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Aristotle views inductive syllogism as scientific as opposed to rhetorical induction and therefore as a more rigorous form of inductive argument. We can best understand what this amounts to by a careful comparison of a deductive and an inductive syllogism on the same topic.

If we reconstruct, along Aristotelian lines, a deduction on the longevity of bileless animals, the argument would presumably run: All bileless animals are long-lived; all men, horses, mules, and so forth, are bileless animals; therefore, all men, horses, mules, and so forth, are long-lived.

Minor Premise : All S are M. Conclusion : Therefore all S are P. As we already have seen, the corresponding induction runs: All men, horses, mules, and so forth, are long-lived; all men, horses, mules, and so forth, are bileless animals; therefore, all bileless animals are long-lived. Conclusion : Therefore, all M are P. Converted to Barbara. The difference between these two inferences is the difference between deductive and inductive argument in Aristotle. Clearly, Aristotelian and modern treatments of these issues diverge.

As we have already indicated, in the modern formalism, one automatically defines subject, predicate, and middle terms of a syllogism according to their placement in the argument. For Aristotle, the terms in a rigorous syllogism have a metaphysical significance as well. Here then is the fundamental difference between Aristotelian deduction and induction in a nutshell. In deduction, we prove that a property P belongs to individual species S because it possesses a certain nature M ; in induction, we prove that a property P belongs to a nature M because it belongs to individual species S.

Expressed formally, deduction proves that the subject term S is associated with a predicate term P by means of the middle term M ; induction proves that the middle term M is associated with the predicate term P by means of the subject term S. Prior Analytics , II.

Aristotle does not claim that inductive syllogism is invalid but that the terms in an induction have been rearranged. In deduction, the middle term joins the two extremes the subject and predicate terms ; in induction, one extreme, the subject term, acts as the middle term, joining the true middle term with the other extreme.

This is what Aristotle means when he maintains that in induction one uses a subject term to argue to a middle term. Aristotle distinguishes then between induction and deduction in three different ways. First, induction moves from particulars to a universal , whereas deduction moves from a universal to particulars.

The bileless induction moves from particular species to a universal nature; the bileless deduction moves from a universal nature to particular species. Second, induction moves from observation to language that is, from sense perception to propositions , whereas deduction moves from language to language from propositions to a new proposition.

The bileless induction is really a way of demonstrating how observations of bileless animals lead to propositional knowledge about longevity; the bileless deduction demonstrates how propositional knowledge of a universal nature leads propositional knowledge about particular species.

Third, induction identifies or explains a nature , whereas deduction applies or demonstrates a nature. The bileless induction provides an explanation of the nature of particular species: it is of the nature of bileless organisms to possess a long life. The bileless deduction applies that finding to particular species; once we know that it is of the nature of bileless organisms to possess a long life, we can demonstrate or put on display the property of longevity as it pertains to particular species.

One final point needs clarification. The logical form of the inductive syllogism, after the convertibility maneuver, is the same as the deductive syllogism. In this sense, induction and deduction possess the same final logical form. But, of course, in order to successfully perform an induction, one has to know that convertibility is possible, and this requires an act of intelligence which is able to discern the metaphysical realities between things out in the world. We discuss this issue under non-discursive reasoning below.

Aristotle wants to construct a logic that provides a working language for rigorous science as he understands it. Whereas we have been talking of syllogisms as arguments, Aristotelian science is about explanation. Admittedly, informal logicians generally distinguish between explanation and argument. An argument is intended to persuade about a debatable point; an explanation is not intended to persuade so much as to promote understanding.

Aristotle views science as involving logical inferences that move beyond what is disputable to a consideration of what is the case. So we might consider them arguments in a wider sense. For his part, Aristotle relegates eristic reason to the broad field of rhetoric.

He views science, perhaps naively, as a domain of established fact. The syllogisms used in science are about establishing an explanation from specific cases induction and then applying or illustrating this explanation to specific cases deduction. Aristotle believes that knowledge, understood as justified true belief, is most perfectly expressed in a scientific demonstration apodeixis , also known as an apodeitic or scientific syllogism. He posits a number of specific requirements for this most rigorous of all deductions.

