Plagiarism is a serious, yet widespread type of research misconduct, and is often neglected in developing countries. Despite its far-reaching implications, plagiarism is poorly acknowledged and discussed in the academic setting, and insufficient evidence exists in Latin America and developing countries to inform the development of preventive strategies. In this context, we present a longitudinal case study of seven instances of plagiarism and cheating arising in four consecutive classes of an Epidemiology Masters program in Lima, Peru, and describes the implementation (...) and outcomes of a multifaceted, “zero-tolerance” policy aimed at introducing research integrity. Two cases involved cheating in graded assignments, and five cases correspond to plagiarism in the thesis protocol. Cases revealed poor awareness of high tolerance to plagiarism, poor academic performance, and widespread writing deficiencies, compensated with patchwriting and copy-pasting. Depending on the events’ severity, penalties included course failure and separation from the program. Students at fault did not engage in further plagiarism. Between 2011 and 2013, the Masters program sequentially introduced a preventive policy consisting of: intensified research integrity and scientific writing education, a stepwise, cumulative writing process; honor codes; active search for plagiarism in all academic products; and a “zero-tolerance” policy in response to documented cases. No cases were detected in 2014. In conclusion, plagiarism seems to be widespread in resource-limited settings and a greater response with educational and zero-tolerance components is needed to prevent it. (shrink)

Este trabajo profundiza en un momento importante en la historia de la comunicación como lo fue el de la difusión de la imprenta y el desarrollo de las técnicas del grabado aplicadas a la impresión. Se estudian las imágenes del libro bíblico del Apocalipsis, ilustrado por el artista alemán Alberto Durero a finales del siglo XV. Para ello se ha ahondando en el contexto histórico en el que fueron producidas, en la personalidad y circunstancias que rodearon la vida del artista (...) y en las propias imágenes xilográficas rastreando sus antecedentes y características propias. This work focuses on an important moment in the history of communication such as the diffusion of the printing press and the development of the engraving techniques applied to printing. It studies in depth the images of the biblical book of the Apocalypse illustrated by the German artist Alberto Durero by the end of the fifteenth century. This article analyzes the historical context where they were produced, the personality of the artist and the circumstances surrounding his life, and the very own xylographic images, whose antecedents and characteristics are traced. (shrink)

This chapter discusses the Ganser syndrome and gives a brief account on its clinical features. A significant number of clinicians in Europe continued accepting Ganser's basic postulates that the patients showed significant memory disorder and 'answers towards the question' within the framework of traumatic or reactive hysteria. In elderly patients, Ganser type symptoms may be indicative of the onset of dementia. Ganser syndrome raises the question of the interaction between concepts, ideology and clinical observation. The clinician must be aware that (...) a misdiagnosed case of Ganser-type hysteria may result in lawsuits, unnecessary surgical interventions, inappropriate use of minor and major tranquillizers, and social consequences that may be destabilizing for the patient and family. Positive results in the organic investigation should lead to a firm diagnosis and disconfirmation of Ganser syndrome. Persistent negative results and dramatic improvement should tend to confirm the diagnosis. (shrink)

The philosophy devoted to the sacred knowledge of Athena has suffered an undeniable castration in modernity, because, following Sloterdijk, it has been related to the cynic, subjugation to appearance. For this reason, German literature differentiates between Kynismus and Zynismus. The kynysmós with "k" refers to the wise dogs of the agora and the Zynismus to the toothless Papillon. Under the keys of modernity, philosophy is camouflaged in moderation, good saying and salon etiquette, thereby abandoning the stridency, sarcasm and challenge (...) that the school of Diogenes practiced; but what was that insolence? What was his speech? What were his gestures? These are some of the questions addressed in this article; therefore, the reflection on the figure of the cynic, by the hand of the author of Critique of Cynical Reason, has been central to elucidate some of these questions and, why not, obscure them, after all, the interstices of the words are deeper. For methodological reasons, the text is divided into three sections: first, Resonances of a supplanted concept, in which the link between insolence and the cynical is investigated; second, Philosophical gestures, where the grimaces of an impertinent thought are drawn and third, Conclusions. (shrink)

