The article analyzes the views on the philosophy of Azerbaijan Enlightenment, the famous Azerbaijani historian of philosophy of the XX century, Enver Mirzekulievich Akhmedov (1920-1984). E.Akhmedov was one of the first scientists who studied the Azerbaijan philosophy of enlightenment in stages and systematically. He briefly referred to the legacy of almost every author, thoroughly studied by him during the period of Azerbaijan Enlightenment. E.Akhmedov managed to create a general philosophical picture of the era of enlightenment in Azerbaijan, which was (...) formed from the beginning of the XIX century and went through a difficult path of development until the 20s of the XX century. Despite the fact that in his works on the history of philosophy he tried to preserve scientific objectivity as much as possible, there is an ideological line of that time in his legacy, which is observed among most of our scientists who conducted research in the field of social sciences during the Soviet period. This moment makes it impossible, without a critical approach, to comprehend within the framework of the modern scientific paradigm, the rich legacy of E.Akhmedov and other historians of philosophy of the Soviet era. The obligatory Marxist-Leninist line of the Soviet era, the search for materialism and atheism in every period and thinker of the history of philosophy, unfortunately, undermines the scientific objectivity of research at this stage. The interpretation of such factors in the legacy of E.Akhmedov and our other scientists, based on scientific and philosophical critical analysis, allows the works of our historians of philosophy of the Soviet period to remain relevant in our time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bioethics in Azerbaijan:History and Development of Bioethics in AzerbaijanAdelia Avaz gizi Namazova (bio) and Tarana Qadir gizi Taghi-Zada (bio)HistoryAzerbaijan is a unique country with a centuries-old culture and history; it is a country located at the junction of Europe and Western Asia, uniting economic and cultural relationships between two continents and harmoniously combining the elements of various civilisations and cultures. Peculiarities of the historical development of Azerbaijan and its (...) geographical location, as well as the ethnic composition of the population created an opportunity for the flourishing of various religions. Idolatry, fire worship, Zoroastrianism, Judaism, Christianity, Islam and other religions were spread in the country during different periods. The multinational and confessional state (also known as a multicultural state), with its unique cultural inheritance, provided the opportunity not only to adhere to traditions and customs of previous generations, but also to develop spiritual-moral values that created respect and tolerance towards other religions. As a result of this cultural synthesis throughout the centuries, universal ethical values such as respecting the dignity of all persons, veneration of elderly people by youth, and principals of mercy, care and love to those in need and in the closing stages of life evolved. Numerous sources of ancient manuscripts bear witness that poetry, philosophy and the ethics of medical practice have always been part of the searching and thinking in medicine.One of the ancient religions, Zoroastrianism, begins from fire worship and was revealed to the religious teacher and prophet Zoroaster (seventh century BC, Holy Book Zend-Avesta). According to the basic understandings of Zoroastrianism, there are two principles which are always contradictory—Kindness and Evil. [End Page 433] Zoroaster called upon people to be fair and pure, to fight any kind of unfairness and disgracefulness.The name of the healer Logman is covered with legends and is well known among different nations of the East. Across generations in Azerbaijan the name Logman has been used, inspiring the sharing of medical secrets and advice, cure of different illnesses and their prevention.1 This is witnessed by the Logman Covenants. The first covenant warns of excessive consumption of alcohol and food, educating people in hygienic practices and developing that culture. Another covenant is dedicated to the high mission of the medic: “Every kindness on this planet created people. The kind beginning is there where you have a doctor.”The basic principles of humanitarian behaviour of the doctor have also been described in an ancient manuscript of Azerbaijani literature, the national epic “Kitabi-Dede Qorqud” (seventh century), which provides advice on how to maintain one’s health in good condition, and the importance of spiritual purity, health and morals.Outstanding philosophers, poets and scientists of the ancient land of Azerbaijan, such as Bakhmaniyar ibn Marzaban (eleventh century), Omar Osmanoglu (eleventh century), Khatib Tabrizi (1030–1109), Khagani (1120–99), Nizami Ganjavi (1141–1209), Nakchivani (thirteenth century), Makhmud Shabustari (1287–1320), Seid YakhyaBakuvi (1410–62), Fizuli (1498–1556), Vagif (1717–97) and many others, described in their doctrines the difficult, selfless activities of doctors and the positive results and outcomes.6Back in the eleventh2 century, when madrasas or spiritual schools, where theology and medicine were taught and, ecclesiastics and tabibs (medics) were prepared and educated, a medical school was established in Azerbaijan’s old capital Shamakha. Here, under the guidance of the most famous doctor and pharmacologist in all the East, Omar Osman oglu, training and education of medical workers took place. Having been widely educated, Omar Osman oglu was an adherent of the moral principles declared by Logman and taught his students that the main goal of any doctor’s activities should be based on love towards the other person. His understanding of a medic’s behaviour was contrary to major customs of that time, saying: “Don’t deny your enemy. Heal him.” Omar Osman oglu inspired his students to undertake spiritual pureness, patriotism and service to the nation. “Bring benefit to the nation, even if it is contrary with your personal benefit”, “do not be egotistical”, “do not try to find your way to heaven and do not be afraid of hell” were his slogans.The famous poet Khagani (1120... (shrink)

