Categorical proof theory is an approach to understanding the structure of proofs. We illustrate the idea first by analyzing G0̈del's Dialectica interpretation and the Diller-Nahm variant in categorical terms. Then we consider the problematic question of the structure of classical proofs. We show how double negation translations apply in the case of the Dialectica interpretations. Finally we formulate a proposal as to how to give a more faithful analysis of proofs in the sequent calculus.

Aristotle and the sea battle, by G. E. M. Anscombe.--Aristotle's different possibilities, by K. J. J. Hintikka.--On Aristotle's square of opposition, by M. Thompson.--Categories in Aristotle and in Kant, by J. C. Wilson.--Aristotle's Categories, chapters I-V: translation and notes, by J. L. Ackrill--Aristotle's theory of categories, by J. M. E. Moravcsik.--Essence and accident, by I. M. Copi.--Tithenai ta phainomena, by G. E. L. Owen.--Matter and predication in Aristotle, by J. Owens.--Problems in Metaphysics Z, chapter 13, by M. J. Woods.--The meaning (...) of agathon in the Ethics of Aristotle, by H. A. Prichard.--Agathon and eudaimonia in the Ethics of Aristotle, by J. L. Austin.--The final good in Aristotle's Ethics, by W. F. R. Hardie.--Aristotle on pleasure, by J. O. Urmson.--Bibliography (p. 335-41). (shrink)

Language, Duty, and Value Jonathan Dancy, J. M. E. Moravcsik James Opie Urmson, Edited by Jonathan Dancy, J. M. E. Moravcsik, and C. C. W. Taylor. reasons in general. This is freedom in the sense of acting on reasons, yet not those ...

SummaryWe need to classify emotions as objectual and non‐objectual. Some of the objectual emotions are dependent on the characterizations of their objects. So in these cases reason guides the emotions. But there are also other cases in which the conceptual dependency goes the other way. in the case of aesthetic judgments and certain types of judgments involving purpose, or compassion, the ability to make these judgments is dependent on being in certain emotional states. Thus in some cases emotions aid and (...) supplement reason.RésuméNous devons classer les émotions comme objectuelles et non objectuelles. Quelques‐unes des émotions objectuelles sont dépendantes des caractéristiques de leurs objets. La raison guide alors les émotions. Mais il y a aussi des cas ou la dépendance conceptuelle suit ?on;autres voies. Dans le cas de jugements esthétiques et de jugements comportant des buts, ou de la compassion, la capacityé de porter ces jugements est dépendante de certains états émotionnels dans lesquels se trouve le sujet. Ainsi, dans certains cas, les émotions aident et completent la raison.ZusammenfassungWir müssen die Gefühle in objektuelle und nicht‐objektuelle einteilen. Einige der objektuellen Gefühle sind von der Charakterisierung ihrer Objekte abhängig. In diesen Fällen lenkt die Vernunft die Gefühle. Es gibt aber auch Fälle, in welchen die begriffliche Abhängigkeit umgekehrt verläuft. Im Falle von ästhetischen Urteilen und von gewissen Urteilen, die Zwecke oder Mitgefühle betreffen, hängt die Fähigkeit, solche Urteile zu fällen, davon ab, dass man sich in bestimmten Gemütszuständen befindet. So kommt es, dass in einigen Fällen Gefühle die Vernunft unterstützen und ergänzen. (shrink)

T. Rosenmeyer as 'the Aristotelians of the West, Unincorporated'. In our monthly meetings we translate and discuss Greek philosophic texts. For the past two years the group has been working on Aristotle's 'Physics'.

The main claim of this paper is that Plato's views on social and individual good as well as his criticism of democracy can be best understood as a conscious attempt to contrast with Periclean conceptions of freedom and democracy a new point of view. It will be argued that it is a mistake to see Plato's view as either democratic or authoritarian. An adequate understanding of Plato will focus on some difficult questions concerning the relationship between freedom and knowledge; questions (...) that are rarely if ever faced clearly today. The Platonic conception and its clash with Pericles raises also some important and still unresolved questions about human motivation. (shrink)

The main claim of this paper is that Plato's views on social and individual good as well as his criticism of democracy can be best understood as a conscious attempt to contrast with Periclean conceptions of freedom and democracy a new point of view. It will be argued that it is a mistake to see Plato's view as either democratic or authoritarian. An adequate understanding of Plato will focus on some difficult questions concerning the relationship between freedom and knowledge; questions (...) that are rarely if ever faced clearly today. The Platonic conception and its clash with Pericles raises also some important and still unresolved questions about human motivation. (shrink)

SummaryIn this paper the apparent disagreement between Kripke and Frege on the analysis of singular terms is analyzed. It is shown that Frege's theory is basically an analysis of belief, while Kripke's theory is basically an analysis of metaphysical and causal contexts. Tentative arguments are presented for showing that these two types of contexts require different analysis, thus neither Kripke nor Frege can be said to have developed a theory handling all opaque contexts.

In this paper, we explore the ontological and theological ground of political institutions in order to then reflect upon the eschatological calling of society. The paper builds on Tillich's ontological insight that love does not simply transcend justice, but that it permeates and drives justice, that justice gives form to love's reunion of the separated. This relation between love and justice is at play in political institutions: these unite human beings under forms of justice that must be transformed ever anew (...) if they are not to lose touch with the dynamic power of love and freeze into increasingly unjust juridicalism. The modern history of Western civilisation bears witness to this ontological tension, and the phenomenon of globalisation is yet another instance of human society's mystical calling. Thus, love heads the dynamic movement that transforms political institutions ever anew. Yet society as a whole must become conscious of its ontology for humanity to truly reach its eschatological potential, and this will require both that theology recovers its ground and that political theory thinks theologically. (shrink)