In this article, I aim to demonstrate that in Die Bedeutung der Tragödien Friedrich Hölderlin (1770-1843) takes distance from the Aristotelian interpretation of Tragedy. In this fragment, the poet suggests this literary genre should be understood on the bases of the notion of paradox and on how this concept relates to the tragic hero. In order to prove this, I first clarify what the German poet means when he proposes paradox as the easiest way to understand Tragedy. Second, I (...) highlight the correlations between the assertions of this text and Hölderlin’s former stances about Tragedy in the Grund zum Empedokles, the Anmerkungen zum Oedipus and the Anmerkungen zur Antigonä. Finally, I argue that the approach regarding paradox is evidence of the distance Hölderlin took from the Aristotelian definition of Tragedy as mimesis of an action. (shrink)

It is argued that instantiation, i.e. the relation between particular objects and properties (conceived as universals or tropes) is indeed an ontologically robust relation. The relation of instantiation is required to explain the difference between a state of affairs of, for example, a being F, and the mereological fusion [ a + F]. If instantiation is a true relation, then Bradley’s Regress ensues. It is argued, nevertheless, that the regress cannot be taken as a reason to reject the existence of (...) instantiation or to reject the existence of properties as entities numerically different from particular objects to which the properties should be related. All the nominalist alternatives suffer from similar regresses. Bradley’s Regress should, therefore, be addressed head-on. After dismissing all the applicable ways in which an infinite regress may be deemed vicious, it is argued that Bradley’s Regress is — in a sense — harmless. (shrink)

This work presents and discusses the conception of instantiation as ‘partial identity’. The theory has been previously proposed in two different guises by Baxter and Armstrong . Attention will be paid mostly to Baxter’s presentation, which seems the best de veloped, and where instantiation is understood as identity of ‘aspects’ of a universal and a particular. The theory seems to offer a solution to the vexed question of Bradley’s Regress, because instantiation is no longer conceived as a relation between numerically (...) different entities. The proposed solution requires an ontology of ‘aspects’ in order to work. Aspects are presented in the form [ x insofar as j] where x is filled by the entity to which the aspect pertains and j is filled by the respect in which the entity in question is considered. Aspects are numerically identical with the entity to which they pertain and with the other aspects of the same entity. Aspects, nonetheless, are not mere ways in which one can conceive an entity. Aspects are objective. Rejection of the principle of indiscernibility of identicals is crucial to this theory. The attributions of one aspect are not also attributions to the other aspects of the same entity. Hence, aspects offer ways to deal with seemingly incoherent attributions to the same entity. Baxter uses them to solve the problem of the multi-location of universals, temporary intrinsics and trans-world identity, besides the nature of instantiation. Several difficulties are presented, both to the general metaphysics of aspects, and to the conception of instantiation as identity of aspects. In general: it is not clear how to distinguish objective aspects from the mere forms in which we conceive an entity; it is not clear what are the conditions of identity of an aspect; and although the necessity of identity is rejected in general, it reappears as necessity of ‘aspectual’ identity. The necessity of aspectual identity raises concerns about the stability of the view. In respect to the specific conception of instantiation as identity of aspects, it will be pointed out that the theory implies the complete identity of universals and particulars that instantiate them and, further, that it implies the identity of everything with everything. (shrink)

Si no es posible comprender el desarrollo de El Capital sin conocer la Ciencia de la lógica, se busca trazar los lineamientos generales para alcanzar dicha comprensión. En seis tesis se ponen de relieve algunos aspectos importantes del pensamiento de Marx que han sido poco tratados, y se dialoga con la tradición marxista para señalar ciertos equívocos y resaltar algunas interpretaciones. Esto permite ofrecer un nuevo cuadro para entender la actitud crítica que adopta el "último" Marx frente a la dialéctica (...) de su maestro. Because it is not possible to comprehend Capital without knowing the Science of Logic, this article aims to chart some general guidelines to reach such an understanding. In six thesis, I highlight some important aspects of Marx's thought that have been little treated and dialog with the Marxist tradition to indicate certain equivocations and highlight some interpretations. This offers a new framework to understand the critical attitude that the "mature" Marx adopted regarding his teacher's dialect. (shrink)

