3- Introduction to Logic (Mantiq) - Shaykh Abdulrahman Cherri

34 Bekeken· 24/07/19

Al-Hujjah Islamic Seminary
1 abonnees

Introduction to Logic (Mantiq), offered in 2020-2021, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Laat meer zien

Transcript

[0:03][Music] is respective brothers and sisters thank you for uh joining the

[0:27]second or the third lesson on logic for this course um i've

[0:33]managed to put a uh powerpoint presentation together to make it much

[0:38]more accessible and easier to follow up with the lesson and also

[0:43]because of the shortcomings that are related to the book um firstly

[0:49]the uh the clarity there's an issue with clarity in the book

[0:55]it's not very clear i think that goes to mainly the transition

[1:00]quality not that great and islamic logic has its own terminology has

[1:08]its own system of language that we don't have the equivalent for

[1:17]in english so some some of the english terms overlap with the

[1:22]arabic ones in western logic from aristotle but the islamic uh scholars

[1:27]have developed their own terms when it comes to logic as well

[1:29]and so translating those we don't have any set or defined translation

[1:33]for these terms now we have a book that was translated by

[1:38]hakim karni uh which is the book of sheikh mothafa and which

[1:42]is taught in the houses right now um he didn't finish translating

[1:47]the whole book he passed away a few years ago um but

[1:50]his transition is wonderful i mean he was a professor at wayne

[1:56]state university he taught logic as well so this is his area

[1:58]of expertise his language usage is very good um that's a very

[2:02]good book to have i might even share it on the group

[2:05]uh logic and there's another book that was translated which is a

[2:16]persian rendering of the shechem aleppo book which is in arabic he

[2:21]rendered the book into persian and then that persian text was translated

[2:25]into english by the islamic college of advanced studies in england i

[2:29]haven't looked at the translation myself but usually what comes out of

[2:32]that college is more professional or of high quality so i'm trying

[2:39]to get that book and i'm planning on using that book for

[2:42]advanced logic so we'll keep this as an introduction to logic i've

[2:47]tried to keep the slides as detailed as possible because we don't

[2:51]have a text to resort to for all the information um so

[2:56]that's why some of the slides might be you know filled up

[3:00]with a lot of words just for reference when you go back

[3:04]and read it because you can't refer to the arabic text and

[3:07]the book we have doesn't provide us with what we need um

[3:10]i kind of you know filled up the slides as much as

[3:15]i can that being said it's still possible that there might not

[3:19]be a complete flow in the slides now as i'm reading and

[3:22]preparing i have to look at a number of outside of this

[3:27]book maybe around seven or eight other books and try to put

[3:30]ideas together to make sense of what's being said in this book

[3:33]so anytime you don't find anything understandable comprehensible whether it's because of

[3:39]how i wrote it or how i explained it or you think

[3:43]that i made a mistake in explaining as well i think that

[3:45]makes sense uh feel free to interrupt and uh although we can

[3:49]have a good learning experience so we'll have the lights off right

[3:54]now um we're gonna begin with a recap from lesson two and

[4:02]the question that we were looking to answer was what is knowledge

[4:06]human beings understand things and human beings acquire certain things and this

[4:13]thing that we acquire with our minds we've called knowledge uh whatever

[4:19]we learned we termed it as knowledge but what is it what

[4:22]is the reality of knowledge what is this information that we have

[4:26]and what is this process of thinking that us as human beings

[4:33]go through in order to function and behave i mean everybody if

[4:37]you look at yourself you wake up in the morning and your

[4:40]brain functions in a certain way they understand that this is the

[4:46]morning you understand that you're in the house that you have a

[4:48]family that you might have a job you might be going to

[4:54]school so you have to uh get your livelihood you have friendships

[5:00]you want to pull up your phone and chat with a friend

[5:03]so all these functions that we do all this behavior that we

[5:07]do as human beings why do we do what we do why

[5:11]do we function this way so in a sense there's a specific

[5:15]system by which the human mind works and if we were non-humans

[5:22]like for example animals animals don't function the same way that human

[5:27]beings function humans are able to connect certain things together that animals

[5:33]don't necessarily do so for example anybody who has cats and i've

[5:38]had many in my life knows that if you have a cat

[5:44]and you point somewhere and you want the cat to look at

[5:46]an object in the house let's see there's a bird outside and

[5:51]i've done it knowing that that doesn't respond to to uh sign

[5:56]language um but there's i want the cat to see the bird

[6:00]i want her to see whatever is outside to go you know

[6:02]chase it so i'll point to the thing a point like you

[6:04]know look you know there's a bird there about it and when

[6:08]i point the cat will look at the tip of my finger

[6:10]it won't look at the verb it doesn't understand that the specific

[6:15]sign is it means like to to look afar whereas human beings

[6:21]would understand signs like that now animals might be trained to understand