It is known that the scale, size, form, and content of the world view is beyond calculation, expression and explanation, as it belongs to the world and to Man. Maybe it’s not even right to call it an event. The worldview combines the countless compatibility inherent in both the world and man, and at the same time, it distinguishes mother and child, as close as twins, native beings as far apart as heaven and earth. Worldview is a product of consciousness. (...) It is a system of relationships. An individual understands the world and the environment through worldview. On the other hand, a person is perceived according to his worldview. In the historical approach, the point of view is variable. Its objects are often outdated or rapidly updated. People are often judged according to the “oldness - newness” of their outlook. Since the worldview phenomenon is evaluated with different approaches (concepts of worldview) according to the requirements of the time, it is more deeply understood in relation to a person, especially a professional personality represented by full activity in a certain field. From this point of view, it is important to study the outlook of the genius scientist Lotfi A. Zadeh, who was born in Azerbaijan, benefit from the principles of history and modernity, outlook on life, and worldview. In the article “Worldview concept. History and modernity (in the context of Lotfi A. Zadeh’s world view)” we tried to analyze the world view of the genius scientist of Azerbaijani origin Lotfi A. Zadeh, who lived for 96 years, i.e. almost 1 century, and continued his scientific research. Thus, in the article, we determined the place of the concept of Worldview in History and Modern consciousness, and by comparing the scientifictheoretical aspects of this concept with Lotfi A. Zadeh’s worldview, we obtained new, relevant and important results. (shrink)

This volume collects contributions from leading scholars of early modern philosophy from a wide variety of philosophical and geographic backgrounds. The distinguished contributors offer very different, competing approaches to the history of philosophy.

In this volume, Ernst Troeltsch embraces historical relativity while rejecting historical relativism, and thereby provides a model for the philosophy of history. The volume remains as relevant as it was in 1923.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

The era in which Abū Naṣr al-Fārābī emerged as a canonical scientist significantly contributed to his education and shaped his scientific worldview. The formation of al-Farabi’s spiritual worldview and his ideas is directly associated with embracing the ancient philosophical tradition, more precisely, Aristotle’s philosophy and logic. The focus of the article is alFarabi’s analysis of Aristotle’s principles in the study of logic and their further development. Al-Farabi’s worldwide reputation as the Second Teacher after Aristotle, the First Teacher, in the East (...) is directly rooted in his mastery and advancement of the science of logic. In simple terms, the philosopher states that logic leads a person to a straight path to being capable of radically discerning between good and bad, truth and lies, and honesty and deceit. This, in turn, steers humanity away from succumbing to mistakes or getting into trouble. Al-Farabi constructs a comprehensive scientific analysis of the socio-cultural foundations of Aristotle’s doctrine of logic and the ability to adapt it in his unique way to society. The study of the theoretical basis of al-Farabi’s teachings on logic and its significance involves employing hermeneutic, comparative, and stylistic methods in the research of the texts. (shrink)

