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Journal articles on the topic 'Organon (Aristotles)'
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1
Díaz López, Lucas. "El Uso Aristotélico de Variables en Lógica y sus Supuestos Ontológicos." Philosophica: International Journal for the History of Philosophy 19, no. 38 (2011): 33–57. http://dx.doi.org/10.5840/philosophica2011193810.
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A logical reading on Aristotle’s Organon discovers some inconsistencies in the text which have to be solved by reducing them to metaphysical decisions of the author, if they are not just identified as deficiencies in the exposition that should be corrected. The present article tries to display a line of reading paying attention to those so-called inconsistencies, in an attempt to understand them as specific steps in Aristotle’s research. In order to this goal it focuses on the exposition procedure of the Aristotelian figures: the use of variables, whose introduction by Aristotle has been celebrated all over logical tradition. An analysis of the distinctive and internal features in this procedure will allow us to link Aristotle’s logos research and the “being qua being” investigation, and to determine also - though in a negative way - the connection between this reading and the logical-traditional one on Aristotle’s Organon.
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Llovet Abascal, José María. "¿Se puede considerar formal la lógica de Aristóteles?" Daímon, no. 82 (January 1, 2021): 99–113. http://dx.doi.org/10.6018/daimon.344561.
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En este trabajo planteo la pregunta de si la lógica de Aristóteles es o no una lógica formal. Respondo que, aunque las doctrinas contenidas en el Organon inauguren, efectivamente, la lógica formal, hay también buenas razones para pensar que Aristóteles no creía que la lógica fuese una disciplina que pudiera prescindir por completo del contenido. In this paper I discuss the question of whether Aristotle’s logic is a formal logic or not. I answer that, although the doctrines contained in the Organon inaugurate indeed formal logic, there are also good reasons to think that Aristotle did not believe that logic was a discipline that ought to prescind completely from content.
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Deitz, Luc. "Francesco Patrizi da Cherso's Criticism of Aristotle's Logic Francesco Patrizi da Cherso's Criticism of Aristotle's Logic." Vivarium 45, no. 1 (2007): 113–24. http://dx.doi.org/10.1163/156853407x202539.
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AbstractFrancesco Patrizi da Cherso's Discussiones peripateticae (1581) are one of the most comprehensive analyses of the whole of Aristotelian philosophy to be published before Werner Jaeger's Aristoteles. The main thrust of the argument in the Discussiones is that whatever Aristotle had said that was true was not new, and that whatever he had said that was new was not true. The article shows how Patrizi proves this with respect to the Organon, and deals with the implications for the history af ancient philosophy in general implied by his stance.
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Sitko, Yu L. "SYSTEM OF SIGNS BY CHARLES SANDERS PEIRCE AS HIS REFLECTION OF STUDY ABOUT CATEGORIES AND PREDICABILIA: IDEAS OF THE MIDDLE AGES AND THE MODERN PERIOD." Memoirs of NovSU, no. 6 (2023): 744–59. http://dx.doi.org/10.34680/2411-7951.2023.6(51).744-759.
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The article attempts to investigate scientific background underlying the system of signs proposed by Ch.S. Peirce. The study is based on the hypothesis that Ch.S.Peirce borrowed the principle of systematisation from the Latin translation of “Organon” by Aristotle published by Julius Pacius in 1584. Having analysed this issue of “Organon” the author demonstrates that the system of categories and predicabilia by Aristotle was transformed into a diagram presenting the interconnections between categories as judgements. Along with that it is shown that Pacius calculated the systems consisting of more than five notions as elements. Moreover, it is specified that Pacius borrowed the idea of representing categories in the form of diagrams from Johann Eck. It is possible to conclude from the investigation conducted that Ch.S.Peirce’s system of signs is isomorphic to Aristotle’s system of signs in the interpretation of Pacius. The article also introduces the idea about “the direction of predication” from accidence towards gender (from right to left) and from gender towards accidence (from left to right), which opens the perspective for future comparative analysis with semasiological and onomasiological methods of studying the language.
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Dmitriev, Igor S. "The Gay Science of Francis Bacon." Epistemology & Philosophy of Science 57, no. 1 (2020): 181–201. http://dx.doi.org/10.5840/eps202057114.
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The article is the study of some aspects of the methodology of scientific knowledge that F. Bacon addressed in his treatise “New Organon” (1620) and in other works in one way or another related to his work on the project of the Instauratio Magna Scientiarum. The article focuses on the following three questions: Bacon’s attitude to Aristotle’s legacy, the context of Bacon’s doctrine of idols and the reasons for the English philosopher to choose a fragmented (aphoristic) form of presentation of his ideas in the “New Organon” and in some other works. Based on an analysis of Bacon’s works related to the above project, it was shown that his statements about Aristotle and his philosophy were differentiated depending on whether the corresponding text was intended for printing or served as a working draft. In the latter case, the estimates of Aristotle by Bacon were more stringent. Baconian criticism of Aristotelianism was formed in the context of the development by the English philosopher of the doctrine of the idols of knowledge. The article shows that developing this doctrine, Bacon proceeded from the idea of mass insanity of the human race (insania publica), which has ancient roots and was shared by a number of contemporaries of F. Bacon. At the same time, the latter considered Aristotle as the creator of “a kind of art of insanity (artemque quondam insaniae componere)”. As a cure for “insania universalis”, Bacon proposed a new method (the “new organon”) of cognition, and the presentation of his ideas in the form of separate, but conceptually related aphorisms, as a way of activating the reader’s thought process.
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Anders, John. "Problēmata Mēchanika, the Analytics, and Projectile Motion." Apeiron 46, no. 2 (April 2013): 106–35. http://dx.doi.org/10.1515/apeiron-2012-0027.
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Abstract The project of this paper is to look at problēmata in the Organon, how the Mēchanika employs problēmata, what these texts can teach us about each other, and the significance of all these things for the difficulties that Aristotelian natural philosophy encounters in explaining projectile motion. My treatment of the last item will highlight a pun used in the Mēchanika and argue that it makes a serious point. The paper proceeds as follows: first I will briefly present a reading of how problēmata are understood by Aristotle in the Organon. Next I will examine how problēmata are treated in the Mēchanika. Then I will put these two views of problēmata in dialogue with each other. Lastly I will utilize this discussion to address some of the well-known difficulties associated with Aristotle’s account of projectiles, and what this might mean for Aristotelian natural philosophy as a whole.
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Grau Torras, Sergi. "Aristotle in the Medical Works of Arnau de Vilanova (c. 1240–1311)." Early Science in Medicine 19, no. 3 (July 29, 2014): 236–57. http://dx.doi.org/10.1163/15733823-00193p02.
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Arnau de Vilanova, one of the most important physicians of the Latin Middle Ages, was familiar with the vast majority of Aristotle’s works that had been translated into Latin. He used a wide range of them, such as the Organon – the introductory books on logic – and the natural philosophical books, which cover a different branches of knowledge. He used Aristotle as an authority, trying to reconcile him with the field of medicine as practiced in his time. In so going, he defined a new theoretical model of medicine by the standards of natural philosophy, while continuing to emphasize the boundaries between medicine and natural philosophy. This paper represents to a first attempt to investigate the Aristotelian quotations in the medical writings of Arnau de Vilanova.
