جستجوی مقالات مرتبط با کلیدواژه « logic » در نشریات گروه « فلسفه و کلام »

The rule "the subject of every field of knowledge is that whose essential properties are discussed in that field" is stated by logicians in logic and discussed in more detail in the discussion of the subject of a field of knowledge and its essential properties, and finally it is used in other fields, such as philosophy and medicine. The question is whether this rule embraces all fields, including the principles of jurisprudence. What is certain is that with the expansion of disciplines, there have emerged branches of knowledge that are not included in the scope of this rule because they discuss topics that are -logically speaking- beyond the essential properties of the subject of that branch. One of these disciplines is the principles of jurisprudence. According to this rule, the scholars of this filed hold mixed opinions in determining its subject and have presented different ideas such as: considering the unity of issues based on the unity of the goal, denying that the issues are the essential properties of the subject, and offering a new reading of the essential properties. In this article, we are going to explain the origin of this confusion of opinions and we argue that ignoring the scope of this rule and other discussions related to this rule in logic, has doubled the effort of the experts of the principles of jurisprudence in justifying their opinion.

Philosophers, using their unique philosophical terminologies and language, have presented strong proofs for establishing the existence of the Almighty God. On the other hand, arguments for proving the existence of God can also be presented from the verses of the Quran. But is it possible to derive these philosophical proofs from the Quranic verses, and even claim that philosophers have derived their proofs from the revealed source? This research aims to provide an affirmative answer to this question by using the rational principles of logic to derive and elucidate the premises of certain proofs for God's existence in the Quran. The following will be illustrated: (1) rationality of the concepts in this holy book; (2) the inseparability of the Quran and logical reasoning; (3) an aspect of Qur’anic scientific miraculousness. The present study, using a descriptive-analytical method, examines two philosophical arguments for establishing God's existence in historical order: the argument of contingency and necessity, and the argument of existential indigence. The philosophers have extracted the first argument from verse 35 of Surah At-Ṭūr and the second argument from verse 15 of Surah Fāṭir.

The argument of the righteous is intended to demonstrate the existence of Almighty Truth without the mediation of creatures. Fārābī propounded this approach, and Ibn Sīnā actualized it through interpreting the argument of ‘possibility and necessity’. Mullā Ṣadrā objected to its being righteous in Ibn Sīnā’s reading and presented an argument based on the same method. Now, the question is whether this argument, which is the result of the efforts of some distinguished Islamic philosophers, from Fārābī to Mullā Ṣadrā, can be logically inferred from the Holy Qur’ān and, thus, claim that this holy Book expressed this truth many centuries before all of them. Following a descriptive-analytic method and through employing logical principles, this study has discovered and inferred this argument from verse 53 of al-Fuṣṣilat Chapter. Moreover, through explaining the major and minor propositions of the argument, it has revealed how each of them can be inferred from this verse. The findings of this study indicate the rationality of Qur’anic concepts, manifest the inseparability of the Qur’ān and this argument objectively and based on proof, and introduces one aspect of the scientific miracle of this Heavenly Book.

The current research was carried out with the aim of investigating the use of a combined curriculum and the use of the reverse method in the courses of philosophy and logic.

The present research method is descriptive-analytical. The scope of research, documents and documents are valid.

The use of a hybrid program in philosophy and logic courses makes it possible to use technology to expand the physical boundaries of the classroom, access to learning content and resources should be provided, and the ability of instructors to receive feedback on the progress of learners should be improved, and in this way, the goals of the training courses could be better achieved. By using the reverse method and electronic learning, the principles and rules can be learned outside the classroom, and the classroom can be focused on the application of these sciences and doing exercises and projects. Of course, considering that one of the main influencing factors in the effectiveness of e-learning is the use of appropriate educational design methods to shape the teaching and learning environment; therefore, the teacher's role in this curriculum is an educational designer. A design that can create an attractive environment in the face-to-face and virtual classroom so that the audience can learn different subjects with interest.

The general conclusion of the research showed that the use of a combined program along with the reverse method, It empowers teachers and increases students' thinking skills, in such a way that they can apply the rules of logic and the views of different philosophers in understanding and solving different problems.