The sphere of manifestation of philosophy is thinking. Thinking itself appears and is reflected in different forms, which contributes to a different perception of philosophy. The study and teaching of philosophy as a science is its main direction, an important condition for which is the disclosure of truth. Throughout history, this process manifested itself first as a manifestation of philosophy in theology, and then as its reflection in poetry. "Philosophy of Azerbaijani Studies" by Heydar Aliyev is a discourse aimed (...) at the formation and development of society. In other words, the national leader directed philosophy to its practical implementation in statehood and human life. According to our conclusions, Heydar Aliyev's "philosophy of Azerbaijani studies" was not only an intention, but also a means. The basis of this philosophy was laid in advance, but its full formation took place during the period of independence of Azerbaijan. The main tasks in this situation were self-consciousness, self-return and self-expression. The basis of the essence of the “philosophy of Azerbaijani studies” is, regardless of the affiliation and dissent of the people, to preserve and maintain the main traditions and cultural heritage. It is precisely such efforts that ensure the ideological security of society and actually prevent the creation of problems and barriers that block its development. Heydar Aliyev combined various understandings of globalization, multiculturalism and cosmopolitanism in a single understanding and reunited them in a common philosophy, which was called the “philosophy of Azerbaijani studies”. In his reports and speeches, explaining the essence of the "philosophy of Azerbaijani studies", he referred to a single whole of different cultures and noted the importance of solitude. The strategic plan and the main elements of the “philosophy of Azerbaijani studies” are the development of the Azerbaijani language, religion and culture, as well as the preservation of national and spiritual values and traditions. In the article, all these concepts are explained with illustrative examples. In integrity, Heydar Aliyev's "philosophy of Azerbaijani studies" serves to unite, preserve, develop the tradition of independence and create a legal-social state. (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

History of science and philosophy of science are not logically related: to claim that they are would be either to underestimate or to misunderstand the genetic fallacy. But one risk of inferring that there is no connection at all between the two is the risk that philosophers of science may not know what they are talking about. The philosopher of science who does not know intimately the history of the scientific problem with which he is exercised may be discussing no (...) genuine state of affairs. On the other hand, The historian and philosopher of science are both concerned with the structure of scientific ideas, And these concerns are fused into one when the scientific "argumentation" of the past is the issue. (staff). (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

This critical review of Soames's history of analytic philosophy evaluates Soames's enterprise by reference to the degree to which it achieves his goals of (i) providing an overview of analytic philosophy 1900-75, (ii) explaining what the most important analytic philosophers thought, (iii) selecting some of the most important works of each philosopher for discussion, and (iv) properly evaluating the developments of the period. On all counts Soames's history is found sorely wanting. The overview it offers is riddled with distortion, its (...) explanations are frequently mistaken and uncomprehending, its selection is demonstrably inadequate and its evaluations ill-informed and ill-judged. (shrink)

This Is A New Release Of The Original 1883 Edition.

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

This update of the original version focuses on six central problems in the critical philosophy of history and explores the connections among them. Starting with the fundamentals of each philosophical topic in history and then delving into the specifics of each to better understand the surrounding issues, the reference first offers a comprehensive introduction into these topics then covers explanation and understanding ... objectivity and value judgment .. causes in history ... the nature and role of narrative ... and historical (...) determinism. Suitable for students, professors, and anyone else interested in the philosophy of history. (shrink)

"This book places important themes from the theology of Jonathan Edwards in the context of the Enlightenment. An intellectual history, it makes a bold case that Edwards was not primarily a provincial social figure nor an American literary figure, but a European philosophical figure whose context was the great international movement of modern thought."--Mark Valeri, Union Theological Seminary, Virginia "What most impresses me about this erudite and well-researched book is the deep contextualization of Edwards's philosophy of history within the intellectual (...) world of the Enlightenment. This is a very learned piece of scholarship, and several features set this study apart from other major accounts of Edwards."--Stephen J. Stein, Chancellor's Professor, Indiana University "A signal contribution in the ongoing rehabilitation of colonial America's greatest mind."--David W. Kling, "American Historical Review". (shrink)

