#analytic philosophy

[schibborasso]

Ludwig Josef Johann Wittgenstein philosophy of mathemathics

[vionerd]

[tagitables]

Glenn Van Brummelen, The Mathematics of the Heavens and the Earth The Early History of Trigonometry

[maddiviner]

Seen on Facebook. Seems on point. Though, TBF, what do I even know? I’m just a former future philosopher.

[victusinveritas]

[wittgensteining]

when you remember that whereof one cannot speak, thereof one must be silent

[blueheartbookclub]

Delving into the Depths of Thought: A Review of "The Problems of Philosophy" by Bertrand Russell

Bertrand Russell's "The Problems of Philosophy" stands as a timeless exploration of some of the most fundamental questions that have puzzled humanity for centuries. In this concise yet profound work, Russell embarks on a journey to unravel the mysteries of existence, knowledge, and reality, offering readers a thought-provoking introduction to the field of philosophy.

At the heart of Russell's inquiry lies the quest for knowledge and understanding. Through clear and accessible prose, he tackles age-old questions such as the nature of reality, the existence of an external world, and the limits of human perception. Drawing on insights from logic, mathematics, and the natural sciences, Russell challenges readers to critically examine their assumptions and beliefs, encouraging them to engage in rational inquiry and intellectual curiosity.

One of the key strengths of "The Problems of Philosophy" is Russell's ability to distill complex philosophical concepts into digestible and engaging discussions. Whether discussing the nature of space and time, the concept of truth, or the problem of induction, Russell presents ideas with clarity and precision, making them accessible to readers of all backgrounds. His use of concrete examples and thought experiments helps to illuminate abstract concepts, allowing readers to grasp the underlying principles more easily.

Moreover, Russell's work is not merely an intellectual exercise but also a call to action. Throughout the book, he emphasizes the importance of critical thinking and skepticism, urging readers to question authority and think for themselves. By encouraging a spirit of open-minded inquiry, Russell empowers readers to challenge received wisdom and explore alternative perspectives, fostering intellectual independence and freedom of thought.

In addition to its philosophical insights, "The Problems of Philosophy" also offers a historical perspective on the development of philosophical thought. Russell traces the evolution of philosophical ideas from ancient times to the modern era, highlighting key figures and movements that have shaped the discipline. By situating philosophical problems within their historical context, Russell provides readers with a deeper appreciation for the ongoing dialogue that has characterized philosophical inquiry throughout history.

Overall, "The Problems of Philosophy" is a timeless classic that continues to inspire and provoke readers with its profound insights and thought-provoking questions. Russell's lucid prose, rigorous analysis, and commitment to intellectual honesty make this book a must-read for anyone interested in philosophy, logic, or the pursuit of knowledge. In a world filled with uncertainty and confusion, Russell's work serves as a beacon of clarity and reason, guiding readers on a journey of philosophical discovery and self-reflection.

Bertrand Russell's "The Problems of Philosophy" is available in Amazon in paperback 12.99$ and hardcover 18.99$ editions.

Number of pages: 146

Language: English

Rating: 9/10                                           

Link of the book!

Review By: King's Cat

[catliketread]

- James D. Carney, “Wittgenstein's Theory of Picture Representation,” The Journal of Aesthetics and Art Criticism, Volume 40, Issue 2, 1981

[eldestvirtuevic]

I find Quinean ontological realists mildly disturbing. I mean why are you making such a big deal out of existence of chairs?

[footnotes-2-plato]

Whitehead's Philosophy of Organism: Turning Idealism Inside Out [draft article]

Below is a draft of a chapter I was asked to write for a book on Cambridge Idealism. It is still a bit rough in places and I’ll be continuing to update it in the coming weeks and months. I’ll be presenting some of the ideas explored in it at the International Whitehead Conference in Munich next month. Feedback welcome! Introduction: The Whole in a Nutshell Despite many sharp disagreements with…

[emperornorton47]

[omegaphilosophia]

The Philosophy of Intension and Extension

The philosophy of intension and extension pertains to the study of meaning, particularly in logic, semantics, and the philosophy of language. These concepts are used to analyze how words, terms, or concepts relate to the objects or entities they describe and how they convey meaning.

Key Concepts:

Intension:

Definition: Intension refers to the internal content or the conceptual aspects of a term—the set of attributes, properties, or criteria that a term conveys. It is essentially the "sense" or meaning of the term.

Example: The intension of the term "bachelor" includes the properties of being an unmarried man. These are the characteristics that define what it means to be a bachelor.