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Geudens, Christophe. "Embracing the Lusitanian Legacy." Vivarium 55, no. 4 (November 22, 2017): 307–39. http://dx.doi.org/10.1163/15685349-12341343.
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Abstract This article puts forward an analysis of the theory of signs contained in the Prodidagmata ad logicam Aristotelis (1627), a compendium on logic written by the Flemish philosopher and Louvain professor Laurentius Ghiffene (1594-1637). Focusing on Ghiffene’s definition and division of a sign and his account of the problem of self-reference, the author argues that Ghiffene positioned himself in the tradition of the Conimbricenses and relied extensively on their influential commentary on Aristotle’s Organon, published in 1606. The aim of the present contribution is to shed new light on the teaching of logic at Louvain during the years immediately preceding the rise of modern philosophy, an episode in the university’s history which remains almost entirely unstudied.
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Omoloeva, А. S., and А. E. Simbirtseva. "W. Whewell: Induction and Deduction in Novum Organon Renovatum." Siberian Journal of Philosophy 20, no. 4 (September 13, 2023): 113–26. http://dx.doi.org/10.25205/2541-7517-2022-20-4-113-126.
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The paper aims to expose the induction – deduction relation within W. Whewell’s treatise «Novum Organon Renovatum». Since Aristotle’s time. induction and deduction have been interpreted as independent and even «opposite» inferences (ways of connecting premises and conclusions), but this intuition is violated in W. Whewell’s works. Based on contemporary practice of some specific natural sciences W. Whewell quite reasonably concludes that “Aristotle overlooks a step which is of far more importance to our knowledge, namely, the invention of the second extreme term” and that “induction moves upward, and deduction downwards the same stair”. Ultimately, assessing the contribution of W. Whewell to the development and consolidation of the classical image of science, it can be noted that his thesis that “deduction justifies induction” is much more in line with the instrumentalism of E. Mach and A. Poincaré than J. Mill’s inductivism.
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Meyer, Martin F. "Die Natur des Organischen." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 13 (December 31, 2008): 32–53. http://dx.doi.org/10.1075/bpjam.13.03mey.
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The nature of the organic. On the scientific significance of Aristotelian biology. The core thesis of the paper is that the constitution of biological science begins with a conceptual innovation with far-reaching consequences with effect up to the present: by conceiving the parts of living beings as organs (that is, as tools), Aristotle laid the foundation stone for a functional explanation of animate nature. Comparative anatomy is thus transformed from a merely descriptive to an explanatory theory. The point of the discussion is above all that a functional explanation must not be confused with the sort of teleology according to which the function of an organ is understood as the cause of its existence. The first section outlines the theoretical motives that Aristotle adduces in arguing for biology (against contemporary contempt for biological research). The second step addresses the significance of the parts of animals in Aristotle’s larger collection of zoological material, the Historia animalium. The third section demonstrates how in the major explanatory work De partibus animalium the term organon takes on the status of a key methodological concept. Finally, the fourth section discusses the significance of the Aristotelian determination of the organic with respect to current discourses in natural science.
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Havrda, Matyáš. "Aristotelská logika jako nástroj řešení problémů." REFLEXE 2021, no. 61 (February 28, 2022): 21–46. http://dx.doi.org/10.14712/25337637.2022.2.
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This paper argues that the traditional description of Aristotelian logic as a “tool” (organon) of philosophy corresponds to the instrumental role of Aristotle’s logical investigations in the context of dialectical debates and scientific inquiry. Aristotle investigates propositions and their mutual relations within arguments to provide a tool for the discovery of premisses which could serve to refute or establish a conclusion regarding a particular problem. This is obviously so in the Topics, where problems are limited to the question of whether an attribute belongs to a subject or not; but it is also true in the Analytics, where problems include the questions of why an attribute belongs to a subject or what a particular state of affairs, which can be analysed into a predicative relation, is. Basing itself mainly on Prior Analytics I,27–8 and Alexander’s commentary on these chapters, the paper shows how the classification of syllogistic modes in the Prior Analytics, in addition to and inclusive of the classification of predicates and propositions in the Topics, is supposed to be helpful in solving both dialectical and scientific problems.
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Hugonnard-Roche, Henri. "L'intermediaire syriaque dans la transmission de la philosophie grecque à l'arabe: le cas de l'Organon d'Aristote." Arabic Sciences and Philosophy 1, no. 2 (September 1991): 187–209. http://dx.doi.org/10.1017/s095742390000148x.
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This article aims to present a summary account of the role of Syriac in the transmission of Aristotle's Organon from Greek to Arabic. The main sources for that purpose lie in the Syriac and Arabic translations of Aristotle's works, that were achieved during the period from the 7th to the 9th centuries. Some problems related to these translations are discussed, with more attention paid to the emergence of a technical language of logic.
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Rus Rufino, Salvador, and María Asunción Sánchez Manzano. "Notas sobre el silogismo práctico en Aristóteles." Estudios Humanísticos. Filología, no. 10 (December 1, 1988): 43. http://dx.doi.org/10.18002/ehf.v0i10.4342.
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<p>En el trabajo se hace un estudio del significado del problema del silogismo práctico en la Obra de Aristóteles, considerando lo siguiente:</p><p>a) Las teorías modernas sobre el tema. No se citan las obras, sólo en la nota primera se hace referencia a los autores que han estudiado la cuestión.</p><p>b) La interpretación que se puede hacer del silogismo práctico desde la perspectiva de los tratados de Filosofía Práctica más que desde el Organon o la Metafísica, que serían la fundamentación teórica del problema.</p><p>c) Se concluye que la lógica o la filosofía teorética es insuficiente o no es el único instrumento para analizar en profundidad el problema que se plantea.</p><p>There is very little reason to foist a special practical syllogism on Aristotle. Rather than drawing a contrast in the logic of reasoning, we try to draw out the parallels and the distinctions Aristotle's points to between the processes of theoretical and practical reasoning.</p><p>These processes are similar in that they begin with certain sentences which the mind puts together in some way such that some conclusion follows. In one case the conclusion of the process is a sentence which the mind affirms, in the other an action which the man commits unless he is prevented by some other consideration or by external necessity.</p><p>Our paper will also bring out features relevant to Aristotle's simile of deliberation being like analysis in geometry</p>
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Ittu, Constantin. "Aristotel, Organon, Veneția, Baptista de Tordis, 1484: de la incunabulul din Biblioteca Brukenthal la primele comentarii de logică în limba siriacă." Anuarul Institutului de Cercetări Socio-Umane Sibiu 30 (March 15, 2024): 5–14. http://dx.doi.org/10.59277/aicsus.30.01.
