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Huaping Lu-Adler provides a much-needed book on Immanuel Kant’s logic that considers a number of controversies that have been at play for more than fifty years, namely since the publication of Gerhard Lehmann’s edition of Kant’s Vor- lesungen uber Logik as volume 24 of the Akademie-Ausgabe in 1966. Strangely enough, while Benno Erdmann and Erich Adickes are remembered for their work on the Reflexionen (203), Lehmann does not receive any mention – not even for criticizing the accuracy of his edition, which is indeed not easy to defend. The editors of the later-discovered Vorlesungen likewise receive no mention. This does not take anything away, however, from the useful notes on sources and abbrevia- tions that open the volume, which in fact is not about editing Kant’s logical texts but rather about providing a complete account of his philosophy of logic. Lu-Adler sets off with the argument that, due to the peculiar challenges posed by Kant’s logic corpus, it is convenient to take the approach of the history of philosophical problems (see Marco Sgarbi, “Concepts vs. Ideas vs. Problems”, in: Begriffs-, Ideen- und Problemgeschichte im 21. Jahrhundert, Wiesbaden: Harras- sowitz, 2011, 69–80), which is the most apt for reconstructing a theory of logic that is maximally coherent, philosophically interesting and historically original. One cannot disagree with Manfred Kuehn that Kant, “like many of his contemporaries, dared to think for himself”, with the aim of being a Selbstdenker “in the service of science and humanity, not [a] member[.] of some sect” (18). However, against Lu-Adler’s claim that there “is no ready version of a history of problems in refer- ence to which Kant’s conception of logic might stand out as original” (17), one ought to point out that the problem of providing an introduction to logic is very old. It dates back to Galen’s Institutio logica, received an effective systematization in the Renaissance in the short treatise De natura logicae by Jacopo Zabarella, and was again reiterated after Kant by G. W. F. Hegel in the first pages of the Wissenschaft der Logik. Put very simply, the conundrum at the basis of the problem runs as follows: if logic is supposed to introduce the whole of philosophy, how can one provide a philosophical introduction to logic? (see Hans-Friedrich Fulda, Das Problem einer Einleitung in Hegels Wissenschaft der Logik, Frankfurt a. M.: Kloster- mann, 1965; Riccardo Pozzo, Kant und das Problem einer Einleitung in Kants Logik, Frankfurt a. M.: Lang, 1989).

This article introduces the notion of cultural innovation, which requires adapting our approach to co-creation. The argument opens with a first conceptualization of cultural innovation as an additional and autonomous category of the complex processes of co-creation. The dimensions of cultural innovation are contrasted against other forms of innovation. In a second step, the article makes an unprecedented attempt in describing processes and outcomes of cultural innovation, while showing their operationalization in some empirical case studies. In the conclusion, the article considers policy implications resulting from the novel definition of cultural innovation as the outcome of complex processes that involve the reflection of knowledge flows across the social environment within communities of practices while fostering the inclusion of diversity in society. First and foremost, cultural innovation takes a critical stance against inequalities in the distribution of knowledge and builds innovation for improving the welfare of individuals and communities.

A peculiar feature of the philosophy of Georg Friedrich Meier (1718–1777) lies in its being based on rhetorical principles. We are in front of an important construct that claims for attention in the context of the growing literature on eighteenth-century rhetoric. The syntagm ‘rhetoricised logic’ indicates a specific function of rhetoric as the basis for rethinking philosophical discourse. The paper shows that Meier's philosophical programme is consistently based on the trivium. On top of this, the paper compares Meier and Immanuel Kant on the ancient topos of the artes liberales, thus making it clear that the position of Meier can be assessed as a model for a rhetorically founded theory of knowledge, which was transformed and overcome by Kant.

The focus of this chapter is on the connections between being and essence, where “essence” is primarily understood as strict essence. The chapter discusses whether every entity has a strict essence; the author argues that plausibly not. It discusses whether truths about essence imply truths about existence; the author plumps for a positive answer to this question, but discusses several alternative views. It discusses whether essences should be understood as entities, and if so, what kind of entity they might be. It also discusses whether truths about essences are grounded not in entities in general but rather in the ways in which entities exist. Finally, the chapter assesses whether the properties an object strictly essentially has are also had as matter of modal necessity.

‘Social and Cultural Innovation’ is a syntagma that is receiving increased usage among researchers since it was the title chosen by the European Strategy Forum Research Infrastructures for the working group that deals with research infrastructures primarily connected with Social Sciences and the Humanities. Innovation refers to the creation of new products and services by bringing a new idea to the market. Economic growth turns on infrastructures, which provide access to services and knowledge, e.g. by overcoming the digital divide. The current migrant and refugee crisis has made it clear with extraordinary effectiveness that a most urgent objective is to work out policies of social and cultural innovation to the advantage of new citizens – policies that will make them feel welcome in full dignity.

This paper presents issues for the philosophy of books. Bibliophilia and bibliophobia are both virtues and vices. Constructing a library is also a philosophical tasks, for books are philosophical objects.

Il volume presenta gli atti (con l'aggiunta di tre contributi) del congresso di Roma dell'Institut International de Philosophie, che dal 1937 promuove i principi della ragione e della tolleranza nella cooperazione internazionale tra filosofi. Trattando delle relazioni tra filosofia e la sua storia, gli Entretiens de Rome hanno trovato collocazione nella collana «Lessico Intellettuale Europeo», che studia la storia della terminologia di cultura e scientifica, con attenzione alla migrazione culturale.

The literary genre of academic programs (orationes programmaticae, Programmschriften, Einladungssschriften) defines itself on the basis of the following requirements: they were (1) connected with a course; (2) printed on quarto or octavo signatures; and (3) distributed unbound free of charge at the expenses of the professor. To date, German eighteenth-century academic programs have not been made the subject of scientific investigations due to the difficulty of providing a strict definition of the genre. As a rule, their contents were provocative and hyperbolic, given the professor’s aim of gaining the benevolence of the students by condescending to their reasoning abilities. Most importantly, professors felt free to express themselves on issues they might not have gone into in fully fledged treatises. We are talking about texts that are mostly very little known, although we can identify as academic programs a number of renown writings by Wolff, Kant, Fichte, and Herbart, which gather new light by being pu...