Wittgenstein's Tractatus as Poetic Philosophy and Philosophical Poetics

This article argues that it is helpful to discuss the logico-philosophical contents of Wittgenstein's Tractatus Logico-Philosophicus in terms that confront the poetic and literary qualities of its form and style. To begin with, it analyzes Wittgenstein's short remarks about expression as manifested in the “tone” of Georg Trakl's poetry and the “ineffability” of Ludwig Uhland's poem “Count Eberhard's Hawthorn.” Then it proceeds to consider his exchange of letters with Gottlob Frege about the form and style of the Tractatus. The final part of the article considers such Tractarian metaphors as “showing and saying,” “logical space,” “reflecting the world as in a mirror,” “ineffability,” and “climbing and throwing away a ladder.” The proposed examination concentrates mainly on the distinction—but also the connection—between what, through language as used in both philosophy and poetry, can be said and what can be shown, this being one of the central themes of the Tractatus itself. It is then claimed that the roots of Wittgenstein's later understanding of both “ordinary language” and the connection between philosophy, poetry, and the ethical form of one's life are already present in his first period of creativity.

God’s Place in Logical Space

It has been argued recently that classical theism and Lewisian modal realism are incompatible theses. The most substantial argument to this effect takes the form of a trilemma. It argues that no sense can be made of God’s being a necessary being in the modal realistic picture, on pain of, among other things, modal collapse. The question of this essay is: Is that so? My goal here is to detail the reasons that have been offered in support of this contention and then defend the coherence of theistic modal realism from the trilemma. I call my reply to the argument an “Anselmian-Thomistic” defense, since it appeals to resources from classical medieval philosophy, especially from Anselm and Aquinas.

Dissipative encoding of quantum information

We formalize the problem of dissipative quantum encoding, and explore the advantages of using Markovian evolution to prepare a quantum code in the desired logical space, with emphasis on discrete-time dynamics and the possibility of exact finite-time convergence. In particular, we investigate robustness of the encoding dynamics and their ability to tolerate initialization errors, thanks to the existence of non-trivial basins of attraction. As a key application, we show that for stabilizer quantum codes on qubits, a finite-time dissipative encoder may always be constructed, by using at most a number of quantum maps determined by the number of stabilizer generators. We find that even in situations where the target code lacks gauge degrees of freedom in its subsystem form, dissipative encoders afford nontrivial robustness against initialization errors, thus overcoming a limitation of purely unitary encoding procedures. Our general results are illustrated in a number of relevant examples, including Kitaev's toric code.

‘Here be revisionary metaphysics!’ A critique of a concern about process philosophy

ABSTRACT In this paper, I argue that John Dupré and Daniel Nicholson's ‘process manifesto’ is ironically more sympathetic to descriptive metaphysics than to revisionary metaphysics. Focusing on their argument that any process philosophy automatically slides into Whiteheadian obscurantism if it does not just rest content with revealing the problematic features of ordinary language, I argue that their position occludes a logical space, one in which revisionary metaphysics is articulated without any Whiteheadian obscurantism and involves no dereliction of critical/revisionary orientation. I argue that key features of the respective critical social ontologies of Judith Butler and Talia Mae Bettcher occupy such a logical space.

O diálogo de Hegel com as ciências modernas na lógica da essência a partir do aparecimento

Hegel's Science of Logic concludes with the “absolute idea”. The end meets the beginning, at the same time, as a retrospective of logical foundation and perspective of opening to spatiotemporal and historical exteriority. The problem is how this process is made explicit through the dialectical method, that is, articulated by the contradiction between idealism and realism, in a categorical network of logical space and time that imply a reason that is justified as true insofar as the idea becomes effective in history. The research addresses critical points in the structure of the dialectical method and its relationship with the absolute idea; contextualizes the historical debate of Hegelian idealism and realism; explains the essential role of the moment of contradiction that moves the logical-historical process; thematizes the specific sense of time and logical space, and finally, describes the dialectical tension between reason and effectiveness and its modern and contemporary historical implications. The absolute idea is the leitmotiv that contains in itself the form and the content of the logical whole as a whole in motion always open to constitute new meanings and produce new figurations of meaning for the circles of the logical idea.