In an essay on pantheism Schopenhauer observes that his chief objection against it is that it says nothing, that it simply enriches language with a superfluous synonym of the word “world.” It can hardly be denied that by this remark the great pessimist, who was himself an atheist, scored a real point. For if a philosopher starts off with the physical world and proceeds to call it God, he has not added anything to the world except a label, a label (...) which, if we take into account the ordinary significance of the word “God,” might well appear unnecessary and superfluous: one might just as pertinently say that the world is the world as that the world is God. Neither the Jew nor the Christian nor the Moslem understand by “God” the physical world, so that, if someone calls the physical world God, he cannot be taken to mean that the world is God according to the Jewish or Christian or Moslem understanding of God. Does he mean any more than that the physical world is ultimately self-explanatory, that no Cause external to the world, no transcendent Being is requisite or admissible, i.e. that there is no God? If that were all there is in pantheism, the latter would indeed be indistinguishable from atheism, and those who called Spinoza an atheist would be fully justified. (shrink)

This is an English translation of Schelling's Ideas for a Philosophy of Nature (first published in 1797 and revised in 1803), one of the most significant works in the German tradition of philosophy of nature and early nineteenth-century philosophy of science. It stands in opposition to the Newtonian picture of matter as constituted by inert, impenetrable particles, and argues instead for matter as an equilibrium of active forces that engage in dynamic polar opposition to one another. In the revisions (...) of 1803 Schelling incorporated this dialectical view into a neo-Platonic conception of an original unity divided upon itself. The text is of more than simply historical interest: its daring and original vision of nature, philosophy, and empirical science will prove absorbing reading for all philosophers concerned with post-Kantian German idealism, for scholars of German Romanticism, and for historians of science. (shrink)

A New Philosophy of History for our age of transition from the Christian era to the period of world-unity, combined with a penetrating analysis of our present situation, is offered by Karl Jaspers' Vom Ursprung und Ziel der Geschichte. Jaspers is, however, more post-Hegelian than post-Christian, and in fact anti-Hegelian, but pro-Christian. Rejecting Hegel's dictum that the appearance of Christ is the “axis of world history,” i.e. the aim of the preceding, and the origin of the subsequent, centuries, Jaspers tries (...) to discover the real axis of history empirically at about 500 b.c. Eager to find a common historical origin for East and West, he claims the time from 800 to 200 b.c. as axis-time. He believes that in these centuries, man as we know him to-day, with his religion, art, philosophy, and science, emerged in China, India, Iran, Palestine, and Greece. He further believes that a new axis-time is approaching, and the analysis of the three tendencies leading to it, i.e. of socialism, world-unity, and faith, forms one of the most valuable parts of the book. Like Toynbee he believes that a return to a transformed Biblical faith is necessary, if the West is to be saved. Pessimistic about the immediate future, he is optimistic concerning the remote future. History, as the history of single nations, states, or civilizations, is at an end. World History is only just now beginning. This is a book of European importance. It formulates the crucial question, whether Europe has still the spiritual strength to avoid a relapse into its Asiatic background with its despotism, uniformity and loss of personal liberty. In Jaspers' development, it marks a transition from reflecting upon mere possibilities to a consideration of historical reality. His booklet, The Spiritual Situation of our Time concluded with a chapter on “What may become of Man,” but what really did happen to man in the meantime proved that reality is much richer in possibilities than the liveliest imagination could possibly foresee. Does he now actually reach reality, or rather a “possible” History, as the stage on which man reveals himself in all his potentialities, and which moves from one fictitious axis-time to another equally fictitious? Jaspers' Einführung in die Philosophie, most enjoyable and a masterpiece of book-production, is the best introduction to his own philosophy. It emerges here as a possible form of philosophizing in an age of transition; original, sincere, cultivated and stimulating. His method is still the way of reflection, but this now includes meditation and self-examination. Jaspers rightly demands of-a philosopher a thorough knowledge of one special science, an equally penetrating knowledge of at least one great philosopher, and sincerity in his daily conduct and acceptance of responsibility for whatever he is doing. Should he succeed in educating a generation of philosophers on these lines, that would indeed give new hope for the future of European philosophy. Jaspers' Inaugural Lecture, Philosophic und Wissen-schaft, discusses in a clear and competent manner this important problem and clearly exposes the confusion of some contemporary conceptions of science, e.g. in Marxism. His lecture, Unsere Zukunft und Goethe, rejects a Goethe cult, but stresses the new manner in which Goethe could be appreciated by the present generation. All in all, Jaspers represents the best in German tradition, and is now one of the leading European philosophers. (shrink)

