Myšlienka: Logické skúmanie
Tak ako slovo "pekné" vyjadruje zameranie estetiky a "dobré" etiky, rovnako je to aj so slovom "pravdivý" pre logiku.
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Tak ako slovo "pekné" vyjadruje zameranie estetiky a "dobré" etiky, rovnako je to aj so slovom "pravdivý" pre logiku.
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Podľa základného postulátu, na ktorom N. Losskij vybudoval svoju teóriu pravdy, predmety vonkajšieho sveta poznávame priamo v origináli, tak ako existujú, nezávisle na našom vedomí.
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Review of: P. Materna: Svět pojmů a logika,Filosofia, Praha 1995, 131 s.
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To, že spoznávanie nie je možné bez toho, aby sme spoznávali niečo, všeobecnejšie povedané: že nie j e možné usudzovanie, ba dokonca ani vznik predstáv bez toho, aby sme súdili o niečom, niečo si predstavovali, to patrí k tomu najsamozrejmejšiemu, o čom nás informuje už celkom elementárne pozorovanie týchto zážitkov.
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Ústredná téza intuitívneho realizmu, zastávaného na Slovensku od roku 1942 univ. prof. Losským (Kritika noetiky R. Carnapa s hľadiska ideálu poznania, Filozofický sborník V, 1944, s. 98136) a od toho istého roku aj jeho asistentom Dr. J. Dieškom (1. rozmnožená prednáška Kritický alebo intuitívny realizmus? (K sporu o realizmus v súčasnej noetike), 1943, 2. Problém intuitivizmu v súčasnej noetike, Filozofický sborník IV, 1943, s. 5788, 3. Kritický> či intuitívny realizmus? Filozofický sborník V, 1944, s. 136150, 4. Kritický' či intuitívny realizmus, Bratislava 1944), znie takto: »vynazierame skutočnosť priamo v origináli tak, ako ona skutočne existuje nezávisle na našom vedomí...« (1), »vo vedomí je aj sám vonkajší, nami poznávaný predmet, a to tak, ako je vonku mimo nás« (2, s. 81), »i tzv. zmyslové kvality nie sú subjektívne, ale objektívne vo alebo na veciach« (1).
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Podľa mnou vypracovanej teorie poznania, ktorú nazývam intuitivizmom, subjekt poznáva nielen svoje duševné stavy, ale aj predmety vonkajšieho sveta bezprostredne, t.j. nie prostredníctvom kópií, symbolov, konštrukcií svojho rozumu atď., ale v origináli, privádzajúc ich do oblasti svojho vedomia pomocou intencionálnych aktov uvedomovania, pozornosti, rozlišovania, usmernených na ne tak, že sa stanú imanentnými jeho vedomiu.
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Review of: František Gahér: Logika pre každého, Iris. Bratislava 1994, 269 s.
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Review of: Stanislaw KICZUK, Związek przyczynowy a logika przyczynovośći, Redakcja Wydawnictw Katolickiego Uniwersytetu Lubelskiego Lublin 1995, 184 s.
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The author tends to emphasize that there are almost the three reasons to analyse Callimachus' epigram about Diodorus (Pfeiffer fr. 393, 1-4): First of all, the date of this epigram shows us that it represents the earliest information about Diodorus doctrine. Second, another support of its authenticity could be found in fact that this epigram expressing part of the atmosphere following, and also remaining after, discussing the Diodorian topics. Third, its philosophical relevance, usually minimised in classical literature, could be found in those facts that it could show the way out in many today dilemmas about his philosophical claims and support some of our contemporary assumptions about its logical conception, as well as that of space, time, and meaning of statements. The author defends a position that it is necessary to develop well-grounded and methodologically relevant base covering the historical reconstruction and the interpretation of ancient logical theories.
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Conversation between Pavel Cmorej and Jaroslav Peregrin.
