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Beginning geometry students misunderstand the requirements of formal proof because of confusion between deductive reasoning and argumentation. Presented is a cognitive analysis of deductive organization versus argumentative organization of reasoning and the applications of this analysis to learning. Implications of a study analyzing students' written proofs is given. (MDH)

The logic of the Japanese language, which differs considerably from that of most Western languages, requires that much analysis be done by the translation process to properly assimilate the intended message. Further research into this is needed to improve both the translation process and training in translation. (MSE)

Presents a critical review of linguistic research on the temporal structure of sentences, with particular reference to the progressive aspect of the English verb. All works reviewed analyze the temporal meaning of these forms using the concepts of "Interval Semantics" and the methods of logical analysis. (MES)

Discusses the problems posed by a semantic analysis of the future tense in French, addressing particularly its double use as a tense and as a mood. The distinction between linear and branching time, or, certainty and possibility, central to this discussion, leads to a comparative analysis of future and conditional. (MES)

Outlines a system that modifies, and expands on, PTQ ("The Proper Treatment of Quantification in English" by R. Montague), in order to include an analysis of the present and past tenses, and of the perfect and progressive aspects. Also analyzes temporal adverbs and their interactions with tense and aspect. (MES)

The subject of the study is the development of epistemological and logical doctrine by outstanding Russian philosopher Nikolay Onufriyevich Lossky in connection with the influence of Immanuel Kant’s philosophy on him. The formation of Lossky’s logical and epistemological views followed the path of development and, at the same time, creative “overcoming” of Kant’s critical philosophy. Special attention is paid to solving the problem of analytic and synthetic propositions in Lossky’s system of logic based on the epistemology of intuitionism and ideal-realism. Relying on Kant’s achievements in transcendental logic, related to the discovery of synthetic propositions a priori, justification of the possibility of universal and necessary synthetic propositions, Lossky comes to his own original view of the problem “analytic - synthetic”, manifested in the statement of all propositions (including the propositions of mathematics and logic) as having a synthetic structure, the rejection of analytic propositions, the extension of this position to the theory of inference, according to which syllogism is also synthetic. The views of N.O. Lossky on the problem of correlation between traditional logic and modern mathematical logic are considered. The text of N.O. Lossky’s article “Analytic and Synthetic Propositions and Mathematical Logic”, which has not been published in Russian before, is analysed. The introduction of new archival material into the scientific turnover will make it possible to outline more clearly the contours of N.O. Lossky’s logic as the most important part of his philosophical system, to study the development of the thinker’s logical ideas in the 1950s at the late stage of his work (the American period of the Russian philosopher’s life and work) and to understand the specifics of his “discussion” with representatives of neopositivism (R. Carnap, B. Russell, L. Wittgenstein).

This article presents a theory of communication for media and a related model that aim at explaining how communication is a process comprising various areas of human existence, while its manifestation in the voice is a concrete performance with a pertaining power. In Aristotle we find a scholar who described with the logos a faculty present in the human mind and speech, but his writings allow to reconstruct a more comprehensive perspective on the voice with the distinction between the modes of speaking and saying. In order to show this communication process we employ the concepts of mediation, enmediation, and remediation and the modes of speaking and saying in the Aristotelian tradition, we develop our model of a voice-centered theory of communication for media that comprises the for the voice permeable intrapersonal, interpersonal, and extrapersonal areas of communication.

Sorites is the paradox which exploits the tolerance of vague language to get an absurd conclusion. The present note argues that, contrary to some other approaches, formalizing the antinomy does not serve the purpose of elucidation.

Providing some basic arguments and a historical context, I introduce the special volume What can we do in Philosophy using Logic? In this introduction, I discuss whether logic is useful for understanding, evaluating or building arguments in philosophy. I argue that, although there has been research supporting the idea that logic can serve as a philosophical instrument, this has not shown completely its utility. This is the reason I offer to discuss the importance of logic in philosophy, trying to show that philosophers employ logic when they work with arguments and also obtain worth benefits by applying it.