It must yield information about a natural kind or a group of individual things. And it must produce universal knowledge episteme. Specialists have disputed the meaning of these individual requirements, but the main message is clear. Aristotle accepts, as a general rule, that a conclusion in an argument cannot be more authoritative than the premises that led to that conclusion. We cannot derive better or more reliable knowledge from worse or less reliable knowledge.

This requires a reliance on first principles which we discuss below. In the best case scenario, Aristotelian science is about finding definitions of species that, according to a somewhat bald formula, identify the genus the larger natural group and the differentia that unique feature that sets the species apart from the larger group. What follows is a general sketch of his overall orientation.

We should point out that Aristotle himself resorts to whatever informal methods seem appropriate when reporting on his own biological investigations without too much concern for any fixed ideal of formal correctness. He makes no attempt to cast his own scientific conclusions in metaphysically-correct syllogisms. One could perhaps insist that he uses enthymemes syllogisms with unstated premises , but mostly, he just seems to record what seems appropriate without any deliberate attempt at correct formalization.

For Aristotle, even theology is a science insomuch as it deals with universal and necessary principles. Still, in line with modern attitudes and in opposition to Plato , Aristotle views sense-perception as the proper route to scientific knowledge. Our empirical experience of the world yields knowledge through induction.

Aristotle elaborates then an inductive-deductive model of science. Through careful observation of particular species, the scientist induces an ostensible definition to explain a nature and then demonstrates the consequences of that nature for particular species.

Consider a specific case. In the Posterior Analytics II. The ancients apparently believed this happens because sap coagulates at the base of the leaf which is not entirely off the mark. We can use this ancient example of a botanical explanation to illustrate how the business of Aristotelian science is supposed to operate. Suppose we are a group of ancient botanists who discover, through empirical inspection, why deciduous plants such as vines and figs lose their leaves.

Vine, fig, and so forth, coagulate sap. Therefore, all sap-coagulators are deciduous. All broad-leaved trees are sap-coagulators. Therefore, all broad-leaved trees are deciduous. This is then the basic logic of Aristotelian science. Aristotle views science as a search for causes aitia. In a well-known example about planets not twinkling because they are close to the earth Posterior Analytics , I.

The rigorous scientist aims at knowledge of the reasoned fact which explains why something is the way it is. In our example, sap-coagulation is the cause of deciduous; deciduous is not the cause of sap-coagulation. Aristotle makes a further distinction between what is more knowable relative to us and what is more knowable by nature or in itself. In science we generally move from the effect to the cause, from what we see and observe around us to the hidden origins of things.

To know about sap-coagulation counts as an advance in knowledge; someone who knows this knows more than someone who only knows that trees shed their leaves in the fall. Aristotle believes that the job of science is to put on display what best counts as knowledge, even if the resulting theory strays from our immediate perceptions and first concerns.

But once we view the syllogism within the larger context of Aristotelian logic, it becomes perfectly obvious why these early commentators put the major premise first: because it constitutes the ostensible definition; because it contains an explanation of the nature of the thing upon which everything else depends. The major premise in a scientific deduction is the most important part of the syllogism; it is scientifically prior in that it reveals the cause that motivates the phenomenon.

So it makes sense to place it first. This was not an irrational prejudice. The distinction Aristotle draws between discursive knowledge that is, knowledge through argument and non-discursive knowledge that is, knowledge through nous is akin to the medieval distinction between ratio argument and intellectus direct intellection.

In Aristotelian logic, non-discursive knowledge comes first and provides the starting points upon which discursive or argumentative knowledge depends. It is hard to know what to call the mental power that gives rise to this type of knowledge in English.

When Aristotle claims that there is an immediate sort of knowledge that comes directly from the mind nous without discursive argument, he is not suggesting that knowledge can be accessed through vague feelings or hunches. He is referring to a capacity for intelligent appraisal that might be better described as discernment, comprehension, or insight.

