Shannon DuBose – författare

With this issue we initiate the policy of expanding the scope of Tulane Studies in Philosophy to include, in addition to the work of members of the department, contributions from philosophers who have earned advanced degrees from Tulane and who are now teaching in other colleges and universities. The Editor THE LOGIC OF OUR LANGUAGE ROBERT L. ARRINGTON Wittgenstein wrote in the Tractatus that "logic is not a body of doctrine, but a mirror-image of the world. " 1 In line with his suggestion that a proposition is a 'picture', Wittgenstein argued that propositions 'show' the logical structure of the real. He was insistent, however, that "the apparent logical form of a proposition need not be its real one. " 2 As a result of this we can misunderstand the structure of fact. Philosophical problems arise just when "the logic of our language is mis­ understood. " 3 It is common knowledge that much of this view of logic was rejected by Wittgenstein himself in the Philosophical Investi­ gations. There we are told that language has no ideal or sublime 4 logic which mirrors the structure of the extra-linguistic world. Consequently, inferences from the structure of language to the structure of that extra-linguistic world are invalid. Reality can be 'cut up' in any of a number of ways by language. Wittgenstein adopted a view of philosophy which would render that discipline a non-explanatory, non-critical study of the multiple ways in which language can be used.

Due to the unprecedented interest which the announcement of the topic of epistemology evoked from contributors, two annual volumes will be devoted to it. This volume accordingly is entitled Epistemology I, and the next volume will be entitled Epistemology II. The Editor KNOWING IN THE STRONG SENSE PETER M. BURKHOLDER Professor Norman Malcolm has defended what he calls "the strong sense" of "know." 1 It is one of the propositional senses; i.e. what is said to be known, in this sense, is an item of information rather than a person, a poem, a physical object, or a skill. According to· Malcolm, this sense of "know" is important and useful.' Philosophers have had it "in mind when they have spoken of 'perfect,' 'metaphysical,' or 'strict' cer­ tainty" (Ke, 70). Moreover, laymen use it when they profess to know such obvious truths as "2 + 2 = 4" or "This is an ink-bottle" (said while peering at and poking an ink-bottle). Nevertheless, in spite of his opinion that it is important, Malcolm has not given a detailed analysis of the strong sense of "know." Thus we may be justified in studying it, first to determine exactly what it is, and then to evaluate it. I do not, of course, wish to suggest that Malcolm necessarily WQuid accept my account of the strong sense as an accurate expli­ cation of his opinions. However, in its descriptive aspects my analysis seems compatible with his written statements.

Due to the unprecedented interest which the announcement of the topic of epistemology evoked from contributors, two annual volumes will be devoted to it. This volume accordingly is entitled Epistemology I, and the next volume will be entitled Epistemology II. The Editor KNOWING IN THE STRONG SENSE PETER M. BURKHOLDER Professor Norman Malcolm has defended what he calls "the strong sense" of "know." 1 It is one of the propositional senses; i.e. what is said to be known, in this sense, is an item of information rather than a person, a poem, a physical object, or a skill. According to· Malcolm, this sense of "know" is important and useful.'' Philosophers have had it "in mind when they have spoken of ''perfect,'' ''metaphysical,'' or ''strict'' cer­ tainty" (Ke, 70). Moreover, laymen use it when they profess to know such obvious truths as "2 + 2 = 4" or "This is an ink-bottle" (said while peering at and poking an ink-bottle). Nevertheless, in spite of his opinion that it is important, Malcolm has not given a detailed analysis of the strong sense of "know." Thus we may be justified in studying it, first to determine exactly what it is, and then to evaluate it. I do not, of course, wish to suggest that Malcolm necessarily WQuid accept my account of the strong sense as an accurate expli­ cation of his opinions. However, in its descriptive aspects my analysis seems compatible with his written statements.

With this issue we initiate the policy of expanding the scope of Tulane Studies in Philosophy to include, in addition to the work of members of the department, contributions from philosophers who have earned advanced degrees from Tulane and who are now teaching in other colleges and universities. The Editor THE LOGIC OF OUR LANGUAGE ROBERT L. ARRINGTON Wittgenstein wrote in the Tractatus that "logic is not a body of doctrine, but a mirror-image of the world. " 1 In line with his suggestion that a proposition is a ''picture'', Wittgenstein argued that propositions ''show'' the logical structure of the real. He was insistent, however, that "the apparent logical form of a proposition need not be its real one. " 2 As a result of this we can misunderstand the structure of fact. Philosophical problems arise just when "the logic of our language is mis­ understood. " 3 It is common knowledge that much of this view of logic was rejected by Wittgenstein himself in the Philosophical Investi­ gations. There we are told that language has no ideal or sublime 4 logic which mirrors the structure of the extra-linguistic world. Consequently, inferences from the structure of language to the structure of that extra-linguistic world are invalid. Reality can be ''cut up'' in any of a number of ways by language. Wittgenstein adopted a view of philosophy which would render that discipline a non-explanatory, non-critical study of the multiple ways in which language can be used.