The text is the Russian translation of W. Whewell’s work “Novum Organon Renovatum” (Preface and Book I Aphorisms concerning ideas), which is the third edition of the second volume of his major work “The philosophy of the Inductive Sciences founded upon their History”. In the text, W. Whewell proposes his theory of scientific method and classification of the necessary scientific ideas as a basis, from where every particular scientific discipline derives. By adopting the structure of the notorious Francis Bacon’s (...) “Novum Organon”, Whewell reverses the order of scientific genesis, opposing himself to inductivism – the most influential philosophical theory of his time. (shrink)

Categorie -- De interpretatione -- Analitici primi -- Analitici secondi -- Topici -- Confutazioni sofistiche.

When the New Organon appeared in 1620, part of a six-part programme of scientific inquiry entitled 'The Great Renewal of Learning', Francis Bacon was at the high point of his political career, and his ambitious work was groundbreaking in its attempt to give formal philosophical shape to a new and rapidly emerging experimentally-based science. Bacon combines theoretical scientific epistemology with examples from applied science, examining phenomena as various as magnetism, gravity, and the ebb and flow of the tides, and (...) anticipating later experimental work by Robert Boyle and others. His work challenges the entire edifice of the philosophy and learning of his time, and has left its mark on all subsequent philosophical discussions of scientific method. This volume presents a new translation of the text into modern English by Michael Silverthorne, and an introduction by Lisa Jardine that sets the work in the context of Bacon's scientific and philosophical activities. (shrink)

Keine ausführliche Beschreibung für "Organon der gesammten transcendenten Analysis, Teil 1: Transcendente Elementarlehre" verfügbar.

El presente artículo lleva a cabo una crítica de gran parte de las reflexiones filosóficas sobre la técnica del siglo XX, al mismo tiempo que propone avanzar hacia una comprensión de la técnica como parte integral y fundamental de la vida, comprenderla como un organon del organismo que es todo ser vivo. Frente al rechazo de la técnica por parte de autores como Habermas, y al tratamiento ambiguo de la misma por parte de otros autores como Heidegger, defenderemos propuestas (...) como las de Ortega, Blumenberg, Stiegler o Sloterdijk, autores heterogéneos que, no obstante, convienen en su defensa de la necesidad de superar esta dicotomía entre vida y artificio. (shrink)

La Phenomenologie, derniere section du Nouvel Organon (1764) de Jean-Henri Lambert, proposee ici dans sa traduction integrale, constitue une piece originale apportee au debat entre rationalisme et empirisme au XVIIIe siecle. Ce texte aborde le probleme de la critique de l'apparence en general, en ne recherchant pas seulement les criteres de l'apparence sensible, mais egalement ceux de l'apparence intellectuelle et morale, avec une consideration particuliere pour le domaine du probable. La verite apparente est au coeur de la phenomenologie definie (...) aussi comme une optique ou perspective transcendante. La question centrale est celle du depassement de l'apparence, car elle nous induit en erreur en nous dissimulant l'etre reel. (shrink)

La " Phénoménologie ", dernière section du " Nouvel Organon " (1764), constitue une pièce originale par rapport au rationalisme et à l'empirisme au XVIIIe siècle. Cette partie de l'oeuvre philosophique de Lambert a des liens étroits avec les autres parties de sa philosophie, mais également avec son oeuvre scientifique, qui fait de lui un des grands savants universels des temps modernes.

Das Novum Organum (1620), das zentrale Hauptwerk der berühmten Instauratio Magna (Große Erneuerung der Wissenschaften) Francis Bacons (1561-1626), markiert den radikalen Bruch der neuzeitlichen Wissenschaft mit den antiken und mittelalterlichen Traditionen des Denkens. Methodische "Forschung" sowie "Fortschritt" und soziale "Wohlfahrt" als Erkenntniszweck - das sind die Grundthemen, denen Bacon erstmals Bestimmtheit gab.

