# Heinrich Scholz

*First published Wed Aug 29, 2018*

Heinrich Scholz (1884–1956) was a German Protestant theologian, philosopher, and logician who supported the neo-positivistic scientific world view, applying it, however, to a scientific metaphysics as well. He helped to establish the academic field “Mathematical Logic and Foundations”, claiming the priority of language construction and semantics in order to solve foundational problems even outside mathematics. He was also the driving force for the institutionalization of Mathematical Logic in Germany and a pioneer in the historiography of logic.

- 1. Introduction
- 2. Life
- 3. Work
- 4. Conclusions
- Bibliography
- Academic Tools
- Other Internet Resources
- Related Entries

## 1. Introduction

Heinrich Scholz (1884–1956), German Protestant theologian,
philosopher, and logician, began his academic career as a Protestant
systematic theologian at the University of Breslau. He then moved to
the University of Kiel and in 1928 to the University of Münster
in Westphalia. His *Religionsphilosophie* (Scholz 1921) became
particularly influential in Protestant Theology. Inspired by Alfred
North Whitehead’s and Bertrand Russell’s *Principia
Mathematica* (Whitehead and Russell 1910–1913) he changed
his research area to Mathematical Logic and Foundations. He was
successful in establishing the “*Schule von
Münster*” (“Münster School”) of
logicians and in founding the first academic department for
Mathematical Logic in Germany, the “*Institut für
Mathematische Logik und Grundlagenforschung*”
(“Institute for Mathematical Logic and Foundational
Research”) in Münster, still in existence today. Scholz
combined research on logical calculi with an epistemological Platonism
and openness for metaphysical approaches. Nevertheless, he felt close
to the scientific world view of Logical Empiricism. Furthermore, with
his *Geschichte der Logik* (Scholz 1931a) Heinrich Scholz was a
pioneer in the historiography of logic.

## 2. Life

### 2.1 Academic Career

Heinrich Scholz was born on December 17, 1884 in Berlin. His father
was a Protestant parson (on Scholz’s biography and his work cf.
Elstrodt and Schmitz 2013; Hermes 1958; Meschkowski 1984; Molendijk
1991; Molendijk 2005; Peckhaus 2008; Ritter, Hermes and Kambartel
1961; Wernick 1944). He studied Protestant Theology and Philosophy in
Berlin. Among his teachers were the Prussian Protestant theologian
Adolf von Harnack (1851–1930), the neo-Kantian philosopher Alois
Riehl (1844–1924) and the neo-idealist philosopher Friedrich
Paulsen (1846–1908). In 1911 he completed his
*Habilitation* in the Philosophy of Religion and Systematic
Theology. He obtained an additional doctoral degree in Philosophy at
the University of Erlangen in 1913. In 1917 he was appointed to a full
professorship in the Philosophy of Religion and Systematic Theology at
the University of Breslau in Silesia, today Wrocław, Poland. He
also received an honorary doctorate from the Theological Faculty of the
University of Berlin. Four years later, in 1921, he was appointed to
the chair for Philosophy in Kiel, before finally accepting the offer of
a professorial chair at the University of Münster in 1928. There
he first served as professor of Philosophy. He developed a close
relationship with Karl Barth, one of the main representatives of
Kerygmatic and Dialectic Theology, who taught Protestant Theology in
Münster from 1925 on (cf. Molendijk 1991, ch. 3). Scholz changed
his main research area to Mathematical Logic and Foundations, and
officially taught the subject from 1936 on. In 1943 the denomination of
his chair was changed to *Mathematical Logic and Foundations*.
The institute of this name was founded in 1950. Scholz retired in 1952.
He died in Münster on December 30, 1956.