Die Atombombe und die Zukunft des Menschen is the topical title of Karl Jaspers's latest book. His intention is excellent, he wants to arouse the conscience of man in face of the deadly danger of atomic warfare. It would be most interesting to compare this book of more than 500 pages with Bertrand Russell's corresponding short publications which concentrate on practical proposals. In order to do justice to Jaspers the English reader should, however, keep in mind that the author had (...) to overcome formidable obstacles. His subtitle, Politisches Bewusstsein in unserer Zeit, indicates that he does not only wish to discuss the present dangerous situation and the means for mastering it, but also to lay the foundation of a Political Philosophy. But here he is faced with two brute facts. First, the Germans are almost by nature un political and falsify by their existence a famous Aristotelian dictum. Their political sense or instinct is, for complex psychological and historical reasons, underdeveloped; a fact which is, paradoxically, of great political importance. Secondly, a German Political Philosophy in the Anglo-American sense does not exist; it forms part of the Rechts-und Staatsphilosopie or of sociological studies. Consequently, Jaspers has to construct his Political Philosophy on the basis of his own Philosophy of Existence, an interesting experiment, beset with formidable difficulties. Here again he remains the gliding philosopher, whose analysis of our political predicament moves in “possible perspectives” so that in the end everything remains in suspense. Indeed, Jaspers holds that rationally atomic warfare cannot be eliminated and that the total destruction of mankind is probable. He therefore appeals to every human being for a radical change of heart which alone could avert the disaster. This change of the “essence of man” remains a Utopian hope. Nevertheless, Jaspers is right in appealing to everybody's conscience. He confirms, moreover, that his existentialism cannot provide the basis for a Political Philosophy. (shrink)

The old guard still dominates the German scene. Jaspers leads with three publications, the monumental new volume of P. A. Schilpp's Library of Living Philosophers which appears first in German as Karl Jaspers ; the third edition of his Philosophie in three volumes with an important “Postscript 1956” ; and the second edition of his Existenzphilosophie also with a new postscript explaining the situation in which these lectures arose. These volumes offer an opportunity for re-examining his philosophy, and (...) are indeed used by himself for this purpose and therefore indispensable to any serious student of his thought. The Schilpp volume naturally offers the greatest amount of new material with its twenty-four contributors who have more or less succeeded in discussing a philosophy of pure reflexion without specific doctrines. They allow Jaspers to clarify his thought, especially concerning the problems of existential communication, of psychology, history and politics. (shrink)

A New Philosophy of History for our age of transition from the Christian era to the period of world-unity, combined with a penetrating analysis of our present situation, is offered by Karl Jaspers' Vom Ursprung und Ziel der Geschichte . Jaspers is, however, more post-Hegelian than post-Christian, and in fact anti-Hegelian, but pro-Christian. Rejecting Hegel's dictum that the appearance of Christ is the “axis of world history,” i.e. the aim of the preceding, and the origin of the subsequent, centuries, Jaspers (...) tries to discover the real axis of history empirically at about 500 b.c. Eager to find a common historical origin for East and West, he claims the time from 800 to 200 b.c. as axis-time . He believes that in these centuries, man as we know him to-day, with his religion, art, philosophy, and science, emerged in China, India, Iran, Palestine, and Greece. He further believes that a new axis-time is approaching, and the analysis of the three tendencies leading to it, i.e. of socialism, world-unity, and faith, forms one of the most valuable parts of the book. Like Toynbee he believes that a return to a transformed Biblical faith is necessary, if the West is to be saved. Pessimistic about the immediate future, he is optimistic concerning the remote future. History, as the history of single nations, states, or civilizations, is at an end. World History is only just now beginning. This is a book of European importance. It formulates the crucial question, whether Europe has still the spiritual strength to avoid a relapse into its Asiatic background with its despotism, uniformity and loss of personal liberty. In Jaspers' development, it marks a transition from reflecting upon mere possibilities to a consideration of historical reality. His booklet, The Spiritual Situation of our Time concluded with a chapter on “What may become of Man,” but what really did happen to man in the meantime proved that reality is much richer in possibilities than the liveliest imagination could possibly foresee. Does he now actually reach reality, or rather a “possible” History, as the stage on which man reveals himself in all his potentialities, and which moves from one fictitious axis-time to another equally fictitious? Jaspers' Einführung in die Philosophie , most enjoyable and a masterpiece of book-production, is the best introduction to his own philosophy. It emerges here as a possible form of philosophizing in an age of transition; original, sincere, cultivated and stimulating. His method is still the way of reflection, but this now includes meditation and self-examination. Jaspers rightly demands of-a philosopher a thorough knowledge of one special science, an equally penetrating knowledge of at least one great philosopher, and sincerity in his daily conduct and acceptance of responsibility for whatever he is doing. Should he succeed in educating a generation of philosophers on these lines, that would indeed give new hope for the future of European philosophy. Jaspers' Inaugural Lecture, Philosophic und Wissen-schaft , discusses in a clear and competent manner this important problem and clearly exposes the confusion of some contemporary conceptions of science, e.g. in Marxism. His lecture, Unsere Zukunft und Goethe , rejects a Goethe cult, but stresses the new manner in which Goethe could be appreciated by the present generation. All in all, Jaspers represents the best in German tradition, and is now one of the leading European philosophers. (shrink)

