Joseph Agassi

Extensionalism makes it possible to study logic independently of any theory of meaning. Frege’s logic was not fully extensional, however: he developed a theory of meaning in order to have classes uniquely determined. That theory is also flexible enough to allow statements of identity to be at times analytic, at times not. He rejected the traditional empiricist epistemology as an obstacle since it is psychologistic – even though he could not replace it. (A few years after Frege died Popper proposed the first non-psychologistic theory of science.)

Self- Deception in General "A Liberal Decalogue" suggests (Russell, 1967, pp. 60-61) not to envy people who live in a fool's paradise: It is a place only for fools. This saying invites detailed commentary. A fool's paradise is not a place, but a state o f mind; it is a system of opinions, of assessments of situations, that calms one down, that reassures one into the opinion that all is well, even when all is far from well. Fools may be ignorant of the severity of their situations, perhaps because being well informed tends to get them into a panic. This happens regularly, and there is little that can be done about it, except that the wise would still prefer to be well informed so as to try to cope with the panic more constructively. They would not easily fa ll for the reassuring hypothesis, preferring to examine any reasonable alternative hypothesis about any risk that might invite action - - so that if the hypothesis is corroborated they can try to mobilize some appropriate action.

Summary and conclusions As a new field, cognitivism began with the total rejection of the old, traditional views of language acquisition and of learning -- individual and collective alike. Chomsky was one of the pioneers in this respect, yet he clouds issues by excessive claim s for his originality and by not allowing the beginner in the art of the acquisition of language the use of learning by making hypotheses and testing them, though he acknowledges that researchers, himself included, do use this method.

The hermeneutic literature in Wittgenstein will benefit from following the rules of hermeneutics more closely. This will suit the view of him as a moralist. And then, although he thought he was great and would have been disappointed to learn that he was not, if this option is to be overruled, this should not be taken as self-understood. Even though commentators take for granted that his influence was beneficial, they have to discuss it, and to be ready to consider seriously some criticism of his views and of his lifework. On the whole, as far as the concern is with the verdict on Wittgenstein, at present the jury is still out.

Within ontology new theories are extremely rare. Hacking bravely claims to have one: "historical ontology" or "dynamic nominalism." Regrettably, he uses "nominalism" idiosyncratically, without explaining it or its qualifier. He does say what historical ontology is: it is "the presentation of the history of ontology in context." This idea is laudable, as it invites presenting idealism as once attractive but no longer so (due to changes in perception theory, for example). But this idea is a proposal, not a theory, muchless an ontological theory, as it does not say what things are made of. Also, Hacking's details are often misleading. Thus, he falsely hints that he respects Wittgenstein and that he agrees with him. Considered as a study of ontology sans its (often amusing) incidental material, it appears surprisingly thin and repetitious. The study is either excessively opaque or quite clear but stale: the choice between these options is open. Key Words: Ian Hacking • Michel Foucault • ontology • contextualism.

The variety of languages in the world is considered a curse by some, who view the phenomenon as a Tower of Babel. Others consider it the most characteristic quality of human language as opposed to animal languages, which are supposedly species specific. The variety is viewed as a symptom of human caprice, arbitrariness, or dependence on mere historical accident by some; and as a symptom of human freedom and of the creative aspect of language by others. And, of course, the human limitation caused by the variety of languages and the peculiarities of traditions within languages, as instanced by Sir Winston Churchill's The History of the English Speaking People, are again viewed by different thinkers from different philosophical viewpoints.