### 2.2 Institute for Mathematical Logic and Foundations

The “Memorandum about the New Mathematical Logic and Foundations” written for the Reichs- und Preußischen Minister für Wissenschaft, Erziehung und Volksbildung (Imperial and Prussian Secretary for Science, Education and National Instruction) on January 15, 1938 (Scholz 1938) shows that for Scholz this new subject went beyond symbolic or mathematical logic, but included applications of logical analysis to foundational problems in general. According to Scholz, the new subject was prepared by Gottfried Wilhelm Leibniz (1646–1716), created by Gottlob Frege (1848–1925), and taken up by David Hilbert (1862–1943) who, adopting Bertrand Russell’s (1872–1970) elaboration of Frege’s creation, made it the subject of deep investigations aiming, e.g., “at a consistency proof for classical logic”, and with this, of classical mathematics (presupposing the logicist reduction of mathematics to logic). This new approach was, according to Scholz, directed against Kant’s opinion that “foundational questions of any kind in principle cannot be treated with mathematical methods and with mathematical means of construction and research questions”. Its task was a deepening and clarifying of foundations by combining structural investigations and the analysis of the context of application.

From the beginning Scholz taught in Münster to a large extent on logic, in particular “logistic” logic, as the new, i.e., formal, symbolic, algebraic, algorithmic or mathematical logic was called since the Second International Congress for Philosophy at Geneva in 1904 (cf. Couturat 1904; Scholz 1931a, 57). In April 1936 he received an official extension of his philosophical appointment to “Logistic Logic and Foundations”. In the same year the “Section B” (consisting of Scholz’s chair and the academic and non-academic staff attached to it) of the Philosophical Seminar was renamed “Logistic Section”. The next step was taken in 1938 when the “section” became a “seminar” of its own. The denomination of Scholz’s chair was changed to “Philosophy of Mathematics and Science with Special Consideration of the New Logic and Foundations”. In 1943 the denomination was changed again to “Mathematical Logic and Foundations”. The “Logistic Seminar” was renamed “Seminar for Mathematical Logic and Foundations” in 1946, and finally, in 1950, it was renamed again, and elevated in organizational status, to “Institute for Mathematical Logic and Foundations” (cf. Schmidt am Busch & Wehmeier 2005a).

Scholz was also politically effective in promoting his field. He
assembled the “Gruppe von Münster” (later
“Schule von Münster”) and encouraged a number of his
students to undertake studies in logic and foundations, placing some
of them in academic positions. They obtained important results in the
theory of the predicate calculus, the theory of axiomatic systems,
metamathematics, semantics and abstraction theory. Among them were
Friedrich Bachmann (1909–1982), Albrecht Becker (1907–?),
Gisbert Hasenjaeger (1919–2006), Hans Hermes (1912–2003),
Walter Kinder (1909–?), Karl Schröter (1905–1977),
and Hermann Schweitzer (1909–?). For the publication of the
results of his school and related investigations Scholz founded the
series *Forschungen zur Logik und zur Grundlegung der exakten
Wissenschaften* (eight issues 1937–1943, n.s. reprinted as
Scholz, ed. 1970), among them the outstanding book by Heinrich Scholz
and Hermann Schweitzer *Die sogenannten Definitionen durch
Abstraktion* with its elaboration of modern abstraction theory
using equivalence classes (Scholz and Schweitzer 1935).

In trying to establish a world-leading center of logic at
Münster, he was able to obtain Frege’s *Nachlass*
for his Münster chair in 1935. Later he added to this collection
the papers of the German algebraist of logic, Ernst Schröder
(1841–1902), which he had obtained from the library of the
Technical University of Karlsruhe. It is one of the tragic events of
World War II that Frege’s and Schröder’s papers are
lost, perhaps destroyed during the bomb attacks on Münster in
March 1945 (cf. Peckhaus 1993; Wehmeier and Schmidt am Busch
2000). Scholz had intended to publish a three volume edition of
Frege’s posthumous work and correspondence. Most of the
typewritten copies Scholz had made of the original material were
saved (on the Frege papers cf. Scholz and Bachmann 1936).

