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This volume of essays has a unity and bears throughout the imprint of Quine's powerful and original mind. It is written with the felicity in the choice of words which makes everything that Quine writes a pleasure to read, and which ranks him among the best contemporary writers on abstract subjects.
The aim of the book is to clarify the concept of omniscience. This is done first by discussing basic questions on omniscience (chs.1-12) and secondly by offering a theory of omniscience as an axiomatic system in which also a definition of omniscience is given (ch.13). The twelve chapters deal with questions like whether everything is true what God knows, whether God ́s knowledge is bound to time, whether it concerns singular truths or only laws, whether it extends also to contingent future events.etc. The book is neither a book about the existence of God nor about proofs for his existence. It is a book about the possibility of a consistent concept of omniscience which can be attributed to God. And it invalidates opposite claims and shows that they are based on wrong or very doubtful premises. The pros and cons at the beginning of each chapter represent different positions and objections which are clarified and discussed in the answer to the objections.
With his customary incisiveness, W. V. Quine presents logic as the product of two factors, truth and grammar--but argues against the doctrine that the logical truths are true because of grammar or language. Rather, in presenting a general theory of grammar and discussing the boundaries and possible extensions of logic, Quine argues that logic is not a mere matter of words.
Intended to clarify the meaning of the philosophical doctrines propounded by W. V. Quine in Word and Objects, the essays included herein are intimately related and concern themselves with three philosophical preoccupations: the nature of meaning, the meaning of existence and the nature of natural knowledge.
The aim of the book is to refute the claim that God's omniscience, omnipotence and benevolence on the one hand and the existence of evil on the other are together inconsistent. This is shown first by unmasking many types of such claims as either logical fallacies or as presupposing false assumptions. Secondly the author formulates God's attributes of omniscience, omnipotence and benevolence and the existence of 10 types of evil in an axiomatic system. This contains the theorems about God's knowledge, will, causation and benevolence without leading to any inconsistency. It proves the compatibility between God's attributes of omniscience, omnipotence and benevolence with the fact of existence of evil. The author offers a consistency proof for the whole axiomatic system with the help of a model in which all axioms and theorems are satisfied.
"Maddy's short monograph looks at Wittgenstein's philosophy of logic, from the perspective of the form of naturalism that she calls "second philosophy." That view takes an empirical approach to logical truth -- essentially arguing that if philosophers want to understand the world, they should start from a position informed by scientific understandings of the world, because science is often a reliable guide to how the world works. Similarly, just like science, logic is also grounded in the structure of our world, and our basic cognitive machinery is tuned by evolutionary pressures to detect that structure where it occurs. Ludwig Wittgenstein (particularly in the "Tractatus") also linked the logical structure of representation with the structure of the world, but still insisted that the sense of our representations must be given prior to -- independently of -- any facts about how the world happens to be. When that requirement is removed, Wittgenstein's position in the Tractatus approaches Maddy's Second Philosophy -- that logic is grounded in the structure of the world and our representational systems reflect that structuring. The later Wittgenstein also hews closely to Second Philosophy, holding that our logical practices are grounded in our interests and motivations, and our natural inclinations, and the features of the world. In this sense, logic is no different from other descriptions of the world -- just more general and responding to features so basic and ubiquitous that they tend to go unnoticed. Maddy's Second Philosophy finds Wittgenstein as an important precursor and kindred spirit, and promotes a new view of him as a naturalistic phliosopher"--
The book offers a novel approach to the idea of divinity in guise of a philosophical doctrine called 'Logical Pantheism', according to which the only way to establish the existence of God undeniably is by equating God with Logical Space.
This monograph grew out of research at Xerox PARC and the Center for the Study of Language and Information (CSLI) during the first year of CSLI's existence. The Center was created as a meeting place for people from many different research traditions and there was much interest in seeing how the various approaches could be joined in a common effort to understand the complexity of language and information. CSLI was thus an ideal environment for our group and our enterprise. Our original goal was to see how a well-developed linguistic the ory, such as lexical-functional grammar, could be joined with the ideas emerging from research in situation semantics in a manner which would measure up to the technical standards set by Montague grammar. The outcome was our notion of situation schemata and the extension of constraint-based grammar formalisms to deal with semantic as well as syntactic information. As our work progressed we widened our approach. We decided to also include a detailed study of the logic of situation theory, and to investigate how this logical theory is related to the relational theory of meaning developed in situation semantics.
Through the first half of the twentieth century, analytic philosophy was dominated by Russell, Wittgenstein, and Carnap. Influenced by Russell and especially by Carnap, another towering figure, Willard Van Orman Quine (1908Ð2000) emerged as the most important proponent of analytic philosophy during the second half of the century. Yet with twenty-three books and countless articles to his creditÑincluding, most famously, Word and Object and "Two Dogmas of Empiricism"ÑQuine remained a philosopher's philosopher, largely unknown to the general public. Quintessence for the first time collects Quine's classic essays (such as "Two Dogmas" and "On What There Is") in one volumeÑand thus offers readers a much-needed introduction to his general philosophy. Divided into six parts, the thirty-five selections take up analyticity and reductionism; the indeterminacy of translation of theoretical sentences and the inscrutability of reference; ontology; naturalized epistemology; philosophy of mind; and extensionalism. Representative of Quine at his best, these readings are fundamental not only to an appreciation of the philosopher and his work, but also to an understanding of the philosophical tradition that he so materially advanced.