ABSTRACT

This article discusses a new conception of logic developed by the well-known Russian philosopher Vladimir Solomonovich Bibler. Analyzing prior methods of thinking and previous types of logics, he came to the conclusion that they were historically determined and that modern European logic was oriented toward science (which was at the center of culture in the seventeenth to the twentieth centuries) and represented a doctrine of science. This modern logic reached its supreme form in the logic of Hegel, who brilliantly presented the entire path of the cognizing mind but also considered it the sole form of comprehension. Hegel’s enormous influence found its manifestation in the treatment of all previous logics, from ancient to the medieval, viewed as preparatory stages of Hegelian logic. However, Bibler saw the limitations of Hegel’s approach to logic in the very fact that its starting point was not justified in the logic itself but accepted without reflection, just as Newton, the founder of modern European science, had abandoned consideration of the starting point of mechanics, force, analyzing only its appearances. As a result, Hegel’s logic seemed absolutely complete, requiring no further development. Bibler believes that each logic must justify its starting point extra-logically: Modern science ends up in a paradox, particularly in the logic of justifying set theory. Bibler thinks that being enters into logic in the form of another logic. Bringing the findings of Mikhail Bakhtin, who discovered the dialogical character of culture, into his own conception of logic, Bibler argues that his new logic should be dia-logic, the logic of a dialogue, rather than a mono-logic like Hegel’s. It needs to focus not on science but on culture; it could therefore be called a logic of culture and will examine understanding rather than cognition.

摘要

本文讨论了由俄罗斯著名哲学家弗拉基米尔·所罗门诺维奇·圣经（Vladimir Solomonovich Bibler）提出的一种新的逻辑概念。通过分析先前的思维方法和先前的逻辑类型，他得出的结论是，它们是历史确定的，现代欧洲逻辑是面向科学的（在十七至二十世纪是文化的中心）并代表了一个学说。科学。这种现代逻辑在黑格尔的逻辑中达到了最高形式，黑格尔出色地呈现了认知思维的整个路径，但也将其视为理解的唯一形式。黑格尔的巨大影响力体现在对从古代到中世纪的所有先前逻辑的处理中，这些逻辑被视为黑格尔逻辑的预备阶段。然而，查格尔看到黑格尔在逻辑学方法上的局限性，因为它的出发点在逻辑本身中没有被证明是合理的，而是在没有反思的情况下接受的，就像现代欧洲科学的创始人牛顿放弃了对力学起点的考虑一样，力，仅分析其外观。结果，黑格尔的逻辑似乎绝对完整，不需要进一步发展。圣经》认为，每个逻辑都必须从逻辑上证明其起点：现代科学最终陷入了悖论，特别是在证明集合论合理的逻辑中。Bibler认为存在以另一种逻辑的形式进入逻辑。查格尔认为将发现文化的对话性的米哈伊尔·巴赫金（Mikhail Bakhtin）的发现带入他自己的逻辑概念中，认为他的新逻辑应该是对话的，对话的逻辑，而不是像黑格尔那样的一元逻辑。它需要的重点不是科学，而是文化。因此，它可以被称为文化的逻辑，它将考察理解而不是认知。