By Daniel Kolak, Visit Amazon's John Symons Page, search results, Learn about Author Central, John Symons,

Jaakko Hintikka is among the such a lot artistic figures in modern philosophy. He has made major contributions to nearly all parts of the self-discipline, from epistemology and the philosophy of good judgment to the heritage of philosophy and the philosophy of technological know-how. a part of the fruitfulness of Hintikka’s paintings is because of its commencing vital new strains of research and new techniques to conventional philosophical difficulties. This quantity gathers jointly essays from a few of Hintikka’s colleagues and previous scholars exploring his impression on their paintings and pursuing a number of the insights that we have got present in his paintings. This publication incorporates a complete evaluate of Hintikka’s philosophy via Dan Kolak and John Symons and an annotated bibliography of Hintikka’s paintings.

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If the same kind of situation holds in the case of theories of metaphysical modality and their relation to theories of identity, then Kripke is right; there is no real problem of transworld identity. The only problem is he is not right. What particular theory of identity one affirms makes an important difference in determining what theory of metaphysical necessity is correct, even when we put the same kind of constraints on theories of identity. But before we argue for the transcendental nature of the problem of transworld identity, we must restrict our domain of discourse.

While Lewis may consider a universal third person logic rather weak there is nothing in the way of arguing for a much stronger first person logic. This is in stark contrast to the counterfactual proposal of the previous section in which the first person logic was quite weak. On the modal epistemological account all of (1)–(4) may be valid in uniform contexts for a first person knowledge operator. 6. ‘ELUSIVE’ LOGICAL EPISTEMOLOGY There is a feature of Hintikka’s logical epistemology which may make it become as ‘elusive’ as any careless mainstream theory of knowledge.

But that’s the problem; certainly this person will differ from Quine in at least one respect: he will not be a philosopher. So we cannot identify them by a mere coincidence of properties. Hence the question arises: How do we identify individuals across possible worlds? If there is no way of identifying individuals across possible worlds, how can statements of possibility or necessity specifically concerned with individuals make sense? Hintikka on the Problem with the Problem of Transworld Identity 2.

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