The nature of representation is a central topic in philosophy. This is the first book to connect problems with understanding representational artifacts, like pictures, diagrams, and inscriptions, to the philosophies of science, mind, and art. Can images be a source of knowledge? Are images merely conventional signs, like words? What is the relationship between the observer and the observed? In this clear and stimulating introduction to the problem John V. Kulvicki explores these questions and more. He discusses: the nature (...) of pictorial experience and "seeing in" recognition, resemblance, pretense, and structural theories of depiction images as aids to scientific discovery and understanding mental imagery and the nature of perceptual content photographs as visual prostheses. In so doing he assesses central problems in the philosophy of images, such as how objects we make come to represent other things, and how we distinguish kinds of representation - pictures, diagrams, graphs - from one another. Essential reading for students and professional philosophers alike, the book also contains chapter summaries, annotated further reading, and a glossary. (shrink)

This paper seeks to highlight the importance of spatial cognition in Bergson’s Données immédiates by engaging with Robert Watt’s reconstruction of Bergson’s argument that every idea of number involves the idea of space. We focus on the second stage of Watt’s reconstruction, where Bergson argues that only space can provide the distinction required for our counting of otherwise identical items. Watt bases his reconstruction on a premise regarding the possibility that identical objects, in the absence of spatial distinction, might remain (...) identical across different “temporal locations”. Our paper raises the prospect that Bergson is committed to a stronger thesis, namely one implying that identical objects would necessarily remain indistinguishable without the intervention of space. The paper thus concludes by emphasizing the indispensability of space for knowledge according to Bergson. (shrink)

John Kulvicki explores the many ways in which pictures can be meaningful, taking inspiration from the philosophy of language. Pictures are important parts of communicative acts. They express a variety of thoughts, and they are also representations. Kulvicki shows how the meanings of pictures let us put them to a wide range of communicative uses.

This book is a philosophical examination of the main stages in our journey from hominid to human. It deals with the nature and origin of language, the self, self-consciousness, and the religious ideal of a return to Eden. It approaches these topics through a philosophical anthropology derived from the later writings of Wittgenstein. The result is an account of our place in nature consistent with both a hard-headed empiricism and a this-worldy but religiously significant mysticism.

I can’t help but like a book that calls Wittgenstein the greatest philosopher since Kant and then proceeds to show how On Certainty, a manifestly brilliant but understudied book, sheds light on matters under current debate. It is pleasant to see a highly skilled contemporary put texts from the later philosophy under close scrutiny and mine them for insight, and that outside the bounds of familiar Wittgenstein scholarship.

This study examines Plato's dialogue on the good life and argues, most centrally, that the "pleasures of learning" exemplify, for Socrates, the possibility of good becoming or change.

Language Games 2 This chapter provides some background necessary for subsequent discussions by sketching in the idea of a language game, thereby giving a ...

In the 'Hippias Major' Socrates uses a counter-example to oppose Hippias‘s view that parts and wholes always have a "continuous" nature. Socrates argues, for example, that even-numbered groups might be made of parts with the opposite character, i.e. odd. As Gadamer has shown, Socrates often uses such examples as a model for understanding language and definitions: numbers and definitions both draw disparate elements into a sum-whole differing from the parts. In this paper I follow Gadamer‘s suggestion that we should focus (...) on the parallel between numbers and definitions in Platonic thought. However, I offer a different interpretation of the lesson implicit in Socrates‘s opposition to Hippias. I argue that, according to Socrates, parts and sum-wholes may share in essential attributes; yet this unity or continuity is neither necessary, as Hippias suggests, nor is it impossible, as Gadamer implies. In closing, I suggest that this seemingly minor difference in logical interpretation has important implications for how we should understand the structure of human communities in a Platonic context. (shrink)

ABSTRACT Historians of science, inasmuch as they are concerned with knowledges and practices rather than institutions, have tended of late to focus on case studies of common processes such as experiment and publication. In so doing, they tend to treat science as a single category, with various local instantiations. Or, alternatively, they relate cases to their specific local contexts. In neither approach do the cases or their contexts build easily into broader histories, reconstructing changing knowledge practices across time and space. (...) This essay argues that by systematically deconstructing the practices of science and technology and medicine (STM) into common, recurrent elements, we can gain usefully “configurational” views, not just of particular cases and contexts but of synchronic variety and diachronic changes, both short term and long. To this end, we can begin with the customary actors’ disciplines of early modern knowledge (natural philosophy, natural history, mixed mathematics, and experimental philosophy), which can be understood as elemental “ways of knowing and working,” variously combined and disputed. I argue that these same working knowledges, together with a later mode—synthetic experimentation and systematic invention—may also serve for the analysis of STM from the late eighteenth century to the present. The old divisions continued explicitly and importantly after circa 1800, but they were also “built into” an array of new sciences. This historiographic analysis can help clarify a number of common problems: about the multiplicity of the sciences, the importance of various styles in science, and the relations between science and technology and medicine. It suggests new readings of major changes in STM, including the first and second scientific revolutions and the transformations of biomedicine from the later twentieth century. It offers ways of recasting both microhistories and macrohistories, so reducing the apparent distance between them. And it may thus facilitate both more constructive uses of case studies and more innovative and acceptable longer histories. (shrink)