Terminology serves as a conduit to knowledge, and understanding the essence of a term is unattainable without delving into its definition, which elucidates its meaning, acting as a conceptual counterpart to the term itself within the framework of a conceptual triangle analogous to Ogden and Richards' semantic triangle. Specialized lexicography fundamentally relies on terminological definition influenced by logical universals, focusing on concepts rather than objects, distinct from traditional logical definitions. It transitions from concept to term, establishing concepts through consensual definitions. This study, is to the researcher's knowledge the first of its kind to analyze Mahmoud Abdel-Moneim's "Lexicon of Jurisprudential Terms and Expressions," aims to uncover the foundational principles of definition employed within, along with its lexicographical influences such as arrangement and the nature of terms from simplicity to complexity. The researcher's methodology involves analyzing a selection of definitions from the lexicon to extract the employed definitional techniques. "Lexicon of Jurisprudential Terms and Expressions" stands out as a modern specialized dictionary focusing exclusively on jurisprudence among other Islamic Sharia sciences, distinguishing it from other jurisprudential dictionaries that may focus on a specific jurisprudential book or jurist, or those that amalgamate jurisprudential terms with terms from various other fields. Moreover, the lexicon is characterized by its inclusivity of various jurisprudential schools without adherence to a specific one, offering comprehensive explanations, making it a valuable resource for researchers in jurisprudential terminology, whether specialized in jurisprudence or other fields.

Michael A. Gilbert has contributed significantly to the field of contemporary Argumentation Theory. Most notable are his multi-modal theory of argumentation and coalescent argumentation, models of argument that he developed to address how interlocutors actually argue in the marketplace. His ideas were not always understood, appreciated, or acknowledged by the larger argumentation community. Recently, though, the Centre for Research in Reasoning, Argumentation & Rhetoric (in Ontario, Canada) recognized Gilbert’s contributions in a week-long Institute dedicated to his scholarship. Provoking as his theories might seem, rhetorical scholars can find some common ground with Gilbert’s works.

First Professor of Logic and Metaphysics at Main Pedagogical Institute and then also St. Petersburg University, Carpatho-Rusyn P. D. Lodij spent a quarter of a century teaching philosophy and law in the Russian Empire in the first third of the 19th century. His knowledge of Kant’s philosophy and his attitude to Kant’s criticism are estimated diametrically opposed in the research literature. An analysis of his main philosophical work, “Logical Precepts which Lead to Cognition and the Distinction of the True from the False” (1815), convincingly proves that Lodij was an excellent scholar of Kant’s philosophy. In Russia, he was the first thinker who spoke about the differences between the first and second editions of the “Critique of Pure Reason”. Lodij also was the first who noted both the revolutionary role of Kant’s Copernican turn, and the importance of Humeʼs causality problem for the formation of critical philosophy. In Russia, Lodij was the first who proposed a detailed description of Kant’s transcendental idealism. At the same time, Lodij’s general attitude to Kant was rather skeptical. In his own logic, he does not follow Kant’s division of logic into pure and applied, but he returns to pre-Kant’s split into theoretical and practical logics. Lodij disputes with the basic conclusions about the space derived from the transcendental aesthetic, denies synthetic judgments a priori and the rooting of the cognizing reason in illusions. Despite his unequivocal claims regarding Kant’s philosophy, “Logical Precepts” and its author were persecuted during the so-called “professorsʼ affair” of the 1820s. As a result, Lodij was suspended from teaching philosophy, and his logic textbook was withdrawn from teaching for both “disgrace” and imaginary Kantianism.

