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F. H. Bradley (1846–1924) was the foremost philosopher of the British Idealist school, which came to prominence in the second half of the nineteenth century and remained influential into the first half of the twentieth. Bradley, who was influenced by Hegel and also reacted against utilitarianism, was recognised during his lifetime as one of the greatest intellectuals of his generation, and was the first philosopher to receive the Order of Merit, in 1924. In this major work, originally published in 1883, Bradley discusses the basic principles of logic: judgment and inference. He rejects the idea of a separation between mind and body, arguing that human thought cannot be separated from its worldly context. In the second edition, published in 1922 and reissued here, Bradley added a commentary and essays, but left the text largely unaltered. Volume 1 contains Book 1 on judgment and Book 2 on inference

1. Formal, transcendental, and systematic logic -- 2. Method in systematic logic -- 3. Determinacy without appeal to the given -- 4. Concept, individuality, and self-determination -- 5. From concept to judgment -- 6. The forms of judgment and the types of universals -- 7. The system of syllogism -- 8. Objectivity in logic and nature.

A Useful Four-Valued Logic -- Ternary Simulation of Binary Gate Networks -- A Survey of the Theory of Post Algebras and Their Generalizations -- Many-Valued Algorithmic Logic as a Tool to Investigate Programs -- Local and Fuzzy Logics -- Appendix I: A Survey of Many-Valued Logic (1966–1974) -- Appendix II: List of Presentations -- Appendix III: List of Participants -- Index of Names -- Index of Subjects.

Abstract
In most countries where Islam is acknowledged as a, or the, source of legislation, abortion is permitted under certain conditions and at certain stages of pregnancy. This article examines some of these laws and argue that they represent a continuation of the logic that governed the views of pre-modern Muslim jurists on abortion, that is, harm aversion. However, these laws also add a 'modernist' twist to that logic – rather than repealing that logic altogether, modernist views on 'rights' and the advancement of medical knowledge and technology have influenced the priorities of Muslim jurists and lawmakers as far as abortion and the issues associated with it are concerned. This influence has furthermore been possible by a conscious selection and blending of pre-modern views to serve modern concerns. In all this, however, harm aversion remains the centrifugal principle, even when the abortion discourse in Muslim countries appears couched in the modernist discourse of rights.

Restitution, a perpetual presence in the life of the law, dwells on the margins of our modern legal landscape, and invokes a pre-legal moment in which injured parties bore the responsibility-or the privilege of themselves remedying the harms committed against them. This article explores the criminal sanction of restitution, and particularly restitution's surprising relationship with revenge. Rather than regarding bloodlust and the desire to cause suffering in those who first made us suffer as revenge's sine qua non, I argue that just as essential to revenge is a nostalgia for a prehistorical and prelegal time in which being wronged was an occasion not for recourse to the law, but for action. The article examines two distinct but related sites of restitutive justice within the contemporary criminal justice system where this fantasy of agency plays out. First turning to the victims'rights movement, observing that the movement has become ossified in a punitive logic that belies its pretensions toward a victim centered paradigm, the article then looks at the kinder, gentler restorative justice movement, which values rehabilitation and reintegration but is motivated as well by a vengeful impulse. The place of restitution in these movements emerges as the instantiation of a doubled fantasy of return to a state of equilibrium: on a leveled playing field occupied by wrongdoer and wronged, liberated from law's domination, a struggle between equals can result in the natural justice of a wrong repaid. This fantasy is born of nostalgia for an economy of revenge that exists only as an illusory ideal of agency vis-a`-vis those who wrong us, forever (or at least for now) kept at arm's distance by virtue of its institutionalization within a state that seeks to preserve its monopoly on force.

Martin Heidegger hat sich in seinem Denken immer wieder mit Fragen der Logik auseinandergesetzt. Die Beiträge dieses Bandes gehen dem Verhältnis Heideggers zur Logik nach und zeigen, inwiefern es möglich ist, Heideggers gesamten Denkweg als den Denkweg eines "Logikers" zu bezeichnen

To some extent, the early twentieth century revival of universal languages was the work of logicians and mathematicians. Pioneers of modern logic such as Frege, Russell and Peano wanted to overcome the diversity and deficiencies of natural languages. Through the rigour of formal logic, they aimed at providing scientific thinking with a reliable medium free from the ambiguity and inconsistencies of ordinary language. This article shows some interconnections between modern logic and the search for a common tongue that would unite scientists and people of all nations. The French mathematician and philosopher Louis Couturat is a key figure in understanding the interplay between these two movements. Through his work in composing the Ido language as an alternative to Esperanto, Couturat gave a new life to the Leibnizian idea of a universal characteristics. In addition, his multifaceted work provides a valuable insight into some political implications of early analytic philosophy.