Posterior Analytics , II. For Aristotle, science is only one manifestation of human intelligence. He includes, for example, intuition, craft, philosophical wisdom, and moral decision-making along with science in his account of the five intellectual virtues.

Nicomachean Ethics , VI. When it comes to knowledge-acquisition, however, intuition is primary. It includes the most basic operations of intelligence, providing the ultimate ground of understanding and inference upon which everything else depends. Aristotle is a firm empiricist. He believes that knowledge begins in perception, but he also believes that we need intuition to make sense of perception.

Through a widening movement of understanding really, a non-discursive form of induction , intuition transforms observation and memory so as to produce knowledge without argument. This intuitive knowledge is even more reliable than science.

Aristotelian intuition supplies the first principles archai of human knowledge: concepts, universal propositions, definitions, the laws of logic, the primary principles of the specialized science, and even moral concepts such as the various virtues.

This is why, according to Aristotle, intuition must be viewed as infallible. We cannot claim that the first principles of human intelligence are dubious and then turn around and use those principles to make authoritative claims about the possibility or impossibility of knowledge.

If we begin to doubt intuition, that is, human intelligence at its most fundamental level of operation, we will have to doubt everything else that is built upon this universal foundation: science, philosophy, knowledge, logic, inference, and so forth. Aristotle never tries to prove first principles.

He acknowledges that when it comes to the origins of human thought, there is a point when one must simply stop asking questions. As he points out, any attempt at absolute proof would lead to an infinite regress. Aristotle does make arguments, for example, that meaningful speech presupposes a logical axiom like the principle of non-contradiction, but that is not, strictly speaking, a proof of the principle.

Contemporary commentators such as Joseph Owens, G. Owen, and Terrence Irwin have argued that Aristotelian first principles begin in dialectic. Robin Smith and others severely criticize their account. They are, in his mind, a potent intellectual resource, a library of stored wisdom and right opinion.

They may include potent expressions of first principles already discovered by other thinkers and previous generations. But as Aristotle makes clear at the end of the Posterior Analytics and elsewhere, the recognition that something is a first principle depends directly on intuition.

If Irwin and his colleagues seek to limit the role of intuition in Aristotle, authors such as Lambertus Marie de Rijk and D. Hamlyn go to an opposite extreme, denying the importance of the inductive syllogism and identifying induction epagoge exclusively with intuition. Although this position seems extreme, it seems indisputable that inductive syllogism depends on intuition, for without intuition understood as intelligent discernment , one could not recognize the convertibility of subject and middle terms discussed above.

Aristotle also points out that one needs intuition to recognize the ostensible definitions so crucial to the practice of Aristotelian science. We must be able to discern the difference between accidental and necessary or essential properties before coming up with a definition. This can only come about through some kind of direct non-discursive discernment. Aristotle proposes a method for discovering definitions called division —we are to divide things into smaller and smaller sub-groups—but this method depends wholly on nous.

Some modern Empiricist commentators, embarrassed by such mystical-sounding doctrines, warn that this emphasis on non-discursive reasoning collapses into pure rationalism or Platonism , but this is a caricature. For Aristotle, first principles arise through a vigorous interaction of the empirical with the rational; a combination of rationality and sense experience produces the first seeds of human understanding.

Note that Aristotle believes that there are first principles koinai archai that are common to all fields of inquiry, such as the principle of non-contradiction or the law of excluded middle, and that each specialized science has its own first principles.

We may recover these first principles second-hand by a dialectical review of authorities. Or, we can derive them first hand by analysis, by dividing the subject matter we are concerned with into its constituent parts. Thus we must advance from generalities to particulars; for it is a whole that is best known to sense-perception, and a generality is a kind of whole, comprehending many things within it, like parts.

Just as children learn to distinguish their parents from other human beings, those who successfully study a science learn to distinguish the different natural kinds that make up the whole of a scientific phenomenon. This precedes the work of induction and deduction already discussed.

