mohammad mehdi ardebili; alireza azadi
Volume 12, Issue 45 , April 2016, , Pages 7-24
Abstract
For understanding origin and grounds of Hegel’s Logic, in addition to Science of Logic as main source employed by interpretations, we need to analyze First Hegel’s logical Treatise in his Jena period. There is no interpretation of this treatise available in Farsi while the English ...
Read More
For understanding origin and grounds of Hegel’s Logic, in addition to Science of Logic as main source employed by interpretations, we need to analyze First Hegel’s logical Treatise in his Jena period. There is no interpretation of this treatise available in Farsi while the English sources on the interpretation of the text are also scarce. The current paper will try to provide an account on process of the genesis of Hegel’s Jena Logic for the first time in Farsi. Thus, at first, it will consider the system as a whole briefly and then it will analyze three constituent parts of Jena’s Logic – ‘Simple Connection’, ‘Relation’, and ‘Proportion’, depending on English translation of the text (translated by Hegel Society of America). Finally, the study deals with a comprehensive outline of the remaining parts of the Hegel's System of Jena (such as Metaphysics, Philosophy of Nature and Philosophy of Spirit).
mohammad hakkak
Abstract
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their ...
Read More
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their acquisition through senses. A third group believes them to be rooted in the nature and mankind’s soul and, thus, illusive. Muslim philosophers consider them to be secondary intelligibles and real concepts. As a Muslim philosopher, Allameh Tabataba’i holds a noble theory about the acquisition of knowledge. Moreover, Kant has a theory about the said concepts. He considers them to be mental categories or a priori forms of knowledge. This paper investigates the possibility of Kantian and non-Kantian a priori forms of knowledge and concludes that they do not exist at all.
mojtaba siahi
Abstract
Schematism is the most central concept of Kant's epistemology. He establishes his philosophy on the bases of pure intuition and pure concepts, without them experiential intuition and experiential concepts are not enough for cognition of the real world. According to him, the composition and combination ...
Read More
Schematism is the most central concept of Kant's epistemology. He establishes his philosophy on the bases of pure intuition and pure concepts, without them experiential intuition and experiential concepts are not enough for cognition of the real world. According to him, the composition and combination of these two elements – in fact the combination of sense and reason – is necessary for cognition. Kant thinks that pure concepts can, in combination with reality, help us achieve external reality. This combination can be achieved in connection with pure intuition. This pure intuition is "time" itself. Therefore, pure concepts must be linked to time. Categories are linked to time through schematism. Schematization of the categories takes place through imagination. The present article intends to explain the correct concept of schemata and the quality of its relation to categories.
gholamreza zakyani
Abstract
The philosophy of logic is a posterior science, which examines the philosophical principles of logic as well as the matters derived from the logical debates. Aristotle's philosophy of logic has not been collected yet, but we need to do it due to comparing the ancient logic with the modern interpretations. ...
Read More
The philosophy of logic is a posterior science, which examines the philosophical principles of logic as well as the matters derived from the logical debates. Aristotle's philosophy of logic has not been collected yet, but we need to do it due to comparing the ancient logic with the modern interpretations. For gathering these philosophical principles we have to refer to Aristotle's own works directly. Perhaps the most important transition which was occurred in Aristotelian logic was formed by the Muslim scientists like as Ibn-Sina and his remarkable work al-Isharat wa-'l-tanbihat (Remarks and Admonitions). The writer of this paper believes that the so-called transformation not only happened in the formal division of logic by the Muslim philosophers, but they had an essential and profound viewpoint to logic too. We can find the origin of these progressions in the work of the Neoplatonist Porphyry, known as the Isagoge (Introduction), which was appended to the beginning of the Organon series as an introduction to the study of the Categories; however it finally removed categories and made the syllogisms formal. Demonstrating such a theory requires knowing Aristotle's logic exactly. The present paper deals with the Prior Analytics, which contains the theory of syllogism as well.
