THE CONCEPT
WHAT IS A CONCEPT. Often we have to direct our thinking toward an object and get an idea of it. That idea may be a "sensible representation," as when we imagine how it is, but can also be a "rational representation" or intellectual regards the essence of reality, regardless of variations in existence. We call concept to the formal representation of the objects obtained by means intellectual. The concept is objective in its content but as it exists in the mind, man's consciousness.
OBJECT, concepts and terms. First, we realize that all "concept" must refer to an object, real or imagined, every concept must have an "objective reference." Second, by "abstraction", you get to design the shape of the object intellectually, the essence of the object in its real existence, and thus we have the concept. Finally, thirdly, we find that intellectually apprehended object, must express itself in any way for communication, by "words" or words. Thus we see that the concept is in an intermediate point between the object and the word, without any of them, while retaining its uniqueness.
EXTENSION OF A CONCEPT. Called "extension" of a concept to all objects which can be said with truth that is the concept (x) in question, as when we say that object A is x, the object B is c, etc. In other words, this is the set of objects that can receive, in truth, the concept as preaching in a trial.
For its size the concepts are divided into:
a) General, if you can preach more objects.
b) Individual, if only he can preach an object.
The general concepts relatively to each other, can be:
a) Gender, if it has to other concepts.
b) the species if it is contained in another respect.
COMPREHENSION, CONTENT OR INTENTION OF A CONCEPT. Called "understanding", "content" or "intent" of a concept to all of the notes or properties that "essentially" belong to the object to which the concept refers. It is therefore the intellectual representation of the essential elements of the object.
In its content concepts are divided into:
a) Simple, if you have only one note.
a) compounds, if they have several.
RELATIONSHIP BETWEEN LENGTH AND CONTENT. The relationship between length and content can be expressed as follows: "a further extension is for less content and more content corresponds to a lesser extent."
martes, 5 de abril de 2011
el concepto
EL CONCEPTO
QUE ES UN CONCEPTO. A menudo tenemos que dirigir nuestro pensamiento hacia un objeto y hacernos una idea del mismo. Esa idea puede ser una “representación sensible”, como cuando nos imaginamos cómo es, pero puede ser también una “representación racional” o intelectiva que se refiere a la esencia de la realidad, independientemente de sus variaciones en la existencia. Llamamos concepto a la representación formal de los objetos obtenida por la vía intelectiva. El concepto es objetivo en su contenido pero en cuanto que existe en la mente, en la conciencia del hombre.
OBJETO, CONCEPTO Y TÉRMINO. En primer lugar, nos damos cuenta de que todo “concepto” debe referirse a un objeto, real o supuesto: todo concepto ha de tener una “referencia objetiva”. En segundo lugar, por “abstracción”, se llega a concebir la forma del objeto intelectivamente, la esencia del objeto en su existencia real, y así tenemos el concepto. Por fin, en tercer lugar, encontramos que ese objeto aprehendido intelectivamente, ha de expresarse de alguna manera, para su comunicación, por medio de “términos” o palabras. Vemos, pues, que el concepto se encuentra en un momento intermedio entre el objeto y la palabra, sin ser ninguno de ellos, conservando su peculiaridad.
EXTENSIÓN DE UN CONCEPTO. Llamamos “extensión” de un concepto al conjunto de los objetos de los cuales puede afirmarse con verdad que son el concepto (x) en cuestión, como cuando afirmamos que el objeto A es x, que el objeto B es c, etc. En otras palabras, se trata del conjunto de objetos que pueden recibir, con verdad, al concepto como predicando en un juicio.
Por su extensión los conceptos se dividen en:
a) Generales, si se pueden predicar de varios objetos.
b) Individuales, si sólo se le puede predicar de un objeto.
Los conceptos generales, relativamente uno del otro, pueden ser:
a) Género, si contiene a otros conceptos.
b) Especie, si es contenido por otro concepto.
COMPRENSIÓN, CONTENIDO O INTENCIÓN DE UN CONCEPTO. Llamamos “comprensión”, “contenido” o “intención” de un concepto al conjunto de las notas o propiedades que “esencialmente” pertenecen al objeto al cual el concepto se refiere. Es, pues, la representación intelectiva de las notas esenciales del objeto.
Por su contenido los conceptos se dividen en:
a) Simples, si tienen sólo una nota.
a) Compuestos, si tienen varias.
RELACIÓN ENTRE EXTENSIÓN Y CONTENIDO. La relación existente entre extensión y contenido puede expresarse de la siguiente manera: “a mayor extensión corresponde menor contenido y a menor extensión corresponde mayor contenido”.
