Contents:(I)On the Historical value of the Ancient Ceylonese Chronicles (II)The Original Beginning of the Vaisesika-Sutras (III)Navyanyayah; (IV) Navyanyah and Article for the Worterbuch der Philosophie .(V)History of Indian Philosophy,Vol.IV,Posthumous Sketches:(1)Epistemology and Logic of the Classical Period,(2)Tantrayuktah ,(3)Theory of Language,(4)Mimamsa, (5)[ Language Theory of the Vrttikara (6)Kumarila,(7)Dharmakirti.

"O'Meara masterfully situates Pryzwara in relation to the traditional and contemporary theological, philosophical, ecclesial, cultural, and social contexts within which he wrote." --_William P. Loewe, professor of religious studies, Catholic University of America_ Erich Przywara, S.J. is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O'Meara offers a comprehensive study of (...) the German Jesuit Erich Przywara and his philosophical theology. Przywara's scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From his position at the Jesuit journal in Munich, _Stimmen der Zeit_, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara's friends, and Edith Stein was a close personal and intellectual companion. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael Fahey, S.J., O'Meara presents a chapter on Pryzwara's life and a chronology of his writings. O'Meara then discusses Pryzwara's philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O'Meara concludes with an in-depth analysis of Pryzwara's theology, focusing particularly on his Catholic views of person, liturgy, and church. (shrink)

Various contributors to recent philosophy of mathematics havetaken Richard Dedekind to be the founder of structuralismin mathematics. In this paper I examine whether Dedekind did, in fact, hold structuralist views and, insofar as that is the case, how they relate to the main contemporary variants. In addition, I argue that his writings contain philosophical insights that are worth reexamining and reviving. The discussion focusses on Dedekind''s classic essay Was sind und was sollen die Zahlen?, supplemented by evidence from Stetigkeit und (...) irrationale Zahlen, his scientific correspondence, and his Nachlaß. (shrink)

In 1939 Sigmund Freud published his latest book, Moses and Monotheism, which is his most unusual and problematic work. In Moses Freud offers four groundbreaking claims in regard to the biblical story: [a] Moses was an Egyptian [b] The origin of monotheism is not Judaism [c] Moses was murdered by the Jews [d] The murder sparked a constant sense of unconscious guilt, which eventually contributed to the rational and ethical development of Jewish monotheism. As is well known, Freud’s Moses received (...) extremely negative reviews from Jewish thinkers. The social psychoanalyst, Erich Fromm, who wrote extensively on Freud as well as on Judaism and the biblical narrative, did not explicitly express his position on Freud’s latest work. This paper offers explanations for Fromm’s roaring silence on Freud’s Moses. (shrink)

Those who comment on modern scientific institutions are often quick to praise institutional structures that leave scientists to their own devices. These comments reveal an underlying presumption that scientists do best when left alone—when they operate in what we call the ‘scientific state of nature’. Through computer simulation, we challenge this presumption by illustrating an inefficiency that arises in the scientific state of nature. This inefficiency suggests that one cannot simply presume that science is most efficient when institutional control is (...) absent. In some situations, actively encouraging unpopular, risky science would improve scientific outcomes. 1 Introduction2 Scientists and Bandits3 Choosing an ϵ4 Structure of Communication5 Discussion. (shrink)

This paper begins by examining Erich Fromm’s “Manifesto and Program” written for the Socialist Party in 1959 or 1960, and addresses a simple question: Why would Fromm speak of something so apparently arcane as “prophetic messianism,” in his socialist program? When he insists that we have forgotten thatsocialism is “rooted in the spiritual tradition which came to us from prophetic messianism, the gospels, humanism, and from the enlightenment philosophers,” is this simply a literary flourish, a concession to liberalism, or (...) religious sentimentality? Part I, written by Nick Braune, answers the question by examining Fromm’ssocialist organizing commitments in the context of the late 1950s. Part II, written by Joan Braune, offers further defense of the term “prophetic messianism,” distinguishes two types of messianism, and suggests that Fromm may be attempting to address a problem in the Frankfurt School. (shrink)

Gottlob Frege and Ludwig Wittgenstein (the later Wittgenstein) are often seen as polar opposites with respect to their fundamental philosophical outlooks: Frege as a paradigmatic "realist", Wittgenstein as a paradigmatic "anti-realist". This opposition is supposed to find its clearest expression with respect to mathematics: Frege is seen as the "arch-platonist", Wittgenstein as some sort of "radical anti-platonist". Furthermore, seeing them as such fits nicely with a widely shared view about their relation: the later Wittgenstein is supposed to have developed his (...) ideas in direct opposition to Frege. The purpose of this paper is to challenge these standard assumptions. I will argue that Frege's and Wittgenstein's basic outlooks have something crucial in common; and I will argue that this is the result of the positive influence Frege had on Wittgenstein. (shrink)

Frege's main contributions to logic and the philosophy of mathematics are, on the one hand, his introduction of modern relational and quantificational logic and, on the other, his analysis of the concept of number. My focus in this paper will be on the latter, although the two are closely related, of course, in ways that will also play a role. More specifically, I will discuss Frege's logicist reconceptualization of the natural numbers with the goal of clarifying two aspects: the motivations (...) for its core ideas; the step-by-step development of these ideas, from Begriffsschrift through Die Grundlagen der Arithmetik and Grundgesetze der Arithmetik to Frege's very last writings, indeed even beyond those, to a number of recent "neo-Fregean" proposals for how to update them. One main development, or break, in Frege's views occurred after he was informed of Russell's antinomy. His attempt to come to terms with this antinomy has found some attention in the literature already. It has seldom been analyzed in connection with earlier changes in his views, however, partly because those changes themselves have been largely ignored. Nor has it been discussed much in connection with Frege's basic motivations, as formed in reaction to earlier positions. Doing both in this paper will not only shed new light on his response to Russell's antinomy, but also on other aspects of his views. In addition, it will provide us with a framework for comparing recent updates of these views, thus for assessing the remaining attraction of Frege's general approach. I will proceed as follows: In the first part of the paper (§1.1 and §1.2), I will consider the relationship of Frege's conception of the natural numbers to earlier conceptions, in particular to what I will call the "pluralities conception", thus bringing into sharper focus his core ideas and their motivations. In the next part (§2.1 and §2.2), I will trace the order in which these ideas come up in Frege's writings, as well as the ways in which his position gets modified along the way, both before and after Russell's antinomy.. (shrink)

It is well known that Frege and his writings were an important influence on Wittgenstein. There is no agreement, however, on the nature and scope of this influence. In this paper, I clarify the situation in three related ways: by tracing Frege's and Wittgenstein's actual interactions, i.e., their face‐to‐face meetings and their correspondence between 1911 and 1920; by documenting Wittgenstein's continued study of Frege's writings, until the very end of his life in 1951; and by constructing, on that basis, a (...) new framework for understanding the themes that connect Wittgenstein to Frege, both in his early and his later works. (shrink)