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The Brukenthal National Museum Library hosts an impressive collection of incunabula, one of them being Aristotle’s Organon, Venice, Baptista de Tordis, 1484. Initially, the book belonged to ‘The Chapel Library’ (Kapellenbibliothek), a library founded in the fourteenth century, and was transferred to the Brukenthal Library in 1879. One of the first scholars who wrote a commentary about Aristotle’s Organon – to be more precise: only on Categories – in Syriac language was Sergius of Resh’ayna, a sixth century physician and priest who studied in Alexandria. Sergius wrote two commentaries, but he did not translate the texts from Greek to Syriac simply because his audience, native in Syriac, had good knowledge of Greek. Later, when the contacts between Mesopotamia and the Late Roman Empire/Byzantium had decreased, original Aristotelian texts had to be translated into Syriac, because the local elites were not able to understand Greek. Such being the case, the translators played a major role, and two of them were Jacob of Edessa – he himself a bishop –, and George ‘the bishop of the Arabs’, who were active at the end of the seventh century and at the beginning of the eighth century.
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Hermans, Erik. "Van Aken tot Bagdad." Lampas 51, no. 2 (January 1, 2018): 144–60. http://dx.doi.org/10.5117/lam2018.2.006.herm.
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Summary This article discusses a unique chapter of the classical tradition: the multilingual reception of the Organon of Aristotle during the early Middle Ages. In doing so, it fills two scholarly gaps. First, it focuses attention on the early Middle Ages as a crucial but neglected phase of the classical tradition, when ancient texts were studied in Latin, Greek and Arabic. Secondly, it elucidates the special case of the simultaneous reception of the Organon in these three language realms. In the eighth and ninth century, intellectuals living in cities as far apart as Aachen and Baghdad studied the Organon at the same time in Latin and Arabic, while in Constantinople it was read in the original Greek. No other classical text was read by such a geographically widespread audience. This article aims to explain how a classical corpus that is now only studied by specialists gained such popularity in both Europe and the Middle East.
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Acerbi, Fabio, Daniele Bianconi, and Anna Gioffreda. "Manuele Crisolora a Costantinopoli." Byzantinische Zeitschrift 114, no. 3 (September 1, 2021): 859–928. http://dx.doi.org/10.1515/bz-2021-0051.
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Abstract The identification of a “new” handwriting of Manuel Chrysoloras allows to assign to him a number of hitherto unpublished witnesses, all preceding his teaching activity in Florence from 1397. This new dossier illustrates Chrysoloras’ youth in Constantinople, providing precious and so far unknown information on his family, his father John, his studies in the anti-Palamite milieux with Isaac Argyros and Demetrios Kydones, and, of course, his books, his graphic education, and his readings. Among these, a special place is occupied by Aristotle’s logic: particular attention is therefore paid to a mock-up of a manuscript containing Aristotle’s Organon with a marginal commentary, here attributed to Chrysoloras and realized in a well-known manuscript by his master Argyros.
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Wheeler, Mark Richard. "Semantics in Aristotle's Organon." Journal of the History of Philosophy 37, no. 2 (1999): 191–226. http://dx.doi.org/10.1353/hph.2008.0810.
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Cohen, S. Marc. "Aristotle on the Principle of Non-Contradiction." Canadian Journal of Philosophy 16, no. 3 (September 1986): 359–70. http://dx.doi.org/10.1080/00455091.1986.10717124.
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Not the least among the many puzzling features of the fourth book of Aristotle's Metaphysics is his discussion of the Principle of Non-Contradiction (hereafter ‘PNC’). Even leaving aside the obvious difficulty of determining what his arguments succeed in showing about PNC, we face the more fundamental problem of figuring out what he takes them to show. For he proceeds in such a way as to suggest that he is not always completely clear about what he is up to.Aristotle seems to be offering arguments in support of PNC. Yet to do so would be to try to demonstrate something he considers indemonstrable, to prove a first principle, to treat an ultimate explanans as also an explanandum – and to try to explain it. These maneuvers fly in the face of the teachings of the Organon, which allow no room for a demonstration, or proof (apodeixis), of PNC.
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Wolters, Al. "Poliziano as a Translator of Plotinus." Renaissance Quarterly 40, no. 3 (1987): 452–64. http://dx.doi.org/10.2307/2862519.
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Although the Renaissance poet and humanist Angelo Poliziano (1454-1494) is generally considered a member of Ficino's Platonic Academy, and himself lectured extensively on the Organon of Aristotle at the Florentine Studio, he repeatedly disclaimed any pretension to being a philosopher. It is no great surprise, consequently, to find that the Index to Angeli Politiani Opera, published in Basel in 1553, contains only one reference under the name of Plotinus, the great and difficult philosopher whom Ficino introduced to the Latin West.
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Mufid, Fathul. "PENYERAPAN DAN MOTIVASI UMAT ISLAM MENGEMBANGKAN FILSAFAT." Jurnal THEOLOGIA 27, no. 1 (October 8, 2016): 127. http://dx.doi.org/10.21580/teo.2016.27.1.921.
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Abstract: A touch of Hellenistic culture on Muslims was apparent in the first Umayyah caliph era, Mu'a>wiyah ibn Abi Sufya>n (41-60 H), who was kind to officially appoint high officers and his personal physician of the Roman scientists. At that very moment, the translation of books from Greco-Roman to Arabic had not been done, but the absorption of Greco-Roman culture was done by regular interaction or everyday conversation (social interaction). The aim of the paper is to track when the absorption of the Muslims started concerning on the Greco-Roman philosophy, because there is information that they, in first century of Hijriyah, had started copying Greek books into Arabic. According to historical data, at the time of the Umayah, the Caliph Kha>lid ibn Yazi>d had ordered a Greek scientist who lived in Alexandria to translate the Organon of Aristotle from Greek into Arabic. This paper is a literary study that particularly discusses the absorption process and the motivation of Muslims in developing a philosophy imported from the Greco-Roman, and some part of the world in general.
Abstrak: Sentuhan budaya hellenistik pada umat Islam sebenarnya sudah nampak signalnya pada perilaku khalifah pertama Bani Umayyah, Mu’āwiyah ibn Abī Sufyān (41-60 H), yang dengan penuh toleran mengangkat pejabat tinggi dan dokter pribadinya dari ilmuan Romawi. Pada waktu itu memang kegiatan penerjemahan buku-buku Yunani-Romawi ke dalam bahasa Arab belum dilakukan, tetapi penyerapan budaya Yunani-Romawi dilakukan dengan jalan pergaulan biasa atau percakapan sehari-hari (interaksi sosial). Tujuan dari tulisan ini adalah untuk melacak sejak kapan penyerapan kaum Muslimin terhadap filsafat Yunani-Romawi, sebab ada informasi bahwa mereka sejak abad pertama Hijriyah telah memulai menyalin buku-buku Yunani ke dalam bahasa Arab. Menurut data sejarah, pada zaman Bani Umayyah, yaitu Khalifah Khālid ibn Yazī d telah memerintahkan seorang ilmuan Yunani yang berdomisili di Iskandariyah untuk menerjemahkan buku Organon karya Aristoteles dari bahasa Yunani ke dalam bahasa Arab. Tulisan ini merupakan kajian literer yang membahas tentang proses penyerapan dan motivasi umat Islam mengembangkan filsafat yang diimport dari Yunani-Romawi khususnya, dan belahan dunia lain pada umumnya.
