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Aristotle mentions the four classes of existence in the introductory chapter of his book, Categories. These classes of existence are expressed by him as not in subject but predicated to subject, in subject but not peredicated to subject, both in subject predicated to subject and neither in subject nor predicated to subject. These are described by Fārābī and Ibn Rushd respectively as the universal essence, singular accident, universal accident and singular essence. In the logic of propositions, these classes of existence have an importance in the context of subject-predicate relation. From this point of view, only the universal entities, i.e. the universal essence and the universal accidents can be a predicament. Fārābī evaluates the situation of universals predicate in terms of giving information about the substance and accidents of the subject. Accordingly, the universal essence is given only information about the substance of subject, while the universal accident provides information on both the substance of subject and the of accident of subject. Ibn Rushd finds this approach of Fārābī wrong and therefore contrary to Aristotle’s purpose, in terms of the unity and multiplicity of the subject that the universals predicate. This study tries to analyze universal essence and accidents from the classes of assets that can be a predicate by means of the three mentioned philosophers. Here, first of all, Aristotle's classes of existence and Ibn Rushd's comments on it, and then Fârâbî’s approach to those who can become predicates are examined. Finally, based on the Ibn Rushd's criticisms on Fārābī, the difference between the two philosophers is evaluated.
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This study is an attempt to shed light on the relation between logic and linguistics seen through the prism of modality. In the last thirty years modality has been a challenge studied not only by leading representatives of linguistics but many other scientific disciplines, especially logicians. We will try to show what binds logic and linguistics in modality and what separates them.
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This paper is devoted to exploring the cultural background of the manifesto of the Cracow Circle, a philosophical group consisting of Józef Maria Bocheński, O.P., Jan Franciszek Drewnowski, Rev. Jan Salamucha and Bolesław Sobociński. The group was mentored by Jan Łukasiewicz and Rev. Konstanty Michalski. The manifesto of the Cracow Circle aimed to apply the programme of the Lvov-Warsaw School to Catholic theology and philosophy. Within the school, special emphasis was placed on Łukasiewicz’s version of the programme. The amendments to be carried out concerned: (a) refurbishing philosophical language to meet all the conditions of proper scientific discourse, (b) incorporating mathematical logic, (c) upgrading semiotics and methodology, and (d) using formal methods in philosophy. Four groups of circumstances are analysed as the milieu of the Cracow Circle at the beginning of the 20th century and in direct relation to the influential activities of its four founders: (a) esprit de l’époque, (b) state of philosophy, (c) state of logic, and (d) state of theology.
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In this paper the author recalls his meetings with J.F. Drewnowski, which took place near Warsaw. Drewnowski and others form the so-called Krakow circle (J. Salamucha, I.M. Bocheński, and also B. Sobociński were supported by J. Łukasiewicz and under the patronage of K. Michalski) intended to develop a program for improving Thomism by means of logic. After the war, the school of philosophy at the Catholic University of Lublin would be involved in its development, but over time it adopted a more and more critical approach. This is especially true of M.A. Krąpiec, the key Polish existential Thomist. The logician and methodologist S. Kamiński was less radical in his criticism, whereas J. Kalinowski maintained his logical approach. The author of this article, who is a member of the Lublin School of Philosophy, takes this opportunity to raise questions, make comparative remarks, and formulate general considerations.
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This paper considers and assesses the discussion between J. F. Drewnowski and S. Kamiński concerning how to apply logic in philosophy (more precisely: in general metaphysics within the Aristotelian-Thomistic tradition). In this debate, Drewnowski defended the position of the Krakow Circle according to which it is possible to apply the tools of formal logic in metaphysics. In opposition to Drewnowski, Kamiński formulated many arguments for the thesis that it is impossible to apply formal logic in philosophy. The second half of this paper draws some conclusions from this debate that are relevant to our current understanding of the application of logic in philosophy. n the final part of the paper we criticize Kamiński’s view, which is characteristic of the so-called Lublin philosophical school.
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This paper illustrates and critically evaluates Jan Franciszek Drewnowski’s philosophical views on mathematics and logic. It is based on four sources. The main source is his “Zarys programu filozoficznego” (“Outline of a Philosophical Program”) (1934). Further sources include two of Drewnowski’s papers, “Stosowanie logiki symbolicznej w filozofii” (“Application of symbolic logic in philosophy”) (1965) and “Uwagi o stosowaniu logiki symbolicznej” (“Remarks on applying symbolic logic”) (1967), as well as fragments from his diary. This paper aims to show how Drewnowski understood mathematics and mathematical theories, how he conceived logic and its role in science, as well as to what extent he was familiar with contemporary achievements in mathematical logic and the foundations of mathematics and his awareness of their relevance for the philosophy of mathematics.
