Philosophy of Logic
Volume 8, Issue 2 , November 2017, , Pages 97-122
Abstract
In article of “social factors in mathematical and logical knowledge” The Author shows that social factors are determinant in logical and mathematical knowledge as differences of mathematicians, variety of contradiction in Reductio ad absurdum, deconstruction in infinite values, Wittgenstein`s ...
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In article of “social factors in mathematical and logical knowledge” The Author shows that social factors are determinant in logical and mathematical knowledge as differences of mathematicians, variety of contradiction in Reductio ad absurdum, deconstruction in infinite values, Wittgenstein`s analysis of Sum, change of the concept of evidence in history, Begging the question of proof of axioms, Begging the question of justification of logical rules by the value tables, Prior`s argument against formalists, absence of preference for psychological explanations against sociological ones, paradoxes of material implication, To appeal to intuition rather than reasoning, the critique of circular reasoning, conventionality of logical rules, harvest paradox … In analysis of this evidences, first, I determined minimalistic evidences as the principle of contradiction, modus ponens, reductio ad absurdum. Second, I analyzed the cases as Infinite values, Wittgenstein`s point of view, value tables, Prior`s argument, convention, Lack of necessity in obviousness of concepts in the obvious propositions, uncertain conceptions… At last I showed that social factors are not considered essential in logical and mathematical knowledge.
Gholam Reza Zakiani; Mohammad Amin Baradaran Nikou
Volume 6, Issue 1 , March 2015, , Pages 43-71
Abstract
According to Smith, Organon for Aristotle is a special means to demonstrate that first philosophy is possible. For him, it’s incorrect to think that the aim of Organon is the introduction of Aristotle’s methodological theories. In Posterior Analytics, Aristotle by a demonstration tries to ...
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According to Smith, Organon for Aristotle is a special means to demonstrate that first philosophy is possible. For him, it’s incorrect to think that the aim of Organon is the introduction of Aristotle’s methodological theories. In Posterior Analytics, Aristotle by a demonstration tries to show that an undemonstrative knowledge is necessary and sufficient condition for demonstrative knowledge (episteme). The aim of undemonstrative knowledge is the aim of first philosophy, that is, coming to the first principles of any science. Smith considers the demonstration in question depends on other Aristotle’s logical theories in Organon involving theories of definition, predication, dialectic, categories, and deduction. Furthermore, in the last section of Posterior Analytic, Aristotle expressing a process called Nous shows that coming to the undemonstrative knowledge is possible.
Gholam Reza Zakiani; Mohammad Amin Baradaran Nikou
Volume 4, Issue 2 , September 2013, , Pages 65-93
Abstract
What Aristotle codified in Organon is not only the science of logic, but also the logic of science or methodology. Until now, Aristotle’s interpreters have agreed that the Theory of Demonstration and Syllogistic method have central role in the Aristotelian methodology, and the other parts of his ...
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What Aristotle codified in Organon is not only the science of logic, but also the logic of science or methodology. Until now, Aristotle’s interpreters have agreed that the Theory of Demonstration and Syllogistic method have central role in the Aristotelian methodology, and the other parts of his logic, like Dialectic, are in shadow. But some contemporary thinkers such as Jaakko Hintikka show that in the Aristotle's methodology, the role of Dialectic is as crucial as the theory of syllogism. Hintikka, in the light of well-balanced look to the parts of Aristotle's logical system, shows the consistency and the harmony between the Organon’s method and Aristotle metaphysical problems, and also the prevailing methodology of his time. Furthermore, Hintikka demonstrates that this methodology is a result of Aristotle's theory of Cognitive Psychology.
Gholamreza Zakiani
Volume 2, Issue 2 , September 2011, , Pages 77-95
Abstract
About 11 centuries after its emergence, Aristotle's Organon was translated into Arabic; and, based on such translations, scholars such as Farabi and Ibn Sina created logical works in the Islamic world. Because of these works, logic emerged and flourished among Muslims. Through analysis and evaluation ...
