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Are There Really Two Logics?

  • E. J. Ashworth (a1)
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As a historian of logic, I am frequently puzzled by the things which people have to say about the relationship between mathematical logic and some other kind of logic which is variously described as ‘intentional’ and ‘traditional.’ Part of my puzzlement arises from my failure to understand precisely what kind of system is being offered under the guise of intentional logic. I have always taken it that logic is concerned with valid inferences, with showing us how we may legitimately derive a conclusion from a set of premisses; yet the validation of inferences seems to be the least of the concerns of the intentional logician. He says that it can be done, but he does not bother to show us how. My purpose in this paper is to list some of the sources of my puzzlement in the hope that an exponent of intentional logic will show me how they can be resolved, and how their resolution will contribute to the building of a system (however informal) in which different types of argument can be validated.

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1 See Veatch, H. B., Intentional Logic: A Logic based on Philosophical Realism (New Haven, 1952); Veatch, H. B., Two Logics: The Conflict between Classical and Neo-Analytic Philosophy (Evanston, 1969); Wade, F. C., Introduction to John of St. Thomas, Outines of Formal Logic (Milwaukee, Wisconsin 1955); Centore, F. F., “There are Two Logics: A Reply to J. J. Romano's “How Many Logics are there?”,” The New Scholasticism 45 (1971) 343347.

2 For details see Risse, W., Die Logik der Neuzeit. I. 1500–1640 (Stuttgart-Bad Cannstatt, 1964).

3 See Delgado, V. Muñoz, Lógica Formal y filosofia en Domingo de Soto 1494–1500 (Madrid, 1964); Delgado, V. Muñoz, La lógica nominalista en la universidad de Salamanca 1510–1530 (Madrid, 1964); Delgado, V. Muñioz, La obra lógica de Pedro de la Serna 1583–1642 (Madrid, 1966). He has also written fifteen articles, most of which appear in Estudios (the journal of the Ordén de la Merced, Madrid).

4 John of Thomas, St., Cursus Philosophicus I. Ars Logica (Turin, 1930), Q.VI art. 3, 177; Q.I art. 5 105, 107.

5 John of St. Thomas, op.cit., Q I art. 5, 105–106.

6 John of St. Thomas, op.cit., Q VI art. 3, 177.

7 I am ignoring material and improper supposition. For a full discussion of the theory of supposition, see my paper The Doctrine of Supposition in the Sixteenth and Seventeenth Centuries”, Archiv für Geschichte der Philosophic 51 (1969) 260285.

8 It is, of course, possible to produce a system capable of both intensional and extensional interpretation, and Leibniz seems to have done this. See Rescher, N., “Leibniz's Interpretation of his Logical Calculi”, Journal of Symbolic Logic 19 (1954) 113.

9 John of St. Thomas, op.cit. Q VII art. 2, 192.

10 John of St. Thomas, op.cit., Q VII art. 3, 194. He did not use this particular example, which appears frequently in earlier logicians.

11 For fuller details see my paper “The Theory of Consequence in the late fifteenth and early sixteenth centuries”, Notre Dame Journal of Formal Logic (forthcoming).

12 For fuller details see my paper “Andreas Kesler and the Later Theory of Consequence”, Notre Dame Journal of Formal Logic (forthcoming).

13 de Fonseca, Pedro, Institugoes Dialecticas. Institutionum dialecticarum libri octo, edited and translated into Portuguese by Gomes, J. Ferreira (Coimbra, 1964) I, 204206.

14 John of St. Thomas, Formal Logic, 97–98.

15 Wade, op.cit., 18.

16 Sommers, F., “The Calculus of Terms”, Mind 79 (1970) 139.

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Dialogue: Canadian Philosophical Review / Revue canadienne de philosophie
  • ISSN: 0012-2173
  • EISSN: 1759-0949
  • URL: /core/journals/dialogue-canadian-philosophical-review-revue-canadienne-de-philosophie
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