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Back in the Good Old Days of Logical Positivism, theories of meaning were part of a normative project that sought not merely to describe the features of language and its use, but so to speak to separate the wheat from the chaff. In this paper, I side with Herman Cappelen (2013) in thinking that we need to rethink and reintroduce the important distinction between sense and nonsense that was ditched along with other normative aspirations during Logical Positivism’s spectacular demise. Despite this, my delineation of the bounds of sense is different from Cappelen’s. One of my goals in the present paper is to argue that category mistakes are paradigmatic examples of nonsensical sentences. To this end I describe one candidate for what it might be that makes category mistakes nonsensical.
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Conspiracy theories seem to play an increasing role in public political discourse. This development is problematic for a variety of reasons, most importantly because widespread belief in conspiracy theories will undermine the institutions of open societies. One of the central questions that will need to be answered here if we hope to find out why conspirational thought is recently gaining such support and to find out how to respond to it, is the following: what mindset leads to the belief in conspiracy theories? People who believe in conspiracy theories are often ridiculed as nutcases, tinfoil hats, and paranoid crackpots, while they portray themselves as particularly critical, better informed and enlightened responsible citizens. Finding out which of these characterizations is correct is crucial for coming up with the appropriate response to the rise of conspirational thought. In this article, I want to discuss this question and the phenomenon of conspirational thought in two respects. First, I want to explain how philosophy, and epistemology in particular, is essential for understanding the phenomenon and for developing a strategy to deal with the harmful kind of conspirational thought. Secondly, I want to show how epistemology in turn can learn from studying this phenomenon.
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Na článok [11] J. Viceníka som už reagoval krátkou črtou [1], v ktorej som si spytoval svedomie za napísanie kacírskej odpovede na jeho kacírsku otázku položenú v dialógu Úsilie o exaktnú filozofiu (pozri [lOj, 5458).
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A. Tarski je jeden z hlavných predstaviteľov l'vovsko - varšavskej logickej školy a nepochybne aj jeden z najvýznamnejších matematických logikov XX. storočia.
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...aristotelismus a spřízněné filosofie nám tak dlouho tvrdily, jak důležité j e dojít k přesnému poznání významu našich termínu, že jsme tomu všichni nakloněni. A nadále se tohoto kréda drží navzdory nespornému faktu, že filosofie, která se už dvacet staletí trápí nad významem svých termínů, je plná verbalizmu a navíc otřesně neurčitá a ambivalentní, zatímco věda, jako třeba fyzika, která se sotva stará o termíny a jejich význam, ale o fakta, dosáhla vysoké přesnosti.
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This historically oriented article describes Whiteheadś life-long concern with logic. Although his creative phase in logic seemed to have ended with the publication of Principia Mathematica, he remained continuously interested in logic of relations and theory of events and even as a speculative metaphysician appreciated logic as - in his words - his "first love".
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Znovu uvažujme o našom modelovom príklade roly, o mojich hodinkách.
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Review of: Donald GILLIES: Frege, Dedekind, and Peano on the Foundations of Arithmetic Assen, The Netherlands, Van Gorcum 1982, 103 s.
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In the paper, Prior's well-known 'tonk' argument is examined and taken as a basis for general considerations regarding the logical status of implicit ('inferential') definition, and the semantical status of the 'tonk'-like expressions. Further, the whiff of logical vanity attendant upon Priorś conclusions is dispelled by employing a new theory of concept. In particular, the authors argue that: a) Prior's 'tonk' argument discredits neither the concept of analytical validity nor the role of implicit definition. The arguments underlying the authors' view draw from both syntactical and semantical considerations of the alleged 'tonk' connective. b) Decisive criticism of the very concept of implicit definition of logical connectives can be, anstead, based on Tichý's view of formal axiomatics as a case of 'the Fallacy of Subject Matter'. c) The semantical analysis of the so-called 'strictly empty' concepts, as introduced by Materna in his theory of concept, renders a viable account of the mysteries and confusions surrounding Prior's witty and inspiring 'tonk' example.
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Review of: Norman Malcolm: Ludwig Wittgenstein v spomienkach, (So životopisnou črtou Georga Henrika von Wrighta). Bratislava, Archa 1993,109 s .
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