Eva Picardi (1948-2017) was one of the most influential Italian analytic philosophers of her generation. She taught for forty years at the University of Bologna, raising three generations of students. This volume presents a selection of Picardi's essays on Frege's philosophy of logic, language, and psychology. Together, these papers provide a close look at the milieu within which Frege operated, and serve to highlight the relevance of his work for contemporary debates, particularly in the philosophy of language. One strand in Picardi's work on Frege concerns understanding and contextualizing Frege's anti-psychologism. Picardi contends that Frege was motivated by semantic considerations, much more so than by adherence to Kantian transcendentalism. Furthermore, Picardi draws on her deep knowledge of German, and the fact that she was a native speaker of Italian, to reconstruct the intricacies of Frege's relationship with other logicians of his time-both in Germany, like Kerry and Sigwart, and in Italy, like Peano and his school. Picardi's work shows how the historical and the theoretical (typically treated as separate in contemporary analytic philosophy, even in competition), complement and enrich one another.

Pieranna Garavaso and Nicla Vassallo investigate Gottlob Frege's notion of thinking (das Denken) to provide a new analysis of a largely unexplored area of the philosopher's work. Confronting Frege's deeply seated and widely emphasized anti-psychologism, Frege on Thinking and Its Epistemic Significance claims that the objective human science that Frege proposed can only be possible through a nuanced notion of thinking as neither merely psychological nor merely logical. Focusing on what Frege says about thinking in many passages from his works, Garavaso and Vassallo argue that Frege was engaged with issues that are still alive in contemporary debates, such as the definition of knowledge and the necessary role of language in conceptual thinking and in the expression of thoughts. Frege on Thinking and Its Epistemic Significance is essential not only for those interested in a new and original reading of Frege’s philosophy, but also for anyone engaged in epistemology, logic, psychology, philosophy of language, and the history of analytic philosophy.

Eva Picardi (1948-2017) was one of the most influential Italian analytic philosophers of her generation. She taught for forty years at the University of Bologna, raising three generations of students. This volume presents a selection of Picardi's essays on Frege's philosophy of logic, language, and psychology. Together, these papers provide a close look at the milieu within which Frege operated, and serve to highlight the relevance of his work for contemporary debates, particularly in the philosophy of language. One strand in Picardi's work on Frege concerns understanding and contextualizing Frege's anti-psychologism. Picardi contends that Frege was motivated by semantic considerations, much more so than by adherence to Kantian transcendentalism. Furthermore, Picardi draws on her deep knowledge of German, and the fact that she was a native speaker of Italian, to reconstruct the intricacies of Frege's relationship with other logicians of his time-both in Germany, like Kerry and Sigwart, and in Italy, like Peano and his school. Picardi's work shows how the historical and the theoretical (typically treated as separate in contemporary analytic philosophy, even in competition), complement and enrich one another.

Eva Picardi has been one of the most influential Italian analytic philosophers of her generation. She taught for forty years at the University of Bologna, raising three generations of students. The present volume is a collection of Picardi's papers on Frege's philosophy of logic, language, and psychology. Together, these papers provide a close look at the milieu within which Frege operated and serve to highlight the relevance of his work for contemporary debates, particularly in the philosophy of language. One strand in her work on Frege concerns understanding and contextualizing Frege's anti-psychologism. Picardi's contention is that it is much more motivated by semantic considerations than by adherence to Kantian transcendentalism. Furthermore, her deep knowledge of German and the fact that she was a native speaker of Italian put her in a privileged position to reconstruct the intricacies of Frege's relationship with other logicians of his time, both in Germany, such as Kerry and Sigwart, and in Italy, such as Peano and his school. Picardi's work in this regard is all the more significant nowadays, as these two dimensions of philosophy-the historical and the theoretical-are typically perceived as separate, if not even in competition with one another, particularly within analytic philosophy itself. Reading Picardi's work, in contrast, cannot but show that they complement and enrich one another. Such a methodological lesson is the most original and impactful element in Picardi's legacy and something deeply dear to her heart and constitutive of her identity as a scholar.

In Rationality and Logic, Robert Hanna argues that logic is intrinsically psychological and that human psychology is intrinsically logical. He claims that logic is cognitively constructed by rational animals (including humans) and that rational animals are essentially logical animals. In order to do so, he defends the broadly Kantian thesis that all (and only) rational animals possess an innate cognitive "logic faculty." Hanna's claims challenge the conventional philosophical wisdom that sees logic as a fully formal or "topic-neutral" science irreconcilably separate from the species- or individual-specific focus of empirical psychology. --From publisher's description.

Opposing a long-standing orthodoxy of the Western philosophical tradition running from ancient Greek thought until the late nineteenth century, Frege argued that psychological laws of thought—those that explicate how we in fact think—must be distinguished from logical laws of thought—those that formulate and impose rational requirements on thinking. Logic does not describe how we actually think, but only how we should. Yet by thus sundering the logical from the psychological, Frege was unable to explain certain fundamental logical truths, most notably the psychological version of the law of non-contradiction—that one cannot think a thought and its negation simultaneously. Irad Kimhi’s Thinking and Being marks a radical break with Frege’s legacy in analytic philosophy, exposing the flaws of his approach and outlining a novel conception of judgment as a two-way capacity. In closing the gap that Frege opened, Kimhi shows that the two principles of non-contradiction—the ontological principle and the psychological principle—are in fact aspects of the very same capacity, differently manifested in thinking and being. As his argument progresses, Kimhi draws on the insights of historical figures such as Aristotle, Kant, and Wittgenstein to develop highly original accounts of topics that are of central importance to logic and philosophy more generally. Self-consciousness, language, and logic are revealed to be but different sides of the same reality. Ultimately, Kimhi’s work elucidates the essential sameness of thinking and being that has exercised Western philosophy since its inception.

This book is about Gottlob Frege. The guiding thought is that Frege left philosophy a legacy which has been largely ignored, not least of all by his admirers. In order of logical priority, Frege's first concern was to locate the law-like behaviour of truths and falsehoods merely by virtue of their being such (in his terms, the structure of Wahrsein). The just-mentioned legacy lies in his first step towards that goal. It consists in winnowing the 'logical' from the 'psychological', the business of being true as such from that of holding, or holding forth as true-and to keep these separate. A first lesson: what belongs to what is thus abstracted cannot be read directly back into what it was abstracted from. This is what is most widely ignored. The book is divided in three parts. The first presents Frege's general picture of the business of being true-of what belongs to the abstraction. The second is primarily concerned with steps Frege takes (in print) between 1891 and 1895, to pave the way for what became, after logic itself, his central project, that whose attempted carrying out is contained in Grundgesetze I. The third part concerns views of logic, truth, the inexorableness of logic, which Frege eventually came to hold, and what it might be to study 'The Mind' as opposed to minds.