QUE ES UN CONCEPTO. A menudo tenemos que dirigir nuestro pensamiento hacia un objeto y hacernos una idea del mismo. Esa idea puede ser una “representación sensible”, como cuando nos imaginamos cómo es, pero puede ser también una “representación racional” o intelectiva que se refiere a la esencia de la realidad, independientemente de sus variaciones en la existencia. Llamamos concepto a la representación formal de los objetos obtenida por la vía intelectiva. El concepto es objetivo en su contenido pero en cuanto que existe en la mente, en la conciencia del hombre.
OBJETO, CONCEPTO Y TÉRMINO. En primer lugar, nos damos cuenta de que todo “concepto” debe referirse a un objeto, real o supuesto: todo concepto ha de tener una “referencia objetiva”. En segundo lugar, por “abstracción”, se llega a concebir la forma del objeto intelectivamente, la esencia del objeto en su existencia real, y así tenemos el concepto. Por fin, en tercer lugar, encontramos que ese objeto aprehendido intelectivamente, ha de expresarse de alguna manera, para su comunicación, por medio de “términos” o palabras. Vemos, pues, que el concepto se encuentra en un momento intermedio entre el objeto y la palabra, sin ser ninguno de ellos, conservando su peculiaridad.
EXTENSIÓN DE UN CONCEPTO. Llamamos “extensión” de un concepto al conjunto de los objetos de los cuales puede afirmarse con verdad que son el concepto (x) en cuestión, como cuando afirmamos que el objeto A es x, que el objeto B es c, etc. En otras palabras, se trata del conjunto de objetos que pueden recibir, con verdad, al concepto como predicando en un juicio.
Por su extensión los conceptos se dividen en:
a) Generales, si se pueden predicar de varios objetos.
b) Individuales, si sólo se le puede predicar de un objeto.
Los conceptos generales, relativamente uno del otro, pueden ser:
a) Género, si contiene a otros conceptos.
b) Especie, si es contenido por otro concepto.
COMPRENSIÓN, CONTENIDO O INTENCIÓN DE UN CONCEPTO. Llamamos “comprensión”, “contenido” o “intención” de un concepto al conjunto de las notas o propiedades que “esencialmente” pertenecen al objeto al cual el concepto se refiere. Es, pues, la representación intelectiva de las notas esenciales del objeto.
Por su contenido los conceptos se dividen en:
a) Simples, si tienen sólo una nota.
a) Compuestos, si tienen varias.
RELACIÓN ENTRE EXTENSIÓN Y CONTENIDO. La relación existente entre extensión y contenido puede expresarse de la siguiente manera: “a mayor extensión corresponde menor contenido y a menor extensión corresponde mayor contenido”.
lunes, 4 de abril de 2011
logic
LOGIC
THE ORDER OF COMMON THOUGHT. All men have a "mindset" shaped by their social status and membership of a particular group in society or a particular social class.
All men have "value systems" that determine what they value and establish a hierarchy among the various values. All men "see things" differently by the sufferer, for whom the succor, pro who investigates the causes to eradicate or who used politically.
This "mindset", "value" and "view" that men have is what sets his "ideology." Ideology we mean by "a system of ideas, values and beliefs of a group of individuals in society, which shapes the way they act in the same society."
Ideologies empirical and theoretical. Ideologies may be of two kinds:
a) empirical ideologies.
b) theoretical ideologies.
Empirical ideologies are those that occur in all men as an "interpretation of their life situation that is manifested in the mode of action of each person." This type of empirical ideology often due to a "world view" or "world view", which can be: practical, technical, mythic, scientific, religious, etc.
ABSTRACTION. Every thing is really a "structure function" more or less complex than it has to be considered in its entirety to the reality "divide" in a series of smaller parts that do not do justice to the structure of reality. This means that the man knows things "abstracting".
Mean by "abstraction" one of the facets or forms of human knowledge consists of mental separation of various properties of objects and their relationships with delimitation or dismemberment of a particular property or relation, "that the human mind wants to include an element or aspect of the reality of an object.
That is, to understand the rationality of man, for example, has "waived" his affection, its materiality, its vital organization, etc., But, once we have understood one aspect of the structure of an object must turn to the overall structure for n distort the knowledge of the object. The hardest thing is therefore to move from the abstract (which allows knowledge) to the concrete (allowing the action.)