Philosophy is the soul of art, and art is great because of philosophy. All kinds of philosophical thoughts seep into artists' minds like water flooding the beach, affecting their world outlook and outlook on life, and providing theoretical guidance for their artistic creation from aesthetic thoughts to creative methods. Beethoven used musical language to express the deepest worries in the hearts of the advanced people of his time. This paper attempts to explore the internal development law of art philosophy from (...) the perspectives of the orientation of art philosophy, the aesthetic construction of "meaningful form" and "poetic dwelling" of art philosophy, the thinking of the final conclusion of art philosophy, the development destination of art philosophy, and the integration and development. In the long history of art development, the form and function of art are constantly changing. Philosophy provides a continuous source of creative ideas for art and works of art often show profound philosophical views. Kant's lofty aesthetic concept affects the infinite emotional capacity in Beethoven's music. However, the expression of the ubiquitous contradictions and conflicts in Beethoven's music is also deeply influenced by Kant's view of nature. In Beethoven's view, the development of the universe is similar to a person's mental journey, and its essence is also a large symphony or sonata. (shrink)

This book traces the history of philosophy in Great Britain from the time when it began to be written until the end of the Victorian era. A valuable feature is the extensive bibliography, which was revised especially for the first printing of this 1965 back edition.

The History of the Philosophy of Mind is a major six-volume reference collection, covering the key topics, thinkers and debates within philosophy of mind, from Antiquity to the present day. Each volume is edited by a leading scholar in the field and comprises chapters written by an international team of specially commissioned contributors. -/- Including a general introduction by Rebecca Copenhaver and Christopher Shields, and fully cross-referenced within and across the six volumes, The History of the Philosophy of Mind is (...) an essential resource for students and researchers in philosophy of mind, and will also be of interest to those in many related disciplines, including Classics, Religion, Literature, History of Psychology, and Cognitive Science. (shrink)

The sixteen essays in this volume confront the current debate about the relationship between philosophy and its history. On the one hand intellectual historians commonly accuse philosophers of writing bad - anachronistic - history of philosophy, and on the other, philosophers have accused intellectual historians of writing bad - antiquarian - history of philosophy. The essays here address this controversy and ask what purpose the history of philosophy should serve. Part I contains more purely theoretical and methodological discussion, of such (...) questions as whether there are 'timeless' philosophical problems, whether the issues of one epoch are commensurable with those of another, and what style is appropriate to the historiography of the subject. The essays in Part II consider a number of case-histories. They present important revisionist scholarship and original contributions on topics drawn from ancient, early modern and more recent philosophy. All the essays have been specially commissioned, and the contributors include many of the leading figures in the field. The volume as a whole will be of vital interest to everyone concerned with the study of philosophy and of its history. (shrink)

This chapter contains sections titled: The Term “Philosophy of History” The Terms “Philosophy” and “History” Historiographical Production Critical Theory of Historiography vs. Substantive Philosophy of History The Meaning and Function of History The Evolution of Substantive Philosophies of History The Poetics of the Substantive Philosophy of History The Arrival of the Philosophy of Historiography References Further Reading.

Philosophy, Science, and History: A Guide and Reader is a compact overview of HOPOS that aims to introduce students to the groundwork of the field. Part I of the Reader begins with classic texts in the history of logical empiricism, including Reichenbach's discovery-justification distinction. With careful reference to Kuhn's analysis of scientific revolutions, the section provides key texts analyzing the relationship of HOPOS to the history of science, including texts by Santayana, Rudwick, and Shapin and Schaffer. Part II provides texts (...) illuminating central debates in the history of science and its philosophy. These include the history of natural philosophy (Descartes, Newton, Leibniz, Kant, Hume, and du Châtelet in a new translation); induction and the logic of discovery (including the Mill-Whewell debate, Duhem, and Hanson); and catastrophism versus uniformitarianism in natural history (Playfair on Hutton and Lyell; de Buffon, Cuvier, and Darwin). The editor's introductions to each section provide a broader perspective informed by contemporary research in each area, including related topics. (shrink)

This work is an essential introduction to the vast body of writing about history, from classical Greece and Rome to the contemporary world. M.C. Lemon maps out key debates and central concepts of philosophy of history placing principal thinkers in the context of their times and schools of thought. Lemon explains the crucial differences between speculative philosophy as an n enquiry into the course and meaning of history and analytic philosophy of history as relating to the nature and methods of (...) history as a discipline. After providing a guide to the principal thinkers from pre-historical times to the present, the book goes on to present a critical summary of the leading issues raised by critical theorists of history, incorporating topics such as objectivity, ideology, historical explanation and narrative. (shrink)