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About 11 centuries after its emergence, Aristotle's Organon was translated into Arabic; and, based on such translations, scholars such as Farabi and Ibn Sina created logical works in the Islamic world. Because of these works, logic emerged and flourished among Muslims. Through analysis and evaluation of the first translations of Organon, we may get familiar with, on the one hand, attention paid by Muslims to the Greek heritage in the first centuries of Islam and the extent of accuracy and correctness of such translations on the other. Abdolrahman Badawi has collected and edited the first Arabic translations of Aristotle's Organon together with Porphyry Isagoge in three volumes. When we compare the Arabic translation of Organon with the Greek text as well as English (Jenkinson), Persian (Adibsoltani) translations of the Prior Analytics (Book 2), we find almost 100 minor and major discrepancies. We have classified such discrepancies under shortages in translation, inconceivable Arabic, added phrases, changed examples, errors made in edition, and preference for the unoriginal text
Mahdi Mirzapour; Gholamreza Zakiani
Volume 2, Issue 2 , September 2011, , Pages 117-136
Abstract
It may be historically shown that the theory of distribution is among innovations of logicians of the later Middle Age such as William of Sherwood, Roger Bacon, Peter of Spain, William Ockham, and John Buridan. According to an applied approach, in the contemporary era, this theory has been used in educational ...
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It may be historically shown that the theory of distribution is among innovations of logicians of the later Middle Age such as William of Sherwood, Roger Bacon, Peter of Spain, William Ockham, and John Buridan. According to an applied approach, in the contemporary era, this theory has been used in educational works in the field of general logic to establish validity of Aristotelian syllogism. Focusing on logical thoughts of the eminent thinker of the Middle Age, John Buridan (1295-1361), the present study proves that the theory of distribution is a consequence of the theory of reference; also, referring to Buridan's logical works, it shows that the two rules of "impossibility of the undistributed middle term" and "impossibility of the method of fallacy" which are some applications of the theory of distribution are among innovations of this logician of the Middle Age. And, in their logical textbooks, contemporary logicians have shown, at best, only different readings of the definition of distribution and its rules, and that is not the case that such rules have been invented by them. Meanwhile Peter Geach believes clearly that the theory of distribution is different from the theory of reference, however his view is logically and historically criticized; and it will be shown that it is not a defensible theory. In the conclusion, according to the philosophical-logical framework of Buridan, new definitions of "distributed" and "undistributed" terms will be provided which are based on his logical concepts and terms.
Gholamreza Zakiany
Volume 1, Issue 2 , September 2010, , Pages 51-78
Abstract
Eleven centuries after its appearance, Aristotle’s Organon was translated into Arabic and by acquainting with such translations, some elite scholars, e.g. al-Fārābi and Ibn Sinā, started to write and publish logical writings in the Islamic world. These writings caused rising and developing the ...
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Eleven centuries after its appearance, Aristotle’s Organon was translated into Arabic and by acquainting with such translations, some elite scholars, e.g. al-Fārābi and Ibn Sinā, started to write and publish logical writings in the Islamic world. These writings caused rising and developing the logic among Muslims. Analyzing and assessing the first Arabic translations of the Organon make us acquainted, on the one hand with the Muslims attention to the Greek philosophical heritages in the earlier centuries and on the other hand with the amount of these translations accuracy. Abdul-Rahmān Badawī has gathered and edited the first Arabic translations of Aristotle’s Organon and Porphyry’s Isagoge in a three volume book. After comparing Arabic translation of Syllogism to its original Greek and to English (Jenkinson) and Persian (Adib-Soltāni) translations of the Prior Analytics, we found almost one hundred differences between them. We have categorized these differences under some titles as preference and cost of translation, unintelligible Arabic, supplemented statement, translation mistakes, change and replacement of examples, errors of editing and added explanations. In addition to indicating the significance of the translation age, we touch, in the introduction of this article, some other subjects such as Organon translation, Syllogism’s translator, Badawī’s translation, methodology of comparing different translations and preferences of Arabic translation.
