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Most Neoplatonists followed Alexander of Aphrodisias in regarding logic not as a separate philosophical discipline (the Stoic view) but rather as philosophy's tool, its organon.
In addition to the general attitude to scientific philosophizing that he derived from Twardowski, there is one identifiable source of some other of Łukasiewicz's philosophical stances regarding logic, or if not a source, at least a point of convergent convictions.
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In his System of Logic (1843), he developed a thoroughly empiricist theory of knowledge and of scientific reasoning, going even so far as to regard logic and mathematics as empirical (though very general) sciences.
As a result of such claims it was widely believed that any results obtained by logicians or ethicists must at best be treated as provisional; followers of Hegel, who advanced these claims with passionate conviction, were inclined in consequence to regard logic and ethics alike as minor branches of philosophy.
Ramus thus regarded logic as a part of philosophy and defined it as an art that truly gives us knowledge of being.
He regarded logic as having an unhealthy influence ("unheilvollen Einflüss") on mathematics ("Für den Cantorismus, aber gegen den Russellismus" is the final motto of Schönflies 1911).
It seems that Husserl took that criticism very seriously (see Føllesdal 1958), although it is far from clear that the author of Philosophy of Arithmetic regards logic as a branch of psychology, as "strong psychologism" (Mohanty 1982, p. 20) has it.
Moreover, many aspects of the problem can be seen as instances of certain more general issues in metaphysics, particularly issues regarding the logic of counterfactual statements (statements about what might have happened but did not) and the nature of causality and determinism.
The medieval discussion regarding the logic of divine foreknowledge is, from a formal point of view, very close to the classical discussion concerning future contingency.
If we add the assumption that necessarily, something is true if and only if it is known to God, then it is easy to see how the discussion regarding the logic of divine foreknowledge is, from a formal point of view, essentially the same discussion as the classical discussion concerning future contingency.
A very significant aspect of the manuscript is the convincing evidence regarding the logic of the mechanisms that build the signals required to elicit behavioral responses.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com