83:T6b2,

It is seldom noted in the philosophy of mathematics that Plato divides his world of forms or ideas into two different realms. In the higher realm, each pure number exists only as a unique entity, but in the lower realm it exists as a multiplicity. Such a bifurcation of numbers is not usually made in modern philosophy of mathematics, but this book argues that it needs to be made. Otherwise, the philosophical analysis of numbers cannot explain how, for instance, an addition such as 3 + 3 = 6 can refer to two distinct numbers 3.

One way to account for this bifurcation is by means of the usually neglected property view of numbers. This book defends a version of this view, according to which the natural numbers are properties of collections, and the real numbers are properties of proportion-relations. It is also argued that the property view of numbers harmonizes well with the findings of modern empirical research on numerical cognition.

Central to the book is Euclid´s notion of ratio, which is put forward in his Elements – here it is called proportion-relation . It is claimed that we need to revive Euclid´s distinction between numbers and magnitudes, as a distinction between two number lines, one for the original natural numbers and one for the real numbers. Strictly speaking, the original natural numbers cannot be regarded as a subclass of the real numbers. The line for the real numbers contains, however, numbers that are counterparts of the original natural numbers.

Ingvar Johansson is emeritus professor of theoretical philosophy at Umeå University, Sweden. Most of his writings are centered around questions in the philosophy of science and ontology.

84:T593,

The objects of perception are primary in relation to both physical objects and sensuous representations like images, which are ultimately derived from the perceptual objects they resemble. The existence of perceptual objects is dependent on the bodies of percipients, and states of consciousness in general must have physical subjects. Pre-reflectively these states are ascribed to the whole body but, strictly speaking, they are dependent only on the brain or parts of it. In the end, it turns out to be impossible to identify these parts. This fact in combination with the fact that it is impossible to pick out any psychological relations that are essential for our identity over time shows that there is nothing this identity could consist in. Physical reality is as contemporary physics rather than as common sense conceives it and, thus, so different from what we directly perceive that it cannot be said to be perceived even indirectly.

Ingmar Persson is Emeritus Professor of Practical Philosophy at the University of Gothenburg, and Distinguished Research Fellow at the Oxford Uehiro Centre for Practical Ethics, Oxford University. Among his publications are six books on Oxford University Press. The Primacy of Perception Revisited revises the theory of perception originally presented in his The Primacy of Perception also published in Library of Theoria.

Library of Theoria, no 29.

85:T608,

I denna bok ställer TorbjörnTännsjö utmanande frågor om användningen av tvång inom sjukvården och socialtjänsten. Utgångspunkten är en grundläggande respekt för individens autonomi vid beslut om vård. Boken diskuterar svåra etiska problem, men förutsätter inga särskilda förkunskaper. Torbjörn Tännsjö vill förmå vitt skilda yrkesgrupper att tänka kritiskt och principiellt på frågan om tvångets legitima plats inom vården. Hur man förmår lösa tvångets problem är ett avgörande prov på graden av civilisation i samhället. Bokens budskap angår var och en av oss. Med säker känsla för frågornas komplexitet redogör Tännsjö för olika dimensioner av tvång och pläderar för en harmonisering och liberalisering av europeisk, nordamerikansk, australisk och japansk lagstiftning som reglerar användning av tvångsvård i riktning mot en ökad rättssäkerhet. I ett särskilt tillägg återges hela Konventionen om de mänskliga rättigheterna och biomedicinen. Trots att den svenska riksdagen ska ta ställning till denna konvention har diskussionen kring den knappast börjat i vårt land. Boken publicerades för första gången 1999 under titeln Coercive Care: The Ethics of Choice in Health and Medicine.

