The text "Artificial Intelligence and Analytic Pragmatism" was translated from the book by Robert B. Brand: Between Saying and Doing: Towards an Analytical Pragmatism. Chapter 3. Oxford University Press. pp. 69 - 92.

The text "Truth and Meaning" is translated here from Donald Davidson's book: Donald Davidson - Inquiries into Truth and Interpretation (Philosophical Essays of Donald Davidson) (1984), pp. 17-37.

The essay "Rational Animals" is translated from the book: Donald Davidson: Subjective, Intersubjective, Objective. Oxford: Clarendon Press 2001, pp. 95-105.

Essay “Meaning and Mentalism” is translated from Hilary Putnam’s book: Represen tation and Reality. Chapter 1. Meaning and Mentalism. The MIT Press, 1998. pp.1-18.

Translated from: Searle, J. R. 'Social Ontology: some basic principles'. Anthopological Theory, 2006, Vol. 6, issue 1, pp.51-71.

The text "A Unified Theory of Thought, Meaning, and Action" is translated here from Donald Davidson's book: Problems of Rationality.Oxford University Press, 2004. pp.151-166.

Translated from: W.V.O.Quine, W. H. O. (1986): Philosophy of Logic. Second Edition. Harvard University Press. Cambridge, Massachusetts and London, England, 47-61.

The article is translated here from John R. Searle : What is an Institution? Journal of Institutional Economics (2005), 1: 1, 1–22 Printed in the United Kingdom, The JOIE Foundation, 2005.

The essay "Semantics for Natural Languages" is here translated from a collection of Davidson's essays published under the title "Inquiries into Truth and Interpretation", Claredon Press, Oxford 1984.

The text is translated from W.V.O.Quine: From a Logical Point of View. Harvard University Press. Second Edition, 1980. pp. 130-139.

The text is translated from the book W.V.O.Quine: Theories and Things. Second printing, 1982. pp. 1-24.

The text is translated from the book by D. Davidson: Truth, Language, and History. Oxford University press, 2005.pp. 127-141.

Frege's essay "Der Gedanke.Eine logische Untersuchung" was first published in the Beitrage zur Philosophie des Deutschen Idealismus for 1918-1919 and is one of three related logical studies published as a complete work by Gunther Patzig entitled Logische Untersuchungen in Gottingen, 1966 .

[1.1.] Budući da je, Hrizarije, za podučavanje o Aristotelovim kategorijama [predikatima], nužno znati šta je rod, šta je razlika a šta vrsta, šta je svojstvenost < podmeta >, a šta opet pripadak [sastojak] < u podmetu >, te kad je umovanje o tîm < izrazima > korisno za postavljanje odredaba [definicija], i u cjelosti za razdjelbu < pojmova > i za dokazivanje , pokušat ću da ti o tîm sačinim sažet, podoban formi uvoda,kratak prikaz učenja [predanja] koje o tîm < (...) izrazima > izrekoše stari < filozofi >, uzdržavajući se od dubljih istraživanja, a prosuđujući, na primjeren način, ona jednostavnija. (shrink)

The text “Language and Social Reality” is translated here from the work of John R. Searle: The Construction of Social Reality (The Free Press: New York, 1995. Chapter 3: Language and Social Reality. pp. 59–78.

In this article I present some characteristics of logics and semantics of an uncertain world. I confront two-valued and fuzzy logic. I use Kafka’s novel Process as an example, which is designed as an uncertain context with words which are rigid designators without rigid meaning. That produces an uncertain world of logical and semantical relations. In presentation of problems I introduce basic concepts of Frege’s, Wittgenstein’s, Tarsky’s, Searle’s, Quine’s and Davidson’s philosophy of language. I differ the logical and semantical identification (...) of identity. I differ reference and inference, or representation and identification as two components which are fundamental for the identification of identity. I found this difference on the role of logical unification and granulation of predicates in the structure of thought and semantical unification and granulation of attributes in the structure of statements and their relation to ontology of context. Through the confrontation of the logical and semantical unification and granulation I find that the limits of logic are not also the limits of language. The semantical unification goes over the highest genre and below the lowest species. That enables the extra-logical, non-scientifical, con-fessional, pro-phetical, artistic, and ordinary use of language. (shrink)