Once we have the parts or the aspects , we can reason about them scientifically. Argumentation theorists less aptly characterized as informal logicians have critiqued the ascendancy of formal logic, complaining that the contemporary penchant for symbolic logic leaves one with an abstract mathematics of empty signs that cannot be applied in any useful way to larger issues. Proponents of formal logic counter that their specialized formalism allows for a degree of precision otherwise not available and that any focus on the substantive meaning or truth of propositions is a distraction from logical issues per se.

We cannot readily fit Aristotle into one camp or the other. Although he does provide a formal analysis of the syllogism, he intends logic primarily as a means of acquiring true statements about the world. He also engages in an enthusiastic investigation of less rigorous forms of reasoning included in the study of dialectic and rhetoric.

He seems to view it as the technical study of argument in general or perhaps as a more specialized investigation into argumentative dialogue. He intends his rhetoric rhetorike , which he describes as the counterpart to dialectic, as an expansive study of the art of persuasion, particularly as it is directed towards a non-academic public.

Suffice it to say, for our purposes, that Aristotle reserves a place in his logic for a general examination of all arguments, for scientific reasoning, for rhetoric, for debating techniques of various sorts, for jurisprudential pleading, for cross-examination, for moral reasoning, for analysis, and for non-discursive intuition. Aristotle distinguishes between what I will call, for convenience, rigorous logic and persuasive logic. It deals with approximate truth, with endoxa popular or proverbial opinions , with reasoning that is acceptable to a particular audience, or with claims about accidental properties and contingent events.

Persuasive syllogisms have the same form as rigorous syllogisms but are understood as establishing their conclusions in a weaker manner. As we have already seen, rigorous logic produces deductive and inductive syllogisms; Aristotle indicates that persuasive logic produces, in a parallel manner, enthymemes, analogies, and examples. Rhetoric , 1. The persuasive counterpart to the inductive syllogism is the analogy and the example , but the example is really a composite argument formed from first, an analogy and second, an enthymeme.

In contemporary treatments, analogies depend on a direct object s -to-object s comparison. Aristotelian analogy, on the other hand, involves reasoning up to a general principle. We are to conclude 1 that because individual things of a certain nature X have property z, everything that possesses nature X has property z. But once we know that every X possesses property z, we can make a deduction 2 that some new example of nature X will also have property z.

He presents the following argument from example in the Rhetoric I. Suppose we wish to argue that Dionysus, the ruler, is asking for a bodyguard in order to set himself up as despot. We can establish this by a two-step process. First, we can draw a damning analogy between previous cases where rulers asked for a bodyguard and induce a general rule about such practices. We can insist that Peisistratus, Theagenes, and other known tyrants, were scheming to make themselves despots, that Peisistratus, Theagenes, and other known tyrants also asked for a bodyguard, and that therefore, everyone who asks for a bodyguard is scheming to make themselves dictators.

But once we have established this general rule, we can move on to the second step in our argument, using this conclusion as a premise in an enthymeme. We can argue that all people asking for a bodyguard are scheming to make themselves despots, that Dionysius is someone asking for a bodyguard, and that therefore, Dionysius must be scheming to make himself despot. Nonetheless, we can, in this way, induce probable conclusions and then use them to deduce probable consequences.

Although these arguments are intended to be persuasive or plausible rather than scientific, but the reasoning strategy mimics the inductive-deductive movement of science without compelling, of course, the same degree of belief. We should point out that Aristotle does not restrict himself to a consideration of purely formal issues in his discussion of rhetoric.

He famously distinguishes, for example, between three means of persuasion: ethos , pathos , and logos. Secondly, persuasion may come through the hearers, when the speech stirs their emotions. Thirdly, persuasion is effected through the speech itself when we have proved [the point] by means of the persuasive arguments suitable to the case in question.