Focus on Meaning: Intension is concerned with what a term means, not directly with the specific instances it refers to. It's about the conditions that something must meet to be included in the term's extension.

Extension:

Definition: Extension refers to the set of all actual objects, entities, or instances in the world to which a term applies. It is the "reference" or the collection of things that fall under the concept described by the term.

Example: The extension of the term "bachelor" includes all specific men who are unmarried. These are the actual individuals who meet the criteria defined by the intension.

Focus on Reference: Extension is concerned with the real-world examples of a term, the specific members of the category that the term describes.

Relationship Between Intension and Extension:

Interdependence:

Linking Concepts to Reality: Intension and extension are closely related in that the intension of a term determines its extension. The set of properties (intension) defines what counts as an instance of the term, and therefore what is included in its extension.

Example: If the intension of "triangle" is "a three-sided polygon," then the extension includes all actual geometric figures that are three-sided polygons.

Variation Across Contexts:

Contextual Sensitivity: The extension of a term can change depending on the context, even if the intension remains the same. For instance, the intension of "president" as "the elected head of a country" is stable, but the extension (the actual person who is president) changes with each election.

Temporal Shifts: The extension of a term can also change over time. The intension of "planets in the Solar System" hasn't changed much, but the extension changed when Pluto was reclassified as a dwarf planet.

Philosophical Implications:

Analytic Philosophy and Logic: In analytic philosophy, the distinction between intension and extension is fundamental in understanding meaning, reference, and the structure of logical arguments.

Modal Considerations: Intension is also linked to possible worlds semantics, where the meaning of a term (intension) is consistent across different possible worlds, but its extension might vary from one world to another.

Applications and Examples:

Natural Kind Terms: Consider the term "water." The intension might involve being a clear, drinkable liquid, while the extension would include all actual instances of H₂O. However, in another possible world where water has a different chemical composition (say, XYZ), the extension would differ, but the intension might still involve the same concept of a clear, drinkable liquid.

Ambiguity and Vagueness: Words with vague intensions can lead to unclear or shifting extensions. For example, the intension of "heap" might involve "a large collection of grains," but determining the precise extension (what counts as a heap) can be tricky.

Criticisms and Debates:

Challenges of Intensional Definitions: Defining the exact intension of complex or abstract terms can be difficult. For instance, philosophical debates often arise over the intension of terms like "justice" or "knowledge."

Rigid Designators: Philosophers like Saul Kripke have introduced the concept of rigid designators, terms that refer to the same object in all possible worlds, raising questions about how intension and extension function in modal contexts.

The philosophy of intension and extension provides a framework for understanding how terms relate to the concepts they describe (intension) and the actual entities they refer to (extension). Intension deals with the meaning and properties of terms, while extension concerns the specific instances those terms apply to. This distinction is crucial in logic, semantics, and the philosophy of language, helping to clarify issues of meaning, reference, and the relationship between language and the world.

[tagitables]

Gottlob Frege, The Foundations of Arithmetic, A Logico-Mathematical Enquiry Into The Concept of Number

[maddiviner]

[newagesurvivalist]

Stuck in the middle

We can't quite see the amenities of life. Why, I completely fucked up writing again. Nevertheless, there will be information and facts for the free man, the man of dignity. And here we will see the eventual collision of dreams.

As we plough through life, there is a frankly miniscule area of nonsense that we may have to get used to, to see through the endless cascade of myriad phenomena. In a game of chess, we experience moments of glory, incidents of greatness and sequences of cleverness. Sometimes we can wonder for what reason there is indeed so little to say at distinct times. It seems there is never an occasion to speak; or failing that, it doesn't seem worth it to say anything. In that paradigm, chess changes a factor. People are involved in a story in which the idea is ever the same, but the finesse is ever different. We see, in a game of chess there are a degree of life-lessons. The analysis, the concentration, the art of chess-playing is verily a fountain of inspirations, of salvations. On the other hand, it is just a game. Our attention goes out to an entirely artificial system which has no real-world connection. I like chess, as a sport, because it is very intelligent and has a lot of unexpected depth to it. But the thing is, we all do things, but there ain't no total meaning to work: we're all just stuck in mediocrity, and there is no way forward in the foundations of simple work. We try to live in a direct and logical way, but the liberation from life only comes when we livingly move into great stuff. Everything is stupid, but we try to stand up and come on, so that we perhaps don't need to play chess - in truth, there is not exclusivity to our daily routines, but verily just an infinite cascade of clever plans to make life a little bit better: and this is work, philosophy, heaven, Earth, command and discipline.