Encounter is one of the magical keywords of our time which seems to open up new vistas. Rencontre, Encounter, Begegnung, the Festschrift dedicated to Professor F. J. J. Buytendijk is noteworthy for several reasons. First, the meanings of the three terms are by no means identical. In encounter the negative sense “meet in a hostile manner”, prevails in Begegnung the affirmative sense, whereas rencontre is neutral and can be used in both senses. Secondly, whereas Festschriften tend to become a nuisance, (...) occasionally arranged by the recipients ad majorem auctoris gloriam, this one is well-deserved and well-arranged. Buytendijk is a leading Dutch biologist, physiologist and psychologist of European stature with an excellent resistance record. Since the contributors were asked to refer to his paper, La phénoménologie de la rencontre, the most important papers are contributions to a psychology of rencontre. Thus the volume becomes representative of an important trend in European biology and psychology. The collaboration of biologists, psychologists and psychiatrists with philosophers is exemplary and fruitful. A non-behaviourist and non-materialist experimental psychology, a personalist counterpart to a behaviourist stimulus-response psychology, emerges in outlines. It has transcended the isolated individual and isolated impressions and ideas, and regards man as a being-within-the-world together with other persons. the influence of Husserl's phenomenology and of Heidegger's Sein und Zeit is outstanding. New categories are used, such as “authentic” and “inauthentic” rencontre, and new problems arise, e.g. the smiling of a child interpreted as a primitive mode of rencontre, and that of “Se fermer et s’ouvrir”. It is quite impossible to discuss here single contributions. It must suffice to say that they confirm Buytendijk's central conception that somehow mind is already present within the organism, and that on the other hand, blind necessity penetrates human affairs. (shrink)

According to German theorists historicism was the result of a dynamization of the static world-view of the Enlightenment. According to contemporary Anglo-Saxon theorists historicism resulted from a de-rhetoricization of Enlightenment historical writing. It is argued that, contrary to appearances, these two views do not exclude but support each other. This can be explained if the account of change implicit in Enlightenment historical writing is compared to that suggested by historicism and, more specifically, by the historicist notion of the "historical (...) idea." Aspects of the contemporary debate about the nature and the task of historical writing can be clarified from the perspective of the differences between Enlightenment and historicist historical writing. (shrink)

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, (...) Heidegger, and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians. (shrink)

Bridging the gulf between East and West, between developed and underdeveloped countries, between white and coloured races, between the six and the seven, has become a cluster of urgent political problems which have to be solved if disaster is to be avoided. All these problems have ideological implications since the antagonisms are based on different beliefs, ideas, prejudices, theories, and philosophies. Bridging the gap between antagonistic philosophies may strike the politician as being of minor importance, but may, nevertheless, in certain (...) cases be a considerable help. (shrink)

