in the context of the mathematical and
philosophical work of the times, to make coherent sense of ideas
that have too often been misunderstood because they have been
presented in a disjointed and incomplete way. In particular, he
illuminates the work of the neglected "transitional period" between
the Tractatus and the Investigations. Marion shows that study of
Wittgenstein's writings on mathematics is essential to a proper
understanding of his philosophy; and he also demonstrates that it
has much to contribute to current debates about the foundations of
mathematics.
Mathieu Marion offers a careful, historically informed study of Wittgenstein's philosophy of mathematics. This area of his work has frequently been undervalued by Wittgenstein specialists and philosophers of mathematics alike; but the surprising fact that he wrote more on this subject than any other indicates its centrality in his thought. Marion traces the development of Wittgenstein's thinking from the 1920s through to the 1950s, in the context of the mathematical and philosophical work of the times, to make coherent sense of ideas that have too often been misunderstood because they have been presented in a disjointed and incomplete way. He shows that study of Wittgenstein's writings on mathematics is essential to a proper understanding of his philosophy, and also that it can do much to illuminate current debates about the foundations of mathematics.
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