Aristotle concludes that effective arguers must 1 understand morality and be able to convince an audience that they themselves are good, trustworthy people worth listening to ethos ; 2 know the general causes of emotion and be able to elicit them from specific audience pathos ; and 3 be able to use logical techniques to make convincing not necessarily sound arguments logos.

Aristotle broaches many other issues we cannot enter into here. He acknowledges that the goal of rhetoric is persuasion, not truth. Such techniques may be bent to immoral or dishonest ends. Nonetheless, he insists that it is in the public interest to provide a comprehensive and systematic survey of the field. Unfortunately, Aristotle never explicitly explains what a topos is. The technical term derives from a Greek word referring to a physical location.

Some scholars suggest a link to ancient mnemonic techniques that superimposed lists on familiar physical locations as a memory aid. In relevant discussions in the Topics and the Rhetoric Aristotle offers helpful advice about finding or remembering suitable premises, about verbally out-manoeuvring an opponent, about finding forceful analogies, and so on. Examples of specific topoi would include discussions about how to argue which is the better of two alternatives, how to substitute terms effectively, how to address issues about genus and property, how to argue about cause and effect, how to conceive of sameness and difference, and so on.

Some commentators suggest that different topoi may have been used in a classroom situation in conjunction with student exercises and standardized texts, or with written lists of endoxa , or even with ready-made arguments that students were expected to memorize. An aporia is a common device in Greek philosophy. The Greek word aporia plural, aporiai refers to a physical location blocked off by obstacles where there is no way out; by extension, it means, in philosophy, a mental perplexity, an impasse, a paradox or puzzle that stoutly resists solution.

Aristotle famously suggests that philosophers begin with aporiai and complete their task by resolving the apparent paradoxes. An attentive reader will uncover many aporiai in Aristotle who begins many of his treatises with a diaporia , a survey of the puzzles that occupied previous thinkers. Note that aporiai cannot be solved through some mechanical rearrangement of symbolic terms. Solving puzzles requires intelligence and discernment; it requires some creative insight into what is at stake.

In a short work entitled Sophistical Refutations , Aristotle introduces a theory of logical fallacies that has been remarkably influential. His treatment is abbreviated and somewhat obscure, and there is inevitably scholarly disagreement about precise exegesis.

Aristotle thinks of fallacies as instances of specious reasoning; they are not merely errors but hidden errors. A fallacy is an incorrect reasoning strategy that gives the illusion of being sound or somehow conceals the underlying problem. Aristotle divides fallacies into two broad categories: those which depend on language sometimes called verbal fallacies and those that are independent of language sometimes called material fallacies.

There is some scholarly disagreement about particular fallacies, but traditional English names and familiar descriptions follow. Linguistic fallacies include: homonymy verbal equivocation , ambiguity amphiboly or grammatical equivocation , composition confusing parts with a whole , division confusing a whole with parts , accent equivocation that arises out of mispronunciation or misplaced emphasis and figure of speech ambiguity resulting from the form of an expression.

Independent fallacies include accident overlooking exceptions , converse accident hasty generalization or improper qualification , irrelevant conclusion, affirming the consequent assuming an effect guarantees the presence of one possible cause , begging the question assuming the point , false cause, and complex question disguising two or more questions as one.

Logicians, influenced by scholastic logic, often gave these characteristic mistakes Latin names: compositio for composition, divisio for division, secundum quid et simpliciter for converse accident, ignoranti enlenchi for nonrelevant conclusion, and petitio principii for begging the question.

Obviously, from a Greek perspective, one ought to obey both. The problem is that the question has been worded in such a way that anyone who answers will be forced to reject one moral duty in order to embrace the other. In fact, there are two separate questions here—Should one obey the wise? The same effect may have several causes. But the interest here is theoretical: figuring out where an obviously-incorrect argument or proposition went wrong.

We should note that much of this text, which deals with natural language argumentation, does not presuppose the syllogistic form. Aristotle does spend a good bit of time considering how fallacies are related to one another.