This paper aims to examine Kant’s views on evolution of organized beings and to show that Kant’s antievolutionary conclusions stem from his study of natural history and variability of organisms. Accordingly, I discuss Kant’s study of natural history and consider whether his conclusion about impossibility of knowledge about such history expands on the research of history of organized beings. Moving forward, I examine the notion of variability in Kant’s philosophy, and show that his theory of organized beings relies on the (...) preformationist conception of variability that provides limited insight into the history of organisms. I explain that Kant’s endorsement of preformationism is conditioned by a lack of knowledge about the mechanism that successfully explains adaptation and transmutation of organisms leading towards the creation of new species. Finally, I sumarize the following reasons for Kant’s rejection of the hypothesis of evolution: lack of cognitive ability to discover all changes of natural phenomena in different periods of time and adoption of preformationist conception of variability of organized beings. I finish off with a discussion about mechanical inexplicability of organisms and find a third reason Kant believes that the idea of evolution is only “a daring adventure on the part of reason”. (shrink)

In my contribution to this Concise Collection on Margaret Cavendish, I focus on teaching Cavendish’s work in the context of philosophy (and, more specifically, Early Modern Philosophy). I have three aims. First, to explain why teaching women from philosophy’s history is crucially important to the discipline. Second, to outline my own reflections on teaching Cavendish’s philosophy. Third, to defend a specific claim about the benefits of teaching Cavendish to philosophy students; namely, that introducing biographical detail alongside philosophical ideas enriches the (...) learning experience. (shrink)

PREFACE. THE Author of this very practical treatise on Scotch Loch - Fishing desires clearly that it may be of use to all who had it. He does not pretend to have written anything new, but to have attempted to put what he has to say in as readable a form as possible. Everything in the way of the history and habits of fish has been studiously avoided, and technicalities have been used as sparingly as possible. The writing of this (...) book has afforded him pleasure in his leisure moments, and that pleasure would be much increased if he knew that the perusal of it would create any bond of sympathy between himself and the angling community in general. This section is interleaved with blank shects for the readers notes. The Author need hardly say that any suggestions addressed to the case of the publishers, will meet with consideration in a future edition. We do not pretend to write or enlarge upon a new subject. Much has been said and written-and well said and written too on the art of fishing but loch-fishing has been rather looked upon as a second-rate performance, and to dispel this idea is one of the objects for which this present treatise has been written. Far be it from us to say anything against fishing, lawfully practised in any form but many pent up in our large towns will bear us out when me say that, on the whole, a days loch-fishing is the most convenient. One great matter is, that the loch-fisher is depend- ent on nothing but enough wind to curl the water, -and on a large loch it is very seldom that a dead calm prevails all day, -and can make his arrangements for a day, weeks beforehand whereas the stream- fisher is dependent for a good take on the state of the water and however pleasant and easy it may be for one living near the banks of a good trout stream or river, it is quite another matter to arrange for a days river-fishing, if one is looking forward to a holiday at a date some weeks ahead. Providence may favour the expectant angler with a good day, and the water in order but experience has taught most of us that the good days are in the minority, and that, as is the case with our rapid running streams, -such as many of our northern streams are, -the water is either too large or too small, unless, as previously remarked, you live near at hand, and can catch it at its best. A common belief in regard to loch-fishing is, that the tyro and the experienced angler have nearly the same chance in fishing, -the one from the stern and the other from the bow of the same boat. Of all the absurd beliefs as to loch-fishing, this is one of the most absurd. Try it. Give the tyro either end of the boat he likes give him a cast of ally flies he may fancy, or even a cast similar to those which a crack may be using and if he catches one for every three the other has, he may consider himself very lucky. Of course there are lochs where the fish are not abundant, and a beginner may come across as many as an older fisher but we speak of lochs where there are fish to be caught, and where each has a fair chance. Again, it is said that the boatman has as much to do with catching trout in a loch as the angler. Well, we dont deny that. In an untried loch it is necessary to have the guidance of a good boatman but the same argument holds good as to stream-fishing... (shrink)

The primary purpose of the paper is to try to prove that it is impossible to write or understand history without making epistemological and ontological assumptions, In particular assumptions about whether physical objects and processes are within or beyond the limits of what can be made empirical or conscious.