Rhetoric, being among five arts of logic (i.e., Sana’at Khams), is a persuasive yet uncertain art. However, philosophers consider it as a non-philosophical and invalid art. In such a view, this art has no philosophical value and its users seek to deceive and influence the audience in order to attract their attention, so logical speech must be de-rhetorical. The study of early philosophers, especially Aristotle, shows that rhetoric is not one of the branches of uncertain logic, but it is a political tool and is a complementary art in practical philosophy, and because practical philosophy is one of the branches of philosophy, it is also related to philosophy. Plato considered rhetoric to be against the politics of society. Aristotle, also under the influence of Plato, first criticized the common discourse of his time, which relied on the Forensic type and sophistic method. Then, he tries to teach a desirable version of rhetoric for the prosperity of society, considering the necessity of rhetoric in political societies. Aristotle uses enthymeme to relate rhetoric to premises and to highlight its political nature by emphasizing the deliberative rhetoric. This study aims to investigate this proposition in Aristotle’s thoughts, and clarify the political implications of rhetoric.

Despite Wittgenstein's philosophical activities in Britain and his strong inclination towards analytic philosophy, there are also non-analytic elements in his thought which are rooted in classical German thought, especially in Kant's critical philosophy. We can, therefore, detect Kantian elements in Wittgenstein's thought. Concerning the main aim of this research, i.e., to show the Kantian veins of Wittgenstein’s thought, the following elements can be enumerated: critique of Metaphysics, delimitation of expression of thought, transcendentality of logic and ethics, problem of Metaphysics and science, refutation of private language. Given the evolution of Wittgenstein's though, this paper aims to show that, first, these similarities and parallels can be drawn not only from the Tractatus but also from the Philosophical Investigations. Second, there are fundamental differences between Wittgenstein's commentators, for instance, P.M.S Hacker argues against the transcendental reading of both the Tractatus and the Philosophical Investigations, and claims that the two philosophers do not share the same concept of the term transcendental. Finally, the question arises as to whether these Kantian veins can be considered as a proof of the unity of Wittgenstein's thought.

Ghazali is one of the Islamic scholars with research works in the field of jurisprudence, ethics, theology and philosophy. Despite his alleged opposition to philosophy and philosophical thinking, his works shows, especially in topics related to psychology, that he is a rationalist thinker who has benefited from the methods and approaches of Islamic philosophers. In the present article, using a descriptive-analytical method, we have surveyed Ghazali's views on logic and philosophy and their application in psychology and we have come to the conclusion that, contrary to the opinion of some researchers who have considered Ghazali a strict anti-philosophy theologian, he  should be considered a rationalist theologian who, in all stages of his life, even when he turned to Sufism, remained loyal to rational principles and methods and considered reason to be the most important criterion for the validity of any kind of knowledge. In psychology, he is totally influenced by peripatetic philosophy, and due to his strong attachment to Ibn Sina's philosophical method in psychology, he sometimes borrow words from his books to support his own views. He adheres to logical arguments and considers reason as the criterion for testing the validity of other means of knowledge, that is, tradition, experience and intuition. According to some of Ghazali's theoretical foundations such as the negation of causality between phenomena, it seems that, by replacing causality with the theory of habit of Allah, he has managed to solve some of the requirements of the negation of causality in psychology. But such a theory is not free of ambiguities and problems.

The textbooks constitute one of the important pillars of education in any educational system and play a considerable role in the process of teaching and learning, and have always been considered by education planners. Investigating the situation of educational texts and pathology of textbooks in line with improving, completing, updating and making them efficient is among the essential and common measures taken in the educational systems. In investigation and pathology of textbooks related to logics in Qom seminary center, we may find, through a descriptive-critical method, numerous impairments that can be divided into two types: general impairments (including goals, method, content, form and appearance of the text, structure of the text, and psychological aspects) and specific impairments (including stagnation and stop in logical discussions, inattention to new logic, disagreement on the order of discussions, using unfamiliar words and terminologies, qualitative and quantitative deficiency in using examples, lack of analytical practices and questions). Here, by investigating the textbooks of logic in the educational system of Qom seminary – from the viewpoint of structural features and level of observing scientific principles in designing and compiling them on the one hand, and perceiving the direct and indirect effects of the content on various dimensions of cognitive, emotional and skill learning of the learners – we seek to assess them with educational parameters so that we may prepare the ground for rewriting them in proportion to new conditions and new needs to make the book on logics in seminary centers closer to desired conditions.