2015 Reprint of 1960 Edition. Full facsimile of the original edition. Not reproduced with Optical Recognition Software. The "Novum Organum," full original title "Novum Organum Scientiarum" or 'new instrument of science', is a Bacon's landmark work scientific method. First published in 1620, the title is a reference to Aristotle's work "Organon," which was his treatise on logic and syllogism. Bacon outlines a new system of logic he believes to be superior to the old ways of syllogism. This is now (...) known as the Baconian method.For Bacon, finding the essence of a thing was a simple process of reduction, and the use of inductive reasoning. In finding the cause of a 'phenomenal nature' such as heat, one must list all of the situations where heat is found. Then another list should be drawn up, listing situations that are similar to those of the first list except for the lack of heat. A third table lists situations where heat can vary. The 'form nature', or cause, of heat must be that which is common to all instances in the first table, is lacking from all instances of the second table and varies by degree in instances of the third table. Bacon's work was instrumental in the historical development of the scientific method. Includes Bacon's Essay on "Great Instauration," and "Preparative Toward a Material and Experimental History.". (shrink)

Aristotle's Organon in Old and New Logic 1800–1950 explores the reception and interpretation of Aristotle's logic over the last two centuries. The volume covers seminal works during this period by logicians, historians of logic, and historians of philosophy, including John Lloyd Akrill, Francesco Barone, Günther Patzig, Enrico Berti, and Mario Mignucci. Contributors consider the reception of the Organon in old logic and chart the appearance of formal approaches to logic beginning with Boole. This in-depth study of Aristotelianism also (...) covers logic in Kant and Hegel, alongside the problems and projects of interpreting Aristotle in the new logic after Boole and Frege. The background of modern debates concerning induction and abduction provides further insight into Aristotelian logic during the period. By filling gaps in our understanding of Aristotelian logic, this book provides a fundamental missing link in 21st century studies of the history of Aristotelianism. It brings together scholars of both ancient and modern logic to understand the interpretation of ancient logic before and after the development of the modern, algebraic approach to logic. (shrink)

This article investigates the member units of sign systems used in contemporary Iranian advertising slogans according to the Organon Model introduced by Karl Bühler. In dealing with this subject, the writer introduces Bühler’s Organon Model and provides a short definition of the term advertising slogan. The next part of this article shows the three types of conative functions with regard to such slogans. The corpus of this study is the slogan of a hundred contemporary Iranian advertising messages used (...) in Iranian markets which have not been studied from a semiotic perspective. The result of this research shows the tendencies of Iranian advertising messages to lean towards the descriptive type of conative function. (shrink)

Das Novum Organum (1620), das zentrale Hauptwerk der berühmten Instauratio Magna (Große Erneuerung der Wissenschaften) Francis Bacons (1561-1626), markiert den radikalen Bruch der neuzeitlichen Wissenschaft mit den antiken und mittelalterlichen Traditionen des Denkens. Methodische "Forschung" sowie "Fortschritt" und soziale "Wohlfahrt" als Erkenntniszweck - das sind die Grundthemen, denen Bacon erstmals Bestimmtheit gab.

Book one consists of Bacon's scathing attack on current philosophy and on the scientific method. He attacks the syllogistic method, and the various idols that prevent men from investigating Nature in a reasonable way. The lack of attention paid to natural philosophy and the excessive reverence for ancient authors are key reasons why man's knowledge of nature has progressed so slowly. Book Two is a detailed explanation of Bacon's method, using various examples. It begins by creating tables of the various (...) instances that meet in the nature to be investigated. After the relevant instances have been presented to the intellect, the task of induction can be carried out. Induction acts by excluding various possibilities, until an affirmative has been achieved. The next stage is the consideration of privileged instances, which assist the process in terms of information or of practice. (shrink)

When the New Organon appeared in 1620, part of a six-part programme of scientific inquiry entitled 'The Great Renewal of Learning', Francis Bacon was at the high point of his political career, and his ambitious work was groundbreaking in its attempt to give formal philosophical shape to a new and rapidly emerging experimentally-based science. Bacon combines theoretical scientific epistemology with examples from applied science, examining phenomena as various as magnetism, gravity, and the ebb and flow of the tides, and (...) anticipating later experimental work by Robert Boyle and others. His work challenges the entire edifice of the philosophy and learning of his time, and has left its mark on all subsequent philosophical discussions of scientific method. This volume presents a new translation of the text into modern English by Michael Silverthorne, and an introduction by Lisa Jardine that sets the work in the context of Bacon's scientific and philosophical activities. (shrink)