Henry Mackenzie’s The Man of Feeling (1771) is known to be particularly striking for its high level of formal and narrative fragmentariness. Formlessness and fragmentariness have long been discussed as key features of the early British novel (see Hunter 1990; see Starr 1998) and are often understood as defining features of mid and late eighteenth-century sentimental novels, which foreground their own materiality (see Wetmore 2013). Indeed, the unfeeling curate-logician who hands the manuscript over to the editor famously opines that its author cannot be found “in one strain for two chapters together” and that the text does not contain “a single syllogism from beginning to end” (Mackenzie 2001, 4). In this article, I explore the highly eclectic and fragmentary generic make-up of The Man of Feeling (cf. Benedict 2016) in order to flesh out the specific critique that the text mounts against the emerging genre of the novel and the poetics of moral sentimentalism. Mackenzie does, in fact, disparage the new genre in his essays for The Mirror and The Lounger and never claims to be writing a novel – whether in his correspondence or in the narrative introduction to The Man of Feeling – but rather a “medley” of sorts. By providing a more nuanced account of Mackenzie’s critique that remains sensitive to its inherent tensions, I want to shed light on the manner in which the text’s fragmentariness stages the unreliability of Harley’s perpetually-frustrated acts of sympathy and benevolence, which function as counterexamples to a proposed “art of thinking” (Mackenzie 2001, 32). If properly understood and practiced, such an art would allow a coherent grasp of human nature and potentially provide a suitable moral-affective remedy for the ills of modern commercial society (cf. Harkin 2005c) that Harley witnesses and describes along his journey.

Walter Benjamin called Felix Noeggerath (1885-1960) the “universal genius” or simply “genius.” In his 1916 treatise “Synthesis and the Concept of System in Philosophy,” Noeggerath offered a reading of Kant’s concept of synthesis in an original and radical manner. He dares to confront thought with the incommensurability of atheoretical Being. The linkage between logic and incommensurability is what he calls rationalism. In contradiction to this claim, any attempt to exclude atheoretical Being from the realm of logic is anti-rationalism. Noeggerath elaborates on this in a penetrating discussion and modification of epistemological positions, especially those of the Marburg School and Hermann Cohen. Noeggerath constructs a notion of the philosophical system with the help of Kant’s three tables of transcendental judgements, categories, and principles in the Critique of Pure Reason. Each of these tables is known to contain 12 individual elements in four groups of three each. For the systematic division, the third group under the title “Relation” is decisive. Noeggerath assigns one systemic part to each kind of relation: “For it is to be connected: the categorical relation with ethics, the hypothetical with logic, and the disjunctive with aesthetics.” As a result the classical sequence, beginning with logic, is changed. “The order of the limbs is: a) ethics, b) logic, c) aesthetics.” In Noeggerath’s logical outline, specific mathematical concepts of meta-geometry play a decisive role. According to him, philosophy can resemble their preciseness in building a viable concept of the infinite. The prerequisite is that philosophy does not itself behave mathematically but proceeds along its own path in critical distance to the “specialized, act-kindred thinking” of the mathematician.

Truth is a key notion in Ockham’s philosophical reductionist program, a notion that has been the object of contrasting interpretations in scholarship. My interpretation is that, for Ockham, ‘being true’ expresses an epistemological relation, namely the one through which our mind reflects on a proposition of language, compares it with an extra-mental state of affairs, and thus ascertains their correspondence. Placing truth at a point of intersection of language with mind and reality, Ockham’s interpretation of Aristotle’s characterization of philosophy as the science of truth comes to be innovative. For Ockham, philosophy is a meticulous training of interpretation of language in order to account correctly for the truth-value of propositions.

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In this paper, I attempt to address some of the themes of Ludwig Wittgenstein’s Tractatus logico-philosophicus with the aim of their deconstructionist interpretation. My analysis is based on David Gunkel’s book Deconstruction (MIT Press 2021). Based on some of its findings, I show how the Tractatus allows deconstruction and its practice to be thought. I show that the graphic structure of signs is crucial for the young Wittgenstein’s analysis and that it justifies the metaphysical findings in favor of which he argues.