86:T4cd,

J. L. Austins Hur man gör saker med ord har haft ett avgörande inflytande på modern filosofi och språkvetenskap. Austin utgår ifrån det av honom skapade begreppet perfomativ: ett yttrande som inte bara beskriver en mänsklig handling utan som utför den. Att säga jag springer är något annat än att springa, men att (under de rätta omständigheterna) säga jag lovar är att lova. Austin börjar med att försöka avgränsa performativen från konstativ – yttranden som bara beskriver eller rapporterar fakta. Men efterhand blir det tydligt att det inte finns någon skarp gräns. Att tala är alltid att göra något, och när Austin är färdig har läran om performativ inlemmats i en allmän teori om olika sorters talhandlingar.

Boken bygger på en serie föreläsningar som Austin höll på Harvard 1955. Denna utgåva innehåller dessutom två fristående artiklar som breddar och fördjupar innehållet i föreläsningarna. Hur man gör saker med ord har aldrig tidigare funnits på svenska. Den är översatt av språkvetaren Johan Blomberg och filosofen John Haglund. De har också skrivit en inledning om Austin och om bokens tillkomsthistoria.

87:T848,

Rudolf Carnaps första stora verk Världens logiska uppbyggnad (1928) är ett av 1900-talets viktigaste filosofiska arbeten. Boken har under senare år dragit till sig ett ökat intresse och lästs på nya sätt.

Länge tolkades Aufbau enbart i ljuset av Carnaps senare ställning som huvudperson inom den logiska positivismen, som ett försök att med den moderna logikens verktyg ge en vetenskapligt exakt formulering av en kunskapsteori med rötter i den brittiska empirismen. Men när boken skrevs låg splittringen mellan analytisk och kontinental filosofi ännu i framtiden, och Aufbau kan bättre beskrivas som en sammansmältning av impulser från modern naturvetenskap och logik med nykantianism och fenomenologi.

Bokens syfte är att visa hur både den vardagliga och den vetenskapliga verkligheten kan konstitueras utifrån en individs egen upplevelseström, det som Carnap kallar mina elementarupplevelser . Från denna subjektiva bas byggs allt mer avancerade och objektiva strukturer i olika nivåer, med fyra huvudområden: det egenpsykiska, det fysiska, det annanpsykiska och det andliga , dvs. det sociala och kulturella. Men strukturen är mycket mer komplex än detta schema ger vid handen, och ett viktigt tema är hur senare nivåer återverkar på förståelsen av det som går före.

Ett viktigt motiv är att visa hur konstitutionen kan genomföras med formell stringens, men Carnap ägnar även stor omsorg åt att tankegången ska kunna följas utan den logiska apparaten. Aufbau tecknar konturerna av ett filosofiskt system lika ambitiöst som Spinozas eller Kants. Rudolf Carnap (1891-1970) var en ledande företrädare för den s.k. Wienkretsen. I mitten av 1930-talet emigrerade han undan nazismen till USA, där han verkade under resten av sitt liv. Många av den amerikanska efterkrigsfilosofins viktigaste tänkare, som W. V. O. Quine och Nelson Goodman, var hans elever.

Boken är översatt av Bengt Hansson, professor emeritus i teoretisk filosofi vid Lunds universitet, som också har skrivit ett informativt efterord.

88:T4f2,

Benjamin Höijer (1767-1812) utpekas ofta som den främste tänkaren i svensk filosofihistoria. Som filosof hörde han till samma sfär som Schelling och Hegel, men han motarbetades i den svenska samtiden för sin politiska radikalism. Hans viktigaste skrifter är svårtillgängliga och delvis ännu outgivna. Trots att hans storhet ofta framhålls är det ont om djupgående studier av hans filosofi.

Denna bok är inriktad på Höijers konstfilosofi men tar ett brett grepp och kan läsas som en introduktion till hela Höijers tänkande, och även till hans liv och historiska sammanhang. Höijers estetik är grundad i hans metafysik och nära förbunden med hans politiska filosofi. I centrum för undersökningen står Höijers originella begrepp om det absoluta, som inte betecknar någonting avskiljt från den konkreta verkligheten, utan ger plats för lidandet och det gemensamma, för frihet och mångfald. I hans konstfilosofi återfinns även en djupgående kritik av det moderna, och i den franska revolutionens efterföljd ger Höijer konsten en viktig roll på vägen mot ett bättre samhälle.