[6:25]certain commands but it's not natural in them children when you teach

[6:31]them when you point towards something they look towards that thing they

[6:35]understand that this means look ahead or look towards where i'm pointing

[6:38]and things like that so what is this that we acquire this

[6:42]is a question that's occupied the minds of philosophers and humans ever

[6:48]since humans existed they want to understand what is the what are

[6:52]these things that are in our minds how do we know reality

[6:56]why do i feel the way i feel when i look at

[7:00]something outside and it comes into my mind and i observe in

[7:03]a certain way why do i think about it that way why

[7:06]do i think about emotions why do i think about you know

[7:10]how beautiful this terrain is i'm not sure if an animal or

[7:15]even a robot let's say you know ai technology would the robot

[7:18]sit down and you know contemplate the ocean or the mountain mountains

[7:23]mountain range you know sit down and think oh what a beautiful

[7:28]scene you know it doesn't seem like they do this kind of

[7:31]thing but even if they do it us as human beings we've

[7:33]always been intrigued by these issues we want to understand why we

[7:38]understand the world around us in this kind of way why do

[7:42]we think the way we think if i wasn't a human would

[7:46]i still think the same way that i'm thinking right so humans

[7:50]claim that they think objective they're able to think objective they also

[7:55]have subjective thinking but how objective is objective thinking do i only

[8:01]interpret the world around me the way i do because my brain

[8:07]is uh it functions that way it's wired in the way to

[8:11]think this is how the world is and this is how i

[8:16]should understand the world is it the wiring of the brain that

[8:18]makes us think the way we think had it been wired in

[8:22]a different way we would have understood reality and existence in a

[8:25]very very different manner so um without delving too much into the

[8:30]theory of knowledge and uh trying to understand you know how humans

[8:35]understand reality and we know that there's a lot of schools that

[8:40]develop because so in ancient greece we have aristotle who in a

[8:46]sense believe that we can actually reach reality we can understand reality

[8:51]by observing it and we can make claims that correspond to reality

[8:56]and the the theory that you know they came up with the

[9:01]theory of correspondence you can look it up as an entry and

[9:03]you'll find out um different opinions on this issue so basically what

[9:08]we believe corresponds with truth with reality as it is there are

[9:12]people who came in objected to this that we only see reality

[9:18]and understand it the way it is because it appears to us

[9:22]this way and we can only understand it this way as human

[9:24]beings we don't really understand reality as it is and then we

[9:32]see the development of the school of skepticism and i don't mean

[9:35]by that modern skepticism i'm referring to greek uh skepticism they wanted

[9:41]to say that we don't really understand the truth or reality as

[9:50]it is things appear to us in a certain way and we

[9:53]accept those things in their appearances because this is the only way

[10:01]we can uh continue living normally if i can only touch this

[10:05]table or i can only see this table as white in front

[10:08]of me or this board here as white then i just accept

[10:14]it being obviously i see it white because of however how my

[10:18]mind functions with my eyes different uh animals might not see this

[10:22]color there are animals that are color black there are animals that

[10:27]see different wavelengths of light so to me this board is white

[10:32]to someone else reality might might be different from or another creature

[10:40]so skeptics started you know uh doubting things and during that time

[10:45]the philosophers had a lot of debates and discussions with one another

[10:49]aristotle based on his theory of correspondence uh had specific uh implications

[10:56]that resulted from the theory if you believe that you can reach

[11:00]truth then you're going to you're going to be someone who has

[11:04]a lot of certainty a lot of certitude in your life someone

[11:09]who believes that things are the way they're supposed to be you're

[11:12]very assertive you're very affirmative and you make a lot of judgments

[11:18]so you you judge others and you judge yourself so if we

[11:21]and this translates into other fields as well so if we can

[11:27]reach truth or reality we can grasp and comprehend it as it

[11:33]is then one result of that is the theory of ethics that

[11:39]aristotle has aristotle has a specific set of uh beliefs when it

[11:43]comes to ethics and the human self makes certain judgments that a

[11:47]person must behave in a certain way in order to be ethical

[11:50]and it's like the path of moderation so when it comes to

[11:55]anger you know neither one of the two extremes is good not

[11:58]to be extremely angry and not to be not angry at all

[12:02]with no anger um a path of moderation is to be found

[12:05]for example if you do that that will result in a healthy

[12:11]life for you that will result in a balanced life for the

[12:13]human being and basically you reach happiness because happiness is the goal

[12:17]uh the skeptics on the other hand are not really sure about

[12:21]this whole idea of the soul having these certain qualities that aristotle

[12:26]was talking about and said that the more we want to assert

[12:30]things the more we want to discover things and understand their truth

[12:36]and reality the more frustrated we're going to become because we cannot

[12:41]know the truth as it is we can't know reality after this

[12:44]so if you take the path of aristotle you're going to spend

[12:48]your whole life trying to reach the truth but you can't do

[12:51]that so you end up always suffering and becoming frustrated because the

[12:56]more you try to know something the more you discover that you

[12:59]can't know it there's something deeper to it there's something more sophisticated

[13:03]and complex about what you're trying to find out so the skeptics

[13:06]on the other hand um at least the school of uh sanaka

[13:12]or empiricus who uh sorry seneca is a stoic empiricus is a

[13:15]very famous uh skeptic and he has a few books that he

[13:18]wrote which have been translated into english in response to aristotelian logic