Fallacy theory , it is worth adding, is a thriving area of research in contemporary argumentation theory. Some of these issues are hotly debated. In the modern world, many philosophers have argued that morality is a matter of feelings, not reason. Although Aristotle recognizes the connative or emotional side of morality, he takes a decidedly different tack. As a virtue ethicist , he does not focus on moral law but views morality through the lens of character.

An ethical person develops a capacity for habitual decision-making that aims at good, reliable traits such as honesty, generosity, high-mindedness, and courage. To modern ears, this may not sound like reason-at-work, but Aristotle argues that only human beings—that is, rational animals—are able to tell the difference between right and wrong. The operation of practical wisdom, which is more about doing than thinking, displays an inductive-deductive pattern similar to science as represented in Figure 3.

It depends crucially on intuition or nous. One induces the idea of specific virtues largely, through an exercise of non-discursive reason and then deduces how to apply these ideas to particular circumstances. We can distinguish then between moral induction and moral deduction.

In moral induction, we induce an idea of courage, honesty, loyalty, and so on. We do this over time, beginning in our childhood, through habit and upbringing. Once this intuitive capacity for moral discernment has been sufficiently developed—once the moral eye is able to see the difference between right and wrong,—we can apply moral norms to the concrete circumstances of our own lives.

In moral deduction, we go on to apply the idea of a specific virtue to a particular situation. We do not do this by formulating moral arguments inside our heads, but by making reasonable decisions, by doing what is morally required given the circumstances. Consider a somewhat simplified example. Suppose I induce the idea of promise-keeping as a virtue and then apply it to question of whether I should pay back the money I borrowed from my brother. The corresponding theoretical syllogism would be: Promise-keeping is good; giving back the money I owe my brother is an instance of promise-keeping; so giving the back the money I owe my brother is good.

The physical exchange of money counts as the conclusion. One induces a general principle and deduces a corresponding action. Aristotle does believe that moral reasoning is a less rigorous form of reasoning than science, but chiefly because scientific demonstrations deal with universals whereas the practical syllogism ends a single act that must be fitted to contingent circumstances.

There is never any suggestion that morality is somehow arbitrary or subjective. One could set out the moral reasoning process using the moral equivalent of an inductive syllogism and a scientific demonstration. Although Aristotle provides a logical blueprint for the kind of reasoning that is going on in ethical decision-making, he obviously does not view moral decision-making as any kind of mechanical or algorithmic procedure.

Moral induction and deduction represent, in simplified form , what is going on. Throughout his ethics, Aristotle emphasizes the importance of context. The practice of morality depends then on a faculty of keen discernment that notices, distinguishes, analyzes, appreciates, generalizes, evaluates, and ultimately decides.

In the Nicomachean Ethics , he includes practical wisdom in his list of five intellectual virtues. Scholarly commentators variously explicate the relationship between the moral and the intellectual virtues. Aristotle also discusses minor moral virtues such as good deliberation eubulia , theoretical moral understanding sunesis , and experienced moral judgement gnome. And he equates moral failure with chronic ignorance or, in the case of weakness of will akrasia , with intermittent ignorance.

Louis F. Groarke Email: lgroarke stfx. Francis Xavier University Canada. Aristotle: Logic Aristotelian logic, after a great and early triumph, consolidated its position of influence to rule over the philosophical world throughout the Middle Ages up until the 19 th Century.

Categories The world, as Aristotle describes it in his Categories , is composed of substances—separate, individual things—to which various characterizations or properties can be ascribed. From Words into Propositions Aristotle does not believe that all reasoning deals with words.

Kinds of Propositions Aristotle suggests that all propositions must either affirm or deny something. Square of Opposition Aristotle examines the way in which these four different categorical propositions are related to one another. Figure 1 The Traditional Square of Opposition As it turns out, we can use a square with crossed interior diagonals Fig.

