Sejujurnya, tak ingat langsung apa buku falsafah pertama yang saya baca, tapi buku di bawah ini merupakan buku falsafah pertama yang mendorong saya ke arah bidang pengajian saya sekarang.

Benda paling penting yang saya dapat: philosophy of logic tak sama dengan logic.
Logik juga mempunyai banyak “mazhab” dan semuanya ada kelebihan dan kelemahan sendiri.

Bagi sesiapa yang pernah mengaji teks manṭiq klasik seperti Īsāghūjī, al-Sulam al-Munawraq, etc, itu hanya merupakan satu approach kepada logik iaitu “Aristotelian logic”/“Syllogistic logic”.
Mungkin kita pernah ternampak tulisan yang menggunakan simbol seperti:
1. ∀x(Hx ⊃ Mx)
2. Hs
3. ∴Ms
Ini merupakan approach kepada logik kontemporari yang paling popular sekarang: “classical logic”/“standard logic” yang bermula dengan ciptaan “first-order logic” oleh Frege.
Tapi selain dari classical logic, wujud juga sistem-sistem lain (“alternative logic”) yang ada “tatabahasa” yang berbeza.

Antaranya ialah mazhab “intuitionistic logic” yang dicipta oleh Brouwer, dan dalam intuitionistic logic pon ada banyak tafsiran yang berbeza.

Perbezaan yang
paling ketara dengan standard logic ialah mereka menolak “Law of excluded middle” yang mengatakan bagi setiap proposition P, ia hanya boleh jadi true or false sahaja (P ∨ ¬P is true for every statement P).

Tapi intuitionists kata “mathematical truth is provability”, jadi…
selagi kita tak boleh prove satu kenyataan, tak ada sebab untuk kita terima konsep “bivalence”, iaitu sesuatu perkara hanya boleh menjadi true or false sahaja.

Jadi, mereka argue tentang apakah maksud “true” bila sebut tentang logical truths, dan ia jadi perbincangan metafizik.
Ada pendapat yang kata standard logic merupakan sistem logik yang terbaik untuk guide cara kita berfikir (bacaan lanjut: Quine dan konsep “ontological commitment” dalam perbincangan meta-ontology).

Ada pendapat yang membawa fahaman “logical pluralism”, iaitu ada banyak jenis…
yang betul (or at least, ada lebih dari satu teori logik yang pure).

Tapi apakah maksud “betul” di sini? Perbincangan ini pon ada khilāf. Ada pendapat yang kata kalau satu sistem logik itu “materially adequate”(iaitu dia ada semua ciri-ciri yang kita biasa guna dalam pertuturan
dan cara berfikir dalam kehidupan harian). Ini pendapat ahli logik seperi Tarsky.

Tapi pandangan lain (cthnya pakar logik seperti Carnap) lebih liberal/terbuka. Carnap ada “Principle of Tolerance” yang mengatakan tak ada sesiapa ada kuasa untuk menghalang orang lain untuk bina..
sistem logiknya sendiri, sebab yang penting kita hanya nak sampai kepada kesimpulan. Jadi, selagi mana seseorang itu nyatakan dengan jelas metodologinya dan “tatabahasa” sistemnya, tak ada masalah.
Tu hanya serba sedikit perbincangan yang berlaku dalam bidang philosophy of logic haha.

Point saya ialah, philosophy of logic ni lebih daripada logic yang kita selalu belajar(macam mana nak buat argumen, nak decide validity argumen etc). Very exciting stuff 😆

Wallāhu aʾlam.

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When people invoke the term “human rights” nowadays, they are usually referring to the modern conception of it (particularly the Universal Declaration of Human Rights by the United Nations), and it is this one that I am sceptical about.
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This is a thread on 'happiness' and 'pleasure', inshāAllāh.
By equating (or even replacing) happiness with pleasure, the modern man is everyday stripped down to an animal obsessed with fragmentary sensations fueled by the culture of consumerism—that promotes this very profitable lifestyle—and a kind of individualism.
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Reducing it to “just a cartoon”...
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Even in the second chapter of Sahīh Bukhārī, in the Book of Faith, there are already two hadīth on the necessity of loving the Prophet ﷺ.

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Olehnya itu kerjanya hina

Laut Cina terlalu dalam
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Merupakan jan malak dan Ādam
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19 Jul 20
Video debat ini sangatlah bermanfaat dan penting bagi sesiapa yang baru nak berjinak dengan polemik dan apologetika(berhujah mempertahankan) Islam.

Ini adalah bebenang tentang metodologi radd al-shubuhāt (menyanggah kekeliruan), inshāAllāh.
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