[13:24]and philosophy a school like his comes and said that we cannot

[13:31]understand reality completely so what do we do they say we dismiss

[13:35]judgment we don't make judgment this is on the the opposite of

[13:40]every step as we're going to see right now is about making

[13:46]judgments in a sense this catholics on the other hand they think

[13:50]that living a happy life living a mentally balanced life occurs through

[13:58]dismissing judgment i cannot know things as they truly are once you

[14:04]accept that in yourself you never go trying to chase the truth

[14:09]in reality but it doesn't mean that you just sit down at

[14:12]home and not believe anything no you deal with reality as it

[14:16]appears to you this is white you treat it as way whatever

[14:20]implication comes from it being white if it's white i can draw

[14:24]black on it then i'll do that and i'll benefit from that

[14:26]but i won't claim that this board and its reality is way

[14:33]i never know that the only time i can know the reality

[14:36]of something is that i become one with that just like nobody

[14:40]can know who i am nobody can know who you are until

[14:44]they become you as much as you talk about yourself as much

[14:46]as they live with you as much as they um spend time

[14:52]with you and interact with you they will never know you the

[14:56]only time they can know you is if they become you and

[15:00]this cannot happen you can't know stuff for this thing and we'll

[15:04]see later on over here what kind of knowledge arisato is dealing

[15:08]with and what philosophers have to do to resolve this issue specifically

[15:13]if we know things for their image like if i look at

[15:16]you i look at other objects their image inference in my mind

[15:19]am i really knowing the thing itself or am i knowing its

[15:24]form an image that's reflected in my mind or my spirit some

[15:27]philosophers came to argue that the image that's in your mind is

[15:33]actually more real than the object itself is outside to resolve this

[15:37]issue because if you claim that there's no correspondence between the image

[15:42]and the object outside then what do you know about that object

[15:44]how can you speak of it you're missing all this information so

[15:48]to resolve this issue they began speaking about the the form or

[15:53]the image in the mind being immaterial metaphysical and anything metaphysical is

[16:01]much deeper much more complex than the actual physical object outside this

[16:06]is physical it's confined to space and time these are limitations the

[16:12]image in my mind doesn't have any limitation because it's metaphysical therefore

[16:18]the object with no limitations is far greater and closer resembling truth

[16:24]than the object with limitations this is one argument they make and

[16:28]then there's a lot of uh books and arguments that they've written

[16:31]to prove that the metaphysical image that imprints in our soul or

[16:35]in our mind is is more closer to is closer to truth

[16:40]and reality than the actual object itself so this is i'm just

[16:46]trying to give an overview of the different differences that were going

[16:50]on back during that time um so what we're dealing with here

[16:54]is knowledge specifically in the aristotelian school and not not in uh

[17:04]schools of that so when we go through this we have to

[17:06]keep this in mind and once we understand this it will become

[17:10]clear why things are defined the way they are so this is

[17:15]a very brief introduction here knowledge has been defined by logicians and

[17:19]what i mean by logicians are those who are uh aristotelian inclined

[17:23]magicians as the presence of the object known in the knower so

[17:28]the thing that you know is presence in the person who knows

[17:34]that thing if i look at a tree the image of the

[17:37]tree is imprinted inside of me it's present inside of me so

[17:42]i know the image of the object that's known which is a

[17:45]tree inside of myself i'm aware of the tree the thing known

[17:51]as in the knower now there are three different modes of knowledge

[17:54]we've spoken about them briefly last week i'll uh speak about them

[17:59]once again just to kind of refresh our minds and put them

[18:02]uh here uh in this slide so i'm gonna give a few

[18:07]scenarios scenario number one deals with sensible knowledge knowledge then is acquired

[18:13]by the sentences so here's a human being with his brain and

[18:17]obviously you need to have a brain to understand this is an

[18:20]intermediary or mediator to knowing things outside um looking at a tree

[18:28]and the tree is outside and it remains outside it doesn't go

[18:32]into the brain itself but what have what goes into the brain

[18:36]the image of the tree is in the mind so when you

[18:41]look at it this corresponds with this outside so you have five

[18:47]senses or five external senses now the philosophers here we have five

[18:51]internal senses as well but we're not going to go into that

[18:54]because that's for a more advanced course uh so we're going to

[18:58]stick with the five personal sentence you know touching singing smelling so

[19:03]the knowledge that you acquire about uh from things around you sensible

[19:10]knowledge through your sentence you get to know images you get to

[19:14]know forms you get to know colors you get to know shapes

[19:16]these things come into the mind then the mind starts building relationships

[19:23]with them so when you look at things outside of you you

[19:27]observe the room around you you have a table you have a

[19:31]wall you have a light bulb you have a chair you have

[19:33]people you have a camera and whatnot um these don't just exist

[19:40]in your mind scattered and they're just there they're not just you

[19:44]know imprinted on a photo or on a paper these things are

[19:48]there but the mind functions in a way where it starts building

[19:52]relationships with them so for example if i have a chair in

[19:56]front of me a chair in reality let's see it's a wooden

[20:01]chair in reality there's nothing called a chair chair does not have

[20:06]any reality here is a word or notion that we made up

[20:11]we invented as a human being and we've said that and share

[20:15]is something that people sit on and it has four legs most

[20:18]of the time and people sit on in order to relax or

[20:22]to do any other thing that they want to do with it

[20:27]but it's mainly for sitting on and doing a certain activity either

[20:30]relaxing or something else and but if if we remove that from

[20:36]our mind and we look at it it's just a tree that's

[20:42]been cut and pieces put together and it has no so right

[20:46]now if i cut a tree and i just stacked like seven

[20:49]different pieces of wood randomly glued them together and i look at

[20:55]it i just think it's a random thing but if i give

[21:00]it a specific function i can give it a name then tell

[21:03]people that this is what it does like a chair for example

[21:07]and then that means reality in our minds this is what the

[21:10]brain does this is what the human mind does so because it

[21:14]does that because it relates things with one another problems start happening

