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Volume 4, Issue 3 (2024)
J Clin Care Skill 2024, 4(3): 201-218 |
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History
Received: 2024/08/8 | Accepted: 2024/10/27 | Published: 2024/10/31
Received: 2024/08/8 | Accepted: 2024/10/27 | Published: 2024/10/31
How to cite this article
Parvazmanesh B. Soft Criteria of Epistemic Systems; from Sadraian Explanation to Application in Aristotelian Logic. J Clin Care Skill 2024; 4 (3) :201-218
URL: http://jpt.modares.ac.ir/article-6-76001-en.html
URL: http://jpt.modares.ac.ir/article-6-76001-en.html
Department of Philosophy and Logic, Faculty of Human Sciences, Tarbiat Modares University, Tehran, Iran
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The characteristics of scientific collections are divided into two categories: accuracy (hard) and perfection (soft). Soft criteria are mentioned after hard criteria because they are based on the desired perfection of these sets. From the point of view of this research, the most important components of soft criteria are the seven characteristics: “simplicity” and “clarity”, “proportionality” and “balance”, “correspondence”, “reciprocating”, “symmetry”, “transitivity” and “self-construction”. “simplicity” is the removal of things that do not play a role in explaining a thing. “clarity” is implies the use of clearer concepts. “proportion” and “balance” implies having a common ratio and share of a quantitative or qualitative matter, such as the degree of determination or ambiguity of concepts or their number in divisions. correspondence means the equality of the members of the set in the process of regular conversion to another similar set. “reciprocating” indicates the reciprocity of the members of two sets in the process of their mutual transformation.symmetry is the property of displacement and mirroring in the sense that the relationship remains constant in the course of mutual and two-way change. “transcendence” or “self-production” is the result of two characteristics of correspondence and reciprocity. In this pair feature, the relationship governing the members is consistent with or spreads to each other. This character demonstrates the degree of productive communication and internal justification among the members of a knowledge set.
In this research has been tried so that rules outside of the science of logic may not be used in the review of logic tables; But due to the bilateral relations between logic and philosophy, some philosophical rules have been used to explain some of these features [Sadral-Din Shirazi, 1981: 63; Tabatabai, 1995: 147; Mirdamad, 1995: 21]. The approaches to explain the perfection of epistemic systems are posteriori and philosophical. In the opinions of the elders of Islamic philosophy, the issue of universality of love in the realm of beings has already existed in the statements of Ibn Sina [Ibn Sina, NDa, 1990: 378-375] and Molla Sadra [Sadral-Din Shirazi. 1989: 160-158]; The greatest ability in this field is in the transcendent wisdom of Molla Sadra. Therefore, in this research, this explanation is based on the principles of transcendent wisdom.
Based on the fundamentals of Islamic philosophy, especially the transcendent wisdom, there is a special causal order among beings, which is explained and emphasized by principles such as necessity, the proportionality of cause and effect, and the rule of unity in causes (a simple cause has a simple effect). This collection depicts a monotheistic system as the best. “Monotheistic” refers to the uniqueness and simplicity of the first cause of this collection, and “best system of beings” refers to wisdom and the ultimate cause of creating effects. In this system, the first cause is absolute perfection. It is an unlimited existence that has all finite perfections and a superior being cannot even be assumed, and the cause of the creation and issue of creations from the first cause is also the connection with the same absolute perfect being; That is the maximum spread of perfection as the existential rays of absolute perfection, which in reality is based on the correct basis of transcendent wisdom perfection is the manifestation of that absolute perfection in a phenomenal reality. Additionally, perfection increases and approaches absolute perfection, becoming more in sync with beauty. In other words, beauty, with any definition and components considered, is one of the examples of divine absolute perfection, and since it can exist indefinitely, it exists in God.
Therefore, it is clear that no independent thing can be found in a representational or relational entity; the relational entity has nothing but its independent representation, and its independence has nothing but its perfection and beauty. If this way of communication is followed due to the monotheistic nature of this collection, it will lead to a representational view of the world compared to the perfect being. The reason for this is God's absolute perfection and existence, which not only does not allow the realization of another entity, but also does not allow the assumption of another existence, even though it is limited, because such a being is, in the full sense of the word, poverty and absolute lack. On the other hand, perfection and beauty are especially in the absolute being and consequently in its signs are synchronized.
The degree of representational perfection and representational in the world should be the highest possible, because from the infinite being, there is no obstacle to the manifestation of perfection, and the only factor of limitation is the representational nature of the world, so the maximum manifestation is realized in the whole of the world. The necessity of these two things is that the world is not the widest possible stage for the manifestation of God's perfection and beauty (Nezam ahsan).