WHAT IS FORMAL LOGIC. Applying this form of human knowledge to thought itself, when the mind tries to understand the "form or structure of thought" without reference to any particular thought, we have "formal logic." Formal logic is, as defined by Kant, science "of the necessary laws of understanding and reason in general, or whatever it is, the simple way of thinking in general.
FORMAL LOGIC AND REALITY. From this point of view, formal logic puts the thought in terms of "pure thought", since it considers only the "order" of the thought without any reference to the content or subject of thought.
The great danger of formal logic (the danger she has often fallen into the history of logic) is to stay at that level of "pure thought" and pretend that this thought (which has been "separated" from reality pro through "abstraction") is reality itself.
In response to the above, we clarify that formal logic refers to the "validity" of thought, while the theoretical knowledge concerning the "truth" of thought. This is not to say that both aspects can exist independently as the effort of human knowledge is structural laws under which we are always referring to an abstract thought will always make reference (simultaneously) to a specific object of reality.
THE ORDER OF COMMON THOUGHT. All men have a "mindset" shaped by their social status and membership of a particular group in society or a particular social class.
All men have "value systems" that determine what they value and establish a hierarchy among the various values. All men "see things" differently by the sufferer, for whom the succor, pro who investigates the causes to eradicate or who used politically.
This "mindset", "value" and "view" that men have is what sets his "ideology." Ideology we mean by "a system of ideas, values and beliefs of a group of individuals in society, which shapes the way they act in the same society."
Ideologies empirical and theoretical. Ideologies may be of two kinds:
a) empirical ideologies.
b) theoretical ideologies.
Empirical ideologies are those that occur in all men as an "interpretation of their life situation that is manifested in the mode of action of each person." This type of empirical ideology often due to a "world view" or "world view", which can be: practical, technical, mythic, scientific, religious, etc.
ABSTRACTION. Every thing is really a "structure function" more or less complex than it has to be considered in its entirety to the reality "divide" in a series of smaller parts that do not do justice to the structure of reality. This means that the man knows things "abstracting".
Mean by "abstraction" one of the facets or forms of human knowledge consists of mental separation of various properties of objects and their relationships with delimitation or dismemberment of a particular property or relation, "that the human mind wants to include an element or aspect of the reality of an object.
That is, to understand the rationality of man, for example, has "waived" his affection, its materiality, its vital organization, etc., But, once we have understood one aspect of the structure of an object must turn to the overall structure for n distort the knowledge of the object. The hardest thing is therefore to move from the abstract (which allows knowledge) to the concrete (allowing the action.)
WHAT IS FORMAL LOGIC. Applying this form of human knowledge to thought itself, when the mind tries to understand the "form or structure of thought" without reference to any particular thought, we have "formal logic." Formal logic is, as defined by Kant, science "of the necessary laws of understanding and reason in general, or whatever it is, the simple way of thinking in general.
FORMAL LOGIC AND REALITY. From this point of view, formal logic puts the thought in terms of "pure thought", since it considers only the "order" of the thought without any reference to the content or subject of thought.
The great danger of formal logic (the danger she has often fallen into the history of logic) is to stay at that level of "pure thought" and pretend that this thought (which has been "separated" from reality pro through "abstraction") is reality itself.
In response to the above, we clarify that formal logic refers to the "validity" of thought, while the theoretical knowledge concerning the "truth" of thought. This is not to say that both aspects can exist independently as the effort of human knowledge is structural laws under which we are always referring to an abstract thought will always make reference (simultaneously) to a specific object of reality.
la logica
LA LOGICA
EL ORDEN DEL PENSAMIENTO COMUN. Todos los hombres tienen un “modo de pensar” configurado por su situación social y por su pertenencia a determinado grupo en la sociedad o a determinada clase social.
Todos los hombres tienen “sistemas de valores” que determinan aquello que consideran valioso y establecen una jerarquía entre los diversos valores. Todos los hombres “ven las cosas” de distinto modo por quien la padece, por quien la socorre, pro quien indaga sus causas para erradicarlo o por quien la utiliza políticamente.
Este “modo de pensar”, “de valorar” y “de ver” que tienen los hombres es lo que configura su “ideología”. Entendemos por ideología “un sistema de ideas, valores y creencias de un grupo de individuos en la sociedad, que configura su modo de actuar en la misma sociedad”.
IDEOLOGÍAS EMPÍRICAS Y TEORICAS. Las ideologías pueden ser de dos clases:
a) Ideologías empíricas.
b) Ideologías teóricas.
