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In this paper, we present a formal interpretive account of Jean Piaget’s theory of the morality that regulates social exchanges, which we call interactional morality. First, we place Piaget’s conception in the context of his epistemological and sociological works. Then, we review the core of that conception: the two types of interactional moralities that Piaget identified to be usual in social exchanges, and the role that the notion of respect-for-the-other plays in their definition. Next, we analyze the main features of (...) |
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How We Know is intended as a summary of Objectivist epistemology. Binswanger's treatment of a wide range of epistemological issues is examined. Because his theory of propositions is inadequate and his philosophy of mind is an extreme form of dualism, Binswanger has added little to previous efforts by “official” Objectivists. As a work of epistemology in the broad sense, Binswanger's effort is fatally impaired. It is undone by his bifurcation between consciousness and the physics of the brain, which, if accepted, (...) |
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Think as If Your Life Depends on It puts Barbara Branden’s lectures on the Principles of Efficient Thinking in print at last, along with three later lectures. In Roger Bissell’s excellent transcription, the ten lectures introduce readers to psycho-epistemology, the difference between directed and undirected thinking, the role of the subconscious in problem-solving, common faults in thinking, and motivational issues that interfere with thinking. Her contributions were effectively erased from Objectivism after the Nathaniel Branden Institute closed; the original lectures were (...) |
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After recalling the distinction between logic as reasoning and logic as theory of reasoning, we first examine the question of relativity of logic arguing that the theory of reasoning as any other science is relative. In a second part we discuss the emergence of universal logic as a general theory of logical systems, making comparison with universal algebra and the project of mathesis universalis. In a third part we critically present three lines of research connected to universal logic: logical pluralism, (...) |
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Mathematics and logic are indispensable in science, yet how they are deployed and why they are so effective, especially in the natural sciences, is poorly understood. In this paper, I focus on the how by analysing Jean Piaget’s application of mathematics to the empirical content of psychological experiment; however, I do not lose sight of the application’s wider implications on the why. In a case study, I set out how Piaget drew on the stock of mathematical structures to model psychological (...) |
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Many contemporary logicians acknowledge a plurality of logical theories and accept that theory choice is in part motivated by logical evidence. However, just as there is no agreement on logical theories, there is also no consensus on what constitutes logical evidence. In this paper, I outline Jean Piaget’s psychological theory of reasoning and show how he used it to diagnose and solve one of the paradoxes of material implication. I assess Piaget’s use of psychology as a source of evidence for (...) |
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La récente étude du R.P. Dubarle sur la dialectique hégélienne est trop riche pour être discutée ici dans son ensemble. Nous nous contentons par conséquent d'en relever une seule thèse, celle précisément qui rattache la philosophie moderne, ou plus exactement certaines des philosophies modernes, à la distinction entre la raison et l'entendement, qui s'est progressivement substituée au cours du XVIe s., du XVIIe s. et du XVIIIe s. à l'ancienne distinction, élaborée déjà par la Grèce antique, entre l'intellect et la (...) |
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Research on folk epistemology usually takes place within one of two different paradigms. The first is centered on epistemic theories or, in other words, the way people think about knowledge. The second is centered on epistemic intuitions, that is, the way people intuitively distinguish knowledge from belief. In this paper, we argue that insufficient attention has been paid to the connection between the two paradigms, as well as to the mechanisms that underlie the use of both epistemic intuitions and theories. (...) |
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Reed argues that the architectures of knowledge representation in Object -Oriented Programming and in Ayn Rand's Objectivist epistemology are exactly isomorphic, and were first proposed at about the same time. These similarities did not result from mutual influence, but from the need to represent knowledge, in both systems, in accordance with the same facts of reality. Thanks to the isomorphism of knowledge representation in the two systems, logical techniques developed in the context of OOP, such as scope-tracking and inheritance, are (...) |
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In this article I am not going to try and define introspection. I am going to try to state as precisely as possible how the practice of introspection can be improved, starting from the principle that there exists a disjunction between the logic of action and of conceptualization and the practice of introspection does not require that one should already be in possession of an exhaustive scientific knowledge bearing upon it. . To make matters worse, innumerable commentators upon what passes (...) |
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