[21:20]mistakes start occurring in the process of thought of the human being

[21:25]um the second scenario is the rational knowledge now this is after

[21:31]acquiring his images the brain begins to derive universal laws and begins

[21:36]connecting things together you see not one tree you see one two

[21:44]three four five five trees and you're able to count so you

[21:46]give each one a number again numbers don't have any reality outside

[21:49]of the human mind there's nothing outside of us outside of our

[21:56]mind that says this is number one we assign a number to

[21:59]a tree or an object in order to count them for purposes

[22:03]that our our minds want to understand things around it in a

[22:08]better way so it begins giving universal every living thing requires a

[22:14]source of life it's not something that exists exists outside of the

[22:20]mind things outside of us exist as they are but the mind

[22:22]tries to make sense of these things that are seen and it

[22:26]begins developing universal notions another one is the law of non-contradiction this

[22:32]is something that the mind understands the understanding if there's a sign

[22:36]which says i'm not in use is contradicting itself it doesn't make

[22:41]any sense the mind starts going crazy if it's unused then how

[22:47]am i understanding the sign that says it's not in use it

[22:51]cannot it's either in use or shouldn't even be there but it

[22:56]can't have a sign that's being used to tell me that it's

[22:59]not being used this is the law of non-contradiction a thing cannot

[23:03]exist and not exist at the same time i cannot say that

[23:07]i'm here and not here at the same time the mind doesn't

[23:11]accept that so these are laws that the mind functions with just

[23:14]like there are physical laws that the universe has that the whole

[23:18]universe is based upon and these laws that humans understand as well

[23:22]but they're there whether we understand them or not the sun the

[23:26]sinus will revolve around the sun whether we understand the physical laws

[23:31]that are involved in that or not us understanding that we're discovering

[23:34]the laws has nothing to do with them existing so in logic

[23:39]the mind functions in a certain way whether we know about the

[23:44]law of non-contradiction or we don't the human being in this nature

[23:50]cannot fathom or cannot comprehend something existing and not existing at the

[23:54]same time and place and and there are certain conditions for a

[23:56]long time so this is how the mind functions and this is

[24:03]where logic comes to play now here's a summary um obviously it's

[24:09]not uh comprehensive but it gives a good overview of the different

[24:12]modes of knowing that the human being has again we went through

[24:16]them last week so i won't take too long too much time

[24:19]on them um there are various ways of uh various modes of

[24:23]knowledge of human beings sensual the one that was in scenario number

[24:26]one these are related to knowing physical things and the lowest mode

[24:32]of knowledge now there are internal senses as well which i i

[24:35]mentioned over here just for someone's curiosity if you want to know

[24:37]them you can go look them up as well um wrote about

[24:41]these and other philosophers that followed him um common sense is one

[24:46]of them uh fantasy apprehension uh uh imagination and memory which is

[24:58]a hakasa and then here's another translation of these uh internal sentences

[25:02]as well so we're not going to talk about this they might

[25:05]come later in the advanced course we discuss this because we have

[25:08]to differentiate between what's rational what what reason deals with what our

[25:13]rational mind deals with and what our internal sense is doing and

[25:17]imagination is not dealt with by reason and imagination or what deals

[25:24]with the imaginary realm is something that is related to our senses

[25:29]so if there's a problem in that we have to resolve it

[25:33]in the sensible world it's not an irrational world reason doesn't get

[25:37]involved in that but it helps us point out to the mistakes

[25:40]in it but it's not related to that so a rational faculty

[25:45]which is reason for conceptualization that's what we perceive through our rational

[25:50]faculty mind for example two plus two equals four the whole is

[25:54]greater than his parts the law of non-contradiction three examples of this

[25:58]it's beyond physical and it's responsible for reasoning analyzing and all these

[26:04]functions of the mind then we have intuitive this is the highest

[26:07]mode of knowledge it goes beyond reason right now quantum physics for

[26:13]example because it defies all the physical laws so there is a

[26:17]reality in a sense i'm not saying that this perceives what that

[26:21]i'm just saying that there is a reality or a certain uh

[26:25]mode of reality that goes beyond the laws that we perceive for

[26:32]the we thought are the actual truth and intuition is the human

[26:36]being being able to comprehend spiritual truths not rational truths spiritual truths

[26:43]things that exist beyond the physical world now reason functions in the

[26:49]physical world because the intermediary is the mind and the mind cannot

[26:54]escape itself it talks about metaphysics as well for reason for logic

[26:58]you're able to study philosophy and metaphysics you are but you cannot

[27:04]go beyond it you cannot go beyond the mind the mind's limitation

[27:09]that's why monday for example the islamic philosopher said that he his

[27:14]philosophy isn't just based on reason because reason has a limitation and

[27:18]you have sufi masters such as rumi for example who used to

[27:23]critique and criticize and attack the mind of the philosophers and he

[27:26]used to say that the philosophers walk on a wooden leg a

[27:30]very weak science because they're limited in their thinking they don't go

[27:36]beyond reason in order to resolve this issue and develop a philosophy

[27:41]that goes beyond reason so that first of all we have three

[27:45]different levels of reality the first reality is our senses and it

[27:49]stops when it comes to reason then the reason stops at spiritual

[27:55]truths which are acquired through intuition so there's a limit for the

[27:59]mind there's a limit for reason it cannot surpass its own limitation

[28:04]but through the spirit through intuition you're able to acquire certain truths