Las ideologías empíricas son las que se dan en todos los hombres como una “interpretación de su situación vivencial que se manifiesta en el modo de actuar de cada persona”. Este tipo de ideología empírica muchas veces obedece a una “visión del mundo” o “cosmovisión”, la cual puede ser: práctica, técnica, mítica, científica, religiosa, etc.
LA ABSTRACCIÓN. Cada cosa de la realidad es una “estructura de funciones” más o menos compleja que tiene que ser considerada en su totalidad para la realidad “divida” en una serie de partes menores que no hacen justicia a la estructura de la realidad. Esto quiere decir que el hombre conoce las cosas “abstrayendo”.
Entendemos por “abstracción” “una de las facetas o formas del conocimiento humano consistente en la separación mental de varias propiedades de los objetos y de sus relaciones con delimitación o desmembración de una propiedad o relación determinada”; esto quiere que la mente humana, para comprender un elemento o un aspecto de la realidad de un objeto.
Es decir, que para comprender la racionalidad del hombre, por ejemplo, debe “prescindirse” de su afectividad, de su materialidad, de su organización vital, etc.; pero, una vez que se ha comprendido un aspecto de la estructura de un objeto, debe volverse a la estructura total para n falsear el conocimiento del objeto. Lo más difícil es, pues, pasar de lo abstracto (que permite el conocimiento) a lo concreto (que permite la acción).
QUE ES LA LOGICA FORMAL. Aplicando esta forma del conocimiento humano al pensamiento mismo, cuando la mente trata de comprender la “forma o estructura del pensamiento” sin alusión a ningún pensamiento concreto, tenemos la “lógica formal”. Lógica formal será, según la definición de Kant, la ciencia “de las leyes necesarias del entendimiento y de la razón en general, o lo que es lo mismo, de la simple forma del pensamiento en general.
LOGICA FORMAL Y REALIDAD. Desde este punto de vista, la lógica formal sitúa al pensamiento en el plano de “pensamiento puro”, pues considera solamente el “orden” de tal pensamiento sin ninguna referencia al contenido o materia del pensamiento.
El gran peligro de la lógica formal (peligro en el que ha caído a menudo en la historia de la lógica) es el de quedarse en ese nivel de “pensamiento puro” y pretender que ese pensamiento (que ha sido “separado” de la realidad pro medio de la “abstracción”) es la realidad misma.
En atención a lo anterior podemos aclarar que la Lógica formal se refiere a la “validez” del pensamiento, mientras que la Teórica del Conocimiento se refiere a la “verdad” del pensamiento. Con esto no queremos decir que ambos aspectos pueden existir independientemente pues el esfuerzo del conocimiento humano sigue leyes estructurales según las cuales siempre que estemos refiriéndonos a un pensamiento abstracto siempre haremos referencia (al mismo tiempo) a un objeto concreto de la realidad.
EL ORDEN DEL PENSAMIENTO COMUN. Todos los hombres tienen un “modo de pensar” configurado por su situación social y por su pertenencia a determinado grupo en la sociedad o a determinada clase social.
Todos los hombres tienen “sistemas de valores” que determinan aquello que consideran valioso y establecen una jerarquía entre los diversos valores. Todos los hombres “ven las cosas” de distinto modo por quien la padece, por quien la socorre, pro quien indaga sus causas para erradicarlo o por quien la utiliza políticamente.
Este “modo de pensar”, “de valorar” y “de ver” que tienen los hombres es lo que configura su “ideología”. Entendemos por ideología “un sistema de ideas, valores y creencias de un grupo de individuos en la sociedad, que configura su modo de actuar en la misma sociedad”.
IDEOLOGÍAS EMPÍRICAS Y TEORICAS. Las ideologías pueden ser de dos clases:
a) Ideologías empíricas.
b) Ideologías teóricas.
Las ideologías empíricas son las que se dan en todos los hombres como una “interpretación de su situación vivencial que se manifiesta en el modo de actuar de cada persona”. Este tipo de ideología empírica muchas veces obedece a una “visión del mundo” o “cosmovisión”, la cual puede ser: práctica, técnica, mítica, científica, religiosa, etc.
LA ABSTRACCIÓN. Cada cosa de la realidad es una “estructura de funciones” más o menos compleja que tiene que ser considerada en su totalidad para la realidad “divida” en una serie de partes menores que no hacen justicia a la estructura de la realidad. Esto quiere decir que el hombre conoce las cosas “abstrayendo”.