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Marmo, Costantino. "Scotus on Supposition." Vivarium 51, no. 1-4 (2013): 233–59. http://dx.doi.org/10.1163/15685349-12341248.
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Abstract In his commentaries on Porphyry and Aristotle’s Organon (Categories, Peri hermeneias, Sophistici elenchi, and Topics) and in his other works, John Duns Scotus shows his knowledge of both the modistic theory of language and the theory of supposition. My contribution sheds some light on the relationship between Scotus’ philosophy of language and the theory of supposition, collecting and commenting on all the passages in which he makes use of it or discusses some theoretical points. I take into special account the almost unknown commentary on the Topics, which is preserved in a Vatican manuscript.
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Lorusso, Vito. "Materiali per una raccolta degli scoli greci agli Analitici posteriori di Aristotele." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, no. 1 (December 20, 2018): 23–57. http://dx.doi.org/10.1163/17246172-40010004.
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Abstract This article aims at mapping the scholia on the first lines from Aristotle’s Posterior Analytics A 1. It offers the first edition of the scholia on 71a1–21 from Vaticanus Gr. 241 (13th century), Laurentianus 72,3 (second half of the 13th century) and Laurentianus 72,4 (second half of the 13th / beginning of the 14th century). Appendix II and III present the content of a brief writing of Psellus about the Aristotelian Organon and the Praefatio to the Latin translation of Themistius’ Paraphrasis to Posterior Analytics written by Hermolaus Barbarus in the 15th century.
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von Perger, Mischa. "Walter Burley Über das Vorwissen des Schlusswissens. Eine provisorische Edition von Prolog und Kap. 1 der Expositio super librum Posteriorum." Traditio 57 (2002): 239–61. http://dx.doi.org/10.1017/s0362152900002750.
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EinleitungDer Kommentar zu den Analytica posteriora im Óuvre Walter BurleysWalter von Burley lebte von 1275/76 bis 1344/45,1 seine frühesten datierten Werke schrieb er zu Anfang des 14. Jahrhunderts in Oxford.2 In den 1330er Jahren, nachdem er etwa zwanzig Jahre lang an der Pariser Universität studiert und gelehrt hatte, lebte er wieder in England und gehörte zum Gelehrtenzirkel um den Bischof von Durham, Richard von Bury.3 Zu jener Zeit plante er, ein “compendium de dictis in logica” zusammenzustellen, worunter wohl eine Sammlung von bündigen Kommentaren zum erweiterten Aristotelischen Organon (ars vetus und logica nova) zu verstehen ist. Hiervon sind die Kommentare zur ars vetus in vielen Handschriften und frühen Drucken verbreitet: zu Porphyrios' Isagoge, Aristoteles' Kategorienschrift, Ps.-Gilbertus Porretanus' Liber sex principiorum und Aristoteles' De interpretatione.4 Der letzte Kommentar dieser Gruppe, der zu De interpretatione, ist auf den 5. August 1337 datiert.5 All diese Bücher der ars vetus hatte Burley bereits früher, z.T. mehrfach, kommentiert.
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Zambon, Marco. "Natural Sciences and Anthropology in Didymus the Blind’s Commentaries on the Bible: a Possible Aristotelian Influence." Journal of Ancient Philosophy 15, no. 2 (October 14, 2021): 190–209. http://dx.doi.org/10.11606/issn.1981-9471.v15i2p190-209.
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This paper gathers from Didymus’ exegetical works (in particular from the lessons on the book of Psalms and on the Ecclesiastes) all significant testimonies concerning his knowledge of natural sciences and his anthropological doctrine. Based on these materials I will briefly discuss their possible sources, trying to answer following questions: a) What kind of Aristotelian doctrines can we recognise in Didymus’ statements concerning cosmology, biology and anthropology? b) Is there sufficient evidence to conclude that he had, beside the Organon, also a direct knowledge of other Aristotelian works? c) How important are methods and doctrines coming from Aristotle for Didymus’ exegetical practice?
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Mié, Fabián. "Esencia, definición y la tesis de identidad en Aristóteles, Metaphysica Z 4-6." Elenchos 36, no. 2 (June 1, 2015): 235–70. http://dx.doi.org/10.1515/elen-2015-360203.
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AbstractTo clarify Aristotle’s “Identity Thesis” in Metaphysics Z 6, according to which each strictly definable item must be identical to its own essence (1031a15-16, 1032a4- 6), I show that it is a simple corollary of some “logical” theorems drawn from the Organon, which have a direct impact on Z 4’s explanation that identity is based on the possession of essence. As I claim, Z 6’s innovation consists of a clarification about substance as that which - because of having essence - can fulfill the identity- condition. Therefore, Z 6’s argument targets principally “non-Identity” as a consequence of Platonic separation. Further, I argue against the commonly held view that the Identity Thesis stands on the hylomorphism of Z’s later chapters.
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Alcoforado, Paulo. "Cronologia das obras lógicas de Aristóteles." EDUCAÇÃO E FILOSOFIA 13, no. 26 (September 4, 2008): 43–56. http://dx.doi.org/10.14393/revedfil.v13n26a1999-764.
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Resumo: Uma questão que sempre preocupou os historiadores do pensamento aristotélico é a que diz respeito à data de redação de suas diversas obras. O desenvolvimento deste tema tornou-se conhecido tradicionalmente sob a designação de cronologia das obras aristotélicas. Aqui, é de nosso interesse investigar apenas a cronologia de seus escritos lógicos, vale dizer, a cronologia dos livros que constituem o Órganon. Abstract: One of the questions over which historians of Aristotelian thought have been focusing most of their attention is that which concerns to the dates along which Aristotle wrote his works. Approaching this issue became a tradition under Aristotelian studies, known as the cronology of Aristotelian works. Our interest here is limited to an inquiry into the cronology of Aristotelian logical writtings, namely, the cronology for the books that comprise the Organon.
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Gontijo, Prof Dr Lucas De Alvarenga. "THE ETHIC GROUND OF JURIDICAL PRACTICE UNDER AN ARISTOTELIAN PRISM: A STUDY ON ARGUMENTATIVE RATIONALITY AND ITS USES IN LAW PRACTICE." Revista da Faculdade Mineira de Direito 20, no. 39 (April 21, 2017): 134. http://dx.doi.org/10.5752/p.2318-7999.2017v20n39p134.
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<p>The purpose of the present text is to analyze the juridical phenomenon through the perspective of its rhetorical practice and to discuss whether such posture is by itself censorable from the ethical point of view. In order to achieve our purpose in this text, we have chosen to study, within the broad oeuvre of Aristotle, parts of the <em>Organon </em>collection, namely: <em>Analytics, Topics, Sophistical Refutations, </em>and also <em>Rhetoric </em>and <em>Poetics, </em>with an emphasis on the <em>Art of Rhetoric.</em> The aim that governs this entire demarche is to understand the Aristotelian proposals to a theory of rationality, which is to be investigated through the discursive practices applied to the juridical phenomenon. The utility of rhetoric is thus emphasized to what concerns it as a technique of discourse analysis, not its power to dominate minds. The function of rhetoric is not only to persuade, but also to find the persuasion means that fit better each case, to recognize what seems to convince and what convinces indeed. Even though it may be dishonestly used, that does not diminish its value. Aristotle has freed rhetoric from the burden of moral. It is necessary to be capable of defending the pro as well as the contra, not to make them equivalent, but in order to understand the adversary mechanism of argumentation and, thus, refute it. Aristotle believes that the true and the just are by nature stronger than their contraries. This is also how juridical praxis works.</p>
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Sofia Kotzabassi. "Aristotle's Organon and Its Byzantine Commentators." Princeton University Library Chronicle 64, no. 1 (2002): 51. http://dx.doi.org/10.25290/prinunivlibrchro.64.1.0051.