In this article I present some characteristics of logics and semantics of an uncertain world. I confront two-valued and fuzzy logic. I use Kafka’s novel Process as an example, which is designed as an uncertain context with words which are rigid designators without rigid meaning. That produces an uncertain world of logical and semantical relations. In presentation of problems I introduce basic concepts of Frege’s, Wittgenstein’s, Tarsky’s, Searle’s, Quine’s and Davidson’s philosophy of language. I differ the logical and semantical identification (...) of identity. I differ reference and inference, or representation and identification as two components which are fundamental for the identification of identity. I found this difference on the role of logical unification and granulation of predicates in the structure of thought and semantical unification and granulation of attributes in the structure of statements and their relation to ontology of context. Through the confrontation of the logical and semantical unification and granulation I find that the limits of logic are not also the limits of language. The semantical unification goes over the highest genre and below the lowest species. That enables the extra-logical, non-scientifical, con-fessional, pro-phetical, artistic, and ordinary use of language. (shrink)

Aktivnost integracije i distribucije prožima cjelokupni čovjekov jezik, mišljenje i djelovanje; njegov praktični i teorijski um, uz pomoć malog broja operacija (konjunkcija, negacija, kvantifikacija) koje čine logičke konstante, sabire i razdjeljuje varijabilne elemente jezika, svijeta i mišljenja u beskonačne konačnosti (skupovi, klase, relacije, atributi) u kojima se koreliraju realne stimulacije i virtualne simulacije, čijom se konstrukcijom, rekonstrukcijom i dekonstrukcijom formiraju i transformiraju "dobro uređene formule" jezičko-gramatičkih i mentalno-psiholoških struktura koje se u svijetu saznanja imenuju pojmom svijeta, pojmom jezika, pojmom duha. (...) Svijet pojmova, koji se uzima u kvantificiranoj formi govora / "(x) (Fx) / kao realni ili egzistentni, a u substitutivnoj formi / " { x : Fx}" / kao virtualni ili subzistentni zbog apstraktnosti klasa i relacija, konstruira mrežu multipliciranih logičkih općenitosti, njihovih relacija ili zakonitih sukcesija koje se mogu izraziti, parafrazirati i prevesti iz jedne notacije u drugu salva veritate ed salva congruentia. (shrink)

Eseji su nastali u 2003. i 2004. godini kao dio realizacije mojih istraživanja holizma identiteta i socijalne triangulacije (identitet - znanje - društvena ontologija) tokom rada na istraživačkim projektima Znanstveno-raziskovalneg središča Republike Slovenije, Koper. Istovremeno je rad na projektima u Sarajevu, u sklopu međunarodnih i domaćih aktivnosti koje je organiziralo Filozofsko društvo "Theoria ", bio poticajan za promišljanje nekih značajnih pitanja koja se odnose na rearanžiranje ambijenta životnog svijeta modernog čovjeka.

Društvo zasnovano na znanju je ekspertno društvo koje za svoje funkcioniranje koristi računarsku tehnologiju, znanje dizajniranja sistema za rješavanje problema organiziranjem struktura sektora društvene ontologije po uzoru na formalizirane sisteme koji se grade iz relacionih blokova podataka i algoritama ili ustanovljenih procedura komponiranja ovih blokova. Prihvatanje ovih metoda upravljanja društvom je osnova društvenog inženjeringa, a tehnokratska kompetentnost kojom se označava sposobnost pojedinaca i grupa da dizajniraju funkcije društva zasnovanog na znanju upravljanja postala je ideologija modernih društava. U cijeloj Evropi, a (...) prije svega u znanstvenim i obrazovnim institucijama, u toku je formiranje ekspertnih timova, mreža odličnosti ili kompetentnosti, integriranih projekata i resusra itd. iz čijeg se angažmana trebaju dobiti formalizirani obrazci donošenja odluka i rješenja u upravljanju društvom. (shrink)

U ovom tekstu želim reüi nešto više o povezanosti ovih kognitivnih aspekata znanja i razumijevanja sa načinom na koji se tretira struktura objekta znanja u konstituiranju znanja i razumijevanja, odnosno identifikacije egzo-sistema i njihove endo-reprezentacije, unutar tri tipa racionalne konstrukcije: u klasičnom / ontološkom, u analitičkom / semantičkom i sistemskom / računarskom tipu identifikacije i reprezentacije.