The treatise of the German philosopher Ludwig Heinrich von Jakob (1759-1827), Examination of Mendelssohn’s Morning Hours, or All Speculative Proofs for the Existence of God provides researchers with a good excuse to address captivating subjects related to issues of biographical and historical-philosophical dimension. Of particular interest in this context is the introductory article by I. Kant, which he sent to L.H. von Jakob before the publication of the treatise. The central idea of Jacob’s treatise was to defend Kant’s critical philosophy against the also critical M. Mendelssohn’s position. In the treatise, von Jakob sought to defend Kant’s concept against Mendelssohn’s similar methodological attitude of criticality in his treatment of philosophy. On this basis, Jacob’s treatise contains a serious critique of Mendelssohn’s concept. The treatise indicates an interesting picture of a certain competition between the authors of philosophical concepts of the German Enlightenment. The sides of the “Russian” period in L.H. von Jakob’s biography are also revealed. The treatise scrutinizes Mendelssohn’s methodological positions, as well as an analytical examination of his axioms. To reproduce this analysis accurately, an attempt is made to compare von Jakob’s philosophical ideas with some of Kant’s ideas. L.H. von Jakob’s philosophy can be defined as critical, with some reservations, in the general history of the German Enlightenment. It contributes substantially to comprehending the essence of the philosophical positions of both Kant and Mendelssohn and also clarifies the nature of the difference between the critiques of these two German thinkers.

While the Catholic intellectual tradition upholds the uniqueness of humans, much contemporary scientific research has come to the opposing conclusion that humans are not significantly different from other animals. To engage in robust dialogue around the question of human uniqueness, we utilize Aquinas’s model of disputatio to focus on an attribute of human beings that is unexplored in the literature – namely, the human capacity to garden – and address five scientific and philosophical objections to our position that the capacity to garden makes humans distinct. Engaging with various branches of science, we demonstrate that human capacities and modes of gardening are not only incrementally different, but also fundamentally different in kind, from those of nonhuman creatures. Philosophically, we utilize the power-object model of division and Aristotle’s categorization of knowledge to express the difference in kind between human beings and other animals. These responses allow us to set aside each major objection.

Vopěnka’s Alternative Set Theory can be viewed both as an evolution and as a revolution: it is based on his previous experience with nonstandard universes, inspired by Skolem’s construction of a nonstandard model of arithmetic, and its inception has been explicitly mentioned as an attempt to axiomatize Robinson’s nonstandard analysis. Vopěnka preferred working in an axiomatic theory to investigating its individual models; he also viewed other areas of nonclassical mathematics through this prism. This article is a contribution to the mapping of the mathematical neighbourhood of the Alternative Set Theory, and at the same time, it submits a challenge to analyze in more detail the genesis and structure of the philosophical links that eventually influenced the Alternative Set Theory.

Cohen, Buber, and Rosenzweig were eminent figures in what Buber called a “Jewish renaissance.” I will limit myself to their relation to two basic Jewish concepts: teaching , i.e., the theoretical, theological part of the tradition, and law , i.e., the practical part. Historically, my focus is on those approximately 20 years between Cohen’s 1904 essay on Ethics and Philosophy of Religion in their Interrelation , and Rosenzweig’s 1923 essay The Builders , i.e., his response to Buber’s newly published Speeches on Judaism . Almost all of the main philosophical works of our three authors fall into this period: Cohen’s System of Philosophy (1902-1912), his Religion of Reason Out of the Sources of Judaism (1919), Rosenzweig’s Star of Redemption (1921), and Buber’s I and Thou (1923). To think, to feel and to do one’s own authentically without excluding oneself from the general culture, or more strongly: to accomplish the general, even the most general at all, precisely in the realization of one’s own, is for all three philosophers the high demand of their Jewish self-interpretation. None of them has devoted his life’s work exclusively to “Jewish” issues, least of all Hermann Cohen. But each of them is under the question of how it is possible to write in German about the general human and just in this to be unambiguously Jewish.