Mats Dahllöv är forskare i estetik vid Södertörns högskola. Det absoluta och det gemensamma är hans doktorsavhandling.

89:T66c,

It seems plausible that the point of doing philosophy is to arrive at a rational consensus about the true answers to philosophical problems. But then it appears clear that doing philosophy is bound to be pointless because it will fail to produce such a consensus. A main reason for this is that philosophical problems often take the form of firmly entrenched commonsensical intuitions being opposed by powerful philosophical arguments. Examples are issues such as whether physical things, some of which have minds, exist independently of our perception, whether our inductive and memory beliefs are justifiable, whether we have free will and responsibility, whether we have reason to be especially concerned about ourselves, and whether there are moral norms that are objectively valid. This book suggests that what side we land on in such disputes is ultimately due to features of our personality. But if this is true, the point of philosophizing could be to work out a philosophy that articulates our personality. If our philosophy has a broad scope, it will enable a fuller articulation of our personality. Moreover, it is more likely to carry implications about how to live, which provides philosophizing with a further possible point. The author sketches how his personality has shaped his views on the issues mentioned and their implications for living.

Ingmar Persson is Emeritus Professor of Practical Philosophy at the University of Gothenburg, and Distinguished Research Fellow of the Oxford Uehiro Centre for Practical Ethics, Oxford University. Among his publications are six books on Oxford University Press.

8a:T5eb,

Benjamin Höijer är Sveriges första moderna filosof. Hans Avhandling om den filosofisk konstruktionen från 1799 räknas som ett viktigt bidrag till den tyska idealismen, där han försökte vidareutveckla Kants kritiska filosofi i dialog med samtida tänkare som Fichte och Schelling. Både före och efter huvudverket var Höijer en mycket produktiv författare. Bland de texter han publicerade fanns flera latinska dissertationer av stort intresse både för att förstå hans första filosofiska impulser och hur hans tänkande utvecklades efter år 1800. Konst och filosofi: De latinska skrifterna täcker in Höijers hela akademiska liv. De första skrifterna tillkom redan i tjugoårsåldern före mötet med Kants filosofi; de sista texterna ventilerades dagarna innan han avled försommaren 1812. De har aldrig tidigare utgivits på svenska.

De latinska skrifterna ger viktiga inblickar i Höijers estetik och filosofi. Här avhandlas konstens och litteraturens historia i relation till moral och smak, och de teoretiska frågorna om innebörden av filosofisk reflexion, spekulation och system granskas i komplexa och utmanande analyser. I de intrikata aforismerna om transcendental logik ges en sammanfattning av Höijers tänkande när han efter en lång tid av yttre motstånd äntligen fått de materiella förutsättningarna att fullborda det filosofiska system han påbörjat. Boken innehåller även en fyllig presentation av Höijer och hans historiska sammanhang.

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Med utgångspunkt i en av Edmund Husserls sista texter, Geometrins ursprung, utvecklar Jacques Derrida här en övergripande analys av fenomenologin med tonvikt på dess förståelse av historia och tradition. Det handlar om att med ledning av geometrin som exempel förstå hur sanning, mening och objektivitet kan uppstå, vidareföras och bestå genom historien.

Derrida intresserar sig framför allt för språkets och skriftens roll i denna process. Boken är på samma gång en presentation av fenomenologin och en kritisk granskning av dess förutsättningar. Ur de kritiska reflektionerna framträder flera av de teman som senare skulle utgöra den filosofiska dekonstruktionens hörnpelare: skriften, tidsligheten, närvaron, spåret och skillnaden. På så vis utgör texten också en unik brygga mellan dessa två centrala tankeströmningar.

Derridas analys publiceras här tillsammans med Husserls artikel, båda i översättning av Hans Ruin, som också skrivit en kort inledning.

Andra reviderade upplagan.

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