By Charles Hutton
A Mathematical and Philosophical Dictionar is a different sourcebook for historians of arithmetic, astronomy and philosophy. it truly is Charles Hutton's such a lot recognized paintings and generally thought of to be the successor to John Harris's nice Lexicon Technicum, or an common English Dictionary of the humanities and Sciences (1704). initially released in volumes in 1795-6, this expansive medical encyclopedia includes millions of reasons of phrases and a wealth of biographical details at the significant British and ecu scientists and philosophers. one of the biographical entries, which come with targeted bibliographical descriptions, are Berkeley, Huygens, Boyle, Bacon, Gassendi, Flamsteed, Hooke, Brahe, Newton, Galileo and Halley. the numerous medical phrases are concisely defined and illuminated via examples and illustrations.
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Extra info for A Mathematical and Philosophical Dictionary: Containing an Explanation of the Terms, and an Account of the Several Subjects, comprized under the heads ( Writings of the most Eminent Authors, etc)
To assert a truth requires a previous insight into truth – a thesis from Husserl’s Logical Investigations – and that this insight be distinguished from a mere feeling of certitude by direct evidence (Evidenz): ‘Evidence is “not an accessory feeling” (Husserl), but insight into the objective state of affairs’ (1912:39). 13 Both Heidegger’s early neo-Kantian transcendental logic and his later hermeneutical logic share the thesis that the language of deductive calculation as such is insufficient for fundamental philosophical explanation.
From his immersion in phenomenology beginning in 1916 emerges the hermeneutics of Dasein in the 1920s. The Schluß thus marks the point at which Heidegger turns from a Husserlian phenomenology of the intentionality of categorical judgement as fundamental transcendence to what becomes a hermeneutical phenomenology of the intentionality of the temporal life of Dasein. Heidegger thus turns from a categorical ontology to an existenzial ontology, and so turns from a categorical phenomenology of the intentionality of transcendence as knowing to an existential phenomenology of the intentionality of radical transcendence as the temporal structure of being.
If transcendental Logic and Metaphysics 23 conditions are conditions for the possibility of meaning as truth, then they are not directly conditions for the possibility of knowing, but for the possibility of objects that are somehow themselves intelligible. Lask thus marks no distinction between what is and what is true about it, and argues that (categorical) logical form constitutes the very objectivity and intelligibility of objects in themselves. 26 Lask thus claims to obviate Kantian scepticism towards things in themselves, since while knowledge remains problematic in that falsity and error are always possibilities for any finite cognizing subject, truth does not, since truth is fundamentally the intelligible structure of things themselves.