This chapter discusses how Organon is classified in Europe (six books) and the Muslim worlds (eight books). It is not only a matter of preference but also confusion and misunderstanding. For instance, there are some Iran-based Muslim logicians who misunderstand Organon as one single book, and this confusion is regrettably common in the Muslim world. Various misinterpretations concerning the Aristotelian logic seems to be started on Hunayn ibn Ishaq’s and his team’s translation of Aristotle books in which case (...) the translations were not verbatim but applying the ad sensum approach. Unfortunately, al-Farabi and Ibn Sina learned the Aristotelian logic through the translations of Hunayn ibn Ishaq and his team. (shrink)

Since our early childhood, we have perceived speech as a tool of life: we ask and we get, we insist and are accepted or rejected. However, as we grow older, we are being taught to perceive the language as a system of grammatical categories, syntactical relations, semantic variability. And only very rarely is there anyone to explain to us how the elements of the language can be sewn to form perception patterns. We are given patterns of life in the form (...) of speech ethics, templates of situations and significant texts. A phenomenological pattern is the type of the general representation of the flow of speech in the mind of a speech recipient. Neither the sun, nor the moon, nor the stars, nor the clouds may be called ‘phenomena’ in the phenomenology of speech—but only their mental representation through speech in the multiplicity of structural, semantic and epistemic relations in the context of speech, soaked in the overall life experience, that is valid at the moment of reading or listening. (shrink)

Aristotle,Le confutazioni sofistiche. Organon VI. translated with notes by P. Fait. Bari: Laterza, 2007. lxi + 253 pp. [euro] 25.00. ISBN 978-88-420-8316-0. Reviewed by Annamaria Schiaparelli, The...

Categorie -- De interpretatione -- Analitici primi -- Analitici secondi -- Topici -- Confutazioni sofistiche.

Can fiction teach us how to live? This study offers a fresh take on the North American short story, exploring how the genre has engaged in the construction and circulation of 'life knowledge'. Echoing the resurgence of short story scholarship in recent years, it thus contributes a genre-focused perspective to the growing field of 'literature and knowledge' studies. Drawing on stories from the late 19th century to the present by authors such as Henry James, F. Scott Fitzgerald, Eudora Welty, Junot (...) Díaz, and Alice Munro, Michael Basseler examines how knowledge about life and how to live it is generically constituted and, _vice versa_, how literary genres such as the short story are embedded in broader cultural frameworks of knowledge production. (shrink)

Unter der Bezeichnung ›Organon‹ werden traditionell sechs Abhandlungen des Aristoteles zusammengefasst, die als sein logisches Werk gelten: Kategorien, De interpretatione, Analytica priora, Analytica posteriora, Topik, Sophistici elenchi. Die Zusammenfassung dieser Schriften zu einer Werkgruppe geht nicht auf Aristoteles zurück, sondern auf antike Kommentatoren und Editoren, vermutlich auf den Peripatetiker Andronikos von Rhodos im 1. Jh. v. Chr. Von einigen neuplatonischen und arabischen Kommentatoren wurden auch die Rhetorik und Poetik zum ›Organon‹ gezählt.

The numerous manuscript fragments which were rediscovered in Saint Catherine’s Monastery, Sinai, in 1975 include eleven parchment folios inscribed with parts of all but one of Aristotle’s logical writings. As C. Brockmann has shown, the Organon codex to which these folios belong is the exemplar from which in the Codex Parisinus gr. 1843 the Prior and the Posterior Analytics were copied. In the present article it is shown that, in the latter manuscript, the Sinai manuscript also served as exemplar (...) for a small part of Aristotle’s Peri hermeneias (De interpretatione) and for his Topics, and that, in two other manuscripts, namely in the Codex Escorialensis Φ. III. 10 and the Codex Monacensis 222, the Categories and the whole of Peri hermeneias were copied from it. (shrink)

Keine ausführliche Beschreibung für "Das Neue Organon (Novum Organon)" verfügbar.