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Cassan, Elodie. "“A New Logic”: Bacon’s Novum Organum." Perspectives on Science 29, no. 3 (May 2021): 255–74. http://dx.doi.org/10.1162/posc_a_00368.
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Abstract The purpose of this paper is to assess Bacon’s proclamation of the novelty of his Novum Organum. We argue that in the Novum Organum, Bacon reshapes the traditional representation of logic as providing tools for the building of philosophical discourse. For he refuses both an understanding of logic in terms of an ars disserendi, and an approach to philosophy in terms of a discourse of a certain type of necessity and universality. How can Bacon articulate a logic, that is, a set of rules with formal features, on the basis of a distrust of the paradigm of discourse? This seemingly paradoxical definition of logic follows from Bacon’s rejection of the conception of the scientific reasoning provided by the Organon. It also stems from his reworking of Aristotle’s semiotics, in an effort to deal with the gap between what reality consists in and what the mind perceives of it.
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MOUTSOPOULOS, Evangelos. "Philosophy Embracing Humanities." WISDOM 9, no. 2 (December 25, 2017): 40–42. http://dx.doi.org/10.24234/wisdom.v9i2.187.
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This paper discusses the following points of the history of philosophy and modern life. The emergence of philosophy – the longing for wisdom – in Ancient Greece as the historical point of formation of human rational reasoning. The formation of the ideal of kalokagathia – the art of fine speeches – as the main factor that initiated studia humaniora in Roman culture and the tradition of humanities in present days. The Greek language and literature as carriers of wisdom of Antic world that gave birth to Neoplatonism and Christian philosophy and mysticism. The rehabilitation of Aristotle’s Organon as the way to Neohellenic philosophy and the advent of the European Renaissance. Greek philosophy becoming an inseparable part of humanities in modern times. The unprecedented growth of technologies and globalization pushing aside philosophy and humanities in the interest of profit and immense wealth. The paradigm of corruption as the cause of worldwide detriment of individuals. Humanities and philosophy as the only warrants of an effective transition towards sane societies.
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Cassan, Elodie. "Bacon’s Novum organum." Epistemology & Philosophy of Science 58, no. 3 (2021): 38–46. http://dx.doi.org/10.5840/eps202158341.
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Dan Garber’s paper provides materials permitting to reply to an objection frequently made to the idea that the Novum Organum is a book of logic, as the allusion to Aristotle’s Organon included in the very title of this book shows it is. How can Bacon actually build a logic, considering his repeated claims that he desires to base natural philosophy directly on observation and experiment? Garber shows that in the Novum Organum access to experience is always mediated by particular questions and settings. If there is no direct access to observation and experience, then there is no point in equating Bacon’s focus on experience in the Novum Organum with a rejection of discursive issues. On the contrary, these are two sides of the same coin. Bacon’s articulation of rules for the building of scientific reasoning in connection with the way the world is, illustrates his massive concern with the relation between reality, thinking and language. This concern is essential in the field of logic as it is constructed in the Early Modern period.
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Harvey, Steven, and Oded Horezky. "From Translator to Commentator: Ṭodros Ṭodrosi’s Presentation of Aristotle’s Organon." Studia graeco-arabica, no. 2 (2021): 141–56. http://dx.doi.org/10.12871/978883339614919.
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Maksimczuk, José. "Demetrius Angelus’ Two Volumes of Aristotle’s Organon: A Multilayered Set." Jahrbuch der Österreichischen Byzantinistik 1 (2023): 317–55. http://dx.doi.org/10.1553/joeb72s317.
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Tamanna, Kumari, Bikal Prerna, and Shukla Vineeta. "Assessment of an Organophosphate Pesticide Particularly Malathion on Earthworm: A Review." International Journal of Zoological Investigations 08, no. 01 (2022): 568–77. http://dx.doi.org/10.33745/ijzi.2022.v08i01.063.
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Aristotle called earthworms the “intestines of the earth” whereas “natures plough” name was allotted by Charles Darwin. The functioning of earthworms has been admired for a long time. They play a constructive aftermath on various ecosystem services like pedogenesis, nutrient cycling, water recycling, and other non-material aids. Earthworm allures more recognition of capability to convert solid waste into beneficial material termed as “vermicompost”. Malathion as an organophosphate pesticide is most used in agriculture and household applications to control pests. Malathion falls under EPA toxicity class III as a slightly toxic compound. Malathion is a standout amongst the most broadly utilized organo-phosphorous. Its fast detoxification is caused by mammalian carboxylesterases present in the liver and different tissues. It acts as acetylcholinesterase inhibitors and its relatively low poisonous quality and short half-life add to its prevalence.
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Lameer, Joep, and Charles Burnett. "The Organon of Aristotle in the Medieval Oriental and Occidental Traditions." Journal of the American Oriental Society 116, no. 1 (January 1996): 90. http://dx.doi.org/10.2307/606375.
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Müürsepp, Peeter. "Aristotelio stygius šiuolaikiniame moksle." Problemos 64 (January 1, 2015): 111–23. http://dx.doi.org/10.15388/problemos.2003.64.5359.
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Ypač sparti gamtamokslio pažanga ir stulbinantys praktiniai jo taikymai XVII a. lėmė kvantitatyvinės metodologijos įsivyravimą, taigi ir sprendimą, jog Aristotelis paseno ir tapo nebeaktualus mokslo pažangos prasme. Parmenidiškomis idealizuotų abstrakčių esinių paieškomis grįsta tendencija truko keletą šimtme čių, o jos kulminacija buvo pragmatistinė-pozityvistinė mokslo samprata. Tik paskutiniame XX a. trečdalyje susigriebta, kad analitinės filosofijos propaguojamas kiekybinis požiūris paverčia mokslą instrumentiškai efektyvia, tačiau ne atveriančia, o veikiau pasaulį paslepiančia veikla, t. y. buvo suvoktas pasaulio suprantamumo stygius, principinis kitokių metafizinių prielaidų poreikis. Taip paskutiniais XX a. dešimtmečiais atsigręžta į Aristotelio idėjas. Aristotelio renesansą filosofinėje mokslo refleksijoje paskatino D. W. Grahamas, atkreipęs dėmesį į tai, kad būta dviejų Aristotelių: Organono Aristotelio - logiko, retoriko, ir Aristotelio - fizinių ir metafizinių traktatų autoriaus. Kaip tik antrasis susigrąžino tyrinėtojų dėmesį. Vienas ryškiausių bandymų atskleisti šiandien aktualias Aristotelio pažinimo interpretacijos ypatybes buvo prancūzų matematiko ir filosofo R. Thomo mokslo koncepcija. Joje Aristotelis iškyla kaip intuityvus mąstytojas, kaip fenomenologas. Thomas didžiojo stagiriečio filosofijoje netgi įžvelgė šiuolaikinės topologijos prielaidas ir pateikė svarbiausius argumentus įrodinėdamas, kad būtent aristoteliškų kvalitatyvinių idėjų stokoja šiuolaikinis mokslas, vedantis į anonimizuojančią pasaulio fragmentaciją. Šiame straipsnyje analizuojamas dviejų Aristotelių skirties aktualumas, aptariami R. Thomo bei kitų mąstytojų, mėginančių grąžinti į pasaulį suprantamumą, argumentai. Autorius daro išvadą, kad Thomo bandymas pademonstruoti stagiriečio aktualumą nebuvo pakankamai sėkmingas, tačiau pati intencija grįžti prie kvalitatyvinio požiūrio moksle yra neabejotinai šiuolaikiška, aktuali ir plėtotina.
