What are Arabic and Islamic philosophy and sciences? How and where did they come about? I am trying in this preface to provide a short and brief answer to those two questions. Having done this, I sketch the contents of five papers trying to study Arabic and Islamic philosophy and sciences from its perspective to method and truth.
In the present paper, I assume that the notion of “truth” in philosophy would not have been clarified and tackled properly, if philosophers did not take into account earlier Arabic Medieval research contributions and build upon previous research findings. In the first place, I embark on the scrutiny of the rich aspect (or nature) of the Arabic Lexicon in terms of the “truth” meaning. In the second place, I take on the assumption that Arabic linguistic traditions imply different kinds of truths, depending on various spheres of human thoughts and actions based on the logical approach to “truth” (from Al-Kindi up to Averroes via Al-Farabi and Avicenna) and the term “al-haqiqha” as transliterated from Arabic, remain central. In conclusion, I take on an approach to “truth” that gives worth to logical perspectives at the very heart of Medieval Arab traditions in the light of what I would label as the “Omni-cultural Universality of Logic and Science”.
Alchemy is the art of transforming base metals into precious ones, usually silver and/or gold. The most important method conceived to reach this goal was the creation of the elixir, also called the philosophers’ stone, which, applied to the prime-matter, would lead to an accelerated process of ripening of metals, eventually ending in gold. How did Arabo-Islamic alchemists suppose that the transmutation worked? What were the conditions the adept had to fulfil in order to succeed? And what did they think would happen when one finally has created the philosophers’ stone? Will the economy collapse because gold and silver will lose their validity? Will the alchemist simply lean back and enjoy? Or will the world end, because man has finally attained the knowledge that should be God’s only?
The form of the conditional syllogism resembles that of the categorical syllogism, while its subject matter is at least a conditional premise, but its conclusion is always conditional conjunctive or disjunctive. This mixed structure to which we apply the rules of the categorical syllogism, is a structure of which Aristotle did not have an idea, and which the Stoics did not conceive, and which the non-Arabian logicians did not know until in modern times. But what we have to notice here is the putting of a conditional matter in the form of the categorical syllogism, and it is this kind of hybridization, if we dare to say, which generated this mixed structure which appeared for the first time in the history of logic in the treatise on the logic of Ibn Sina and which can be considered a discovery by this author until proof to the contrary, and that the ancient Arabian logicians have taken the habit of exhibiting in their treatises.
In this paper, we are trying to summarize the peak of achievement of the Arabian logicians of the fifteenth century by making a classification and sketching in familiar terms the conditional and subjunctive syllogisms in Muḥammad Ibn Yusūf al-SSinūsī’s (1426-1490) work, i.e. in his explanation of Kitāb al-Muḫtaşar fī al-Manṭiq of al-Imām Muḥammad Ibn ʿArafa (1316- 1401).
Most historians and philosophers of philosophy and history of mathematics hold one interpretation or the other of the nature of method of analysis and synthesis in itself and in its historical development. In this paper, I am trying to prove – through three points – that, in fact, there were two understandings of that method in Greek mathematics and philosophy, and which were reflected in Arabic mathematical science and philosophy; this reflection is considered as proof also of this double nature of that method. Thus, we have to rethink the nature of Arabic philosophy systems.
The concept of the method based on the behavioural approach as the method minimizing hazardous behaviours of employees has been discussed in this article. The main focus has been laid upon one of the largest economic sectors, i.e. is the construction industry. Thereby, risks arising from an improper behaviour of construction workers, and also a factor contributing to it, have been described here. The influence of employee’s age and day time have been analysed in terms of accident rates. The attention was also paid to alcohol consumed by workers during and after their work and to the influence that it has on dangerous behaviours. Different ways of approaches to the worker to improve safety and hygiene at work, as well as the manner in which the approach to employee should change depending on the situation, have been presented too.
Biomedical moral enhancement is an idea which states that human moral intuitions and patterns may be artificially improved by biomedical means. The rationale which lies behind moral bioenhancement is rooted in the idea that humans – in a moral and behavioral sense – are not evolutionally adapted to current ecological challenges. This idea is discussed in the paper in relation to human space missions to Mars and beyond. Because the space environment is a hazardous environment, there are some reasons to consider the idea of moral bioenhancement for the purposes of mission success and the safety of astronauts/space settlers. This paper discusses that idea in the context of a broader discussion on moral enhancement, moral bioenhancement related to earthly issues, and the idea of moral progress.
The paper presents a partial evaluation of employment and factors related to the labour markets in European countries in 2007-2016. The interconnectedness of these determinants in the context of GDP dynamics per capita for each country was examined. The quoted partial subject literature and empirical research allowed to formulate the most important conclusions, among others: in the context of GDP dynamics per capita, at least four groups of countries can be distinguished in Europe, each of them has completely different characteristics having an influence (in the Granger causality sense) on change in GDP per capita of these countries for various time steps.
This article demonstrates that certain issues of philosophy of mind can only be explained via strict observance of the logical law of identity, that is, use of the term “consciousness” in only one meaning. Based on the understanding of consciousness as space in which objects distinguished by the subject are represented, this article considers problems such as the fixation of the consciousness level, correlation between consciousness and thought, between the internal and the external, and between consciousness and the body. It demonstrates the insufficiency of the reactive conception of action for the resolution of the hard problem of consciousness and the necessity of a transition to an active paradigm in which many issues in philosophy of mind would be formulated differently.