In the beginning of the 1930s Münster still stood in the shadow
of Göttingen and Berlin as a center of research on logic.
Nevertheless, Scholz tried to establish a world center for research on
logic and foundations. After the National Socialists' seizure of
power, most of German language logicians lost their positions and were
forced into emigration. Only Münster survived as a place where
research on logic and foundations could be done. Scholz was successful
in resisting the attacks from the side of the so-called
“Deutsche Mathematik”, a National-Socialist racist
movement emphasizing the mathematical work of German “national
comrades” (*Volksgenossen*). The Munich mathematician Max
Steck (1907–1971) was particularly hostile. Steck's
book, *Das Hauptproblem der Mathematik* (1942)*,* is
directed against logicism, the axiomatic method and metamathematics,
as proposed by logicians and mathematicians close to Hilbert and his
school. Steck labeled David Hilbert’s formalism as a
“simply catastrophic” mental one-sidedness, a
“decadence” from the perspective of intellectual history
(Steck 1942, p. 205). In several places Scholz is attacked as
Hilbert’s spokesman. Steck calls Scholz’s Münster
School a “transplantation of the earlier so-called Vienna Circle
to Münster in Westphalia” (p. 176).

During the Third Reich Scholz served as a kind of information broker, mediating contacts between émigrés and those who stayed behind. He was able to support his Polish friends, helping, e.g., to rescue Jan Salamucha (1903–1944) from the concentration camp in Sachsenhausen in 1940 (an action for which German authorities threatened him with removal from his professorial chair). He supported Alfred Tarski (1901–1983) who had emigrated to the U.S.A., by maintaining contact with his wife and his two children, who still lived in Warsaw. He supported Jan Łukasiewicz (1878–1956) and his wife financially and was eventually able to help them to leave Poland and to hide in Germany. They feared for their lives in case the Red Army would conquer Poland (cf. Bolewski and Pierzchała 1989, Schreiber 1999, Peckhaus 1998–1999, Schmidt am Busch and Wehmeier 2005b).

### 2.3 Logical Empiricism

Scholz and his followers adopted the scientific world view as advocated by the philosophers of the neo-positivistic movement, in particular of the Vienna Circle and the Berlin Society for Scientific Philosophy. But contrary to this movement, he applied the scientific world view even to metaphysics. This was observed with reservations. Otto Neurath, e.g., mentioned Scholz and the Münster Group as having contributed much of value, but Scholz “represents nevertheless a full blown metaphysics” (Neurath 1937, reprint Neurath 1981, pp. 804–805) which has to be rejected. The relation between Neurath and Scholz remained ambivalent. They at least met at the First International Congress for Unity of Science at Paris in September 1935. The congress saw the establishment of a committee for the standardization of logical symbolism with members of the Vienna Circle, the Hilbert School and the Münster Group. The initiative had come from Scholz and his school. The results of the committee’s negotiations were presented at the Forth International Congress for the Unity of Science at Cambridge (England) in July 1938 (cf. Peckhaus 2008, pp. 78–80; Behman et al. 1937/38).

## 3. Work

### 3.1 Philosophy of Religion

Scholz dedicated his *Religionsphilosophie* (1921) to his
teachers Adolf von Harnack and Alois Riehl (on Scholz’s
philosophy of religion cf. Molendijk 1991, Ratschow 1958, Stock 1987,
Wimmer 2005). According to Scholz, philosophy of religion does not
deal with religion as such, but with its possibility, based on the
fact of its reality in the sense of Kant’s critical philosophy
(p. VIII). Religion becomes, thus, a philosophical problem. Scholz
defines philosophy of religion in the widest sense as the application
of philosophical means and presupposition of reasoning to the fact of
religion (pp. 1–2). Religion is understood as part of culture
being the epitome of creations of the human mind, the existence of
which is preferred to their non-existence (p. 14). The object of
analysis is empirical religion, i.e. religion as it is practiced in
real life or as it is tangible. With this he deviates from
constructive types of the philosophy of religion as they can be found,
e.g., in the work of Immanuel Kant. In conclusion he determines that
philosophy of religion has an integrating function in a philosophy of
cultural values. It consists in philosophical reflection on tangible
(*erlebbare*) religion as it is practiced and, in particular,
in reflection on expressions of religious consciousness whose truth is
subject to reason. So religion never ceased to be a philosophical
problem.