Prepoved heteroglosse, ki jo je v imenu oblikovanja nekakšne komunikacijske skupnosti prvi izpeljal sam Pavel iz Tarza, tj. prepoved samoizgrajevanja, prepoved osebnega pristopa k ontološkemu misteriju, večkratno nakazuje strah pred tranzitivnostjo misterija. S tem je tudi prvič v zgodovini prišel na dan strah institucije pred posameznikom. Taisti strah se je pozneje ohranjal stoletja: naj v Poeziji molči tisti, ki govori s simboli; naj v Umetnosti molči simbolična umetnost; naj v Filozofiji molči tisti, ki misli nemisljivo, ki izreka neizrekljivo. To implicira, (...) da se naša zahteva po heteroglossi iz tega osnutka možne filozofije religije lahko in mora izpeljati na področju estetike, etike, filozofije in predvsem politike. Vprašanje možnosti heteroglosse je vprašanje svobode afirmiranja in negiranja, pravice do aritmike, do lastnosti, nenavadnosti, posebnosti. To je vprašanje pravice do nepripadanja skupnosti, v kateri Veliki hermenevtik stopa med osebnost in Mysteriumom. (shrink)

V besedilu, ki je posvečeno slovenskemu filozofu in logiku, univerzitetnemu profesorju in piscu znanstvenih del Andreju Uletu, izkazujem spoštovanje ob njegovem visokem jubileju in priznanje za njegov ogromni prispevek h komunikacijski skupnosti filozofov in znanstvenikov v evropskem okolju ter za uspešno dolgoletno sodelovanje pri razvoju filozofske in znanstvene misli v Bosni in Hercegovini. Na eni strani navajam ključna vprašanja sodobne filozofije in logike, sodobne družbe in tehnologije, ki so zaznamovala delo Andreja Uleta, po drugi pa v članek umeščam sekvence iz (...) filozofskega življenja v Bosni in Hercegovini, in sicer zaradi vpliva, ki ga je Andrej Ule kot človek in kot filozofski mislec, cenjen v širši regiji, imel oziroma ga še vedno ima. -/- . (shrink)

Esej "Stoljeće rearanžiranja: nanoznanost i globalno društvo", dovodi u vezu modernu znanost (nanoznanost) i moderno društvo (globalno društvo) kroz odnos nanotehnologizacije i globalizacije kao najvažnijih procesa jedne mreže fenomena koji se dotiču na području tehničkih i društvenih znanosti. Autor karakterizira 21. stoljeće kao stoljeće rearanžiranja u kojem znanost i filozofija funkcioniraju sa zajedničke osnove koja je holistička i pragmatička. Komparacijom novih tehničkih metoda u znanostima o materijalima i novih procesa u društvenoj ontologiji autor stavlja u odnos dva pristupa i dvije (...) skale identifikacije i reprezentacije: nanoskalu na području zananosti ο materijalima i globalnu skalu na području znanosti ο društvenim odnosima. Tehničke znanosti u formi nanoznanosti orijentirane su na stvaranje nove infrastrukturne paradigme: "ambijenta inteligentnog prostora" vođenog idejom "svi-u-digitalnom-svijetu". Društvene znanosti, koje sudjeluju na planu integracije i globalizacije, orijentirane su na stvaranje nove transnacionalne i spekulativne paradigme: "mobilnog hiper-prostora za internacionalno poslovanje" vođene idejom "svi-u-demokratskom-svijetu". Obje vrste znanosti proizvode istu vrstu nevidljive ontologije koja je dostupna samo virtualnoj identifikaciji i reprezentaciji zasnovanoj na osmišljavanju, stvaranju i proizvodnji programibilne supstancije i programibilnog identiteta. One produciraju identičnost / uniformnost u funkcionalnom operiranju tehničkim sredstvima i političkim principima. U sintagmi "društvo zasnovano na znanju" termin "znanje" ima značenje "znanje proizvodnje, znanje upotrebe i znanje operiranja pametnim (programibilnim) materijalima i pametnim (programibilnim) identitetom". U "D&D svijetu" (digitalnom & demokratskom svijetu) svi ljudi moraju znati upotrebljavati tehnološki mikro-svijet i politički makro-svijet kako bi postigli isti cilj: kontrolu nad prirodom i društvom. Nevidljivost ili iščezavanje realnih stvari, realnih sredstava komunikacije i realnih društvenih odnosa, jeste novo tehničko i ideološko sredstvo stvaranja "novog čarobnog svijeta". (shrink)

The text is a drought outlining the development of logic in Bosnia and Herzegovina through several periods of history: period of Ottoman occupation and administration of the Empire, period of Austro-Hungarian occupation and administration of the Monarchy, period of Communist regime and administration of the Socialist Republic and period from the aftermath of the aggression against the Republic of Bosnia and Herzegovina to this day (the Dayton Bosnia and Herzegovina) and administration of the International Community. For each of the aforementioned (...) periods, the text treats the organization of education, the educational paradigm of the model, status of logic as a subject in the educational system of a period, as well as the central figures dealing with the issue of logic (as researchers, lecturers, authors) and the key works written in each of the periods, outlining their main ideas. Thework of aNeoplatonic philosopher Porphyry, “Introduction” (Greek: Eisagogee), Latin: Isagoge; Arabic: Īsāġūğī), can be seen, in all periods of education in Bosnia and Herzegovina, as the main text, the principal textbook, as a motivation for logical thinking. That gave me the right to introduce the syntagm Bosnia Porphyriana. (shrink)

