During the Middle Ages, heterodox applications of crucial tenets of Aristotle’s philosophy led philosophers to explore connections and suggestions that would have not been acceptable for the Stagirite. In this essay, I explore the conflagration of two such Aristotelian (or pseudo-Aristotelian) theses. First, I investigate the notion that prime matter cannot have any properties (as described, among others, by Simplicius and Aquinas); secondly, I take into account the thesis that no property can substantially be predicated of God (John Damascene, Pseudo-Dionysius, Aquinas). In the first half of the article, I reconstruct the tradition surrounding these two tenets and I argue that a non-trivial conflict between these two theses was explored by David of Dinant, in his lost Quaternuli. He claimed that, since both God and prime matter have no properties, then the impossibility of discerning between the two forces us to admit that God is the prime matter of the world, and to identify God as the material cause of the world. In the second part of the essay, I explore whether his association of the Aristotelian denial of prime matter’s properties and the Scholastic denial of the proper predicability of God’s properties is a sound argument, in light of potential objections regarding the homogeneity of the two denials (prima facie, one seems ontological, and the other epistemological), and the tenability of his negative theory of predication.
I defend the view that Cicero writes the Academica from the perspective of an aspirationalist radical skeptic. In section 2 I examine the textual evidence regarding the nature of Cicero’s skeptical stance in the Academica. In section 3 I consider the textual evidence from the Academica for attributing aspirationalism to Cicero. Finally, in section 4 I argue that while aspirationalist radical skepticism is open to a number of philosophical objections, none of those objections is decisive.
According to Plato’s Apology of Socrates, a humanly wise person is distinguished by her ability to correctly assess the epistemic status and value of her beliefs. She knows when she has knowledge or has mere belief or is ignorant. She makes no unjustified knowledge claims and considers her knowledge to be limited in scope and value. This means: A humanly wise person is intellectually modest. However, when interpreted classically, Socratic wisdom cannot be modest. For in classical epistemic logic, modelling second-order knowledge of knowing something or not, i.e. positive and negative introspection, requires a degree of self-transparency that would at most be attributed to an omniscient and infallible agent. If intellectual modesty is part of Socratic wisdom, we have to look for another epistemic model. I will offer three proposals and argue that an intuitionist reading of the classical concept of knowledge is best suited for this purpose.
The paper provides a reconstruction of proof by contradiction in Kant’s pure general logic. A seemingly less-explored point of view on this topic is how apagogical proof can account for the formal truth of a judgement. Integrating the argument held by Kjosavik (2019), I intend to highlight how one can use proof by contradiction, conceived as a modus tollens, to establish the logical actuality (logical or formal truth) of a cognition. Although one might agree on the capacity of the proof to prove formal falsity, the logical actuality of a judgement is assessable based on a logically grounded judgement and, as for transcendental logic, this cognitive operation has to presuppose the real possibility of an object.
In this essay, I discuss three readings of Descartes’ Meditations. According to the first reading, “I exist” is for Descartes the foundation of our knowledge. This reading is dismissed on the grounds that, in his view, as long as God’s existence is not proven there is a good reason to doubt this proposition. Proponents of the second reading claim that there are two kinds of Cartesian knowledge: perfect and imperfect knowledge. The meditator has imperfect knowledge of “I exist” before God’s existence is proven. Subsequently, she acquires perfect knowledge of various metaphysical theorems. This reading is repudiated, too. I argue for a third reading, according to which “I think” – and not “I exist” – is the foundation of our knowledge.
This paper examines the terms ‘elenchos’ and ‘elenchō’ as they occur in the Sophist in order to reveal a refined view of elenchos as a philosophical method. The explicit discussion of elenchos as a method in 226a6–231b8 must be read together with other passages described by these terms. Once this is done, it shall be seen that there are two types of elenchus employed in several ways. The first type, which I identify with the familiar Socratic elenchus, is used to purge false opinions or to arrive at plausible answers to philosophical difficulties. The second type, which appears to be the Stranger’s own method, is used to positively disclose relations between Forms. On this reading, elenchos is not merely destructive or preparatory for dialectic; it also forms a part of it.