Saul Kripke, among others, reads Wittgenstein’s private-language argument as an inference from the idea of rule following: The concept of a private language is inconsistent, because using language entails following rules, and following rules entails being a member of a community. Kripke expresses the key exegetical claim underlying that reading as follows.

1. The early philosophy--language as picture -- 2. Logic and ontology -- 3. "My world and its value" -- 4. The later philosophy--views and reviews -- 5. Method and essense -- 6. Meaning -- 7. Criteria -- 8. Knowing, naming, certainty, and idealism -- 9. The private language argument -- 10. Logical necessity and rules -- 11. Philosophy of mathematics -- 12. Persons -- 13. Psychology and conceptual relativity -- 14. Aesthetics, ethics, and religion -- 15. Elective affinities.

The aim of this essay is to display a congruence between several important features of Augustine’s theory of knowledge, including our knowledge of the world (sapientia) and our knowledge of the standards guiding our thought (sapientia), and Michael Polanyi’s theory of personal knowledge. Its purpose is to commendan interpretation of Polanyi’s thought which situates his major insights within an Augustinian intellectual tradition and which thereby offers fruitful possibilities for theological reflection, particularly on the reality of God.

While historians of scientific method have recently called attention to the views of many of John Stuart Mill's contemporaries on the relation between probability and inductive inference, little if any note has been taken of Mill's own vigorous attack on the received "Laplacean" interpretation of probability in the first edition of the System of Logic. This paper examines the place of Mill's critique, both in the overall framework of his philosophy, and in the tradition of assessing the so-called "probability (...) of causes". It also offers an account of why, in later editions of the work, Mill appears to adopt a much more sympathetic stance toward the received view. (shrink)

Saul Kripke, among others, reads Wittgenstein’s private-language argument as an inference from the idea of rule following: The concept of a private language is inconsistent, because using language entails following rules, and following rules entails being a member of a community. Kripke expresses the key exegetical claim underlying that reading as follows.

Wittgenstein's later philosophy and the doctrines of Mahayana Buddhism integral to Zen coincide in a fundamental aspect: for Wittgenstein language has, one might say, a mystical base; and this base is exactly the Buddhist ideal of acting with a mind empty of thought. My aim is to establish and explore this phenomenon. The result should be both a deeper understanding of Wittgenstein and the removal of a philosophical objection to Zen that has troubled some people.

In his commentary on Euclid, Proclus develops what he takes to be an important Platonic critique of the epistemology of abstraction. As I argue, his argument closely reflects terminology and concepts from Plato’s Philebus. Both emphasize the priority—in reality and in our awareness—of the precise over the imprecise. Specifically, Proclus’s famous notion of the psychical “projection” of intermediate mathematical entities, while having no technically exact precedent in Plato, finds a conceptual neighbor in the Philebus’s suggestion that philosophical arithmeticians “posit” pure (...) units for counting. Likewise, for both our self-engagement in mathematical thinking serves to clarify the independence of the precise sciences—both in their content and in their practice—from perception. Thus, as I argue, Plato and Proclus, with their different terms and nuances, develop a shared conception scientific inquiry in which an activity of “creative discovery” plays a central role. (shrink)

1. The early philosophy--language as picture -- 2. Logic and ontology -- 3. "My world and its value" -- 4. The later philosophy--views and reviews -- 5. Method and essense -- 6. Meaning -- 7. Criteria -- 8. Knowing, naming, certainty, and idealism -- 9. The private language argument -- 10. Logical necessity and rules -- 11. Philosophy of mathematics -- 12. Persons -- 13. Psychology and conceptual relativity -- 14. Aesthetics, ethics, and religion -- 15. Elective affinities.

Health reform debate understandably focuses on large system design. We should not omit attention to the “last mile” problem of physician payment theory. Achieving fundamental goals of integrative, patient-centered primary care depends on thoughtful financial support. This commentary describes the nature and importance of innovative primary care payment programs.