[28:08]and know certain realities that might not make sense in the rational

[28:15]world and a lot of what comes from religion for example is

[28:18]super irrational that's what they call it so you have rational and

[28:22]you have super irrational which is beyond reason even cena for example

[28:26]when it comes to the issue of the uh resurrection the bodily

[28:31]physical resurrection he says that based on my philosophical laws physical resurrection

[28:40]or bodily resurrection in the year after is impossible there can't be

[28:44]once the body goes and goes into non-existence it cannot be resurrected

[28:51]again that's one issue so for example if if you go into

[28:54]non-existence let's say this world ends and the afterlife comes about the

[29:01]world ends no more existence so there's nothing you can point to

[29:06]anymore if it disappears whatever you come back with you can't come

[29:12]back with it anymore because it's not there anymore what are you

[29:14]what are you bringing back if everything goes into not not existence

[29:18]what are you bringing back into existence anything that comes into existence

[29:23]after that is something completely different than what was there before because

[29:25]once it disappears you can't point to it anymore it has no

[29:29]more existence so how can something end go into non-existence and come

[29:33]back into existence that's one issue and there's a whole different issues

[29:38]as well related to bodily and physical resurrection that you know him

[29:42]and others couldn't resolve so these are issues that uh according to

[29:50]his philosophy go against freedom now claims to have resolved that problem

[29:55]through his philosophy but we're not going to delve into that but

[29:57]what we know is that religion says that when you die your

[29:59]body is going to be resurrected and your body is going to

[30:04]be uh asked about what you did in this world in this

[30:06]form so how can we reconcile that with certain philosophical theories that

[30:13]say it's impossible for something to go into non-existence and then come

[30:17]back into existence so there might be truths that are beyond reason

[30:20]that we are unaware of that our mind cannot grasp and comprehend

[30:24]because of its own limitation the mind cannot conceive of itself becoming

[30:31]non-resistant going back into existence so these are limitations that the mind

[30:36]has space and time for example we cannot comprehend eternity we cannot

[30:42]comprehend infinity we can define it we can make a concept about

[30:47]it but we can never ever grasp eternity with our minds if

[30:51]you sit down here and try to think as hard as you

[30:55]can try to imagine something infinite you can't imagine you can't imagine

[30:58]something without a beginning and an end because the mind is limited

[31:03]and is finite in itself so it cannot go beyond itself the

[31:08]spirit though being metaphysical is able to grasp eternity because it in

[31:12]itself is eternal according to some theories but let's assume that because

[31:18]metaphysical things don't are not bound by space and time not confined

[31:21]by space and time they're able to grasp things that are beyond

[31:28]this world and understand that's why if you reach a certain level

[31:32]of spirituality then you live in reality you're living internally just like

[31:36]you say you live in the now the now is neither before

[31:39]nor after it's eternal and you experience eternity you experience what it

[31:43]means what it feels to not have a beginning and not have

[31:49]a net but this is spiritual knowledge and not rational knowledge now

[31:53]logic is concerned with a rational part and not with the intuitive

[32:00]spiritual nor of central now when we come to knowledge itself again

[32:07]knowledge in the aristotelian context there are things that are known to

[32:16]us through a mediator and things that are known was known to

[32:19]us not through a mediator so i'm going to divide things like

[32:22]this by a mediator and not that's how the logical division happens

[32:25]this is the binary division of things and we're going to use

[32:29]this when we do the syllogisms so i'm starting with it from

[32:33]here so knowledge is either via a mediator or not if it

[32:36]has a mediator or through a mediator then it's knowledge by correspondence

[32:40]because it corresponds to the thing that the mediator is allowing us

[32:45]to consume to know if it doesn't have a mediator there's nothing

[32:48]in between us and the thing known then it's knowledge by presence

[32:53]because the thing itself is present inside of us we're not knowing

[32:56]the knowledge itself and the thing known proves something else and i'll

[33:01]give an example so if we define knowledge as the presence of

[33:06]the known and the knower and this is a broad definition if

[33:14]you want to talk about the knowledge uh by correspondence you would

[33:19]confine that to the presence of the image of the known in

[33:25]the knower but this is more broad because this is including the

[33:28]knowledge by presence as well but anyways that'll that'll be clarified a

[33:31]little bit um so again the chart that we have um what

[33:36]is known is either present in the knower by a mediator or

[33:41]not so you we know things either through a mediator or not

[33:44]through a mediator if it's present inside of us through a mediator

[33:50]then it's called knowledge by correspondence what are examples of well things

[33:56]that are known to us through therefore the trees spouses animals humans

[34:01]even non-existent things in unicorn unicorn doesn't exist but it exists in

