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Ebheri, Befutile’l-Estrach, v. 14 A; Discover’l-Alright, p. 216. Ebheri, Discovery-Alright, p. 216; Befutile’l-Esrach, v. 14 A. Ibn Sînâ, Sophistician evidence, p. 19. Ebheri, Befutile-Esur, v. 14 A. Ebheri, Befutile’l-Esrach, v. 14 A. Ebheri, discovery-alkık, p. 216.

The point of attention here is that the benefit of dealing with faulty compared is determined. In the context of the benefit of learning, ibn Sînâ is learned, the soluble of the cases are learned, and the solutions of them are also presented in Ebheri, as it is presented in the 90, as it is presented to him, and it will take an attitude to him when it is presented to him. . There is a point that Ebheri attracts attention to the mugalization. This is the most difficult, most troubled mugalads, which are the situations emerging by combining two contradictions. For example, ‘currently / hour-speaking is the liar,’ anyone saying is the most striking example of that. This suggestion is either correct or false to express one judgment to express one of two situations. If this proposition is correct, the provision of his reports is both correctly and wrong at the same time. If this suggestion is incorrect, the scope of this promise is required to be compulsory that they say at that time. Also, the one who said this promise is not out of the word he said. If there is no one but saying the word at that time, this promise is correct. In this case, this promise has been accurate and false at the same time.91 Ebheri said that such proposition has not been accepted for the solution of this contradiction, so that it should be rejected.92 Thûsî This style of mugalates are taken by the logicists and the wrong words of them He has highlighted it.93 Ebheri has further explained this situation with another example. This is, for example, after saying ‘every speaking liars’ is the promise of anyone who died immediately. This promise is either correctly or is wrong. If you are correct, everyone who speaks is to be a liar, in which case this promise is wrong; So the accuracy and mistake of this mention is mandatory at the same time. If this mention is wrong, some of the people must be correct. So the right thing is to say or would be another mention other than that. If other than that, it can be assumed that they are out of it. In this case, the two words are correct and wrong to be wrong. This promise is mandatory to be true and false together. This is impossible to be impossible.94 Ebherî has pointed out that this manner has emerged in terms of the laflar. As a result, ebherî, which has not written a detached work on the mugalate, examined this art in the logic section of their works. 10 90 91 93 94

Ibn Sînâ, Age.

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