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According to Aristotle, logic is a tool for philosophy. After nearly two and a half thousand years, we can say that not only logic, but also other formal tools and structures (algebra, topology, branched proof, induction) are tools for philosophical and also scientific consideration. Jan F. Drewnowski supported the use of formal tools in philosophy.In this article I describe Drewnowski’s position in relation to the formal study of philosophical problems (using logic and mathematical concepts). I also present contemporary formal solutions to certain philosophical problems, which can be understood as a justification for Drewnowski’s anticipation of the „power of formalism” and which in his time -were not always well received.
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The object of this article is scholastic logic in Lithuania. The author of the article concentrates on its historical beginning. It also describes the studied problems and teaching method applied in this logic. The article concludes that the beginning of scholastic logic in Lithuania should be dated back to 1507. In that year Vilnius’ Dominican monastery founded a school, in which a course of scholastic logic was delivered. Meanwhile, the philosophical and logical education of the laity in Lithuania was initiated by Jesuit Order, to which we should also be grateful for the development of scholastic logic. The article also concludes that scholastic Logic in Lithuania was an inseparable part of European scholasticism. In all scholastic Logic dealt basically with the same problems as well as applied the same method. The main features of the mentioned method are: authoritarianism, indifference to the facts of reality and excessive attention to details. On the other hand, this method is characterized by probabilism as well as by five-step argument technique that resulted in the scientific fairness of the researcher.
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Thomas Aquinas’ doctrine of transcendentals is here presented with regard to its inherent epistemic character. The doctrine will be analyzed with respect to the general problem of the possibility of the transcendental concepts’ development. The analysis results with the primacy of the secondary three transcendentals (aliquid, verum, bonum) as the key for the interpretation of the doctrine in general, as well as with the conclusion that the doctrine has a metaphysical, not theological character. Finally, the meaning of the doctrine of transcendentals is presented in the view of the development of the new Thomistic interpretation of metaphysics.
More...Възможности на една диференциална феноменология, изхождаща от Едмунд Хусерл
The article associates Husserl’s analytics of the living body (Leiblichkeit) and the division of the body into organic and physical body (Leib-Körper) in the Life-World, with the problem of the so-called “non-genuine localization” of experience (a problem that can be seen as inheriting the problem of indexicality from the time of Logical Investigation). At stake is not so much the reconstruction of Husserl’s intensive work on this topic throughout the 1920s and the 1930s as the outlining of the field of a differential phenomenology of incorporatedness, inspired by this heritage. The bodily dimension is conceived here as a process – as being flesh (leiben – an analogue of living itself, leben) that creates its own forms of spatiality, temporality, and living-with. Different configurations of incorporatedness stem from here, which can be analyzed as bodily modalizations since they concern the alterability of the being-so-and-so on the level of kinesthesis; the bodily modalizations are precisely kinesthetic, and the privileged modus is that of the “absolute here” of the body of experience. In the first section I present a case of everyday life bodily dissociation and I analyze the kinesthetic modality of “as if I’m there.” In the second section I offer an outline of the structure of the originary differential field in which the poles of kinesthetic habitualization and of reified corporality are formed. In the third section I discuss Husserl’s ideas regarding the doubling of space into physical and kinesthetical as well as the constitution of the so-called phantom body. In the fourth section I reinterpret Husserl’s conception of the incorporated ego through the ego’s division into a coenaesthetic and a habitual ego. Just like the Leib-Körper, the incorporated ego is constantly faced with the possibility her constitutive non-coincidence to be fractalized and turn into a partial or complete dissociation.
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The anonymous treatise De sex inconvenientibus was written by an author who presumably belonged to the group of Oxford Calculators. This text is important in the history of the development of mathematical physics in the Late Middle Ages, as it can be considered a link between the achievements of the older Calculators and the compendium of knowledge of the whole group, i.e. the work of John Dumbleton. The four questions discussed in this text concern the speed in the process of generation (De generatione), motion of alteration (De motu alterationis), motion of augmentation (De motu augmentationis) and in the local motion (De motu locali). The paper presents the sources of the work and explains what are — according to the author of this work — the most adequate methods used in considerations on measuring speed in movements. It also demonstrates the profound dependence of the author on his predecessors who had earlier dealt with the issues concerning movements.
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This paper tries to explore possible relations and differences between three kinds of contemporary theories about cognition and language: the approaches supporting the idea that there is a mental logic, the mental models theory, and the frameworks based upon probability logic. That exploration is made here by means of the analytic sentences and the revision of the way each of those types of theories can deal with them. The conclusions seem to show that the three kinds of theories address such sentences in a similar manner, which can mean that there can be more links between them than thought. Thus, it is argued, as a possibility, that the three theories can be accepted at the same time, and that it can be assumed that their differences refer just to the fact that they deal with dif¬ferent aspects of language and cognition. From other points of view, this has already been raised in the literature with regard to the three mentioned theories (especially, with regard to the approaches supporting a mental logic and the mental models theory). However, the point here is double: on the one hand, the link between these theories is now presented from another perspective (the one of the analytic sentences). On the other hand, the paper provides relations between the three frameworks at once from that very perspective and in a systematic way.