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Boyhan, George E., Cecilia McGregor, Suzanne O’Connell, Johannah Biang, and David Berle. "A Comparison of 13 Sweet Pepper Varieties under an Organic Farming System." HortTechnology 30, no. 1 (February 2020): 135–43. http://dx.doi.org/10.21273/horttech04455-19.
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There is a dearth of information on pepper (Capsicum annuum) variety production under organic conditions; therefore, a randomized complete block designed experiment of 13 pepper varieties were evaluated in 2016 and 2017 using organic production practices on land managed organically for the 6 previous years. Total yield, graded yield, and early yield were the main factors of interest. There were by-year interactions, so the data were analyzed separately for each year. All of the peppers evaluated except for ‘Sweet Chocolate’ were bell pepper types. The average total yield was 1229 and 1754 boxes/acre (28 lb/box) in 2016 and 2017, respectively. There were no statistically significant differences for total yield or early total yield in 2016. In 2017, the top five highest yielding varieties were Aristotle X3R®, Gridiron, King Arthur, Flavorburst, and Blitz. With the exception of ‘Flavorburst’, all of these entries were among the highest yielding for fancy fruit (≥3 inches diameter and 3.5 inches length). The greatest early yield in 2017 included ‘Aristotle X3R®’, ‘Flavorburst’, ‘Touchdown’, ‘Islander’, and ‘Gridiron’. In 2017, early yields of fancy fruit greater than 100 boxes/acre included ‘Aristotle X3R®’, ‘Red Knight X3R®’, ‘Blitz’, and ‘Gridiron’.
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González Suárez, Lucero. "Sobre los sentidos de la ousía en las Categorías y la Metafísica de Aristóteles." LOGOS Revista de Filosofía, no. 134 (February 11, 2020): 75–96. http://dx.doi.org/10.26457/lrf.v0i134.2530.
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Resumen Partiendo del reconocimiento y de la dificultad que supone la comprensión de la noción ousía, esta reflexión busca explicitar los sentidos que la misma adquiere tanto en las Categorías como en la Metafísica. La finalidad última es explicar que la aparente contradicción provocada por el hecho de que en las Categorías Aristóteles sostiene que la proté ousía es el individuo (sýnolon), mientras que en la Metafísica dice que es el eîdos, se resuelve al entender que éste último no es una forma abstracta sino el principio de determinación del compuesto individual.
Palabras clave Aristóteles, Metafísica, ousía, eîdos, sýnolon.
Referencias
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Aristóteles, Física. Trad. Ute Schmidt. México: UNAM, 2001.
Aristóteles, “Tópicos”, en Tratados de Lógica I. Tr. Miguel Candel. Madrid: Gredos, 1994.
Aristóteles, Metafísica. Trad. Tomás Calvo Martínez. Madrid: Gredos, 1994.
Aubenque, Pierre, El problema del ser en Aristóteles. Tr. Vidal Peña. Madrid: Taurus, 1974. https://es.scribd.com/doc/33765875/Aubenque-Pierre-El-Problema-Del-Ser-en-Aristoteles
Bacon, Francis, Novum Organon. Tr. Cristóbal Litrán. Madrid: Sarpe, 1984.
Brentano, Franz, Sobre los múltiples significados del ente según Aristóteles. Tr. Manuel Abella. Madrid: Ediciones Encuentro, 2007.
Carvajal, J., “El problema de la sustancia en la “Metafísica” de Aristóteles”. En Anales del Seminario de Metafísica. Núm. Extra. Homenaje a S. Rábade (1992): 889-918.
González, Lucero, “La doctrina de Tomás de Aquino sobre la analogía como recurso para el conocimiento natural de Dios. Una meditación filosófica sobre sus límites y alcances”. En Revista Perseitas, vol. 3, no. 2 (2015): 154-174.
Hamelin, Octave, Le sistéme d’Aristote. París: Vrin, 1976. https://archive.org/details/lesystmedarist00hame/page/n5
Heidegger, Martin, El ser y el tiempo. Tr. J. Gaos. México: Fondo de Cultura Económica, 1988.
Heidegger, Martin, “Sobre la esencia y el concepto de Physis. Aristóteles, Física B 1”. En Hitos. Tr. H. Cortés y A. Leyte. Madrid: Alianza, 2000.
Mié, Fabián, “La prioridad de la substancia en la primera metafísica de Aristóteles”. En Crítica. Revista Hispanoamericana de Filosofía, vol. 35, no. 103 (2003): 83-120.
Oñate, Teresa, Para leer la Metafísica de Aristóteles en el siglo XXI. Madrid: Dykinson, 2001.
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Ross, David, Aristotle’s Metaphysics. Oxford: Clarendon Press, 1997.
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Zubiri, Xavier. Sobre la esencia, Madrid: Alianza, 1963. file:///C:/Users/Lucero%20 Gonzalez/Downloads/kupdf.net_xavier-zubiri-sobre-la-esenciapdf.pdf
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Rezende, Cristiano Novaes de. "A Ira, o Trovão e o Círculo: Aspectos aristotélicos da definição explicativa da essência no De Emendatione de Espinosa." Analytica - Revista de Filosofia 16, no. 1-2 (January 1, 2014): 85–118. http://dx.doi.org/10.35920/arf.v16i1-2.812.