This article proposes an analysis of the Cretan paradox ontologically engaged with the arbitrary object, an object introduced by the logician K. Fine. The author aims to analyze the individuals to whom reference is made in the statement of the paradox by approaching them under the semantic prism of a genericity given in the massive mode, following in this an advanced line of analysis by semanticist G. Kleiber for definite descriptions and proper names. In this referential approach, Epimenides is given the place of any object, an individual melted into the mass of the class to which his condition of belonging is recognized. A translation of the statement of the paradox is proposed at the end of the article. The choice of a system of combinatorial logic finds its justification in the formal ontology that such a language postulates as well as in the plasticity of its syntax to translate the ontology of the objects of the analysis. [ABSTRACT FROM AUTHOR]

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Whereas Aristotle rejected outside of logic all statements but the declarative one, the Stoics deal with the imperative statement within a syntax of different “sayings” (λεκτά): the order is defined in relation to a προστακτικὸν λεκτόν or προστακτικὸν πρᾶγμα. Yet addressing the order is not reduced to a human being commanding another human being. In Epictetus, the cosmic reality in its natural dynamism arranges in an orderly way the different responses that different living beings give to the orders addressed to them by the deity. Apollonius Dyscolus inscribes addressing the imperative in his system of modal transpositions: each mode is transposed into a form comprising the infinitive along with the verb that signifies the same thing as the modal inflection. The grammarian relates the impossibility of a first-person imperative to what he calls the indivisibility of the person. The logical character of the Stoic reflection on the imperative also appears in the testimony given by the Herculaneum papyrus 307 on complex orders as well as in the link it allows us to establish with the question of determination.

تهدف هذه الدراسة إلى تطبيق أحد مناهج المدرسة التداولية النقدية الحديثة وهو المنهج الحجاجي، على نص يعد من أهم النصوص التراثية القديمة التي كان الجاحظ أحد أهم مؤسسيها وهو رد ابن التوأم على رسالة أبي العاص بن عبد الوهاب الثقفي، في محاولة لقراءة نقدية تكشف عن الأساليب الحجاجية التي يوظفها المؤلف لإقناع القارئ برأيه، ودحض ما يخالفه في الخطاب التراثي، وقد قسمت الدراسة إلى مقدمة وتمهيد نظري يحاول ضبط مصطلح الحجاج، ثم القسم التطبيقي الذي يحاول تطبيق أدوات المنهج الحجاجي وتقنياته على النص قيد الدراسة، وتوصل البحث إلى أن أسلوب الحجاج في هذا النص -حسب تقسيم طه عبدالرحمن- من الحجاج التوجيهي؛ لأنه اهتم بالمخاطِب الذي سعى بكل طريقة حجاجية ممكنة إلى إثبات رأيه، ولم يراع تأثير ذلك على الطرف المقابل.

This article is one in a series that develops the concept of logomachy. Logomachy is a philosophy of semantics or sense that takes into consideration the thermodynamic status of things in the world (their quamity). In particular, this article, looks at Gilbert Simondon’s claim that the laws of thought (Identity, Contradiction and the Excluded Middle) do not hold once certain thermodynamic states such as metastability (in between stability and instability) are taken into account. This article formulates, through a method I term transduction (the mutual development of concepts between domains), novel logical laws that fit more adequately the way things thermodynamically are in the world. To do this, the article turns to the presocratic philosopher Heraclitus to rethink the logos as a conflictual site of meaning where things, and their capacity to make-sense, is conditioned by energetic investment, where difference is the condition of sameness.

