Kant - Introduction to Logic
Here you can read online Kant - Introduction to Logic full text of the book (entire story) in english for free. Download pdf and epub, get meaning, cover and reviews about this ebook. City: New York, year: 2015;2012, publisher: Philosophical Library, genre: Science. Description of the work, (preface) as well as reviews are available. Best literature library LitArk.com created for fans of good reading and offers a wide selection of genres:
Romance novel
Science fiction
Adventure
Detective
Science
History
Home and family
Prose
Art
Politics
Computer
Non-fiction
Religion
Business
Children
Humor
Choose a favorite category and find really read worthwhile books. Enjoy immersion in the world of imagination, feel the emotions of the characters or learn something new for yourself, make an fascinating discovery.
Introduction to Logic: summary, description and annotation
We offer to read an annotation, description, summary or preface (depends on what the author of the book "Introduction to Logic" wrote himself). If you haven't found the necessary information about the book — write in the comments, we will try to find it.
Written during the height of the Enlightenment, Immanuel Kants Introduction to Logic is an essential primer for anyone interested in the study of Kantian views on logic, aesthetics, and moral reasoning. More accessible than his other books, Introduction to Logic lays the foundation for his writings with a clear discussion of each of his philosophical pursuits. For more advanced Kantian scholars, this book can bring to light some of the enduring issues in Kants repertoire; for the beginner, it can open up the philosophical ideas of one of the most influential thinkers on modern philosophy. This edition comprises two parts: Introduction to Logic and an essay titled The False Subtlety of the Four Syllogistic Figures, in which Kant analyzes Aristotelian logic.;Title Page; Table of Contents; PREFATORY NOTE.; KANTS INTRODUCTION TO LOGIC.; I. -- CONCEPTION OF LOGIC.; II. -- CHIEF DIVISIONS OF LOGIC-TREATMENT-USE OF THIS SCIENCE-SKETCH OF A HISTORY OF LOGIC.; III. -- CONCEPTION OF PHILOSOPHY IN GENERAL-PHILOSOPHY CONSIDERED ACCORDING TO THE SCHOLASTIC CONCEPTION AND ACCORDING TO THE COSMICAL CONCEPTION-ESSENTIAL REQUIREMENTS AND OBJECTS OF PHILOSOPHIZING-THE MOST GENERAL AND HIGHEST PROBLEMS OF THIS SCIENCE.; IV. -- SHORT SKETCH OF A HISTORY OF PHILOSOPHY.
Kant: author's other books
Who wrote Introduction to Logic? Find out the surname, the name of the author of the book and a list of all author's works by series.
Frances Howard-Snyder PhD
Cohen Carl
Altreuter Emily
Gensler
Brock J. LaMeres
C. J. Ash
Jc Beall
Introduction to Logic — read online for free the complete book (whole text) full work
Below is the text of the book, divided by pages. System saving the place of the last page read, allows you to conveniently read the book "Introduction to Logic" online for free, without having to search again every time where you left off. Put a bookmark, and you can go to the page where you finished reading at any time.
Light
Font size:
↓
↑
Reset
Interval:
↓
↑
Bookmark:
Make
Table of Contents
NOTES BY COLERIDGE.
P AGE 27.
The principles (as it were, the supporting skeleton) of beauty rest on a priori laws no less than Logic. The kind is constituted by laws inherent in the reason; it is the degree, that which enriches the formalis into the formosum, that calls in the aid of the senses. And even this, the sensuous and sensual ingredient, must be an analogue to the former. It is not every agreeable that can form a component part of beauty.
P AGE 45, L INE 7.
Is the understanding then (Verstand) a separate agent from the man himself? How much more easy it would be to say that man errs not by the imperfection but by the misuse or non-exertion of his faculties. But even this does not represent the case fully and fairly; for nature compels us in numberless instances to judge according to our present perceptions, modified by our past experience, and in these the limits and imperfections of our faculties are sometimes necessarily causes of erroneous judgments, for this plain reason, that the sense of outwardness as a sense of reality is a law of our nature, no conclusion of our judgment.
P AGE 72, P ARAGRAPHS 2 and 3.
This appears to be obscurely stated. I do not question its truth; but it requires much previous instruction and explanation to render it applicable. As it is here given it seems to be no more than that the Probable is differenced from the Plausible by superiority in the quality of the grounds; while the Plausible rests on the greater number or quantity. If so, the far simpler definition would be: the Probable is that which is; the Plausible that which only seems likely. But at the best it is a mere verbal or dictionary definition, better suited to a Latin and English (or German) dictionary under the words Probabilis and Plausibilis. I see indeed what Kant meant, but I speak of the words in which his meaning is conveyed. But even with regard to the meaning, I cannot help suspecting that philosophic probability and the mathematical doctrine of chances are diverse, 
, and therefore incommensurable. The mathematical is useful de quamplurimis to the statesman whether of a kingdom, or of a life insurance association, and assumes that we know nothing de singulis; hence the committees are obliged to recur to the philosophic probability in the admission of each member.
