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Jc Beall’s current and potential impact on the continental philosophy of non-classical logics

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Abstract

The continental philosophy of non-classical logics is a relatively new field that seeks to determine whether any aspects of certain continental philosophers’ thinking can be characterized in terms of non-classical logics. Some of the main figures that have been examined so far are Martin Heidegger, Jacques Derrida, Gilles Deleuze, and François Laruelle. Although many of these studies are grounded in the writings of Graham Priest, who wrote some of the seminal texts in the field, Jc Beall’s work also features prominently in a number of cases. After surveying this field and highlighting Beall’s influence within it, I claim that it can be substantially expanded by making further uses of Beall’s writings, especially ones that introduce non-classical logics in ways that are especially suitable for this particular field of study and also that discuss such topics as negation, subclassical logics, logical pluralism, and glutty futures.

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Notes

  1. See, for instance, Critchley (1997), Mullarkey (2006), Mou and Tieszen (2013), Vrahimis (2013), Bell et al. (2016), Rinofner-Kreidl and Wiltsche (2016), Arnold (2020), and Bell (2022).

  2. We will exclude studies that examine this topic but ultimately do not defend the claim that Derrida’s logic can be understood as non-classical, as, for instance, Davies (2001, pp. 25–40).

  3. In other places too, Stocker discusses themes of contradiction and inconsistency in Derrida’s philosophy (Stocker, 2003, pp. 42–43, 48, 63–65, 2006, pp. 19–21, 27–28, 33, 66–72, 134, 159–160).

  4. As before, we will exclude works that may deal extensively with the topic but ultimately do not strongly defend the claim that Heidegger’s thinking can be best understood using non-classical logic, as, for instance, Waghorn (2014, pp. 85–101), Janz (2021), McManus (2022), and Witherspoon (2022).

  5. Nicholas Waghorn examines Priest’s Heidegger studies on nothing but notes that “Priest tends to focus more on the paradoxes of expressibility that arise from Heidegger’s attempts to speak about ‘nothing’ and ‘Being’ than the ontological paradox that seems to be associated with ‘nothing’” (Waghorn, 2014, p. 95).

  6. Again, we exclude works that examine Deleuze’s logic but may not strongly defend the claim that he uses a non-classical logic, as, for instance, Olkowski (2012, 2021).

  7. However, Bell does not think we can find dialetheism in Deleuze’s theory of concepts (Bell, 2010).

  8. Shores also considers the possibilities of Deleuze favoring fuzzy or intuitionistic logic but ultimately finds strong reason to think he did not (Shores, 2021, pp. 56–60, 137–174). On Deleuze and fuzzy logic, see also Olkowski (2021, pp. 32–34).

  9. I am included among them, and my recommendation in this case is merely a suggestion for the continentally trained reader’s consideration, based on my own experiences.

  10. For instance, Haack (1996), Restall (2000, 2006), and Beall and van Fraassen (2003).

  11. Or otherwise, with Beall’s first edition (Beall, 2010).

  12. Priest, for instance, discusses this issue with regard to Heidegger’s critical remarks about logic (Priest, 2001, pp. 248–249).

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  1. Department of Philosophy, Middle East Technical University, Ankara, Turkey

    Corry Shores

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Shores, C. Jc Beall’s current and potential impact on the continental philosophy of non-classical logics. AJPH 2, 19 (2023). https://doi.org/10.1007/s44204-023-00071-5

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