Here, an attempt is made to answer this question in a descriptive-analytical way: Baumgarten is known as the German founder of aesthetics, But Can he properly justify the independence of aesthetics from other fields? In order to achieve this goal, instead of considering the historical course of his treatises, we have followed the discussion according to precedence and conceptual order. Among this conceptual arrangement, the focus is on the discussion of "perfection". Also poetry as the central issue of Baumgarten's aesthetics is considered. For Baumgarten, perfection is an object of inner coherence. Perfection in the subject refers to the perfected degree of sensible high when arousing sensible representations. In fact, Baumgarten believes that beauty and perfection are intertwined. In this way, beauty is in the chain of sensible perception. According to Baumgarten, perfection and beauty do not just depend on objective Cohesion and coordination in the object or artistic work, it is perceived through the subject. The subject receives the sensible effect as the degree of pleasure and displeasure. Beauty is, intuitively and undistinguished moral and, indirectly related to moral concepts through symbols (or signs). Logic is correlated to rational principles and rules over the aesthetics. With Baumgarten's effort, taking into account the more flexible function of rational laws in reason, a regin is opened to accept aesthetic due to the relation with moral domain and etc, rules Despite Baumgarten`s deeply efforts, the field of aesthetics is not autonomous.

After the translation of logical and philosophical works of Greeks  in To Arabic, in the Islamic society, a serious conflict occurred between logic and Arabic grammar. The grammarians considered logic to be useless and irrelevant to their culture, and the logicians considered language just as a tool to convey the statements in the field of thought, and by the criteria of logic. This controversy is mainly represented within the famous debate between Abū Bishr Mattā ibn Yūnus and Abu Sa`īd Al-Sīrāfī, in which  one (Mattā) emphasizes the instrumentality of Arabic syntax, and denies its functionality in guidance and correctness of thought; while the other (al-Sirāfī) emphasizes the obsoleteness of logic and sufficiency of Arabic syntax to ensure the accuracy of thought. In this conflict, Farabi (as a logician) took a third position, despite logicians such as Ahmad ibn al-Tayyib al-Sarakhsī, Yaḥyá ibn ʿAdī and Abū Sulaymān Muhammad Sijistānī. In the usual linguistic discussions of the Islamic society, he adopted a new perspective by taking philosophical-linguistic issues relating to pre-Islamic period into account. Afterward he would find different answers to the problems that had arisen. He believed in a kind of “science of language" ("Elm al-Lesān") common among all languages of all societies, which due to this commonality, would be considered equivalent to logic, and perhaps a part of that. Therefore, logic and grammar were considered to have the same component, which is common among all languages. According to Farabi, ideally all special grammars in setting their partial rules, should follow the rules of this component, because in all societies the words of the language should be able to imitate  the meanings and the beings, and these logical rules can guarantee the imitation of relationships between meanings and categories that are derived from their beings in the Universe. Farabi's emphasis on the commonality of this kind of linguistic rules could be an evidence of his agreement on some sort of a universal grammar in which, the rules of utterances construction - specially the rules of construction of derivative words- plays the main role. Here is the evidence of Farabi's attention toward ancient traditions of linguistics, especially the ones influenced by Dionysius Thrax, Markus Terentius Varro and Priscianus Caesariensis. Dionysius Thrax wrote the first concise grammar of the Greek language influenced by Aristotelian thought. Varro  Brings to light two significant distinctions within the rules of language, which had never been considered before: one is the distinction between morphology (rules of word construction) and syntax (rules of phrase construction); and the other is the distinction between morphological changes and derivational changes in the words, as well as the distinction between their features and rules. Also Priscianus is one of the first linguists whom in order to adapt the Latin grammar to the Greek grammar, considered the Aristotelian logic and categorization to be the criteria of the rules of the language structures. The act of taking the rules of the Greek language, as a pattern for the Latin language rules reveals that he considered common general aspects among different  grammars. Farabi's statement on the newfound problem of the relation - or better to say, the opposition - of grammar and logic, which due to the cultural and religious condition specified to the Islamic world, was proposed for the first time in the history of linguistics; he introduces rules equivalent to logic rules, for construction of the words in all languages grammar. These rules are common among all languages, and they guarantee the words imitation of implied meanings. Farabi's understanding of the characteristics of these signified meanings, which themselves were derived from the beings of the external world, was based on a philosophical perspective toward the world and the beings; and he believed that among all different language rules, the rules of derivation have the greatest capacity ​​to signify the beings, in the same way that they are understood in philosophy. Al-Farabi in different parts of his works especially in the book of letters makes extensive use of the rules of three types of word structure, i.e. the words "possessive primitive words", "non-possessive primitive words" and "derivative words": For naming different levels of knowledge (including knowledge consisting of/ knowledge of referable and perceptible like white (abyadh); and an abstract and imperceptible independent knowledge like whiteness (bayādh) in all languages, the structure of words signifying to categories (including both substantial species and genuses, accidental species and genuses) in all languages; and also the characteristics of the word signifying to the most important philosophical concept in All languages ​​(of course, except Arabic language), which exactly imitates the characteristics of this concept in philosophy. Considering these linguistic opinions of Farabi, furthermore the history of linguistics after this era, we could truly consider Farabi beliefs on the unity of modes of being, modes of undrestanding and modes of signification, as well as a belief in an universal grammar prior to the  Modists (the believers in speculative grammar); a Linguistic approach in the late Middle Ages, mostly influenced by Priscianus in the history of thoughts, which continued to the contemporary period.

