Non-Material Logic ‘We cannot know where we are headed if we do not know where we are from’ At some juncture in most people’s lives, they will question their existence with varying degrees of intensity, such as, ‘Who am I?’, ‘What happens to me when I die?’ and ‘What is my purpose in life’? Or something along similar lines. The problem with finding answers to those questions is that they will discover most answers are restricted to preexisting beliefs and constructs using materially developed language to define what is non-material. That does not necessarily make those beliefs and constructs wrong, but their material construction can limit them. Consequently, the book Non-Material Logic develops a language compatible with both divergent language forms by delineating how humans have a non-material component that gives ‘life’ to their material life. Consequently, the book is designed to demonstrate the existence of a non-material Personal Source-of-Creation, logically and experientially, as ‘I Am That, I Am’ self-aware First-Manifest. The ‘I Am’ describes the First-Manifest’s non-material Personal existence. And the ‘I Am That’ expresses the Living-Essence of that Life as a Nature. The book then proceeds to logically confirm the following. 1- Can the Living-Essence of the First-Manifest’s Nature be personally experienced using non-material logic? Absolutely. 2- Can non-material logic depict how the non-material energy of the First-Manifest transforms into material energy to create the universe? Absolutely. 3- Can non-material logic establish a logically formed but experienceable pathway to demonstrate how an individual can transition beyond an earthly existence? Absolutely. 4- Can the delineated processes, developed using non-material logic, be applied to daily life? Absolutely. Because it defines a personal purpose for your existence, it reveals a directional certainty used to develop ethical practices founded on a self-created moral foundation that, in some manner, will benefit everyone. Accordingly, it takes a considerable amount of exploratory information to reach a logically formed experientially verifiable conclusion to confirm that humans can never be independent or isolated because humans, knowingly or not, are perpetually non-materially connected to the Source-of-Creation. And to discover that Source, the book begins at absolute zero, where all that existed was infinity and nothing else. From that position, without using beliefs or constructs, the book logically defines how a Source-of-Creation emerged from infinity, what that Source is, and how it functions. Then, it proceeds to explain the non-material Structure of that Source is non-materially reflectively used to create the non-material, and so invisible, structure of our material biology. The book is a new vision of personal existence without relying on constructs or beliefs to define it. Everything within it is logically formed and contains experiential processes to confirm the logic, revealing the meaning and purpose of personal existence. It will support the development of an individual’s self-worth, forming the foundation for a stabilized self-image with a heart-centered view of humanity. In this manner, you create meaning and value for yourself and your society. When mutual value exists, you have unveiled a new life within the old. And the directional intent of the book is to provide supportive processes for discovering that new life. * *

What are the ten ways in which something can be said to exist? What are the five ways in which something can be said of something else? What are the four questions you must answer in order to really know something? In ancient and medieval times, the answers to these questions were common currency among thinking people. When most people think of logic, they think of formal logic the study of the structure or form of reasoning. But what most educators don t realize is that formal logic is only one part of a complete logic program. The other branch of logic study was called material logic, and focused, not on the form of reasoning, but on its content. In short, while formal logic studied the how of reasoning, material logic studied the what. There is a huge gap between formal logic courses and so-called thinking skills courses. Formal logic focuses exclusively on the systematic study of the structure of reasoning. That is important, but it hardly covers all you need to know to reason effectively. Thinking skills courses, on the other hand, tend to suffer from a highly nonsystematic topic-hopping approach, where the student is unable to see how one principle connects with another. With the publication of Material Logic: A Traditional Approach to Thinking Skills, these ancient techniques are a lost art no more. Whether you want a follow-on course to Memoria Press s popular Traditional Logic program, or simply an introductory thinking skills course for high school grades, this new addition to Memoria Press s widely acclaimed Classical Trivium Core Series is a valuable tool in teaching your student to think. Material Logic is designed to ease the job of the teacher or parent with straightforward explanations, an easy to read text layout, and digestible daily exercise sets. It can be used as either a one-semester or one-year course. Consumable. Grades 9-12."

A noted philosopher draws on the empirical results and conceptual resources of cognitive neuroscience to address questions about the nature of knowledge. In Plato's Camera, eminent philosopher Paul Churchland offers a novel account of how the brain constructs a representation—or "takes a picture"—of the universe's timeless categorical and dynamical structure. This construction process, which begins at birth, yields the enduring background conceptual framework with which we will interpret our sensory experience for the rest of our lives. But, as even Plato knew, to make singular perceptual judgments requires that we possess an antecedent framework of abstract categories to which any perceived particular can be relevantly assimilated. How that background framework is assembled in the first place is the motivating mystery, and the primary target, of Churchland's book. Unexpectedly, this neurobiologically grounded account of human cognition also provides a systematic story of how such low-level epistemological activities are integrated within an enveloping framework of linguistic structures and regulatory mechanisms at the social level. As Churchland illustrates, this integration of cognitive mechanisms at several levels has launched the human race on an epistemological adventure denied to all other terrestrial creatures.

This revised and considerably expanded 2nd edition brings together a wide range of topics, including modal, tense, conditional, intuitionist, many-valued, paraconsistent, relevant, and fuzzy logics. Part 1, on propositional logic, is the old Introduction, but contains much new material. Part 2 is entirely new, and covers quantification and identity for all the logics in Part 1. The material is unified by the underlying theme of world semantics. All of the topics are explained clearly using devices such as tableau proofs, and their relation to current philosophical issues and debates are discussed. Students with a basic understanding of classical logic will find this book an invaluable introduction to an area that has become of central importance in both logic and philosophy. It will also interest people working in mathematics and computer science who wish to know about the area.

In this work I have tried to present HusserI's Philosophy of thinking and meaning in as clear a manner as I can. In doing this, I had in mind a two-fold purpose. I wanted on the one hand to disentangle what I have come to regard as the central line of thought from the vast mass of details of the Logische Unter suchungen and the Formale und transzendentale Logik. On the other hand, I tried to take into consideration the immense developments in logic and semantics that have taken place since HusserI's major logical studies were published. It is my belief that no one to day can look back upon the philosophers of the past except in the light of the admirable progress achieved and consolidated in the fields of logic and semantics in recent times. Fortunately enough, from this point of view HusserI fares remarkably well. He certainly anticipated many of those recent investigations. What is more, a true understanding and appraisal of his logical studies is not possible except in the light of the corresponding modern investigations. This last consider ation may provide us with some explanation of the rather puzzling fact that orthodox HusserIian scholarship both within and outside Germany has not accorded to his logical studies the central importance that they, from all points of view, unmis takeably deserve.