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In this study, the effect of an experimental intervention about non-routine problem solving on ninth grade students’ strategy use and success in solving these kinds of problems were examined. One group pretestposttest experimental design was used in the study. Pretest and posttest consisted of eight open-ended non-routine problems. Students solved 60 non-routine problems during the intervention that lasted 12 class periods. Problems requiring to use of guess and check, make a systematic list, work backward, look for a pattern, simplify the problem, logical reasoning, write an equation, and make a drawing strategies were used in the study. For the analysis of data, descriptive statistics, normality tests, and paired sample t-test were used. Findings highlight two important points: i) Ninth graders were quite successful in solving non-routine problems without any intervention, ii) given intervention increased students’ success in this respect.
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The aim of this study is to develop a measurement tool in order to see the level of logical thinking in humans. The study group consisted of a total of 600 randomly selected individuals studying at Kazım Karabekir Faculty of Atatürk University. In order to provide evidence for the validity of the scale, both the content and the construct validities were examined. For the scope validity, expert opinion was obtained through literature review. The rotated principal components analysis was used to gather information about the construct validity before its usage. As a result of the analysis, KMO value was found as 0.89. For construct validity, exploratory factor analysis was performed first. As a result of the analysis, the scale consisted of 25 items and 4 sub-dimensions. These dimensions were named as “Reasoning, D-T-G, Concept, Language-Meaning”. However, exploratory factor analysis as well as confirmatory factor analysis were applied. In addition, the reliability of the scale was examined. Cronbach's alpha coefficient was calculated for reliability. While the Cronbach's alpha reliability coefficient for the whole scale was 0.83, the Cronbach's alpha reliability coefficients for each sub-factor ranged between 0.71 and 0.83.
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The science of logic is undoubtedly an abstract science, but it is clear that it is a science built on the concepts abstracted from matter by the forms of judgment and inference by reason. As the facts fill the content of formal patterns established by the laws of reason, logic is divided into formal logic with regard to the laws of reason, and contextual logic with regard to the matter/phenomenal world. In this context, Yücel and Ağaoğlu divide the science of logic into two parts as formal and applied logic. In the section of formal logic, they analyze the formal logic issues in terms of both systematic and content aspects of classical logic while in the section of applied logic, they attempt to write an applied logic with a large accumulation of knowledge from the disciplines of modern methodology, philosophy of science and history of science. This effort is a very important and great effort for us, considering that the classical logic, which has been studied in depth in both eastern and western thought for centuries, has been given more emphasis on the formal side in the following centuries. Because the texts logic written by Yücel and Ağaoğlu under the title of Formal and Applied Logic has been shaped as a result of a search for the question and problem of how logic can be the method of modern sciences.
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The aim of this article is studying exemplification which is one of the kinds of reasoning in Peripatetic logic system from different aspects and coming up a discussion about some problems relating to exemplification. There are different logical structures and perspectives in Arabic-Islamic history of logic. The logical perspectives may have been understood in the frame of the questions of how logic has a structural integrity and what the main object of logic is. Different logical structures are not only differentiated with their points of view on general structure of logic, but also the research ways of the subtopics and problems of logic may have been changing according to the logical structures. In our opinion, exemplification subsubject has also been put forward on the basis of such different ways of investigation by the different logical structures. Exemplification, in addition to the usual short narratives in the history of logic, has the opportunity to be investigated from different aspects by considering different parts of the structure in Peripatetic logical structure. The discussion through exemplification has also a secondary purpose as providing an example relating to possible discussions about other subtopics of logic.
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Aristotle defines rhetoric as yet the ability to use the means of persuasion available in a given situation. The aim of rhetoric is to convince the interlocutor. Logic is a science of the laws of thinking. Logic is the knowledge of the rules and forms of logical and correct thinking or consistent thinking. This article will focus on the relationship between rhetoric logic. In doing so, the main points that we want to emphasize are that rhetoric should not be considered within the subjects of logic. Aristotle's logic (logos) by placing the center of the rhetoric on the science of the value of rhetoric by doing something new is to show. Moreover, although rhetoric and logic are separate fields, they show that they should always be in close relationship with each other. Rhetoric finds its value through logic. In daily life, rhetoric is like an integral pair with logic. Rhetoric and logic always need each other. The value of the rhetoric considered on a logical basis will always be high. The rhetoric, which is made in accordance with the rules of logic, will always be valid with the role that people play in their lives.
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Great Islamic philosopher Alfarabi has put forward remarkable views on philosophical thought from logic to philosophy, from physics to metaphysics. His contributions to the field of logic have always had a great impact. Fârâbî because of his studies about logic was called “al-mu‘allim al-thânî” in the sense of “second teacher” after Aristotle, who was the “first teacher”. Because Alfarabi established logic science into the Arabic language. He did this by finding the Arabic equivalents of Greek logic terms. This is not a simple translation activity; but re-conceptualization of logic in Arabic language. In that respect, establishing a science in another language means reestablishing that science in itself. Alfarabi successfully applied this conceptualization process for every subject of logic as a whole.
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