I first became interested in Husserl and Heidegger as long ago as 1980, when as an undergraduate at the Freie Universitat Berlin I studied the books by Professor Ernst Tugendhat. Tugendhat's at tempt to bring together analytical and continental philosophy has never ceased to fascinate me, and even though in more recent years other influences have perhaps been stronger, I should like to look upon the present study as still being indebted to Tugendhat's initial incentive. It was my good fortune that for personal reasons I had to con tinue my academic training from 1981 onwards in Finland. Even though Finland is a stronghold of analytical philosophy, it also has a tradition of combining continental and Anglosaxon philosophical thought. Since I had already admired this line of work in Tugendhat, it is hardly surprising that once in Finland I soon became impressed by Professor Jaakko Hintikka's studies on Husserl and intentionality, and by Professor Georg Henrik von Wright's analytical hermeneu tics. While the latter influence has-at least in part-led to a book on the history of hermeneutics, the former influence has led to the present work. My indebtedness to Professor Hintikka is enormous. Not only is the research reported here based on his suggestions, but Hintikka has also commented extensively on different versions of the manuscript, helped me to make important contacts, found a publisher for me, and-last but not least-was a never failing source of encouragement.

R. G. Collingwood saw one of the main tasks of philosophers and of historians of human thought in uncovering what he called the ultimate presuppositions of different thinkers, of different philosophical movements and of entire eras of intellectual history. He also noted that such ultimate presuppositions usually remain tacit at first, and are discovered only by subsequent reflection. Collingwood would have been delighted by the contrast that constitutes the overall theme of the essays collected in this volume. Not only has this dichotomy ofviews been one ofthe mostcrucial watersheds in the entire twentieth-century philosophical thought. Not only has it remained largely implicit in the writings of the philosophers for whom it mattered most. It is a truly Collingwoodian presupposition also in that it is not apremise assumed by different thinkers in their argumentation. It is the presupposition of a question, an assumption to the effect that a certain general question can be raised and answered. Its role is not belied by the fact that several philosophers who answered it one way or the other seem to be largely unaware that the other answer also makes sense - if it does. This Collingwoodian question can be formulated in a first rough approximation by asking whether language - our actual working language, Tarski's "colloquiallanguage" - is universal in the sense of being inescapable. This formulation needs all sorts of explanations, however.

Martin argues that literary studies remain mired in the anomalies of a linguistic methodology derived from early 20th-century language philosophy, a view challenged not only by theoretical physics, but also by compelling advances in philosophic semantics.

Jaakko Hintikka is one of the most creative figures in contemporary philosophy. He has made significant contributions to virtually all areas of the discipline, from epistemology and the philosophy of logic to the history of philosophy and the philosophy of science. Part of the fruitfulness of Hintikka’s work is due to its opening important new lines of investigation and new approaches to traditional philosophical problems. This volume gathers together essays from some of Hintikka’s colleagues and former students exploring his influence on their work and pursuing some of the insights that we have found in his work. This book includes a comprehensive overview of Hintikka’s philosophy by Dan Kolak and John Symons and an annotated bibliography of Hintikka’s work.

The global ecological crisis is the greatest challenge humanity has ever had to confront, and humanity is failing. The triumph of the neo-liberal agenda, together with a debauched ‘scientism’, has reduced nature and people to nothing but raw materials, instruments and consumers to be efficiently managed in a global market dominated by corporate managers, media moguls and technocrats. The arts and the humanities have been devalued, genuine science has been crippled, and the quest for autonomy and democracy undermined. The resultant trajectory towards global ecological destruction appears inexorable, and neither governments nor environmental movements have significantly altered this, or indeed, seem able to. The Philosophical Foundations of Ecological Civilization is a wide-ranging and scholarly analysis of this failure. This book reframes the dynamics of the debate beyond the discourses of economics, politics and techno-science. Reviving natural philosophy to align science with the humanities, it offers the categories required to reform our modes of existence and our institutions so that we augment, rather than undermine, the life of the ecosystems of which we are part. From this philosophical foundation, the author puts forth a manifesto for transforming our culture into one which could provide an effective global environmental movement and provide the foundations for a global ecological civilization.

This wide-ranging book presents the linguistic achievements of four major cultures to readers presumably conversant with modern theoretical linguistics. The chapter on India discusses in detail Pan?ini's (c. 400 B.C.) grammar Ast-adhy-ay-i as well as the work of his commentators Katyayana, Patanjali, and Bhartr?hari. In the Chinese tradition, the Confucian doctrine of the Rectification of Names' is singled out for treatment. Arabic linguistics is represented by Sibawaihi's (d. 793) grammar al-Kitab, in particular its syntax, as well as the subsequent commentary tradition. The chapter on Europe, which is the most comprehensive of the four, covers the time span from antiquity to the 20th century; special attention is devoted to the contributions of Plato, Aristotle, the Stoics, Varro, Apollonius Dyscolus, and the Modistae. The achievements of the cultures in linguistics are treated throughout from a deliberately value-laden point of view. The achievements of Western antiquity and the Middle Ages are shown to be much more than the average linguist is inclined to believe. Even more importantly, it is shown that the Indian and the Arab traditions have been superior to the European tradition at least until the 20th century. The fact that a linguistic theory created some 2,400 years ago is fully as adequate as our best theories today must have far-reaching implications for the notion of 'scientific progress'. More precisely, it proves necessary to distinguish between 'progress in the human sciences' and 'progress in the natural sciences'. These issues, which pertain to the general philosophy of science, are treated in the final chapter of the book.

New Essays on Tarski and Philosophy aims to show the way to a proper understanding of the philosophical legacy of the great logician, mathematician, and philosopher Alfred Tarski (1902-1983). The contributors are an international group of scholars, some expert in the historical background and context of Tarski's work, others specializing in aspects of his philosophical development, others more interested in understanding Tarski in the light of contemporary thought. The essays can be seen as addressing Tarski's seminal treatment of four basic questions about logical consequence. (1) How are we to understand truth, one of the notions in terms of which logical consequence is explained? What is it that is preserved in valid inference, or that such inference allows us to discover new claims to have on the basis of old? (2) Among what kinds of things does the relation of logical consequence hold? (3) Given answers to the first two questions, what is involved in the consequence relationship itself? What is the preservation at work in 'truth preservation'? (4) Finally, what do truth and consequence so construed have to do with meaning?