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O objetivo do presente artigo é reconstruir alguns dos nexos históricos e conceituais que ligam a teoria aristotélica da definição triádica às teorias modernas da definição genética, especialmente àquela desenvolvida por Espinosa no Tractatus de Intellectus Emendatione (sendo esta última obra entendida como um tratado seiscentista de "lógica material" e de "medicina da mente"). Para tanto, também será indicada a importância de pelo menos um ponto da interpretação de Zabarella acerca das relações entre definição e demonstração no aristotelismo. Procuraremos, com isso, defender que, apesar de críticos da lógica aristotélica, muitos dos modernos, como Espinosa e Hobbes, dependeram dessa mesma lógica na elaboração de suas teorias alternativas. Por fim, mencionaremos um aspecto relevante desse debate lógico-epistemológico para a ética espinosana. Assim, o texto terá 5 partes: (I) uma introdução sobre os desafios de uma aproximação entre o De Emendatione e o Organon e sobre o sentido em que o tratado de Espinosa pode ser considerado uma lógica; (II) um movimento que vai de Tópicos VI, 13 a Analíticos Posteriores II 8-10, tratando da estrutura do definiens da definição triádica aristotélica; (III) um movimento que vai de Analíticos Posteriores II 8-10 ao De Conversione de Zabarella, tratando das relações entre definição e demonstração; (IV) um movimento que vai do De Conversione ao De Emendatione de Espinosa, passando pela questão seiscentista da certeza das matemáticas; e finalmente (V) uma conclusão sobre a relevância ética da teoria da definição em Espinosa. Abstract:The present paper's goal is reconstruct some of the historical and conceptual links which connect Aristotle's theory of the triadic definition to the modern theory of the genetic definition specially the one developed by Spinoza in the Tractatus de Intellectus Emendatione (this last work being understood as a 17th century's treatise on "material logic" and "Medicina Mentis"). To achieve this goal, the importance of at least one point of Zabalella's interpretation concerning the relationship between definitions and demonstrations within aristotelianism will be indicated. We will try to argue that, despite being critic of aristotelian logic, many moderns such as Spinoza and Hobbes depend on this very logic to elaborate their own alternatives. Towards the end we will mention one relevant aspect this logic-epistemological debate with respect to Spinoza's Ethics. The text will be thus divided into 5 parts: (I) an introduction about the challenges facing an approximation between the De Emendatione and the Organon; (II) a movement from Topics VI, 13 to Posterior Analytics II, 8-10; (III) a movement from Posterior Analytics II, 8- 10 to De Conversione of Zabarella; (IV) a movement from De Conversione to De Emendatione of Spinoza, going through 17th century's question about mathematical certainty; and finally (V) concluding remarks on the ethical relevance of Spinoza's theory of definition. Recebido em 08/20103Aprovado em 09/2013
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Gershowitz, Uri. "“The Best Thing in Poetry is a Lie”: Perception of the Song of Songs in Medieval Jewish Philosophical and Theological Thought in the Light of the Arab Aristotelian Approach to Poetics." Voprosy Filosofii, no. 7 (2022): 184–98. http://dx.doi.org/10.21146/0042-8744-2022-7-184-198.
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This article deals with the question of how the Jewish Aristotelians, followers of Maimonides, combined the exclusive status of the Song of Songs with the notion of the falsity of poetry. According to Aristotle’s Arabic commentators, poetics is part of the logical organon. The poetic syllogisms are based on deliberately false premises and rules of inference, and thus poetic discourse is the lowest in the hierarchy of the logical corpus. At the same time, the following Talmudic maxim is known: “If all Scripture is holy, then the Song of Songs is the Holy of Holies”. Thus, Jewish theologians, having assimilated the Arab Aristotelian approach to poetics, were faced with a difficult task: how to explain the supreme status of the Song of Songs in the biblical canon if this book is written in the language of lies? In the works of medieval Jewish theologians we do not find a clearly formulated solution to this problem, which may be due to the fact that the Song of Songs was often associated with an undisclosed esoteric theme. This article will describe the range of views of medieval Jewish thinkers on the role of poetic speech in the Song of Songs and provide an overview of researchers’ attempts to formulate a solution to the above problem. An analysis of a number of texts by medieval Jewish commentators will offer a response not found in the research literature to the question of combining the high status of the Song of Songs with the deliberate falsity of poetic discourse. According to our reading of Moshe Ibn-Tibbon’s commentary on the Song of Songs, the false language of poetry helps to avoid the illusion of comprehension where positively formulated knowledge is impossible.
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di Lascio, Ermelinda Valentina. "Aristotle's sophistical refutations - (P.) Fait (ed., trans.), Aristotele. Le confutazioni sofistiche. Organon VI. (Biblioteca Universale Laterza 599.) Pp. lxii + 253. Rome and Bari: Gius. Laterza & Figli S.p.A., 2007. Paper, €25. ISBN: 978-88-420-8316-0." Classical Review 58, no. 2 (October 2008): 391–93. http://dx.doi.org/10.1017/s0009840x08000334.
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S, Anbarasu. "Impact of Rhetoric on the Scientific Concepts in the Tamil Epic Manimegalai." International Research Journal of Tamil 4, S-18 (December 8, 2022): 28–32. http://dx.doi.org/10.34256/irjt224s184.
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‘Rhetoric’ is the common word given for both theoretical studies and literary criticism. Since the ancient period itself rhetoric is used in literature, but it entwined with literary theory and literary criticism only in 20th century. The controversy between the rhetoric and science dates back to thousand years. Rhetoric should be based on science was the main idea of Aristotle and Cicero who formally defined rhetoric their works. This article shows the relationship between rhetoric and science and how both these are linked in the Tamil literature. It also brings out the impact of rhetoric in science through the Tamil text ‘Manimegalai’.
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Hwang, Junghyun. "Comparative Organic Reading in the Responsive Rhetoric of Plato’s Gorgias, Aristotle’s Rhetoric, and Augustine’s On Christian Doctrine." Journal of East-West Comparative Literature 60 (June 30, 2022): 29–54. http://dx.doi.org/10.29324/jewcl.2022.6.60.29.
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Mendoza, Lara Katrina. "Gloc-9 as Organic Public Intellectual: Hip and Polished, Raw and Cool." Plaridel 14, no. 2 (December 2017): 25–48. http://dx.doi.org/10.52518/2017.14.2-02mndza.
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This paper will present Aristotle Pollisco—the singer-rapper-songwriter known as Gloc-9—as an organic and a as-yet-unrealised public intellectual. The term “organic” describes Gloc 9’s lack of academic or institutional recognition. No academic institutions recognize his level of influence and power. As a public intellectual, however, Gloc-9 enjoys immense popularity with his core fanbase, which is largely made up of listeners from the lower classes. This paper uses both Antonio Gramsci’s definition of the organic public intellectual and Edward Said’s claim regarding the exhortation of public intellectuals who exercise their political will in the public sphere. Mikhail Bakhtin’s discourse on the carnivalesque will bolster this paper’s claim that Gloc-9 assumes the role of an organic public intellectual through his music. In attempting to confront powerful institutions, Gloc-9 upends the social order through his songs rather than engaging other public intellectuals and scholars in ideological discourse. The paper will closely examine five of Gloc-9’s chart-topping songs dealing with poverty, social injustice, gender inequality, and corruption.
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حموية, أدهم محمد علي. "مكانة الظَّنِّ من الاستدلال في علوم الأصول قراءةٌ معرفيَّةٌ (The Role of Probability in Argumentation of the Usul-Sciences An Epistemological Study)." Journal of Islam in Asia (E-ISSN: 2289-8077) 15, no. 2 (December 21, 2018): 35–70. http://dx.doi.org/10.31436/jia.v15i2.742.
