Frege and Russell on the Limits of Traditional Logic

(1) Frege and Russell on the Limits of Traditional Logic and its Reliance on Grammar Both Frege and Russell argue that traditional logic, with its uncritical reliance on ordinary grammar as the guide for logical form, are limited and problematic. What kinds of issues and examples do they have in mind? What are their main arguments in this context? And are there any significant differences between Frege and Russell on this topic in the end? (2) Frege and Russell on the Advantages of the Language of Modern Logic Both Frege and Russell think that the language of, and other tools from, modern logic are a very useful tool not only for science but also for philosophy. What kinds of issues and examples do they have in mind? Which main advantages do they see in this connection? And are there any minor differences between Frege and Russell on this topic in the end? (3) A Comparison of Fregean Thoughts and Russellian Propositions What Frege calls “thoughts” correspond roughly to what Russell’s calls “propositions”. What do they mean by these terms? Which similar roles do thoughts and propositions play in their respective approaches to philosophical issues? What are some of the main differences between the two? And which critical questions can one raise about each? (4) Frege and Russell on Identity Statements and the Knowledge Contained in Them Both Frege and Russell consider identity statements of the forms “a=a” and “a=b”, including “The Morning Star = the Evening Star”, “Scott = the author of Waverly”, and “2+3=5”. What is their respective analysis of such statements? In which way does each of them point out that “a=b” can increase our knowledge while “a=a” cannot? And whose analysis is better? (5) Frege and Russell on Statements Containing Empty Names or Empty Descriptions Both Frege and Russell consider statements that contain empty names or empty definite descriptions, such as “Odysseus landed at Ithaca” and “The present King of France is bald”. What is their respective analysis of them? How would each of them argue for their own analysis over the other’s? Finally, which analysis is more convincing to you and why? (6) Frege and Russell on the Analysis of Negative Existential Statements Both Frege and Russell consider negative existential statements, such as “Zeus does not exist” and “The Golden Mountain does not exist”. For both, ‘Zeus’ and ‘the Golden Mountain’ do not stand for entities that exists but do not subsist, like for Meinong. How does each of them analyze such statements? And are there any differences in the end? (7) Russell versus Meinong and Frege on a Robust Sense of Reality Russell accuses Meinong of lacking a “robust sense of reality” when it comes to analyzing propositions involving, e.g., round squares and Golden Mountains. What are Russell’s main criticisms in that connection? Is there reason for him to criticize Frege in similar kinds of ways? And how could either Meinong or Frege respond to Russell’s criticisms? (8) Possible Arguments that Russell’s Theory is Superior to Frege’s Both Frege and Russell propose theories for analyzing what is expressed when we use certain sentences. In that sense, each of them develops a novel “theory of meaning”, especially compared to older such theories. What are the main features of each theory? And how could one argue, following Russell, that his theory is superior to Frege’s? (9) Possible Arguments that Frege’s Theory is Superior to Russell’s Both Frege and Russell propose theories for analyzing what is expressed when we use certain sentences. In that sense, each of them develops a novel “theory of meaning”, especially compared to older such theories. What are the main features of each of their theories? And how could one argue that Frege’s has advantages over Russell’s? (10) E.E.C. Jones’ Defense of Frege against Russell’s Criticisms Jones addresses several Russellian criticisms of Frege’s theory of sense and reference, or “meaning” and “denotation”, and defends Frege against these criticisms. How does Jones proceed, i.e., what are her main counter-arguments to Russell? And do you think what she provides is a convincing defense, including one that is faithful to Frege’s approach? Further directions and general advise for writing a paper on one of these topics: (i) The paper should start with a brief but careful summary of the relevant views (by Frege, Russell, etc.). (ii) After that, it should be primarily an argumentative paper, i.e., one that spells out reasons for or against certain claims. (iii) It is important to look carefully at the texts we read, i.e., to stay close to them in what you write. (iv) Related to that, it usually helps to use some relevant quotations (with references to page numbers in our textbook). (v) It is also strongly advisable to use some illustrative examples, either ones by the authors or your own. (vi) More basically, the claims at issue should be stated as precisely as possible. (vii) And the arguments, either the author’s or your own, should be clear, forceful, and to the point.

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Thousands of indigenous children were removed from their homes and sent to residential schools across Canada. Residential schools were used as a means to eliminate all aspects of Indigenous culture. By enforcing mandatory enrollment into government funded facilities run by the church, the government hoped to assimilate the indigenous people. Learning to communicate in English adopting Christianity and developing agricultural, home making and trade skills were some of the requirements of the children that attended residential schools. The Canadian government believed that by adopting a new more “civil” way of life through the dismissal of Indigenous traditions, culture and language was the only way the indigenous population would thrive. The Lejac or Fraser Lake Residential School named after Father Jean Marie Lejac was located on Fraser Lake in northern British Columbia and opened in 1890. As the number of children forcibly removed from their homes increased a larger facility was required. In 1922 a new building was erected that would accommodate the influx of students. Many of the children that attended the institution were from surrounding communities such as the Gitxsan, Wet’suwet’en and Sekani. From 1922 to 1976 when the institution closed Lejac residential school was operated by the missionaries from the Order of the Oblates of Mary Immaculate of the Roman Catholic Church .The Dakelhs spiritual beliefs that were centered on Utakke (high God or sky spirit) and many spirits in nature were abandoned and Christianity was adopted. The school was located in the heart of Dakelh Territory in North central British Columbia and many children that attended the school were of Dakelh descent, practiced Dakelh cultural traditions and spoke the dialect of their region. The English name Carrier is a translation of the Sekani name for the Dakelh, Aghele. The origin of this term comes from the widows of Dakelh men who carried around their cremated remains for a period of mourning that lasted approximately three years.

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