Entendemos por “abstracción” “una de las facetas o formas del conocimiento humano consistente en la separación mental de varias propiedades de los objetos y de sus relaciones con delimitación o desmembración de una propiedad o relación determinada”; esto quiere que la mente humana, para comprender un elemento o un aspecto de la realidad de un objeto.
Es decir, que para comprender la racionalidad del hombre, por ejemplo, debe “prescindirse” de su afectividad, de su materialidad, de su organización vital, etc.; pero, una vez que se ha comprendido un aspecto de la estructura de un objeto, debe volverse a la estructura total para n falsear el conocimiento del objeto. Lo más difícil es, pues, pasar de lo abstracto (que permite el conocimiento) a lo concreto (que permite la acción).
QUE ES LA LOGICA FORMAL. Aplicando esta forma del conocimiento humano al pensamiento mismo, cuando la mente trata de comprender la “forma o estructura del pensamiento” sin alusión a ningún pensamiento concreto, tenemos la “lógica formal”. Lógica formal será, según la definición de Kant, la ciencia “de las leyes necesarias del entendimiento y de la razón en general, o lo que es lo mismo, de la simple forma del pensamiento en general.
LOGICA FORMAL Y REALIDAD. Desde este punto de vista, la lógica formal sitúa al pensamiento en el plano de “pensamiento puro”, pues considera solamente el “orden” de tal pensamiento sin ninguna referencia al contenido o materia del pensamiento.
El gran peligro de la lógica formal (peligro en el que ha caído a menudo en la historia de la lógica) es el de quedarse en ese nivel de “pensamiento puro” y pretender que ese pensamiento (que ha sido “separado” de la realidad pro medio de la “abstracción”) es la realidad misma.
En atención a lo anterior podemos aclarar que la Lógica formal se refiere a la “validez” del pensamiento, mientras que la Teórica del Conocimiento se refiere a la “verdad” del pensamiento. Con esto no queremos decir que ambos aspectos pueden existir independientemente pues el esfuerzo del conocimiento humano sigue leyes estructurales según las cuales siempre que estemos refiriéndonos a un pensamiento abstracto siempre haremos referencia (al mismo tiempo) a un objeto concreto de la realidad.
viernes, 1 de abril de 2011
logical principles
LOGICAL PRINCIPLES
WHAT ARE THE PRINCIPLES SOFTWARE. The "logical principles" are the first truths, "clear" themselves, from which the entire building is constructed formal thought, according to traditional logic. Within a modern account of formal logic, logical principles are the precepts or rules "operant" that govern all thinking correctly.
How to consider these principles has changed over the history of logic and scientific thought, but Formal Logic has agreed on the formulation of four principles of logic, but the room is not accepted by all logicians. These principles are:
1. Principle of identity.
2. Principle of Contradiction (or Principle of Non-Contradiction).
3. Exclusion principle of average (or Principle of excluded middle or Principle of excluded or excluded term Third Principle)
4. Principle of Sufficient Reason.
From a psychological point of view (although not from a Scientific Psychology Psychology but Wise), the logical principles would be the general laws of "operation of thought", ie the laws underlying logic processes.
From an ontological or metaphysical view, these principles would be more general determinations of "being" more general categories.
But from a strictly logical point of view, can only be considered as the fundamental propositions that underpin all other proposition in thought "formally" correct.
THE PRINCIPLE OF IDENTITY. The principle of identity was first formulated as part of a theory of the reality of "being." This principle stated something as general as "The 'being' is', this can be explained by saying that" every object is identical to itself. " These statements are not even logical, but over time, reflect on the logical implications of that principle, making formal logical formulation of the first principle.
This formulation was the affirmation of the truth of a trial whose purpose is identical to the predicate (that kind of trial has been called "analytical view"). The first logical principle is summarized by the formula:
"A is A"
THE PRINCIPLE OF CONTRADICTION. This principle has been traditionally and incorrectly called "principle of contradiction" when what is stated is the impossibility of contradiction in thought. This is the fundamental principle of classical logic rules out any possibility of contradiction in thought and in reality (this involvement has been and is one of the strongest obstacles that you have found any consideration of reality and dialectic thinking.)
The more fully the second principle is referred to non-contradiction between two trials, as expressed in the formula:
"'A is A' and 'A is A' are not both true"
which reads: Trial 'A is A' and its contradictory, the trial 'A is A "can not be true at once.
The original form of this second principle is ontological and was formulated as follows: "Being is not and can not be both."
THE PRINCIPLE OF EXCLUSION OF MEDIUM TERM. As a necessary corollary of the principle of contradiction, we formulate the principle of excluding average. In its original form, also referred to a structure of reality and the claim was no middle ground between "being" and "non-being."
