By Frederick Will
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Additional info for Beyond Deduction: Ampliative Aspects of Philosophical Reflection
Lakatos in 1963 drew a satirical analogy that can easily be applied more generally. Opposing the limitation of investigation in the philosophy of mathematics to what can be achieved by formal techniques carried on in mathematics, and objecting to the contention of A. Tarski that only those deductive systems which are strictly formalized are suitable as objects of scientific investigation, Lakatos wrote: Nobody will doubt that some problems about a mathematical theory can only be approached after it has been formalized, just as some problems about human beings (say concerning their anatomy) 43 AMPLIATIVE AND DEDUCTIVE PROCESSES can only be approached after their death.
During this time, indeed from the time of Hume's proclamation that custom (rather than reason) is the great guide of life; some important role has been assigned to these delineated processes in. the actual conduct of life and thought. But though the processes have been recognized as having important effects, their manner of producing these effects has not been widely regarded as one needing to. be 42 AMPLIATIVE AND DEDUCTIVE PROCESSES incorporated in reflective philosophical thought: this because the processes are not considered to be philosophically legitimating ones.
The first and now published part of this work has the title The Collective Use and Development of Concepts (1976); the second and third projected parts are correspondingly advertised as dealing respectively with the individual grasp and development of concepts, and the rational adequacy and appraisal of concepts. The discussion in Part I of that work exhibits clearly some of the serious disadvantages of treating rationality within the restrictions of a 26 AMPLIATIVE AND DEDUCTIVE PROCESSES theory of concepts.