Cosmogenesis, Complexity, and Neo-Natural Faith in the Context of Astrobiology

It is fair to say that religion, and in particular the ways in which some Christian and Islamic thinkers have again begun to encroach on the domain of science (e.g., global warming, the teaching of evolution), has caused a great deal of consternation within the scientific and philosophical communities. An understandable reaction to these developments is to reject out of hand even the slightest taint of religion in these fields—a position that has now attained the status of orthodoxy, at least in the western world. This is curious on its face, given the fact that religion has clearly provided a sense of meaning and purpose for most of our fellow humans as long as there have been humans pondering such things. Moreover, it is probably not necessary, provided one is very careful what sort of faith one endorses. Thus, the basic question I wish to address here, albeit in a very preliminary fashion, is whether it may be possible to delineate a form of faith that can inspire and guide humanity without the metaphysical baggage that causes conflict with epistemically conservative disciplines like science. To that end, I examine one recent thread within cosmology that views the universe as creative in the sense that it is biased towards the production of ever-increasing complexity at its edges. If that is true, it gives those so inclined permission, as it were, to view the creation of complexity (including human culture and its products) as a moral good (perhaps even an imperative) without the assumption of supernatural entities with mysterious motives and goals. After arguing that there is indeed logical space for such a faith that does not impinge on the essential commitments of either science or philosophy (properly conceived) I will examine its potential use in framing some of the emerging debates concerning space exploration. The prospect of humanity venturing beyond our homeworld in the near future offers an excellent case study of this “neo-naturalism” in action for two basic reasons. First, it seems likely that such a massive and complex undertaking needs a motivational source beyond mere discovery and expansion. Second, a neo-natural faith may influence how we go about this, and not always in ways those steeped in more traditional approaches to religion would predict.

Dispositionality, categoricity, and where to find them

Discussions about dispositional and categorical properties have become commonplace in metaphysics. Unfortunately, dispositionality and categoricity are disputed notions: usual characterizations are piecemeal and not widely applicable, thus threatening to make agreements and disagreements on the matter merely verbal—and also making it arduous to map a logical space of positions about dispositional and categorical properties in which all parties can comfortably fit. This paper offers a prescription for this important difficulty, or at least an inkling thereof. This will be achieved by comparing pairs of positions and exploring their background metaphysics to discover where alleged agreements and disagreements concerning dispositionality and categoricity really lie; more specifically, the Pure Powers view (according to which properties are just dispositional) and the Powerful Qualities view (according to which properties are also categorical) will be under scrutiny. Over this background, the prescription functions by isolating a successful identity-based characterization of categoricity, while abandoning the correspondent identity-based characterization of dispositionality. On the contrary, according to this prescription a property is dispositional if and only if it is solely in virtue of possessing that property that its bearer is assigned a certain dispositional profile. A crucial consequence of this prescription is that, while supporters of the Pure Powers view often characterize their position as an essentialist one, the dispositionality of properties needn’t always be a matter of essence.

Constituent Power and Constitutive Exceptions: Carl Schmitt, Populism and the Consummation of Secularisation

This chapter considers the role of the people in Carl Schmitt’s theorizing on democracy, and invokes the concept of constitutive boundaries as a way of understanding how communities are reproduced by way of territorial borders as well as criteria for membership and cultural markers, e.g. symbols, rituals, and holidays. The chapter suggests that the latter constitute instances of a larger logical space of constitutive exceptions, that, Schmitt implies, reproduce existing orders, but also threaten to replace them with new ones; thus, such exceptions may be surrounded by protective boundaries of the sacred, concretely as well as abstractly. Ultimately, we may visualize an entire topology of the exceptional, which is subject to fierce contestation, since it points to the possibility of new orders beyond existing ones, which may be interpreted in terms of different trajectories of highly ambiguous processes of secularization.