, and therefore incommensurable. The mathematical is useful de quamplurimis to the statesman whether of a kingdom, or of a life insurance association, and assumes that we know nothing de singulis; hence the committees are obliged to recur to the philosophic probability in the admission of each member.I.
CONCEPTION OF LOGIC .
E VERYTHING in nature, whether in the animate or inanimate world, takes place according to rules , although we do not always know these rules. Water falls according to laws of gravity, and in animals locomotion also takes place according to rules. The fish in the water, the bird in the air, moves according to rules. All nature, indeed, is nothing but a combination of phenomena which follow rules; and nowhere is there any irregularity . When we think we find any such, we can only say that the rules are unknown.
The exercise of our own faculties takes place also according to certain rules, which we follow at first unconsciously, until by a long-continued use of our faculties we attain the knowledge of them, and at last make them so familiar, that it costs us much trouble to think of them in abstracto. Thus, ex. gr. general grammar is the form of language in general. One may speak, however, without knowing grammar, and he who speaks without knowing it has really a grammar, and speaks according to rules of which, however, he is not aware.
Now, like all our faculties, the understanding, in particular, is governed in its actions by rules which we can investigate. Nay, the understanding is to be regarded as the source and faculty of conceiving rules in general. For just as the sensibility is the faculty of intuitions, so the understanding is the faculty of thinking, that is, of bringing the ideas of sense under rules. It desires, therefore, to seek for rules, and is satisfied when it has found them. We ask, then, since the understanding is the source of rules, What rules does it follow itself? For there can be no doubt that we cannot think or use our understanding otherwise than according to certain rules. Now these rules, again, we may make a separate object of thought, that is, we can conceive them, without their application, or in abstracto. What now are these rules?
All rules which the understanding follows, are either necessary or contingent. The former are those without which no exercise of the understanding would be possible at all; the latter are those without which some certain definite exercise of the understanding could not take place. The contingent rules which depend on a definite object of knowledge are as manifold as these objects themselves. For example, there is an exercise of the understanding in mathematics, metaphysics, morals, &o. The rules of this special definite exercise of the understanding in these sciences are contingent, because it is contingent that I think of this or that object to which these special rules have reference.
If, however, we set aside all knowledge that we can only borrow from objects, and reflect simply on the exercise of the understanding in general, then we discover those rules which are absolutely necessary, independently of any particular objects of thought, because without them we cannot think at all. These rules, accordingly, can be discerned priori, that is, independently of all experience, because they contain merely the conditions of the use of the understanding in general, whether pure or empirical, without distinction of its objects. Hence, also, it follows that the universal and necessary laws of thought can only be concerned with its form, not in anywise with its matter. The science, therefore, which contains these universal and necessary laws is simply a science of the form of thought. And we can form a conception of the possibility of such a science, just as of a universal grammar which contains nothing beyond the mere form of language, without words, which belong to the matter of language.
This science of the necessary laws of the understanding and the reason generally, or, which is the same thing, of the mere form of thought generally, we call Logic.
Since Logic is a science which refers to all thought, without regard to objects which are the matter of thought, it must therefore be viewed
1. as the basis of all other sciences, and the propdeutic of all employment of the understanding. But just because it abstracts altogether from objects
2. it cannot be an organon of the sciences.
By an organon we mean an instruction how some particular branch of knowledge is to be attained. This requires that I already know the object of this knowledge which is to be produced by certain rules. An organon of the sciences is therefore not a mere logic, since it presupposes the accurate knowledge of the objects and sources of the sciences. For example, mathematics is an excellent organon, being a science which contains the principles of extension of our knowledge in respect of a special use of reason. Logic, on the contrary, being the general propdeutic of every use of the understanding and of the reason, cannot meddle with the sciences, and anticipate their matter, and is therefore only a universal Art of Reason ( Canonica Epicuri ), the Art of making any branch of knowledge accord with the form of the understanding. Only so far can it be called an organon, one which serves not for the enlargement, but only for the criticism and correction of our knowledge.
Light
Font size:
↓
↑
Reset
Interval:
↓
↑
Bookmark:
Make
Similar books «Introduction to Logic»
Look at similar books to Introduction to Logic. We have selected literature similar in name and meaning in the hope of providing readers with more options to find new, interesting, not yet read works.
Frances Howard-Snyder PhD
Cohen Carl
Altreuter Emily
Gensler
Brock J. LaMeres
C. J. Ash
Jc Beall
Reviews about «Introduction to Logic»
Discussion, reviews of the book Introduction to Logic and just readers' own opinions. Leave your comments, write what you think about the work, its meaning or the main characters. Specify what exactly you liked and what you didn't like, and why you think so.