At the risk of redundancy, I want to once again emphasize the dangers of attempting to pigeon-hole life into neat, verbal concepts, categories, classification systems, and theories...
This includes the danger of over-using -- to the point of abusing -- Aristotelean Logic. Now what exactly 'Aristotelean Logic' means is in need of some discussion. We will get back to this point very shortly.
Hegel was the first philosopher to strongly emphasize the dangers of Aristotelean Logic. From a slightly different standpoint, Alfred Korzybski would do the same thing about 125 years later in the latter's classic book, Science and Sanity: An Introduction to Non-Aristotelean Systems, 1933. You can read this book in its entirety now on line for free although it is not entirely an easy read...http://esgs.free.fr/uk/art/sands.htm).
In Hegel's Hotel, I wish -- because of the extreme importance of this message -- to repeat, emphasize, modify, update, and extrapolate on the same messages that were passed on to me, and those others who have read either Hegel and/or Korzybski, and/or interpretations of their work -- in particular here, relative to the dangers of Aristotelean logic.
What is Aristotelean Logic?
Well, there are two aspects of Aristotelean logic that we need to look at: 1. the syllogism; and 2. the law of identity and non-identy. I do not profess to be an expert in formal logic but, from what I can see, the syllogism is not reallya problem as long as it is used properly. However, the law of identity and non-identity is a problem. Let's take a look at both these aspects of Aristolean logic and how they inter-relate.
A/ The Syllogism
Major Premise: All men are mortal.
Minor Premise: Socrates is a man.
Conclusion: Socrates is mortal.
There is nothing wrong with this logic. If both the major and minor premise are right, and connected in such a way that the major premise represents an assertion or proposition about a certain class of things having a particular characteristic that is universal to that class of things; and the minor premise represents an assertion or proposition about a particular member of the class of things asserted in the major premise as having the particular universal characteristic asserted in the major premise -- then the conclusion should be 'logically right'.
Here is another example:
Major Premise: All snakes have no legs and slither when they move.
Minor Premise: This animal I am looking at has legs and is not slithering
Conclusion: Therefore this animal I am looking at is not a snake.
This type of Aristotelean logic can be otherwise stated like this:
If all members of a particular class of things have a particular universal characteristic.
Then a particular member of that same class of things is also going to have that universal characteristic.
B/ The Law of Identity and Non-Identity (Aristotelean Either/Or Logic)
So far so good. But here is where we get into trouble in a couple of different ways -- one emphasized by Hegel; the other emphasized by Korzybski.
A is A and B is B. A cannot be B. And B cannot be A.
This can be referred to as 'Aristotelean Either/Or Logic'.
Quite simply, this 'Law of Either/Or Logic' may be good for mathematics but it is not good for biology, physics, chemistry, medicine, psychology, politics, philosophy, religion, art, engineering, architecture, fashion, or any of a hundred other things that make up either 'evolution' or 'human culture'.
Worded otherwise, evolution does not work according to the principle of 'either/or'.
What Aristotle did here was he left out an excluded 'middle zone', an excluded 'gray zone', where 'gray' is both 'black' and 'white' as well as neither 'black' nor 'white'. 'Gray' borrows the partial characteristics of both black and white. Aristotle's 'either/or' logic does not reflect the 'gray zones' in life, in nature, in evolution, in human culture...
Most if not all of evolution is 'dialectic evolution'. 'A' breeds with 'B' and the offspring become members of a new set which is partly both 'A' and 'B' but at the same time neither completely 'A' nor 'B'. Rather, the offspring represent a new class of 'AB'. This is dialectic evolution which depends on the principle of 'biodiversity' and the 'intermixing' of genetics.
A coyote is a coyote and cannot be a wolf.
A wolf is a wolf and cannot be a coyote.
Wrong! A wolf breeds with a coyote and now we have a 'new species of animal' -- we have a 'colf'.
A colf is both a wolf and a coyote but not entirely either a wolf or a coyote. It reflects particular characteristics of both a wolf and a coyote which takes life into a middle gray zone of dialectic evolution.
Aristotelean logic did not reflect this aspect of life.
Hegelian dialectic logic moved into to compensate for that 'gray area of life' that Aristotle did not account for.
Thesis intermingled with anti-thesis becomes a 'dialectic synthesis'. Hegel compensated for what Aristotle ignored or missed.
The problem is that many, many people today still use Aristotelean 'either/or' logic in context situatons where they should be using Hegelian Dialectic Logic instead. Not all the time. But in many, many cases which in turn causes many, many problems.
People try to 'pigeon-hole' life into two Aristotelean opposing categories -- A and B -- where they should not be leaving out the very viable and often superior Hegelian 'middle dialectic zone' of AB. That is why DGB Philosophy-Psychology-Politics...uses a ton of 'hyphenated words' such as:
1. 'Liberal-Conservative' or 'Conservative-Liberal';
2. 'Republican-Democrat' or 'Democrat-Republican';
3. 'Apollonian-Dionysian' or 'Dionysian-Apollonian';
4. GAP Psychology (a mixture of Gestalt Therapy, Adlerian Psychology, and Psychoanalysis);
5. DGB Philosophy (Dialectic-Gap-Bridging Philosophy-Psychology-Politics-Science...)
A/ Is 'Bi-Polar Disorder' an 'illness' or an 'excuse'? (Aristotelean Either/Or Logic0
B/ Can 'Bi-Polar Disorder' be both or either an 'illness' and/or an 'excuse'? (Hegelian Dialectic Logic)
A/ Is 'sczhizophrenia' a 'biochemical disorder ' or a 'transference neurosis'? (Aristotelean Either/Or Logic)
B/ Can 'sczhizophrenia' be both a 'biochemical disorder' and a 'transference neurosis'? (Hegelian Dialectic Logic)
A/ Is orthodox prescription medicine superior to natural health medicine or visa versa? (Aristotelean Either/Or Logic)
B/ Can both orthodox prescription medicine and natural health medicine learn from each other and become 'Integrative Wholistic Medicine'?
We will talk about Korzybski on another day. That is enough for today.
-- dgb, Nov. 17th, 2009.
-- David Gordon Bain
-- Dialectic Gap-Bridging Negotiations...
-- Are Still In Process...
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