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This historically oriented study is dedicated to the German naturalist, mathematician and philosopher Ehrenfried Walther von Tschirnhaus (1651–1708) and aims to introduce his main philosophical-logical work, Medicina mentis. After a biographical overview, from which important connections emerge, the article sets out and comments upon his four empirical principles, which provide an overview of the philosophical theory of knowledge. The key theme of his main work is the art of invention (ars inveniendi) and the concept of science as applied algebra, which was an obvious influence on Tschirnhaus’s epistemology and logic. The thinking of this philosopher engages with the work of Descartes, Spinoza, Geulincx and Gassendi, with which – like Leibniz – he tries to harmonize. Although Tschirnhaus’s approach is in many regards dependent on other thinkers, he stands out for his appreciation of the controlled imagination in science and experimentation. The four empirical principles, then, emphasize inner experience and an a posteriori approach.

Between 11–14 February 2021 the first international Philosophical Workshop organized by The Lvov–Warsaw School Research Center (LWSRC) and Kazimierz Twardowski Philosophical Society of Lviv (KTPSL) took place in the on–line version due to the ongoing COVID–19 pandemic. The working languages of the event were Polish, Ukrainian and English. The coordinators’ goal was to refer to the tradition of seminar of Kazimierz Twardowski, who was not only a distinguished philosopher but also a great educator, to stimulate interest and support for the young generation of researchers into the heritage of the Lvov–Warsaw School (LWS). It is claimed that due to Twardowski’s unprecedented didactical engagement he managed to upbring dozens of Professors like Kazimierz Ajdukiewicz, Stefan Baley, Leopold Blaustein, Tadeusz Czeżowski, Izydora Dąmbska, Tadeusz Kotarbiński, tanisław Leśniewski, Jan Łukasiewicz, Władysław Witwicki.

According to the ‘white horse’ paradox, a horse that is white is not a horse: it is a white horse, but not a horse. Though logical arguments can be adduced in support of the proposition, people tend to reject the paradox. Individuals often regard a white horse as a horse and therefore usually ignore the arguments from logic. This paper attempts an explanation of their behaviour. The theory of mental models offers a cognitive explanation for the habitual rejection of the paradox. Within this framework, the key is the way that people reason – a way that does not necessarily coincide with logic.

Bu çalışma, informel mantık alanındaki analoji formlarının yeniden yorumlanıp Aristoteles’in analoji teorisiyle harmanlanması sonucu ortaya çıkmıştır. Dolayısıyla çalışma Aristoteles’in analoji teorisiyle informel mantıktaki analoji teorisinin, teorik düzlemde karşılaştırılmasıdır. Çalışmadaki amacımız, Türkçe literatürde tek bir forma indirgenen analojik akıl yürütmenin, dolaylı analoji formları olarak nitelendirdiğimiz farklı formlarının olup olmadığının tespitine yönelik bir soruşturmadır. Bu noktada bizim iddiamız, batıdaki informel mantık çalışmalarında, indüktif, dedüktif ve a priori formları bulunan analojinin, Aristoteles’in de eserlerine dayanarak; paradigmatik, vaka temelli ve orantılı olarak ortaya konulabilmesinin ve bunların doğrudan analoji formlarından ayrıştırılmasının mümkün olduğudur.

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The question of salvation is the central issue, because man as a spiritual being is ordered to immortality. Starting from this anthropological assumption, Joseph Ratzinger develops an approach that clearly differs from the satisfaction theory. The concept of «dialogical immortality» serves him as a key. God comes to meet man in the Logos (Jesus Christ), but only if man engages with it (dia-logos) will salvation bear fruit in the individual's life. From this internal logic we understand why faith grows cold without love, because redemption can only be received as a gift. [ABSTRACT FROM AUTHOR]

Résumé: La gestion de crise en santé-environnement s'appuie sur un cadre général national formalisé et pérenne. L'agence nationale de santé publique, Santé publique France, y contribue au niveau territorial comme national. Elle apporte l'ensemble de son expertise dans une logique de continuum. Les phases de la gestion de crise et les actions vont dépendre des enjeux identifiés de manière spécifique pour chaque crise. Environmental health crisis management is based on a formalized and permanent national framework. The national public health agency – Santé Publique France – contributes to this framework at the local, regional and national levels. It provides all its expertise in a continuum logic. The phases of crisis management and actions will depend on the issues specifically identified for each crisis. [ABSTRACT FROM AUTHOR]