[34:05]my mind and it exists in my mind through an image of

[34:10]that thing not itself so there's something between me and the thing

[34:15]known the unicorn the image me the unicorn itself is not inside

[34:21]of me the cow himself or of the cow itself is not

[34:26]inside of me the house that i see is not inside of

[34:30]me i know their house through the image of the house that's

[34:33]inside of me so um definitions as well if you define anything

[34:40]that definition i know the thing through this definition as well so

[34:44]it's an image of the thing nouns if i say house whatever

[34:49]noun i say it's through a mediator i don't know that the

[34:53]actual noun i just know the uh word that tells me about

[34:56]that but the actual object isn't present inside me um if it's

[35:00]not present for a mediator it's called knowledge by presence this is

[35:05]a different type of knowledge that human beings have um examples of

[35:09]that our knowledge of our self your awareness of your own being

[35:15]even knowing yourself you don't know yourself through anything else you just

[35:20]know yourself you're always it's always present inside of you that awareness

[35:26]of the self is knowledge by presence another one are emotions when

[35:30]you feel pain you feel the actual pain the pain is inside

[35:35]of you the pain itself is in you you experience pain itself

[35:39]you don't experience pain through a mediator it's not an image of

[35:43]pain that you have you have the pain itself hunger when you're

[35:48]hungry you're actually hungry you're experiencing the emotional hunger the feeling of

[35:55]hunger so the knowledge of hunger is present in itself inside and

[35:59]this is a different type of knowledge now why do they differentiate

[36:02]well because we can know things through uh or by presence like

[36:11]our soul our self spiritual realities that we experience not through forms

[36:17]not through objects we experience them and they become part of our

[36:24]reality this is knowledge by presence and this also helps us in

[36:28]understanding how god knows things does god know things don't know things

[36:30]uh through images and forms or is every truth present inside of

[36:39]them so this is i mean there's there's a lot of implications

[36:41]uh following this division there's a different type of knowledge and you

[36:45]could come up with a lot of different uh theories by dividing

[36:49]this and it helps us understand uh the way we know things

[36:54]and the way god knows things and others know things as well

[36:58]now logic only deals with knowledge by correspondence and it doesn't deal

[37:05]with knowledge by present so that's why we're going to remove this

[37:08]and again i said that this is not part of logic this

[37:10]is all this is epistemology but we have to understand it because

[37:14]we want to know what kind of knowledge are we dealing with

[37:21]when we study logic you can you can divide knowledge in different

[37:36]ways depending on how you're looking at it so if you want

[37:39]to look at it from the material material aspect we'll have a

[37:41]different division here we're trying to understand how we know things how

[37:46]are things come uh are known to us they're known through the

[37:50]soul but by presence by being present logic doesn't deal with that

[37:57]okay so you're dividing knowledge into what's the category that you're making

[38:06]i was just clarifying you in my head knowledge in itself can

[38:11]be kind of how we present i think would be in a

[38:33]different sense i mean you're looking at it from a different point

[38:36]of view here they're looking at it in terms of being present

[38:41]in the knower what is it divided into so either it can

[38:44]be present itself or the form of the thing can be present

[38:49]the object no that would be a different categorization and you can

[38:54]do that i mean you can divide and depending on that what

[38:58]you're looking for you make your own categorization um so if we

[39:02]know that logic doesn't deal with knowledge by presence and only use

[39:07]with logic by correspondence we'll continue dividing this into different categories because

[39:11]we want to understand specifically what logic does and how it functions

[39:17]so if we go on to dividing oh here i give a

[39:22]few images over here knowledge through a mediator the actual object is

[39:26]not present in the individual only the form here's the tree the

[39:32]images in the mind not the tree itself the unicorn which doesn't

[39:36]exist outside this in the mind but through the image of the

[39:39]unicorn in the form of the unicorn and not through the animal

[39:44]itself um uh without the mediator i personally cannot know the object

[39:49]there was no tree i would never know about the tree there

[39:54]was no planet i will never know about the planet yeah our

[40:01]mind well basically it could use images from different animals put them

[40:06]together and form how did humans come up with a unicorn they

[40:13]put yeah they saw like the four-legged animals i mean it looks

[40:16]like a horse and the unicorn symbolic for something and they gave

[40:21]a specific meaning and then this is uniform and we talk about

[40:24]we have it in stories we have movies we have cartoons unicorns

[40:28]exist in our mind or in our own reality that we've created

[40:32]but whatever we exist in our minds again is the form of

[40:37]that thing uh and yeah so this is this is an important

[40:39]point um that's what that mind does it takes things together breaks

[40:44]its own turn [Music] um so without the mediator you cannot know

[40:49]the object so this means that there are things in this world

[40:53]that we need to see in order to know if you have

[40:59]a person who's born and you keep him in a room all

[41:02]his life he doesn't see anything in his life he'll never know

[41:04]that things outside of him exist outside of that one room that

[41:10]he's met and the more you go and you discover the more

[41:12]knowledge you get about images and forms and stuff like that and

[41:16]it helps you build bigger pictures and understand reality in a better

[41:22]way so and these objects either have a certain existing external world

[41:25]or not now knowledge is not a without a mediator we have

[41:31]you know our knowledge of ourselves our emotions etc exist inside of

[41:34]a human being now since logic doesn't deal with knowledge by presence

[41:43]only by correspondence so we'll continue with the division over here we

[41:48]eliminated the other ones we have knowledge remediator by correspondence and if