Another point is that the knowledge of is the mental reflection; Therefore, the collection of knowledge also corresponds to the universe and as a reflection of the perfect beautiful, it contains the components of perfection and beauty, and we must witness the maximum realization of the components of perfection and beauty in the collection of knowledge that corresponds to reality.
In applying these principles to the components of the soft criterion regarding the first component; That is, the simplicity and clarity of the concepts, it should be said that this idea is connected and explained in an a priori sense with the simplicity and uniqueness of the essence of the first cause and the principle of unity in philosophy and the Alvahed rule and the merciful soul in mysticism, and in a posterior sense with the idea of Okami's razor and observing the principle of economy in knowledge. Proportion and Balance, as its second component, is one of the pillars of beauty, and fundamentally, disproportionate things are not beautiful. The Reciprocating that is formed on the circuit of mutual and internal communication of the collection is also a diagram of perfection and self-foundation of the supreme thing. Symmetry and mirroring both demonstrate the stability of the members' relationship, despite changes in the surrounding situation, and are among the main and well-known components of beauty. Transcendence and self-production are also another manifestation of the perfection of independence in connection with one's relations, which are relatively independent from another point of view; Therefore, in general, and based on absolute independent perfection and beauty, with all kinds of relationships. Transcendence and self-production are another manifestation of the perfection of independent independence in connection with one's relations, which are relatively independent from another point of view. Therefore, in general, and based on absolute independent perfection and beauty in its relationships, any assembly of well-constructed components in a knowledge collection adds to its quality. To emphasize the research on concrete topics and examples, the follow-up of these topics, which have an a priori aspect, is presented in the next section. This section is then completed by examining important and practical cases of basic logic knowledge in a posterior manner.
Paying attention to the tables used in logic in the later works has been met with a bill and expansion. Sometimes, in brief books such as Taftazani's Tahzeeb al-Mateqh and Molla Abdollah Yazdi's footnote, entire sections have been completely removed, which may be due to brevity. Additionally, there have been omissions and additions, especially in later works. Some of the footnotes of Molla Abdollah, while removing the old tables, present new tables [Yazdi, 2004: 30, 130, 164, 258, 294, 300]. In the meantime, the contemporaries, with a more practical and considered view, have both removed from the previous tables and added new tables [Muzaffar, 2003:82, 201,220,226; Khansari, 1980b:116; Faramarz Qharamaleki, 2009: 57, 66, 77, 90; Nabavi, 2023:75, 76, 106, 123, 169, 224; Nabavi, 2010:66].
Due to the fundamental role of concepts and definitions in knowledge issues, especially philosophical issues [Mutahhari, 1997a: 899; Mutahhari, 1997b: 300], the components of the soft criterion are first extracted and explained in the form of a table illustrating the relationship between quadruple concepts. Then, in the basic and practical table of co-true propositions and co-false propositions, while identifying some weaknesses in these tables, suggestions were made to remove them, and the positive results of implementing this index are evaluated.
The result was significantly positive, and the suggestions increased the efficiency, ease, and beauty of the main tables. Additionally, the more well-constructed a set is, the more its computational and structural aspects are evident in it, and it becomes a representative of its conceptual aspects. Some western philosophers such as Leibniz [Copleston, 1993a: 267-268] and thinkers like Hobbes [Copleston, 1993b: 10] had this feature in mind, and achieving the same point is one of the goals of the founders and authors of new logic such as Boole, Venn, Pierce, Schroder, Frege and Russell [Copleston, 1993c: 436-437].
In this research has been tried so that rules outside of the science of logic may not be used in the review of logic tables; But due to the bilateral relations between logic and philosophy, some philosophical rules have been used to explain some of these features [Sadral-Din Shirazi, 1981: 63; Tabatabai, 1995: 147; Mirdamad, 1995: 21]. The approaches to explain the perfection of epistemic systems are posteriori and philosophical. In the opinions of the elders of Islamic philosophy, the issue of universality of love in the realm of beings has already existed in the statements of Ibn Sina [Ibn Sina, NDa, 1990: 378-375] and Molla Sadra [Sadral-Din Shirazi. 1989: 160-158]; The greatest ability in this field is in the transcendent wisdom of Molla Sadra. Therefore, in this research, this explanation is based on the principles of transcendent wisdom.
Based on the fundamentals of Islamic philosophy, especially the transcendent wisdom, there is a special causal order among beings, which is explained and emphasized by principles such as necessity, the proportionality of cause and effect, and the rule of unity in causes (a simple cause has a simple effect). This collection depicts a monotheistic system as the best. “Monotheistic” refers to the uniqueness and simplicity of the first cause of this collection, and “best system of beings” refers to wisdom and the ultimate cause of creating effects. In this system, the first cause is absolute perfection. It is an unlimited existence that has all finite perfections and a superior being cannot even be assumed, and the cause of the creation and issue of creations from the first cause is also the connection with the same absolute perfect being; That is the maximum spread of perfection as the existential rays of absolute perfection, which in reality is based on the correct basis of transcendent wisdom perfection is the manifestation of that absolute perfection in a phenomenal reality. Additionally, perfection increases and approaches absolute perfection, becoming more in sync with beauty. In other words, beauty, with any definition and components considered, is one of the examples of divine absolute perfection, and since it can exist indefinitely, it exists in God.