### 3.2 Logic and Foundations

The year 1921 marks a big change in Scholz’s focus of
philosophical research. He himself tells the story that he discovered
his love for mathematical logic by accidentally coming across
Whitehead’s and Russell’s *Principia Mathematica*
(Whitehead and Russell 1910–13, cf. Peckhaus 2005) in the
library of the University of Kiel. This work convinced Scholz of the
significance of mathematics, although he had at that time no deeper
knowledge of this subject. As a full professor of Philosophy he
decided to begin formal university studies of Mathematics and
Theoretical Physics. After having moved to Münster, Scholz
focused his research on Mathematical Logic and Foundations.

He worked particularly on the borderline between Mathematics and
Philosophy, motivated by the problem of distinguishing logical calculi
from general calculi. He supported David Hilbert’s foundational
program having led to Metamathematics and Proof Theory, but focused on
language and semantics. Language is necessary to present logical
systems. He suggests a formalized language with a degree of exactness
even exceeding the exactness of mathematical languages. He calls this
language “Leibniz language” *L* (cf. Scholz
1944). Leibniz languages are symbolic languages with exactly defined
means of expression. Each expression is a finite string of characters
using a given symbolism according to well-determined rules. If the
means of expression are restricted in such a way that (1) these
expressions always have sense, and (2) it is decidable whether the
produced expressions are true in all possible worlds (universally
valid, *allgemeingültig*), then *L* is called a
“Universal Leibniz Language”. A universally valid
fundamental expression is called a Leibniz Theorem. A logic calculus
is defined as a set of truths presentable by a Leibniz theorem over
*L*.

The close relation between logic and metaphysics is the topic of
Scholz’s book *Metaphysik als strenge Wissenschaft*
(Scholz 1941). In this book metaphysics is dealt with as an ontology in
the sense of a theory comprising the entirety of truths. It can be
linguistically expressed and it deals with things which can be
understood as individuals. These truths are not restricted to
particular domains, but are valid for all non-empty domains in all
possible worlds (pp. 13–14). Metaphysics as a rigorous science implies
the construction of a formalized “precision language”. In
this book Scholz uses the language of first order predicate calculus
with identity. A central notion is “universal validity”
(*Allgemeingültigkeit*), understood as a metaphysical
notion (validity in all possible worlds). This notion is applied to an
axiomatized theory of identity and difference.

Scholz analyzed classical metaphysical doctrines with his logical
tool of a predicate calculus with identity. His considerations are
based on a special variation of a Platonic ontology combined with
Leibniz’s notion of possible worlds, the Frege-Russell
mathematical logic, Hilbert’s axiomatic method and Tarski’s
semantics. This approach found its final expression in the influential
textbook *Grundzüge der mathematischen Logik* which was
elaborated, co-authored, and published by Gisbert Hasenjaeger after
Scholz’s death (Scholz and Hasenjaeger 1961). Hasenjaeger later
called its philosophical background “discrete ontology”, a
realistic position: “The world of concrete (or also abstract)
things *consists* just *of things* which have some
features and do not have others; between them some relations are given,
others not” (Hasenjaeger 1962, pp. 30–31).

In 1952 Scholz published together with Hans Hermes the section
“Mathematische Logik” in the *Enzyklopädie der
Mathematischen Wissenschaften* (Hermes and Scholz 1952), a
comprehensive survey of classical, bivalent and decidable logic. They
focused on sentential logic based on the notion of universal validity
(*Allgemeingültigkeit*). They argued for the priority of
semantical over syntactical considerations.