The mathematization of physics and science carries the risk of an absorption of realities to the point of confusing them with the symbols that serve their representation. This Pythagorean and Galilean project includes a hidden ontology, that of the derealization of the world in its representation. Physics is no more than a reflection of its representation, gradually manifesting its understanding of the hidden ontology of its language, not of the real. This first study on Heisenberg’s indeterminacy shows how the physicist reflects the dilemma of ordinals and cardinals. The disappearance of the real is a consequence of the primacy of mathematics: the logic of the imaginary.

One of the features of the manuscript transmission of Petrus Hispanus’s Tractatus (or Summulae logicales) is the fact that the treatise on the Categories does not always appear in the same place. In some manuscripts, it appears in third place, after the treatise on Porphyry’s Isagoge, following the traditional order of the logica vetus. But in some others, the treatise on the Categories appears in fifth place, after the treatise on the Topics and right before the treatise on supposition. In both cases, it seems that the place of Aristotle’s Categories in logic is defined by the notion of “term”. The purpose of this article is to understand why this variation occurs, since it is not theoretically neutral. Hence, to address the problem of placing the treatise on the Categories within logic, three of the most prominent Tractatus commentators will be presented: John Buridan, John Versor and Peter Tartaret. This exercise will provide some insights on the relation between the categories and the theory of supposition, and also on the vexata quaestio of what categories are about (words, concepts, or things).

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The theory of enunciation has always made one consider three perspectives: a) that suggested by Benveniste, of enunciation as an individual speech act, with emphasis on the locutor producing the utterance; b) the postulation of an allocutor, the recipient of the utterance; c) the creation of enunciative signs which exist only in and through enunciation. Analyses have pragmatically shown the importance of subjectivity in language, as we have pointed out in the automatic analysis of the first-person pronouns. It is the subtle game of the form ‘I’ with the plural ‘we’, which constantly relates antagonistically to an antagonistic plural ‘you’, that the capture of the audience’s goodwill lies in. Bakhtin would consider enunciation as a purely social object. This trend would strongly influence the French intellectual Left. Not even M. Foucault could ignore the influence of the social or historical factor in the discourse.

This Special Issue brings a selection of peer-reviewed papers that were presented at the 12th Principia International Symposium: Models and Modeling in the Sciences, Florianópolis, Brazil, online, August 2021. In this preface, the chair and the secretary of the organizing committee comment the symposium's context and briefly present the issue.

Al-Abharī’s (d.1265) Isagoge (al-Īsāghūjī) is an introductory primer in logic which has received numerous commentaries, each geared towards students of various levels of familiarity with this instrumental science. Al-Fanārī’s (d. 1431) advanced commentary on the Isagoge, called al-Fawāʾid al-Fanāriyya, has confounded students of logic for centuries due to its terse and dense style as well as the presumption that the reader knows well the science of disputation along with the subtle interpretive disagreements discussed in other texts and commentaries. Sājaqlīzādah’s primer on disputation entitled al-Waladiyya, written nearly 300 years after al-Fanārī’s commentary, provides useful examples of the possible claims, objections, and defenses available to one making scholarly claims in the form of definitions, classifications, and propositional assents or syllogistic reasoning. In this article, I explore several instances of al-Fanārī’s use of the terms and methods of disputation in order to defend definitions or classifications found al-Abharī’s Isagoge. I aim to identify the specific disputational moves used by al-Fanārī, drawing from those described by Sājaqlīzādah. In doing so, I demonstrate that this important advanced commentary on a popular logic primer is best understood through the lens of disputation. I also argue that Sājaqlīzādah’s suggested methods of making claims, objections, and defenses can be transposed in whole or in part from one category of claim—definitions, classifications, assents—to another, indicating a greater complexity of disputational possibilities than his introductory handbook provides.