This chapter relates a broadly chronological story of the developments over the last 50 years that have sought to reshape the science curriculum in English schools by introducing aspects of the history of science and nature of science. The chapter highlights key curriculum projects by outlining the contexts in which they developed and summarising their rationales as set out in their publications. It also provides signposts to some of the reports of research and scholarship that have evaluated these initiatives. The (...) chapter shows how the first national curriculum in 1989 was influenced by earlier initiatives as it made teaching about the nature of science mandatory for all. This requirement faded into the background after a few years and then re-emerged with a new rationale as ‘how science works’ in 2004. The chapter ends by looking to the future with a discussion of a new course which contrasts with earlier traditions by focussing the teaching and learning on the history and philosophy of science rather than using ideas from these disciplines to teach about science. (shrink)

Philosophy of history before the nineteenth century was based on the classical theory of history. That theory, in justifying the purpose of historical studies, maintained that history was a storehouse of good and bad examples; was of particular use in educating statesmen, since it provided them with vicarious experience; and was a more compelling moral guide than the abstractions of philosophy. The unquestioned authority of Polybius and other ancient historians, as well as. of the definitions of history by Pseudo-Dionysius and (...) Cicero , perpetuated the exemplar theory. The rise of professional, academic historical study rendered it irrelevant; Bolingbroke was its last notable exponent. (shrink)

This volume contains thirteen papers that were presented at the 2017 Annual Meeting of the Canadian Society for History and Philosophy of Mathematics/Société canadienne d’histoire et de philosophie des mathématiques, which was held at Ryerson University in Toronto. It showcases rigorously reviewed modern scholarship on an interesting variety of topics in the history and philosophy of mathematics from Ancient Greece to the twentieth century. -/- A series of chapters all set in the eighteenth century consider topics such as John Marsh’s (...) techniques for the computation of decimal fractions, Euler’s efforts to compute the surface area of scalene cones, a little-known work by John Playfair on the practical aspects of mathematics, and Monge’s use of descriptive geometry. -/- After a brief stop in the nineteenth century to consider the culture of research mathematics in 1860s Prussia, the book moves into the twentieth century with an examination of the historical context within which the Axiom of Choice was developed and a paper discussing Anatoly Vlasov’s adaptation of the Boltzmann equation to ionized gases. The remaining chapters deal with the philosophy of twentieth-century mathematics through topics such as an historically informed discussion of finitism and its limits; a reexamination of Mary Leng’s defenses of mathematical fictionalism through an alternative, anti-realist approach to mathematics; and a look at the reasons that mathematicians select specific problems to pursue. -/- Written by leading scholars in the field, these papers are accessible to not only mathematicians and students of the history and philosophy of mathematics, but also anyone with a general interest in mathematics. (shrink)

This volume contains ten papers that have been collected by the Canadian Society for History and Philosophy of Mathematics/Société canadienne d’histoire et de philosophie des mathématiques. It showcases rigorously-reviewed contemporary scholarship on an interesting variety of topics in the history and philosophy of mathematics from the seventeenth century to the modern era. -/- The volume begins with an exposition of the life and work of Professor Bolesław Sobociński. It then moves on to cover a collection of topics about twentieth-century philosophy (...) of mathematics, including Fred Sommers’s creation of Traditional Formal Logic and Alexander Grothendieck’s work as a starting point for discussing analogies between commutative algebra and algebraic geometry. Continuing the focus on the philosophy of mathematics, the next selections discuss the mathematization of biology and address the study of numerical cognition. The volume then moves to discussing various aspects of mathematics education, including Charles Davies’s early book on the teaching of mathematics and the use of Gaussian Lemniscates in the classroom. A collection of papers on the history of mathematics in the nineteenth century closes out the volume, presenting a discussion of Gauss’s “Allgemeine Theorie des Erdmagnetismus” and a comparison of the geometric works of Desargues and La Hire. Written by leading scholars in the field, these papers are accessible not only to mathematicians and students of the history and philosophy of mathematics, but also to anyone with a general interest in mathematics. (shrink)