. Gender is a social construct. Technically, it is a grammatical structuring category that may refer to sex, as is typical of Indo‐European languages, or to another set of features such as animate versus inanimate, as is typical of Algonkian languages. Gender in language forces speakers of the language to be continually conscious of application of the category, and they tend to project the categorization into their experience of the world and collocate observations under these broad categories. Western science has (...) been developed by speakers of Indo‐European languages employing male/female genders, and in a cultural tradition that at least since the time of Classical Greece has collocated male with active, creative, rational, and public /dominant , and female with passive, irrational/emotional, and private /subordinate. Religion and science‐organons for rendering existential experience intelligible‐have always been used by the dominant class as instruments of power, and therefore in Western cultures have been entangled with legitimization of a congeries of concepts collocated with male gender. This paper illustrates the social construction of this congeries by contrasting it with non‐Western usages and valuations. (shrink)

This article discusses the question whether the use of ὄργανον as a title to designate Aristotle’s logical treatises as a unitary bibliographical entity can be traced back to the ancient commentators or emerged as late as in the Renaissance. A review of the ancient and medieval evidence locates the earliest certain traces of this use in the eleventh or twelfth century.

How did the reception of Aristotelian logic in the Arabic and Latin Middle Ages shape the development of theology? And how did theological issues influence the debates about logic and theories of argumentation? The contributions in this volume examine these questions on the basis of key texts, thus shedding new light on the problematic relationship between logic and theology.

The paper aims to expose the induction – deduction relation within W. Whewell’s treatise «Novum Organon Renovatum». Since Aristotle’s time. induction and deduction have been interpreted as independent and even «opposite» inferences (ways of connecting premises and conclusions), but this intuition is violated in W. Whewell’s works. Based on contemporary practice of some specific natural sciences W. Whewell quite reasonably concludes that “Aristotle overlooks a step which is of far more importance to our knowledge, namely, the invention of the (...) second extreme term” and that “induction moves upward, and deduction downwards the same stair”. Ultimately, assessing the contribution of W. Whewell to the development and consolidation of the classical image of science, it can be noted that his thesis that “deduction justifies induction” is much more in line with the instrumentalism of E. Mach and A. Poincaré than J. Mill’s inductivism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Semantics in Aristotle’s OrganonMark WheelerVarious contemporary commentators have made conflicting claims about Aristotle’s theory of meaning. Some have claimed that he has a denotational theory of meaning, others that he has an ideational theory of meaning, and yet others that he has confused the denotational and ideational aspects of meaning.1 Recently, Kretzmann and Irwin have presented arguments which, taken together, imply that Aristotle has no theory of meaning.2I think (...) that all of these views are mistaken. Aristotle, I shall argue, is working with a rather sophisticated and coherent theory of meaning incorporating both denotational and ideational components. In section 1, I reconstruct the general theory of linguistic signification presented in De Interpretatione [End Page 191] 16a3–9, a passage which has been the cornerstone of both ancient and contemporary interpretations of Aristotle’s theory of meaning. I develop an interpretation different in important respects from both the standard view and recent alternatives. Aristotle’s general theory emerges as a remarkably flexible account of the relations among linguistic signs, mental images, and real things.3 In section 2, I recast Aristotle’s general theory in contemporary semantic terminology and respond to various arguments purporting to show that Aristotle hasn’t a theory of meaning as these are now understood.1. ARISTOTLE’S GENERAL THEORY OF LINGUISTIC SIGNIFICATIONIn the present section, I develop an interpretation of Aristotle’s explicit, albeit terse, sketch at De Interpretatione 16a3–9 of the fundamental semiotic relations among written marks, spoken sounds, affections of the soul, and things in the world. In so doing, I consider and reject an argument according to which the passage either doesn’t present a general theory of linguistic signification or, if it does, the theory presented is fatally flawed.4 The results of this section are very general but important enough to warrant isolated attention. I argue that, given Int. 16a3–9, Aristotle is committed to the following claims: (1) Written marks are signs of spoken sounds; (2) spoken sounds are, by their very nature, signs of mental images; (3) spoken sounds are, by convention, signs of mental images; (4) the mental images signified by spoken sounds are, by their very nature, signs of real perceptible or intelligible qualities; and (5) the mental images signified by spoken sounds are, by their very nature, signs of real things.5 [End Page 192]Our passage has been the subject of extensive study. Kretzmann has called it “the most influential text in the history of semantics” (3). It is worth quoting in full:Now spoken sounds [ϕωναί] are symbols [σύμβολα] of affections in the soul [ἐν τῇ Ψυχῇ παθημάτων], and written marks [γϱαϕὀμενα] symbols of spoken sounds. And just as written marks [γϱάμματα] are not the same [τά αὐτά] for all men, neither are spoken sounds. But what these are in the first place [πϱώτων] signs [σημει̑α] of—affections of the soul [παθἡματα τῆς Ψυχῆς]—are the same for all; and what these affections are likenesses [ὁμοιώματα] of—real things [πϱάγματα]—are also the same. These matters have been discussed in the work on the soul and do not belong to the present subject.6Traditionally, the passage is taken to present a sketch of Aristotle’s general theory of meaning.7 Standard interpretations run roughly as follows. First, Aristotle lays down three general semantic principles: Written marks signify spoken sounds; spoken sounds signify affections in the soul; and affections in the soul represent things in the world. These principles establish the basic semiotic relations among language, thought, and reality. Second, Aristotle implies (cf. Int. 16a6) that spoken sounds signify in the first place affections in the soul and that, by means of this primary significance, spoken sounds signify in the second place real things.8 I shall call this the ‘Semantic Primacy Thesis. ‘ Third, the affections in the soul with which Aristotle is concerned are thoughts [νοἠματα], and he refers us to book III, chapters 7–8 of the De Anima for further discussion of the nature of these. Lastly, Aristotle is developing a strictly conventionalist theory of linguistic meaning, according to which although all human beings have access to the same affections in the soul and the same real things, different written and spoken languages are used by different communities to signify... (shrink)