### 3.3 Historiography of Logic

Scholz’s most important contributions to the development of
logic can be seen in his contributions to the historiography of logic.
He stressed the value of the contributions of Gottfried Wilhelm
Leibniz (1646–1716) and Bernard Bolzano (1781–1848) for
the emergence of modern logic. He applied the method of logical
analysis to classical philosophical texts, reconsidering, e. g.,
Anselm’s proof of the existence of God (Scholz 1950/51),
Descartes’s *cogito* argument (Scholz 1931b), and
Kant’s transcendental deduction (Scholz 1943/44). He devoted
considerable efforts to the study of Gottlob Frege’s work
(cf. Sundholm 2005) and promoted David Hilbert’s metamathematics
(Scholz 1942). With his *Geschichte der Logik* (1931a),
Heinrich Scholz was a pioneer in the historiography of modern
logic. Scholz restricted his presentation to formal logic or
logistics. He reconstructs its development starting with
Aristotle’s logic, discussing the Stoic modifications, medieval
and early modern variations, arriving at Franz Brentano’s
(1838–1917) contributions, whom he called the “only
original figure among the German formal logicians [in philosophy] of
the 19^{th} century after *Bolzano* and prior
to *Husserl*” (pp. 46–47). For Scholz, the modern
shape of logic starts with Leibniz: “We speak of a sunrise
mentioning the great name of *Leibniz*. With him a new life of
Aristotelian logic begins, which finds its most beautiful
manifestation in our days in the modern exact logic in the form of
logistics” (p. 48). He highlighted Gottlob Frege as “the
greatest genius of the new logic in the 19^{th} century”
(p. 57). According to Scholz, he did more than any other logician for
the interpretation of fundamental mathematical concepts with the help
of fundamental concepts of logic operating on the basis of exactly
defined principles. With this he raised the logical calculus to a
level which made the Leibnizian “game with signs”
possible.

## 4. Conclusions

Heinrich Scholz was important as an integrating figure in the
development of logic in the first half of the 20^{th} century.
He kept Mathematical Logic in touch with Philosophy. With his focus on
semantics he set the agenda for the development after World War II.
Important academics of German postwar logic, including Gisbert
Hasenjaeger and Hans Hermes, were his students.

## Bibliography

### Primary Literature

- Hermes, H., and Scholz, H. 1952,
*Mathematische Logik*, Leipzig: Teubner (*Enzyklopädie der mathematischen Wissenschaften*, 2nd edition, Volume 1, Part 1, Number 1). - Scholz, H., 1921,
*Religionsphilosophie*, Berlin: Reuther & Reichard; 2nd revised edition 1922. - –––, 1931a,
*Geschichte der Logik*, Berlin: Junker und Dünnhaupt; 2^{nd}unaltered edition as*Abriß der Geschichte der Logik*, Alber: Freiburg i.Br., 3^{rd}edition 1967. - –––, 1931b, “Über das Cogito, ergo
sum,”
*Kantstudien*36, 126–147; reprinted in Scholz 1961, 75–94. - –––, 1938, “Memorandum about the New Mathematical Logic and Foundations” written for the Reichs- und Preußischen Minister für Wissenschaft, Erziehung und Volksbildung on January 15, 1938, copy in the Behmann papers, Staatsbibliothek zu Berlin. Preußischer Kulturbesitz, Nachl. 335.
- –––, 1941,
*Metaphysik als strenge Wissenschaft*, Köln: Staufen-Verlag. - –––, 1942, “David Hilbert. Der Altmeister der
mathematischen Grundlagenforschung”,
*Kölnische Zeitung*No. 32, Jan. 18, 1932; enlarged version in Scholz 1961, 279–290. - –––, 1943/44, “Einführung in die Kantische Philosophie,” lecture notes, reprinted in Scholz 1961, 152–218.
- –––, 1944, “Logik, Grammatik,
Metaphysik”,
*Archiv für Rechts- und Sozialphilosophie*36 (1943/44), 393–493; reprinted in Scholz 1961, 399–436. - –––, 1950/51, “Der Anselmische
Gottesbeweis,” part 1 of the lecture course
*Einführung in die Philosophie*, reprinted in Scholz 1961, 62–74. - –––, 1961,
*Mathesis Universalis. Abhandlungen zur Philosophie als strenger Wissenschaft*, ed. by H. Hermes, F. Kambartel, and J. Ritter, Basel and Stuttgart: Benno Schwabe & Co. - Scholz, H. (ed.), 1970,
*Forschungen zur Logik und zur Grundlegung der exakten Wissenschaften*, n.s., nos. 1–8, Hildesheim: Gerstenberg. - Scholz, H. and Bachmann, F., 1936, “Der wissenschaftliche
Nachlass von Gottlob Frege”, in
*Actes du congrès international de philosophie scientifique Sorbonne, Paris 1935*, Vol. VIII:*Histoire de la logique et de la philosophie scientifique*, Paris: Hermann, 24–30. - Scholz, H., and Hasenjaeger, G., 1961,
*Grundzüge der mathematischen Logik*, Berlin/Göttingen/Heidelberg: Springer (*Grundlehren der mathematischen Wissenschaften*d,; 106). - Scholz, H., and Schweitzer, H., 1935,
*Die sogenannten Definitionen durch Abstraktion. Eine Theorie der Definitionen durch Bildung von Gleichheitsverwandtschaften*, Leipzig: Kommission bei Felix Meiner (*Forschungen zur Logistik und zur Grundlegung der exakten Wissenschaften*, 3).