Inductive Syllogism Understanding what Aristotle means by inductive syllogism is a matter of serious scholarly dispute. Science Aristotle wants to construct a logic that provides a working language for rigorous science as he understands it. A simple diagram of how science operates follows Figure 2. Non-Discursive Reasoning The distinction Aristotle draws between discursive knowledge that is, knowledge through argument and non-discursive knowledge that is, knowledge through nous is akin to the medieval distinction between ratio argument and intellectus direct intellection.

Rhetoric Argumentation theorists less aptly characterized as informal logicians have critiqued the ascendancy of formal logic, complaining that the contemporary penchant for symbolic logic leaves one with an abstract mathematics of empty signs that cannot be applied in any useful way to larger issues.

Fallacies In a short work entitled Sophistical Refutations , Aristotle introduces a theory of logical fallacies that has been remarkably influential. Moral Reasoning In the modern world, many philosophers have argued that morality is a matter of feelings, not reason. References and Further Reading a. Primary Sources Complete Works of Aristotle. Edited by Jonathan Barnes. Princeton, N. The standard scholarly collection of translations. Aristotle in 23 Volumes. Cambridge, M.

A scholarly, bilingual edition. Secondary Sources This list is intended as a window on a diversity of approaches and problems. Barnes, Jonathan, Aristotle Posterior Analytics. Biondi, Paolo. Aristotle: Posterior Analytics II. Quebec, Q. Leiden: Brill, Engberg-Pedersen, Troels.

Englebretsen, George. Assen, Netherlands: Van Gorcum, See also Sommers, below. Garrett, Dan, and Edward Barbanell. Encyclopedia of Empiricism. Westport, Conn. Govier, Trudy. Problems in Argument Analysis and Evaluation. Providence, R. Groarke, Louis. Hamlyn, D. Oxford: Clarendon Press, Ockham and Scotus wrote commentaries on the Categories and Sophistical Refutations.

Grosseteste wrote an influential commentary on the Posterior Analytics. In the Enlightenment there was a revival of interest in logic as the basis of rational enquiry, and a number of texts, most successfully the Port-Royal Logic , polished Aristotelian term logic for pedagogy. During this period, while the logic certainly was based on that of Aristotle, Aristotle's writings themselves were less often the basis of study.

There was a tendency in this period to regard the logical systems of the day to be complete, which in turn no doubt stifled innovation in this area. Indeed, he had already become known by the Scholastics medieval Christian scholars as "The Philosopher", due to the influence he had upon medieval theology and philosophy.

His influence continued into the Early Modern period and Organon was the basis of school philosophy even in the beginning of 18th century. However the logic historian John Corcoran and others have shown that the works of George Boole and Gottlob Frege —which laid the groundwork for modern mathematical logic—each represent a continuation and extension to Aristotle's logic and in no way contradict or displace it. From Wikipedia, the free encyclopedia. This article is about Aristotle's works on logic.

For a discussion of Aristotelian logic as a system, see Term logic. For other uses, see Organon disambiguation. Standard collection of Aristotle's six works on logic. Zalta ed. Retrieved Cambridge University Press. ISBN The Laws of Thought, facsimile of edition, with an introduction by J. Buffalo: Prometheus Books Reviewed by James van Evra in Philosophy in Review. Edghill, E. Jenkinson, A. Mure, G. Pickard-Cambridge, W. Ancient Formal Logic. Amsterdam: North-Holland.

Oxford: Clarendon Press. Lea, Jonathan Parry and Hacker, Aristotelian Logic. Rose, Lynn E. Aristotle's Syllogistic. Springfield, Ill. Whitaker, C. Aristotle's De interpretatione.

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Aristotle and Logic - (Short Biography \u0026 Explain) - (English)

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The Organon is the standard collection of Aristotle's six works on logic. The name Organon was given by Aristotle's followers, the Peripatetics. They are as follows. The Organon was used in the school founded by Aristotle at the Lyceum, and some parts of the works seem to be a scheme of a lecture on logic. So much so that. Aristotle's Logical Works: The Organon; 3. The Subject of Logic: “Syllogisms”. Induction and Deduction; Aristotelian Deductions and.