In its logical form, this principle should be understood as saying that two contradictory judgments can not both be false, as summarized in the formula:
"'A is A' and 'A is A' are not both false '
which reads: Trial 'A is A' and its contradictory, the trial 'A is A "can not be forged at a time.
THE PRINCIPLE OF SUFFICIENT REASON. This is, of the four principles of logic, the most controversial, as not all will accept classical logic. His formulation was much later than the other, because while the first three are attributed to Parmenides of Elea, who lived in the V century BC, "the fourth principle was formulated by Gottfried Wilhelm Leibniz in 1666 approximately in the middle Modern Age. The fourth principle states:
"Nothing is without sufficient reason."
Christian Wolf in 1712 distinguished between three ways of understanding this principle:
a) As a "rationale"
b) As a "reason to become"
c) As a "reason to know."
In traditional logic, has understood this principle in the third quarter of the meanings proposed by Wolf. From this point of view, the principle can be formulated:
"All knowledge must be founded."
WHAT ARE THE PRINCIPLES SOFTWARE. The "logical principles" are the first truths, "clear" themselves, from which the entire building is constructed formal thought, according to traditional logic. Within a modern account of formal logic, logical principles are the precepts or rules "operant" that govern all thinking correctly.
How to consider these principles has changed over the history of logic and scientific thought, but Formal Logic has agreed on the formulation of four principles of logic, but the room is not accepted by all logicians. These principles are:
1. Principle of identity.
2. Principle of Contradiction (or Principle of Non-Contradiction).
3. Exclusion principle of average (or Principle of excluded middle or Principle of excluded or excluded term Third Principle)
4. Principle of Sufficient Reason.
From a psychological point of view (although not from a Scientific Psychology Psychology but Wise), the logical principles would be the general laws of "operation of thought", ie the laws underlying logic processes.
From an ontological or metaphysical view, these principles would be more general determinations of "being" more general categories.
But from a strictly logical point of view, can only be considered as the fundamental propositions that underpin all other proposition in thought "formally" correct.
THE PRINCIPLE OF IDENTITY. The principle of identity was first formulated as part of a theory of the reality of "being." This principle stated something as general as "The 'being' is', this can be explained by saying that" every object is identical to itself. " These statements are not even logical, but over time, reflect on the logical implications of that principle, making formal logical formulation of the first principle.
This formulation was the affirmation of the truth of a trial whose purpose is identical to the predicate (that kind of trial has been called "analytical view"). The first logical principle is summarized by the formula:
"A is A"
THE PRINCIPLE OF CONTRADICTION. This principle has been traditionally and incorrectly called "principle of contradiction" when what is stated is the impossibility of contradiction in thought. This is the fundamental principle of classical logic rules out any possibility of contradiction in thought and in reality (this involvement has been and is one of the strongest obstacles that you have found any consideration of reality and dialectic thinking.)
The more fully the second principle is referred to non-contradiction between two trials, as expressed in the formula:
"'A is A' and 'A is A' are not both true"
which reads: Trial 'A is A' and its contradictory, the trial 'A is A "can not be true at once.
The original form of this second principle is ontological and was formulated as follows: "Being is not and can not be both."
THE PRINCIPLE OF EXCLUSION OF MEDIUM TERM. As a necessary corollary of the principle of contradiction, we formulate the principle of excluding average. In its original form, also referred to a structure of reality and the claim was no middle ground between "being" and "non-being."
In its logical form, this principle should be understood as saying that two contradictory judgments can not both be false, as summarized in the formula:
"'A is A' and 'A is A' are not both false '
which reads: Trial 'A is A' and its contradictory, the trial 'A is A "can not be forged at a time.
THE PRINCIPLE OF SUFFICIENT REASON. This is, of the four principles of logic, the most controversial, as not all will accept classical logic. His formulation was much later than the other, because while the first three are attributed to Parmenides of Elea, who lived in the V century BC, "the fourth principle was formulated by Gottfried Wilhelm Leibniz in 1666 approximately in the middle Modern Age. The fourth principle states:
"Nothing is without sufficient reason."
Christian Wolf in 1712 distinguished between three ways of understanding this principle:
a) As a "rationale"
b) As a "reason to become"
c) As a "reason to know."
In traditional logic, has understood this principle in the third quarter of the meanings proposed by Wolf. From this point of view, the principle can be formulated:
"All knowledge must be founded."
Suscribirse a:
Entradas (Atom)