In recent years, the Neo-Kantian movement has received wide acknowledgment as the hidden origin of several contemporary philosophical discussions. This paper focuses on one specific Neo-Kantian topic; namely, the idea of history put forward by Wilhelm Windelband. Even though this topic could be seen as one of the better-known Neo-Kantianism themes, there are certain unnoticed elements in Windelband’s treatment of history that merit further discussion. While the texts in which Windelband deals with the logical problems of the historical sciences have (...) been studied at length, other texts, those in which history is studied in connection with the problem of the philosophical method, have not. This paper argues that, for Windelband, history is not merely an object of epistemological reflection but rather a key component of transcendental philosophy. (shrink)

The article analyzes Wilhelm Windelband’s views on the problem of the relation of philosophy to its history. Windelband’s essay “History of philosophy” (1905) is put as a starting point. The main motive for this research is the idea that the history of philosophy is an organon and a component of philosophy. The article critically examines Windelband’s interpretation of (1) Hegel’s conception of the history of philosophy, (2) the question about the grounds of philosophers’ interest in the history of philosophy, (...) (3) the problem of development of the history of philosophy as a science (Wissenschaft). The author assesses Windelband’s role in the development of the history of philosophy as a science is important, despite some accusations of partisanship. The main merit of Windelband, according to the author, is (1) a critique of Psychologism and Historical Relativism and (2) the justification of the history of philosophy’s main role in education as a whole and in the philosophical education in particular. (shrink)

This paper looks at the Kantian background in the development of the views on formal logic and contradiction in German Idealism. Assuming the post-Kantian view, I examine what Kant advanced and what he left unsettled, provoking thus the subsequent debate. I start by showing (§1) that already the pre-critical Kant questions the effectiveness of formal logic in philosophical discourse andclaims that the laws of identity and non-contradiction fall short of explaining change, opposition, and contradiction, all these being parts of reality. (...) Turning then to the first Critique, I discuss (§2) the introduction of transcendental logic as the (meta)logic of truth, consider how the tension between formal and transcendental logic is displayed in Kant’s exposition of the antinomy of pure reason (§3), and arrive at the conclusion (§4) that Kant, despite his criticism, and unlike the other great German Idealists, allows formal logic to dominate his exposition of transcendental logic. (shrink)