The words of The Netherlands are: I shall maintain, je maintiendrai in French. These legendary words come from the Protestant war hero William the Silent. In my opinion, he is an inspiring figure, but his struggle - possible the purest of all Christian struggles - stands out in its emptiness. In William's time, people breathed religion. It really was just a way of life. But the dramatic and subtle constructions of the Protestant theologians fall into dust when seen in the light of the Dutch rebellion. What was it all about? After William's death, The Netherlands developed into a prosperous and refined nation, with high quality art and great maritime and economic power. Did religion contribute in any way to this? People speak of the Calvinist work ethic; it seems people really did try to come into a closer, deeper relationship with God, but the enterprise of church society also shows that there was little to no concreteness to the articulations of the reformers. In many ways, this really is the true birth of realpolitik. Released from Catholic ritualism, the Protestants were free to focus on the task at hand and make an effort to institute a wordly state, one governed not by classes of monks and knights, but solely by administrators and stewards. Although there was still a lot of confusion, or one might say traditionalism, these stages betray the erection of an objective, impartial government.

I suppose this is all very unusual. The sounds of reform cannot be found in the normal straights of vehement logic and happiness; however, there is a chime of uprightness in the viccissitude of magnanimous life, which is full of eventful happenings: yet these strange affairs do not amount to anything substantive: the comings and goings of being stuck in madness sends us maniacally into the mystical territory of colonialism and veritable simplicity, just a conniving subset of menial attractions, but the constancy of meaning supports us in our combat versus the infidels, and there is much to be thankful for. In fact, the mania of systematicity is a fact, as everything is collected in information, and so although our lives are hollowed out the truth is suddenly re-envisioned in uprightness.

Contemplating the meaning of life is probably the most general act of thinking, or being, that we can do. Is it also the most futile? In a great many ways, thinking about the meaning of life relies on definite practical insights that occupy our mind and which mark our life. However, freedom lies in finding truth in details or occurrences. Language spoken can populate our existence with notions, with meditations, with reason. Obviously, human nature is to inquire penetratingly into the practical aspect of words, namely what it requires from us. At the same time, society depends on titbits. The purpose of the essay is certainly to treat of titbits, so as to make people enjoy them, or our of necessity. Information, facts, are found in scientific and scholastic disputations, but also, in humanistic collequy. And then you will say, what's the worth of base talk? Of deliberation? To do the not-doing, to clear one's mind, to become aware of the invisible creatures inhabiting our cells. I don't know. Life is an endlessly uphill journey. All we can do, is dissappear and reappear, come and go, live and let live. Happiness, true happiness, is winding down from tension - asserting non-assertion: wo go forth and multiply, yet we love each other. There is much to learn.

The value of a job is that you do meaningful things in a relaxed and organized fashion, but there is also the simple of process of dealing with the fall-out of determined fighting.Vincent van Gogh typified the human soul as a fighter, or contender. Verily, there is a fight going on, and things explode from time to time, leaving us without means. But there is a way of peace, of stalwardness, that nevertheless gives us the chance to prove ourselves. What can we do? Verily, what is lacking in life is people's appreciation of pretty conviviality, of synergy; we wish to move collectively to a higher goal; we like a unity of mind, togetherness, also freedom, that there may be work without responsibility, kindness without entrepeneurship. Why, what I find most appealing about contemporary society is truly the office space, with optimistic men and women showing up to work out problems, and tell the truth about a great manner of things. The things that mark our life are ever found in the catalysis, refining the mad grandeur of motif sorts of creative enterprise, because our desire remains to set forth subtle and invigorating philosophy and pay proper, sensible respect to the supernatural powers, to the factual anbd informational things. Certainly, a belief in God is sometimes a matter of course, a method through which we may recognize the possibiliy of answers - and we observe that conversations convey only the absurdity of God, or the im-possibility of religious guidance, religion. We see that there will be indeed a liberty in ministry, a lack of recognition where there is culture, indeed the solitariness of culture. So my positions stays that the world is destroying itself for no reason, liberties hold out against the horror and beauty of culture, everything returns to the same place. Our task is not to change the world, but to agree with it.

Potentially, that is all reverberating strangeness, but the hope of life will support our industry till the end, when there will be gnashing of teeth et cetera. However, our support does go forth into freedom; happiness continues to brighten our day; and freedom can give us respite in the last analysis.

[wittgensteining]

I really feel for Bertrand Russell, being Wittgenstein’s teacher must have been traumatizing