[41:54]it's by correspondence that knowledge could either have a judgment or no

[42:03]judgment and if it has a judgment that comes with it then

[42:07]it's called ascent and it doesn't have a judgment that comes with

[42:13]it then it's called conception we only conceptualize the corresponding to something

[42:30]whether it's the image in our minds the definitions the images whatever

[42:34]it is if i make a judgment about those things in my

[42:39]mind then it's called ascent if i if they're just there without

[42:43]any judgment about them then it's called conception i only conceptualize them

[42:47]i have no judgment now the difference between conception and ascent ascent

[42:55]and this is a bit this is not in the book that

[42:59]we have this is from another book and i thought it was

[43:02]necessary to put just so we can understand the idea much better

[43:06]ascent is only related to one thing we can only make judgments

[43:10]about the things we know in one specific case and that is

[43:15]the relationship existing in the predicative sentence and a judgment about whether

[43:22]or not the sentence is in accordance with reality or not so

[43:26]if we say listen god does exist we have a subject and

[43:32]we have a uh description of this of the soul of god

[43:37]and god's existence so god does exist in this in itself the

[43:43]sentence is conceptual i can say bananas are yellow okay they are

[43:52]bananas are blue i can say that sentence but whether i make

[43:56]a judgment about it or not is what different the differentiators are

[44:00]sent from conception i'll conceive of bananas are blue it's there in

[44:05]my mind that's how i said it if i say no they

[44:09]are enough so i don't believe that they are blue bananas are

[44:12]blue if i don't believe that and i make a judgment about

[44:15]it being close i've reached this end if i don't make a

[44:19]judgment it remains conceptual so you can only make judgments if you

[44:24]have this type of sentence if i say for example house can

[44:30]you make a judgment about that you can't so now you can't

[44:34]like give your opinion or you can make a judgment about now

[44:37]um this snake is dangerous if i believe and i say yes

[44:43]it is dangerous i don't have to say it i just have

[44:44]to believe it then i've reached the ascent in that if i

[44:48]haven't or i believe it's false i've reached a sentence but if

[44:51]you just say and i have no idea i don't know is

[44:55]it dangerous i have no idea i've never studied snakes i don't

[44:57]know well you know what kind of things you have you've said

[44:59]it i conceptualize it but i don't make any judgment about it

[45:03]then this is conceptualization misconception consumption on the other hand may be

[45:08]related to one of the following number one a singular conception such

[45:13]as a noun a verb run banana house whatever it is um

[45:22]this is something i can only conceive of but i can't make

[45:28]a judgment on the second case is the predicative relationships which is

[45:33]over here but without the judgment so if you have a doubt

[45:38]about something you don't have a sense in it it remains a

[45:42]conception it doesn't become in a sense it doesn't become our conception

[45:46]about life existing on other planets life exists on other planets this

[45:52]is a big thing right now in the news right and humans

[45:55]are trying to discover that but no one can make a complete

[46:02]assertion nobody can say yes they do so as long but you

[46:04]can conceive of the idea that life does exist on other planets

[46:08]but until you know for a fact that it does whether you

[46:12]go and discover it or you believe it through some scripture or

[46:16]your grandfather's been telling you that since you were a little kid

[46:18]and you just happened to believe everything your grandfathers does then you

[46:22]make a ascent over there you make a judgment yes life doesn't

[46:28]exist such as commands run nothing to judge about that you know

[46:37]you just conceive of it from admissions questions you know is the

[46:41]is the sky blue today is the weather nice today the question

[46:45]you just conceive of it but the question itself is not something

[46:48]you can make a judgment about so these are all uh these

[46:53]are all things for which there is no external actuality beneath them

[46:58]and so there is no possibility of them according uh to reality

[47:07]i took this from i'll amend that before sending it out um

[47:15]as such there is no essential agreement in this either now the

[47:19]fourth case is incomplete composition so for example a possessive uh construct

[47:24]another uh culture such as like zahra's father ali's car john's business

[47:33]you can't make any judgment about that you're describing one thing to

[47:38]a person and you're giving him possession but there's no judgment that

[47:41]you can make why is this important because we use language every

[47:47]day those things believing in that believing yeah the truth yeah but

[48:06]yeah i'm just saying my table what can make a judgment i

[48:11]can't make it i'm not saying it's my table i'm forgetting this

[48:18]my my book you are saying is my table i'm not referring

[48:20]to any table forget the table let's say both i'm not saying

[48:22]this is my table i'm saying my vote i'm just as i'm

[48:32]just giving i'm just possessing the boat whichever whatever it is i'm

[48:37]not saying that this boat there is mine i see what you're

[48:42]saying it's it's an issue of language well that would become here

[48:47]it will be incredible yeah exactly because yeah i think i'm confusing

[49:06][Music] our yeah you might you might fill up your gaps in

[49:18]your own mind you would assume that continuation like this is my

[49:22]vote my confusion is mean filling in yeah so you this is

[49:26]my vote whereas it doesn't exist let's say like the birds nest

[49:31]what about it what's wrong with it tell you the verse next

[49:36]okay then what so it doesn't have meaning in itself um or

[49:40]it's equivalent in a relative clause or between an adjective in the

[49:48]noun described a large house okay what about just a large house

[49:55]empty swimming pool okay then what you can't make a judgment about

[50:00]this stuff you're just saying something describing something and sorry i just