### Secondary Literature

- Behman, H., P. Bernays, and H. Scholz, 1937/38, “Bericht des
Komitees zur Vereinheitlichung der logischen Symbolik”,
*Erkenntnis*, 7(1): 386–390. - Bolewski, A., and Pierzchała, H., 1989,
*Losy polskich pracowników nauki w latach 1939–1945. Straty osobowe*, Wrocław: Zakład narodowy imienia ossolińskich wydawnictwo. - Couturat, L., 1904, “Logique et philosophie des
sciences”,
*Revue de Métaphysique et de Morale*12, 1037–1077. - Elstrodt, J., and Schmitz, N., 2013, “Prof. Dr. theol. Dr.
phil. Dr. theol. h.c. Heinrich Scholz (1884–1956)” in
*Geschichte*[developing history of mathematics at the University of Münster], Ch. 5.2, pp. 111–118 (link). - Hasenjaeger, G., 1962,
*Einführung in die Grundbegriffe und Probleme der modernen Logik*, Freiburg/München: Alber. - Hermes, H., 1958, “Heinrich Scholz. Die Persönlichkeit
und sein Werk als Logiker,” in
*Heinrich Scholz. Drei Vorträge gehalten bei der Gedächtnisfeier der Math.-Naturw. Fakultät der Universität Münster am 20. Dezember 1957*, Münster: Aschendorff, 25–45. - Meschkowski, H., 1984, “Heinrich Scholz. Zum 100. Geburtstag
des Grundlagenforschers,”
*Humanismus und Technik. Jahrbuch*27, 28–52. - Molendijk, A.L., 1991,
*Aus dem Dunklen ins Helle. Wissenschaft und Theologie im Denken von Heinrich Scholz. Mit unveröffentlichten Thesenreihen von Heinrich Scholz und Karl Barth*, Amsterdam/Atlanta: Rodopi (*Amsterdam Studies in Theology*; 8). - –––, 2005, “Ein standfester Mensch. Bemerkungen zum Werdegang von Heinrich Scholz,” in Schmidt am Busch and Wehmeier (eds.) 2005, 13–45.
- Neurath, O., 1937, “Die neue Enzyklopädie des
wissenschaftlichen Empirismus”,
*Scientia*(Milan), Dec. 1937, 309–320, reprinted in Neurath 1981, 801–811. - –––, 1981,
*Gesammelte philosophische und methodologische* *Schriften*, Vol. 2, ed. by R. Haller and H. Rutte, Vienna: Hölder-Pichler-Tempsky.- Peckhaus, V., 1993, Review of Molendijk 1991,
*History and Philosophy of Logic*14, 101–107. - –––, 1998/99, “Moral Integrity During a Difficult
Period: Beth and Scholz”,
*Philosophia Scientiae*3, No. 4, 151–173. - –––, 2005, “Heinrich Scholz als Metaphysiker,” in Schmidt am Busch and Wehmeier (eds.) 2005, 69–83.
- –––, 2008, “Logic and Metaphysics: Heinrich Scholz
and the Scientific World View,”
*Philosophia Mathematica*(III) 16, 78–99. - Ratschow, C.H., 1958, “Heinrich Scholz der Theologe und der
Christ,” in
*Heinrich Scholz. Drei Vorträge gehalten bei der Gedächtnisfeier der Math.-Naturw. Fakultät der Universität Münster am 20. Dezember 1957*, Münster: Aschendorff, 10–24. - Ritter, J., Hermes, H., and Kambartel, F., 1961, “Vorwort,” in Scholz 1961, 7–23.