The definition of proof means "definitely coherent analogy" indicates that it is important that the secret of the rise and greatness of this art in the science of logic must be understood on the one hand in relation to its purpose with the purpose of developing logic and on the other hand in the secret of truth for the purpose of the art of proof in case of compliance The rules contained in it searched. In this article, with the analytical-argumentative method, the conclusion is reached that firstly, the science of "logic" was compiled with the purpose of summarizing the rules of avoiding errors in thinking, and the art of "argument" was included in this knowledge with the purpose of summarizing the rules of the method of acquiring error-free knowledge. and secondly, since the acquisition of "certainty" depends on the two principles of "thinking on the basis of reality" and "using the element of necessity in thinking" and the law of causality is the only law that provides these two principles, the importance of "proof" depends on the law "Causality" returns.

Husserl in his method of phenomenology casts a new light on the discussion of experience through a new definition of cognition and avoids the error of preceding philosophers, classic empiricists, in particular; thus the cognition is no longer based on the immediate experiences of the world but it is based on intentional experience which relies upon immediate intuition of objects. The result of this perception is a live experience. Therefore, for Husserl, knowing the world around us is based on the lived which is based on the intentionality of consciousness. For Husserl, talking about this intentional world happens through ideal meanings and this group of meanings rests around the axis of a transcendental ego which is the center of intentional actions and moods. Therefore, the analysis of the speech act of this “ego” is done through semantics and based on transcendental logic and it is separated from syntactic theory. Husserl makes this new change to move the transcendental subject into the intersubjective world. In the present research, the objective is to analyze the effect of logical semantics on speech and transition to the intersubjective world.

Error as a source of skepticism has long been considered by epistemologists. Although Muslim philosophers such as Ibn Sina have not discussed this issue independently, they have also addressed this issue in various philosophical discussions; In the present article, an attempt has been made to examine how The error of rational understanding and the way of avoiding it from the perspective of Ibn Sina. Ibn Sina insists on the effect of this human perceptive power by Emphasizing that error is not pervasive and sistematik in reason. By defending the first priority, the rule of social rejection and the height of contradictions, and in accordance with the realization of this principle, he draws a certain basis for human knowledge and explains the validity of other teachings on the basis of this perception of reality. He considers error in reason due to the existence of internal and external obstacles in the way of reason. And he considers removing these obstacles as a way to protect the mind from error.

Ibn Sina, as a Muslim Philosopher, has given a famous triple division of knowledge and wisdom that is relying on Aristotelian philosophical tradition. Ibn Sina tries to rationalize his triple division of knowledge and wisdom based on many properties of its subject matter. In his view, the subject matter of human being’s knowledge has three kinds, first it mentally and externally needs to matter, and second it mentally is in needless to matter, but externally needs to it, third it mentally and externally is in needless to matter. Based on this foundations, he introduces three kinds and divisions of wisdom including theology, mathematics and physics. But if we consider his philosophical and epistemological foundations regarding the subject matter of knowledge, there can be appeared some problems and contradictions concerning the knowledge of logic, mathematics and theology, as the knowledge of God. Since based on Ibn Sina’s theory, logic, mathematics and theology, as the science of God, can’t be considered as one sections of wisdom.