[50:07]thought of something like so imagine what if the next part is

[50:25]does not exist you see because it's like you hear the bird's

[50:27]nest and you think okay there's a bird nest or whatever but

[50:32]then if the next part is negating it then it changes but

[50:38]those both of those statement well the first half you can't believe

[50:48]in it can you you can't so it'll always be just because

[50:53]it could so the sentence you made the second one this bird's

[51:09]nest does not exist that becomes a predicate of something exactly yeah

[51:12]so then because it does not exist then you can say yes

[51:15]this relationship between existence and the birth nest is actually there you

[51:21]believe in it or they'll not there you don't believe it and

[51:23]then freeze it and say the bird has a nest it's been

[51:27]you can't negate that because it's going to be a contradiction right

[51:33]but you can just say a bird's nest and negate it that

[51:38]makes sense so through urgent integration to show what this sentence is

[51:41]the first part is like like father comes up but then what

[51:47]if the following is does not exist because god you know something

[51:53]like that you know or whatever her father passed away or you

[51:58]know what conducted by him he doesn't now moving on to uh

[52:18]different continuing the categorization now that we've categorized i mean we've had

[52:24]this chart over here which was um we've acknowledged eliminated knowledge that

[52:31]doesn't have the mediator remove that from logic and this is gone

[52:35]this divided into our branches out to my correspondence by correspondence either

[52:41]has a judgment or not if i make a judgment it's ascent

[52:44]if i don't make a judgment conception we saw where i can

[52:47]make a sense and where i can't make a sense and now

[52:51]ascent and conception can both be divided into two more categories each

[52:58]um sense can be divided into enzymatic and cognitive and similarly conception

[53:04]could be divided into those two as well now it is seven

[53:08]o'clock i believe right i think we're going to have to end

[53:14]it here i wanted to finish this off today that's how the

[53:18]syllabus is but i think we'll leave until next week and then

[53:21]next week we'll finish this off so we'll push everything a day

[53:25]forward in the syllabus there's not much left of this um but

[53:28]this does require some time as well uh so inshallah next week

[53:33]we can continue off of this point finish this and uh move

[53:37]on to the lesson number five so i wanted to finish two

[53:40]three and four today if there are any questions before we end

[53:55]the meeting please do uh uh mention them or go ahead and

[53:59]post them if not we can discuss it on the chat and

[54:03]um then we can uh i can answer any questions on the

[54:16]chat if you feel more comfortable with that there are things in

[54:40]like the law of non-contradiction these are things that don't require thinking

[54:43]i'm sorry i guess these don't require things don't require reflection you

[54:48]just know it right now how do you not know something like

[54:55]love not there are people that actually oppose the law they don't

[54:59]believe in it does that mean that it's not necessary knowledge not

[55:03]idiomatic or does it mean that the person has an issue so

[55:07]god's existence is something that's that simple everybody should know it doesn't

[55:13]even require thinking or does it fall into the category where it's

[55:16]cognitive and it does require thinking and analysis so these are the

[55:21]two divisions that we're going to go into next week and this

[55:23]would answer that question specifically there are things that you make a

[55:27]judgment about that require you to analyze before reaching that judgment there

[55:30]are things that don't require analysis you just know them and they

[55:35]you have to have things that you just know otherwise we can

[55:39]never have any knowledge in our lives there are things that we

[55:42]have to just know as human beings like the law of non-congregation

[55:44]if we didn't know that we need to prove it we were

[55:49]able to prove it because everything we prove in our lives in

[55:52]our minds uses the law of non-contradiction if i accept that two

[55:57]contradictory things can exist at one time i can't prove anything but

[56:00]i can say that this house exists because i believe that it

[56:03]cannot exist and not exist at the same time if i didn't

[56:07]believe that then i can't believe this i can't make that argument

[56:12]or that proposition so there are things that exist in the human

[56:17]mind without thinking and from those things we uh we figure out

[56:21]the other stuff that we don't know by more thinking now can

[56:26]we figure out can we reach a level of intellectuality where many

[56:30]other things become asthmatic for us like god's existence becomes so clear

[56:34]for you like you don't have to think about it does that

[56:37]make it it doesn't matter is it cognitive but it's just that

[56:41]you figured it out and you uh need to think about it

[56:46]anymore because how clear is to come to you through your argumentation

[56:49]or your your thinking um most likely you don't move so everything

[56:55]you acquire and it becomes so clear to you and so obvious

[56:59]that you don't have to think about it anymore um but there

[57:04]are things that you have to start out with otherwise you'll have

[57:07]no knowledge at all but until the next week we're going for

[57:09]a lot more okay i guess um i'll end the meeting right

[57:16]now inshallah and uh thank you for coming and inshallah next week

[57:19]we'll continue from iran and please um on the group chat do

[57:23]uh give me any feedback or any uh things i can improve

[57:28]upon or work with install that we can have a very good

[57:40]experience yes i will send the slides over on the are you

[57:43]on the whatsapp group okay so i'll send i'll send this live

[57:49]on that group uh tonight thank you you're welcome come on

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