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Traditional logic

In C. B. Schmitt, Quentin Skinner, Eckhard Kessler & Jill Kraye (eds.), The Cambridge History of Renaissance Philosophy. New York: Cambridge University Press. pp. 143--72 (1988)

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  1. Regula Socratis: The Rediscovery of Ancient Induction in Early Modern England.John P. McCaskey - 2006 - Dissertation, Stanford University
    A revisionist account of how philosophical induction was conceived in the ancient world and how that conception was transmitted, altered, and then rediscovered. I show how philosophers of late antiquity and then the medieval period came step-by-step to seriously misunderstand Aristotle’s view of induction and how that mistake was reversed by humanists in the Renaissance and then especially by Francis Bacon. I show, naturally enough then, that in early modern science, Baconians were Aristotelians and Aristotelians were Baconians.
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  • (2 other versions)Sobre conocimiento y significado en el Essay de John Locke.Giannina Burlando - 2013 - Veritas: Revista de Filosofía y Teología 29:119-137.
    Al final del Libro II del An Essay Concerning Human Understanding, Locke manifiesta que «hay una relación tan íntima entre las ideas y las palabras […] que es imposible hablar clara y distintamente de nuestro conocimiento, que consiste completamente en proposiciones, sin considerar, primero, la naturaleza, uso y significación del lenguaje». De varias y diversas maneras Locke insiste en la tesis que ‘las palabras significan ideas’. En este ensayo me propongo: 1º resumir la teoría general del lenguaje de Locke; 2º (...)
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  • Of the Conduct of the Understanding, by John Locke.P. Schuurman - unknown
    The editor’s General Introduction is divided into two parts. The first part, ‘Context’, discusses Locke’s analysis of the nature of error, the causes of error and the prevention and cure of error in the Conduct. His enquiry is placed in the context of his way of ideas as given in his Essay concerning Human Understanding. Locke’s two-stage way of ideas, his occupation with our mental faculties and with method form the interrelated main ingredients of his logic of ideas. There is (...)
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  • Objective Being and “Ofness” in Descartes.Lionel Shapiro - 2011 - Philosophy and Phenomenological Research 84 (2):378-418.
    It is generally assumed that Descartes invokes “objective being in the intellect” in order to explain or describe an idea’s status as being “of something.” I argue that this assumption is mistaken. As emerges in his discussion of “materially false ideas” in the Fourth Replies, Descartes recognizes two senses of ‘idea of’. One, a theoretical sense, is itself introduced in terms of objective being. Hence Descartes can’t be introducing objective being to explain or describe “ofness” understood in this sense. Descartes (...)
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  • Educating For Silence: Renaissance Women and the Language Arts.Joan Gibson - 1989 - Hypatia 4 (1):9-27.
    In the Renaissance, educating for philosophy was integrated with educating for an active role in society, and both were conditioned by the prevailing educational theories based on humanist revisions of the trivium. I argue that women's education in the Renaissance remained tied to grammar while the education of men was directed toward action through eloquence. This is both a result of and a condition for the greater restriction on the social opportunities for women.
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  • (2 other versions)Sobre conocimiento y significado en el Essay de John Locke.Giannina Burlando - 2013 - Veritas: Revista de Filosofía y Teología 29:119-137.
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  • (1 other version)Locke's Logic of Ideas in Context: Content and Structure.Paul Schuurman - 2001 - British Journal for the History of Philosophy 9 (3):439-465.
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