Islam is the most complete divine message that introduced the valuable identity of women and elevated their human status. Ignorant prejudices and epistemological poverty, however, led to distorted meaning and misinterpretation of religious propositions and seriously damaged the understanding of religious truths in the field of women and its adaptation to the requirements of the time. Therefore, the purpose of this study is to find the damages of explaining religious propositions in the field of women from the perspective of reason; with a rational approach and the correct use of logical data in the face of hadiths, it leads to the correct explanation of religious propositions and the rejection of false narrations and misinterpretations. The findings of the present study indicate the need to use logic and rational methods in explaining and understanding religious propositions correctly as described based on documents analytically.

Although there are some differences about how to define or explain the concept of possibility, all ancient and recent logicians consider it as one of the modal operators in logic and philosophy. However, Kashi`s description of the concept is rather different. As a prominent student of Fakhr Razi, in “Hadaiq al-Haqaiq” he claims that other philosophers before him have defined possibility as denying the necessity of truth or falsehood of a proposition, though the consensus was on the denying of the necessity of the negative side. In this paper, by reviewing other philosophers` and logician`s ideas about the concept of possibility, we reflect on Kashi`s definition and claim that in this subject, he was under the influence of Fakhr Razi`s ideas in “al-Molakhas” and “Sharh Isharat”.

Farabi is the first Muslim logician to define conversion in his works. Ibn Sina, by borrowing from him and adding the adverb "survival of falsehood", has defined the conversion as follows: " Displacement of the subject and predicate along with the survival of the quality, truth and falsehood.". The logicians after Ibn Sina, led by Tusi, have found several inaccuracy in this definition and have tried to provide an accurate and consistent definition with the logical system. In this research, while measuring and evaluating these problems and answers, the historical course of definition of conversion by Muslim logicians has been studied. For this purpose, the evolution of the definition of conversion has been studied and by mentioning the problems of the definitions of logicians such as "Farabi", "Akhavan Al-Safa", "Fakhr Razi", "Ibn Sahlan Savi", etc., we have been led to the conclusion that "Khunji" and his contemporaries definition ("Tusi", "Ermoi", etc.) is a suitable and correct definition.

»Self« or »Ego« is amongst basis of philosophical an psychological thought. Philosopher and thinker of Humanities sciences Frequently, treated a bout its quality and entity so much. Edmund husserl, The Famous phenomenologian in contemporary world believe that, the »Ego« is center of cog native acts. One of the basic act that imputation to Ego, is vocal an expressional acts, and condition of get on this things. namly, that is »Self« or »Ego« can conceived like basis and core of cognation and conceived like busis and core of cognation and comucational instrument of environmental world. In other words, language and subjective analysis can assist it to knowing the thing of world and completed process of knowledge or not. Project of Husserlian Transcendental phenomenology, try to achive it's proper place by »Epoche «of physical and positivistic thought. For this, he analysed the relation of »Ego« and mind in transcendental Framework based on intentional character of consciousness. For this one of my relational implement is expression and speech. That He looked transcendental. In this reaserch we attempt that by analysis concept of transcendental Ego. For Husserl, investigate logical and expressional relation between subjectivity of Ego and world.

The author reconstructs the preface of Hegel's philosophy of law according to the three gaps that Hegel has found in German thought and culture in such a way that not only the reason for writing the book Philosophy of Truth is clarified, but even the necessity of breaking through these gaps is explained. In the field of theoretical and practical philosophy, Hegel first struggles with subjective idealism, which believes only in the determinations of the subject and leaves the external world as unknown and does not pay attention to its internal logic, and eliminates the disconnect between subject and object. In the same relation to subjective philosophy he then confronts German nationalist movements that pursue their own profit-seeking and emotional self-sufficiency, replacing the understanding of the "is" or the actual with the arbitrary "musts" of subjective political philosophy and beliefs. In this regard, not only by its method of logic, it removes the contradiction between "subject / object" and "is / must", but also, by removing the gap between the rational and the external reality, gives external validity to the external determinations of the realization of the idea; In this way he can create a new understanding of the state that encompasses all the dialectics mentioned, and defends this state throughout the preface against the arbitrary will that leads to German nationalism and subjective philosophy.