- Schmidt am Busch, H.-C., and Wehmeier, K.F., 2005a, “‘Es ist die einzige Spur, die ich hinterlasse’ – Dokumente zur Entstehungsgeschichte des Instituts für Mathematische Logik und Grundlagenforschung”, in Schmidt am Busch and Wehmeier (eds.) 2005, 93–101.
- Schmidt am Busch, H.-C., and Wehmeier, K.F., 2005b, “Heinrich
Scholz und Jan Łukasiewicz”, in Schmidt am Busch and
Wehmeier (eds.) 2005, 119–131; English version as “On the
relations between Heinrich Scholz and Jan Łukasiewicz,” in
*History and Philosophy of Logic*28 (2007), 67–81. - Schmidt am Busch, H.-C., and Wehmeier, K.F. (eds.), 2005,
*Heinrich Scholz. Logiker, Philosoph, Theologe*, Paderborn: mentis. - Schreiber, P., 1999, “Über Beziehungen zwischen Heinrich
Scholz und polnischen Logikern”,
*History and Philosophy of Logic*20, 97–109. - Stock, E., 1987,
*Die Konzeption einer Metaphysik im Denken von Heinrich Scholz*, Berlin and New York: de Gruyter (*Theologische Bibliothek Töpelmann*; 44). - Steck, M., 1942,
*Das Hauptproblem der Mathematik*, Berlin: Dr. Georg Lüttke Verlag. - Sundholm, G., 2005, “Heinrich Scholz between Frege and Hilbert”, in Schmidt am Busch and Wehmeier (eds.) 2005, 103–117.
- Wehmeier, K.F. and Schmidt am Busch, H.-C., 2000, “Auf der
Suche nach Freges Nachlaß,” in Gottfried Gabriel and Uwe
Dathe (eds.),
*Gottlob Frege. Werk und Wirkung. Mit den unveröffentlichten Vorschlägen für ein Wahlgesetz von Gottlob Frege*, Paderborn: Mentis, 267–281. English version as “The Quest for Frege’s Nachlass,” in M. Beaney and E. Reck (eds.),*Critical Assessments of Leading Philosophers: Gottlob Frege*, vol. I, London: Routledge 2005, 54–67. - Wernick, G., 1944, “Heinrich Scholz als Philosoph. Eine
entwicklungsgeschichtliche Studie,”
*Archiv für Rechts- und Sozialphilosophie*37, 1–12. - Whitehead, A.N., and Russell, B., 1910–1913,
*Principia Mathematica*, 3 volumes, Cambridge: Cambridge University Press; 2^{nd}edition, 1925–1927. - Wimmer, R., 2005, “Die Religionsphilosophie von Heinrich Scholz,” in Schmidt am Busch and Wehmeier (eds.) 2005, 47–68.

## Academic Tools

How to cite this entry. Preview the PDF version of this entry at the Friends of the SEP Society. Look up this entry topic at the Indiana Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers, with links to its database.

## Other Internet Resources

- Heinrich Scholz (
*Logiker*), in the German Wikipedia. - Heinrich Scholz, entry in the English Wikipedia.
- Elstrodt, J., and Schmitz, N.,
*Geschichte*, developing history of mathematics at the University of Münster, on Scholz Ch. 5.2, pp. 111–118). *Scholz-Archiv*,*Westfälische Wilhelms-Universität Münster*.

### Acknowledgments

The editors would like to thank Kai Wehmeier for his efforts as an external referee and an editor of this entry.