Therefore, it is clear that no independent thing can be found in a representational or relational entity; the relational entity has nothing but its independent representation, and its independence has nothing but its perfection and beauty. If this way of communication is followed due to the monotheistic nature of this collection, it will lead to a representational view of the world compared to the perfect being. The reason for this is God's absolute perfection and existence, which not only does not allow the realization of another entity, but also does not allow the assumption of another existence, even though it is limited, because such a being is, in the full sense of the word, poverty and absolute lack. On the other hand, perfection and beauty are especially in the absolute being and consequently in its signs are synchronized.
The degree of representational perfection and representational in the world should be the highest possible, because from the infinite being, there is no obstacle to the manifestation of perfection, and the only factor of limitation is the representational nature of the world, so the maximum manifestation is realized in the whole of the world. The necessity of these two things is that the world is not the widest possible stage for the manifestation of God's perfection and beauty (Nezam ahsan).
Another point is that the knowledge of is the mental reflection; Therefore, the collection of knowledge also corresponds to the universe and as a reflection of the perfect beautiful, it contains the components of perfection and beauty, and we must witness the maximum realization of the components of perfection and beauty in the collection of knowledge that corresponds to reality.
In applying these principles to the components of the soft criterion regarding the first component; That is, the simplicity and clarity of the concepts, it should be said that this idea is connected and explained in an a priori sense with the simplicity and uniqueness of the essence of the first cause and the principle of unity in philosophy and the Alvahed rule and the merciful soul in mysticism, and in a posterior sense with the idea of Okami's razor and observing the principle of economy in knowledge. Proportion and Balance, as its second component, is one of the pillars of beauty, and fundamentally, disproportionate things are not beautiful. The Reciprocating that is formed on the circuit of mutual and internal communication of the collection is also a diagram of perfection and self-foundation of the supreme thing. Symmetry and mirroring both demonstrate the stability of the members' relationship, despite changes in the surrounding situation, and are among the main and well-known components of beauty. Transcendence and self-production are also another manifestation of the perfection of independence in connection with one's relations, which are relatively independent from another point of view; Therefore, in general, and based on absolute independent perfection and beauty, with all kinds of relationships. Transcendence and self-production are another manifestation of the perfection of independent independence in connection with one's relations, which are relatively independent from another point of view. Therefore, in general, and based on absolute independent perfection and beauty in its relationships, any assembly of well-constructed components in a knowledge collection adds to its quality. To emphasize the research on concrete topics and examples, the follow-up of these topics, which have an a priori aspect, is presented in the next section. This section is then completed by examining important and practical cases of basic logic knowledge in a posterior manner.
Paying attention to the tables used in logic in the later works has been met with a bill and expansion. Sometimes, in brief books such as Taftazani's Tahzeeb al-Mateqh and Molla Abdollah Yazdi's footnote, entire sections have been completely removed, which may be due to brevity. Additionally, there have been omissions and additions, especially in later works. Some of the footnotes of Molla Abdollah, while removing the old tables, present new tables [Yazdi, 2004: 30, 130, 164, 258, 294, 300]. In the meantime, the contemporaries, with a more practical and considered view, have both removed from the previous tables and added new tables [Muzaffar, 2003:82, 201,220,226; Khansari, 1980b:116; Faramarz Qharamaleki, 2009: 57, 66, 77, 90; Nabavi, 2023:75, 76, 106, 123, 169, 224; Nabavi, 2010:66].
Due to the fundamental role of concepts and definitions in knowledge issues, especially philosophical issues [Mutahhari, 1997a: 899; Mutahhari, 1997b: 300], the components of the soft criterion are first extracted and explained in the form of a table illustrating the relationship between quadruple concepts. Then, in the basic and practical table of co-true propositions and co-false propositions, while identifying some weaknesses in these tables, suggestions were made to remove them, and the positive results of implementing this index are evaluated.
The result was significantly positive, and the suggestions increased the efficiency, ease, and beauty of the main tables. Additionally, the more well-constructed a set is, the more its computational and structural aspects are evident in it, and it becomes a representative of its conceptual aspects. Some western philosophers such as Leibniz [Copleston, 1993a: 267-268] and thinkers like Hobbes [Copleston, 1993b: 10] had this feature in mind, and achieving the same point is one of the goals of the founders and authors of new logic such as Boole, Venn, Pierce, Schroder, Frege and Russell [Copleston, 1993c: 436-437].