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أكثر ما يتميز به الفكر اليوناني إنتاجُه مجموعة الأبحاث المنهجية العقلية التي أودعها أرسطو كتبًا ثمانية سمَّى مجموعها (الأورغانون)، وبه يتميز العلم اليقيني مما ليس يقينًا، فكأنه المعيار للعلوم كلها، ومن خلاله ناقشت الفلسفة اليونانية موضوعاتها، أي: الإنسان، والطبيعة، والإله، فحاولت إثارة المشاكل فيها، وإيجاد الحلول لها من خلال النظر العقلي الخالص، ثم تُعورف في الثقافة الإسلامية على تسمية هذا المجموع (المنطق)، ولم ترُق المنهجية اليقينية التي يتطلَّبها لعلماء الأصول من فقهاء ومتكلمين ونحويين؛ متقدِّميهم وبعض متأخِّريهم، فهاجموها، وبيَّنوا خطأها، وسعوا إلى إقامة منطق إسلامي جديد في جوهره، فنظروا في أخصِّ ما للمنطق اليوناني، وأرادوا مناقضته والاعتراض عليه، فإذا كانت المنهجية اليقينية سمة المنطق اليوناني؛ فإن المنهجية الظنية سمة المنطق الإسلامي؛ عنها صدر الأصوليون في استدلالاتهم، ومن ثم أسَّسوا معرفيًّا للظن في الفكر الإسلامي؛ ليُمثل منهجية أصولية مركزية مُميِّزة إياه، وعليه؛ تتحرى هذه القراءة بيان مكانة الظن من الاستدلال في علم الأصول؛ بقسميه الاستقراء والقياس، وما يتعلق بهما؛ أي التعليل.
الكلمات المفتاحيّة: الفكر الإسلامي، علوم الأصول، الأصوليون، الظن، الاستدلال.
Abstract
Most of the Greek thought can be characterized as projections of rational methodologies which were put together in "the Organon" by Aristotle. As a standard for all sciences, rational methodologies are used to distinguish the certain from the probability. Through it, the Greek philosophers discussed subjects such as the human, nature, and God. They tried to raise objections, and find solutions through pure rational contentions. Then this methodology was introduced in the Islamic culture with a collective name al-Mantiq. It did not live up to the certainty methodology required by the scholars of the principles of Fiqh, Kalam, and Grammarians. The early and some of the later usul-scholars criticized this methodology, and pointed to its mistakes and sought to establish Islamic Logic new in essence. They looked at the Greek Logic in particular, intending to oppose and object on it. If the methodology of certainty is one of the features of Greek Logic, then the methodology of probability is the feature of the Islamic Logic. From it the usul-scholars derived their evidences, and from it they established an epistemology for probability in Islamic thought in order to represent the central distinct usuli-methodology. Therefore this study investigates to explain the position of probability in the usul science, in its two categories induction and syllogism, and its sister concepts such as causality.
Keywords: Islamic Thought, Ilm-al-usul, Usuliyun, probability, Inference.
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P, Senthilnathan. "Aesthetic Principles in P. Vijay's Screen Songs." International Research Journal of Tamil 4, S-19 (December 10, 2022): 101–6. http://dx.doi.org/10.34256/irjt224s1916.
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Many natural and artificial things are created by human. The basis of aesthetic analysis is to study the method of expressing the aesthetic feelings found in God's creations, such as love, character of a person, and form. Aesthetics identifies and interprets this beauty as it is. There are views and ideologies about what beauty is rather than what it is. Generally, aesthetics is a concept that is built on arts. Aesthetics is the source of power for various arts such as in paintings, music and songs. Therefore, this methodology is considered as an art-literary theory. Writers of aesthetic theory and about its history, begin with Aristotle's Poetics. Aesthetics is an expression of civilization and tradition. Thus, many poems are written. The ideas in the poems create different thoughts in people's minds. In this, screen songs composed by the poets easily reaches the audience. This article examines the aesthetic principles found in the screen songs of poet P. Vijay.
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Wahyudhi, Tsabitha Afnan Putri, and Beniharmoni Harefa. "Penentuan Status Korban Pemerkosaan Guna Melakukan Aborsi Pasca Pengesahan Undang-undang Nomor 1 Tahun 2023." JURNAL MERCATORIA 16, no. 1 (June 25, 2023): 63–70. http://dx.doi.org/10.31289/mercatoria.v16i1.9439.
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Artikel ini bertujuan untuk mencari penentuan kapan seseorang dapat dikatakan sebagai korban kekerasan seksual penyebab kehamilan dalam konteks korban menginginkan prosedur aborsi sesuai ketentuan Pasal 463 Ayat (2) Undang-undang Nomor 1 Tahun 2023. Penentuan ini ditetapkan agar janin tidak melewati batas waktu umur 14 minggu. Masalah difokuskan pada seharusnya penentuan kapan seseorang dapat dikatakan sebagai korban kekerasan seksual penyebab kehamilan dalam konteks korban menginginkan prosedur aborsi sesuai ketentuan Pasal 463 Ayat (2) Undang-undang Nomor 1 Tahun 2023 di masa mendatang. Guna mendekati masalah ini dipergunakan acuan teori keadilan hukum dari John Rawles dan Aristoteles. Data-data dikumpulkan melalui cara kepustakaan dan dianalisis secara kualitatif. Kajian ini menyimpulkan bahwa pihak yang berwenang menentukan kapan seseorang dapat melakukan aborsi legal adalah penyidik dan penentuan status sebagai korban pemerkosaan adalah saat penyidikan. Hal ini disimpulkan berasarkan Undang-undang No. 12 Tahun 2022 tentang Tindakan Pidana Kekerasan Seksual dan Peraturan Kapolri (Perkap) No. 6 tahun 2019 berisi tentang Penyidikan Tindak Pidana.
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Murvoll, Kari Mette, Janneche Utne Skaare, Endre Anderssen, and Bjorn Munro Jenssen. "EXPOSURE AND EFFECTS OF PERSISTENT ORGANIC POLLUTANTS IN EUROPEAN SHAG (PHALACROCORAX ARISTOTELIS) HATCHLINGS FROM THE COAST OF NORWAY." Environmental Toxicology and Chemistry 25, no. 1 (2006): 190. http://dx.doi.org/10.1897/04-333r.1.
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Jenssen, Bjørn Munro, Jon Birger Aarnes, Kari-Mette Murvoll, Dorte Herzke, and Torgeir Nygård. "Fluctuating wing asymmetry and hepatic concentrations of persistent organic pollutants are associated in European shag (Phalacrocorax aristotelis) chicks." Science of The Total Environment 408, no. 3 (January 2010): 578–85. http://dx.doi.org/10.1016/j.scitotenv.2009.10.036.
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Aira, Manuel, and Jorge Domínguez. "Soil under dead or live organic matter systems: Effect of European shag (Phalacrocorax aristotelis L.) nesting on soil nematodes and nutrient mineralization." Soil Ecology Letters 2, no. 1 (March 2020): 40–46. http://dx.doi.org/10.1007/s42832-020-0023-9.
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