We consider semantic and syntactic transformations of the concept of "the logical" in the ancient philosophy in the form of crypto-logos, para-logismos, dia-logos, and syl-logismos. We interpret Heraclitus' concept of Logos as a cryptologos through which intuitive insight (epístasthai gnóomen) reveals hidden or implicit harmony (harmoníe aphanés) in nature (phýsis) as a conceptual unity of ontic opposites (tà enantía). In Pramenides' paraconsistent concept of the identity of Being and thought, we point to para-logical hypotheses about the One that are carried (...) out through antithetical deductions of thought and which maintain the dynamics of the ontic determinations of being (ón) in the statics of the conceptual determinations of Being (tò eînai). As the beginning of the explicative granulation of ''the logical'' we consider Plato's concept of the dialectical skill (dialektikè tékhne) of dividing concepts of genus into species and sub-species that logically represent ontic opposites in problem-formulated questions. Finally Aristotle's concept of lógos as a statement-making sentence / proposition (lógos apophantikós) made explicit the Being (tò eînai), or the Being as Being (tò ón hê ón), in semantic and syntactic figures and modes of syllogistic inferences in which ontological (eînai), ontic (ón), conceptual (logikôos) and linguistic (légomenon) correspondence is shown. We conclude that with these changes in the concept of lógos, the path has been taken from the hidden or implicit Truth of the phenomena of nature and the world (pân) to explicit truthfulness of propositions as the unhiddeness (alétheia) of Being trough the semantical and syntactical visibility of the logical structures of being, thought and language in scientific knowledge based on demonstration (apoódeiksis). (shrink)

It is my intention in this article to present some consequences of Quine’s thesis on the dependence of ontology on ideology (Quine, 1980), seeking an argument for my own thesis on the dependence (theoretical) existence of entities on identity type or ontology dependence on logic and language.If Quine's thesis is correct, then we can expand the resolution of this conclusion and say that ontology depends on the identity or on identification of the "identity criteria for conceptual schemes" (Davidson, 2001) which (...) is constructed in the theory. Consequently I will speak about types of identity which adapts choice of ontology and of which depends ontology of a theory. Here I want to connect the different types of use of the term identity in Aristotle's writings and the different types of predications that are based on them with the concept of identity as the equivalence of symbols in modern logic. I want to reinterpret Quine's statement: "There is no entity without identity " in the form of imlication "What (kind of) identity such (kind of ) entity." . (shrink)

The main thesis of this paper is directed against the traditional (cognitivetheoretical) definition of the concept which claims that the concept is the '' thought about the essence of the object being thought'', i.e. that it is “a set of essential features or essential characteristics of an object''. But the '' set of essential features or essential characteristics of an object of thought'' is a '' content’’ of the thought. The thought about the essence of an object is definition and (...) the concept is not definition but the part of definition! Besides as the part of formal structure of thought, the concept possesses calculative logical properties that in formal logic (be it syllogistics, or the logic of propositions, or the logic of predicates) come to the front place of formal logical computation. Without the calculative properties of the concept, there would be no calculative properties of propositions which express the thought (thought structures). The calculative properties of a concept include the (1) degree of its logical generality (degree of variability), the (2) logical relations it can establish within the whole of the conceptual content, the (3) operability of the concept in structure of affirmation and negation, the (4) deducibility of either axiomatic or probabilistic systems. Therefore, I believe that, from the logical point of view, the definition of a concept should be applied in favor of its calculative properties that it possesses. (shrink)

In the article we consider the relationship of traditional provisions of basic logical concepts and confront them with new and modern approaches to the same concepts. Logic is characterized in different ways when it is associated with syllogistics (referential – semantical model of logic) or with symbolic logic (inferential – syntactical model of logic). This is not only a difference in the logical calculation of (1) concepts, (2) statements, and (3) predicates, but this difference also appears in the treatment of (...) the calculative abilities of logical forms, the ontological-referential status of conceptual content and the inferential-categorical status of logical forms. The basic markers or basic ideas that separate ontologically oriented logic from categorically oriented logic are the (1) concept of truth, the (2) concept of meaning, the (3) concept of identity, and the (4) concept of predication. Here, this differences are explicitly demonstrated by the introduction of differential terminology. From this differential methodology follows a new set of characterizations of logic. (shrink)