The reputation and influence of an author depends to a large extent on the predilections of a specific society. One and the same person may be esteemed for different aspects of his work in various countries. Edmund Burke is chiefly known for his aesthetics on the continent, and not for his political philosophy as in this country. Georg Simmel, on the other hand, is famous on the continent foremost as a philosopher, but is known in the Anglo–Saxon world only as (...) a sociologist. The Americans even speak of “Simmelism” meaning thereby a sociology analysing the psychological forms of social interaction such as conflict and subordination. The disregard of his philosophical work is a pity, for Simmel was a most stimulating thinker, almost French in his style, a truly European mind belonging with Bergson, Croce and Ortega to a group of philosophical essayists who are the salt of the earth whatever the “scientific” philosophers may say against them. A collection of his essays referring to history, religion, art and society, published under the title Brücke und Tür may be recommended as an introduction. It contains papers, most of them unpublished, of uneven value, but all are characteristic of the most dynamic philosopher I ever met. His thought arose in immediate response to anything which aroused his interest, be it an object, a person or a sociological fact. (shrink)

Operative Logic and Mathematics would appear to be a new venture. Only a few weeks before his premature death Hermann Weyl, one of the most original mathematicians of our time, the author of a Philosophy of Mathematics and Natural Science and also of a stimulating book on Symmetry, drew my attention to Paul Lorenzen's Einführung in die operative Logik und Mathematik. This book had given him new hope, since GÖdel had discouraged his endeavour to find the foundations of mathematics. “Perhaps,” (...) he added, “Lorenzen's approach promises a way of arriving at reliable foundations.”. (shrink)

Background: Shortage of donor organs is one of the major problems for liver transplant programmes. Living liver donation is a possible alternative, which could increase the amount of donor organs available in the short term.Objective: To assess the attitude towards living organ donation in the general population to have an overview of the overall attitude within Germany.Methods: A representative quota of people was evaluated by a mail questionnaire . This questionnaire had 24 questions assessing the willingness to be a living (...) liver donor for different potential recipients. Factors for and against living liver donation were assessed.Results: Donating a part of the liver was almost as accepted as donating a kidney. The readiness to donate was highest when participants were asked to donate for children. In an urgent life-threatening situation the will to donate was especially high, whereas it was lower in the case of recipient substance misuse. More women than men expressed a higher disposition to donate for their children. Sex, religion, state of health and age of the donor, however, did not influence other questions on the readiness to consider living organ donation. The will for postmortem organ donation positively correlated with the will to be a living organ donor.Conclusions: The motivation in different demographic subgroups to participate in living liver transplantation is described. Differences in donation readiness resulting from the situation of every donor and recipient are thoroughly outlined. The acceptance for a living liver donation was found to be high – and comparable to that of living kidney donation. (shrink)

The German Stranger provides a guide to Leo Strauss that situates his thought in the context of National Socialism; by destroying any middle ground between 'Athens' and 'Jerusalem, ' Strauss undermined modernity's secular bulwark against political theology. Once National Socialism is understood as an atheistic religion re-enacted by post-Revelation 'philosophers, ' the German avatar of Plato's Athenian Stranger can be recognized as its principal theoreticia.

Interpretation always takes place in the present tense. It is worth reminding ourselves of this, because few philosophical texts or treatises have suffered the rise and fall of the vagaries of their own contemporary Weltanschauung as Fichte's Addresses to the German Nation. Few texts in history have been simultaneously so overestimated and underestimated in their impact and importance as Fichte's Addresses; and therefore few texts can be said to be so misunderstood—and so need in of reassessment. This collection, Fichte's (...) Addresses to the German Nation Reconsidered, edited by Daniel Breazeale and Tom Rockmore, precisely seeks to fill this lacuna. The interpretative fate of the Addresses has always hinged on the... (shrink)

The limited aim here is to explain what John Dewey might say about the formulation of the grue example. Nelson Goodman’s problem of distinguishing good and bad inductive inferences is an important one, but the grue example misconstrues this complex problem for certain technical reasons, due to ambiguities that contemporary logical theory has not yet come to terms with. Goodman’s problem is a problem for the theory of induction and thus for logical theory in general. Behind the whole discussion of (...) these issues over the last several decades is a certain view of logic hammered out by Russell, Carnap, Tarski, Quine, and many others. Goodman’s nominalism hinges in essential ways on a certain view of formal logic with an extensional quantification theory at its core. This raises many issues, but the one issue most germane here is the conception of predicates ensconced in this view of logic. (shrink)