Projects

1. Extended Second-Order Logic as a general logic for philosophy (and the generalized epsilon calculus as well as connection to type theory and linear logic). An important aspect of ESOL is that it provides the technical framework for (intensional) anti-extensionalist and anti-inferentialist theories in the philosophy of logic, something which is important for anti-functionalist arguments.

2.  Universal phenomenology. This involves the synthesis of the great currents of classical philosophy: pyrrhonism, stoicism and (neo)platonism. And the integration between the ancient and the modern (sp. Descartes, Hume, Kant, Hegel, Frege, Brentano), east and west. For eastern philosophy we focus on the original philosophy in the Pali Nikayas as well as Yogâcâra and Vedânta.

The guiding idea is the possibility of consciousness to step outside itself and become integrally and clearly aware of itself: transcendental self-transparency. This also can function as a powerful psychotherapy and path of self-development and self-improvement.

We propose that it makes sense to speak of a phenomenological method in Hegel (but this must be defined and explained carefully, for instance how it differs from Husserl's or Hume's method) and that much of Hegel's Logic can be interpreted as a phenomenological analysis of classical logical, epistemological and metaphysical (as well as scientific) concepts (mainly in their Kantian presentation) - 'common' notions that we all use and know but which we have not inquired into with all possible clarity and depth. The phenomenological method becomes ultimately self-conscious,  self-referential and self-encompassing both in its goal, essence and process.  For instance in the Encyclopedia Logic consider Hegel's analysis of teleology in the section on Object: this is a clearly a phenomenological analysis. Hegel's phenomenological method includes a kind of advanced systems theory in which consciousness and self-reference (as well as self-modification and self-production) play a key role.

In the words of Hegel himself in the Encyclopedia Logic:

In other words, every man, when he thinks and considers his thoughts, will discover by the experience of his consciousness that they possess the character of universality as well as the other aspects of thought to be afterwards enumerated. We assume of course that his powers of attention and abstraction have undergone a previous training, enabling him to observe correctly the evidence of his consciousness and his conceptions.

The great illusion of modern phenomenology is that somehow ordinary consciousness is self-transparent from a first-person perspective or that such self-transparency can be obtained by ordinary philosophical reflection or study (though the situation varies according to individual disposition and talent).  Rather it is necessary for ordinary consciousness to totally step out outside itself to be able to know itself purely and objectively, only then is phenomenology possible. This is the deeper significance and value of an anti-psychologism such as Frege's.

Ordinary consciousness is based on forgetfulness of its a priori conditioning determining factors, for instance, temporality. But we must go deeper and inquire into what is even more forgotten: the 'self', the 'knower' and the 'agent'.

Works like Aristotle's De Anima and several key treatises of Plotinus can be seen as establishing the foundations of an authentic phenomenology. The Vedanta school as well as the rival but intimately connected Yogacara school likewise.

We view the above foundations as important elements in anti-physicalist and anti-functionalist arguments.

3. On causality, computability and the mathematical models of nature, including Hegel and Modern Topology. This is also relevant to anti-Quinean arguments in the philosophy of science.

4. Biology from an abstract point of view: take standard material from textbooks and reformulate it from a very abstract mathematical point of view to lay bare conceptual symmetries, connections and new theoretical perspectives.

5. Study the historical traditions and engage in an active defense of an ethics founded on universal human and animal rights and universal compassion. Promote critical awareness of unquestioned social values and assumptions regarding procreation.

Schopenhauer had at once great merit and great weakness. His version of Kantian idealism is very poor stuff and his criticism of his contemporaries does not involve any serious engagement. However this does not affect the profound insights of some fundamental aspects of his animal rights and compassion based ethics (quite compatible, in fact, with Kant) together with his interesting Platonic theory of aesthetics and art and a kind of Goethean biology.

(and continue paper on Analyticity and the A Priori)