The conceptual framework that emerged in relation to Komsic’s theory of social pulsations is composed of notions we will deem convenient in the reception of this theory: the anomalous character of social causation, implicit normative inferentialism, projective semantics of social relations, projective sociology, projective social phenomenology, inferential explication of social relations, social inferentialism, and many others. This conceptual framework is part of a “partial doctrine” itself, or a counter-factual position within sociological theory that could legitimately be called projective sociology, or (...) connectionistic social theory, that is founded on a new projective semantics of social relations. If we are able interpret Komsic’s approach to social theory through the conceptual framework presented here, then the evidence of its sustainability lies in the constructability of this new conceptual framework, that is in the mapping of structures which the two sets of propositions, or claims, produce when and if brought into resonance. (shrink)

Analytical philosophy is ruled by the alliance of logic, linguistics and mathematics since its beginnings in the syllogistic calculus of terms and premises in Aristotle's Analytica protera, in the theories of medieval logic that dealt with what are Proprietatis Terminorum (significatio, suppositio, appellatio), in the theological apologetics of argumentation with the combinatorics of symbols by Raymundus Llullus in the work Ars Magna, Generalis et Ultima (1305-08), in what is presented as Theologia Combinata (cf. Tomus II.p.251) in Ars Magna Sciendi sive (...) Combinatoria by Athanasius Kircher (1669), in analytical combinatorics based in Leibniz's dissertation Ars Combinatoria (1666), where language is understood as a lingua characteristica and as a calculus ratiocinator, in the combinatorics of classes that have the meanings 1 or 0 given in the idea of Boolean functions (1854), in Frege's work Begriffschrift, eine der arithmeticeschen nachgebildete Fomelsprache des reinen Denkens (Concept letter, the language of formulas of pure thought made according to the model in arithmetical language), in Cantor's study of set theory / Grundlagen einer allgemeinen Mannigfaltigkeitstheorie (1883) and up to algorithms of fuzzy logic as a "means of approximate thinking that is in the human prior" (Zadeh, 1990) and fuzzy linguistics in computer semantics (Burghard B. Rieger, 1993). These are all the philosophical ideas of mathematicians and logicians that founded what we call logical pragmatism here as a demand that logic be absolutely used in every way in which it will dominate the grammar of language until logic itself becomes the philosophical grammar of the mind!!! (shrink)

Already in ancient philosophy, there was a transition from the implicit and hidden action of the Logical ( lógos) in nature ( phýsis) to the scientific and explicit expression of the logical structures of thought, action, the world and language. Heraclitus' heno-logic with Logos as hidden implicit principle of homologization of opposites ( tà enantía) in nature differs from Parmenides' paraconsistent logic developed in a hypothetical hemidyalectics given in the formula ''All is One'' ( hén pánta eînai). Plato's concept of (...) dia-logic (dialektikè téchne ) with a new concept of Logos as the one genus of beings ( hén tí génon toôn ontoôn) in which the word not-Being (negation) got its place enabled production of dyadic logical structure by the granulation of genera into opposite species and sub-species that it contains. Aristotle's concept of triadic-logic as syl-logistics ( syllogismós) and demonstrative science (epistéme apodeiktikê ) give a new approach by new granulation of the concept of Logos into triadic logical structure: (1) the structure of being (substratum-attributes relation), (2) the structure of thought (substance-second substances relation), and (3) the structure of propositions (subject-predicate relation). Plato's dialectic and Aristotle's syllogistic both deconstructed the implicit ontological unity of the world (pan, kosmos, sphairos ) given through the concept of Logos in Pre-Socratic philosophy in order to make that unity in explicit form given by the logical and semantical structures of the propositions about the world, about the thought and about the language. The hidden implicit of the nature, which had to be known intuitively, was transformed into unhidden explicit inferential logical structures given in the semantics and pragmatics of scientific demonstration. (shrink)

Anyway, whether it's comments, reviews or critical reviews, texts of this kind they need to show how they are in some work, in someone else's opinion, in one's utterances, hold together meaning, significance and reference, and in what way they construct some kind of record, whether it is about consistency, coherence or correspondence, for some type of true value. Vincent van Gogh wrote “I exaggerate, sometimes I make changes to the subject, but still I do not invent the whole picture; (...) on the contrary, I found a subject already prepared - but undeveloped - in the real world. ” In doing so, in the interpretation of meaning words spoken, expressed or uttered by others, in a practical or theoretical context, are always needed satisfy the principle of benevolence or the principle of affection (Davidson's Charity principle) which reduces it the number of misunderstandings in the interpretation of semantic dispositions of communication and thus the incommensurability of the beliefs of the subjects of communication is removed. (shrink)