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6Central Asian Research Journal For Interdisciplinary Studies (CARJIS)
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Olga Stepanova
Candidate of Philosophy, Associate Professor, Alfraganus University Tashkent, Uzbekistan [email protected]
Muminjon Xujayev
Doctor of Philosophy, Associate Professor, Alfraganus University Tashkent, Uzbekistan
mumin_81@mail. ru
ARISTOTLE'S LOGICAL DOCTRINE TRANSFORMATION IN EASTERN
PERIPATETICS WORKS
Abstract. The article demonstrates that the logical teaching of Aristotle has undergone a significant transformation in the Eastern peripatetics teachings. A fruitful stage in logic development took place on the territory of the Arab Caliphate, especially in the 9th-12th centuries, when the great peripatetics: Abu Yusuf ibn Iskhaq al-Kindi, Abu Nasr al-Farabi, Abu Ali ibn Sino,Abu-l-Walid Muhammad ibn-Ahmad al Qurtubi (better known as Ibn-Rushd) wrote their outstanding philosophical works.Moreover, new discoveries made by Eastern peripatetics in the theory of logic are analyzed: the ratio of grammatical and logical structures, the introduction of a connecting particle into the structure of a judgment, consideration of new modes of separating-categorical syllogism. It is shown that a new attitude has been formed towards the meaning of logic as a methodology of science and propaedeutics, as well as its essential practical application. Abu Nasr al-Farabi is rightfully considered the most outstanding logician of that era, who wrote a lot of treatises on logic and advanced logical doctrine to a new higher level. The great merit of Farabi is the writing of a great number of comments on Aristotle's logical works. Consequently, in an effort to make them accessible and understandable, he explained problematic moments, simplified cumbersome grammatical constructions, gave more clear examples, etc. Analyzing the contents of Aristotle's works on logic, Farabi did not limit himself to simple commentary, but approached creatively to the development and deepening of the formal logical theory, promoting its expansion and deepening. For his great contribution to the development of logic, Abu Nasr al-Farabi received the title "the Second Aristotle", as well as "mantic" - logical. He thoroughly developed all sections of modern formal logic: the doctrine of concepts, thinking — its structure and types, and deductions as the basis of evidence-based knowledge.This article makes an attempt to briefly present the idea of the influence of logical teaching on the healing art of Ibn Sino. Ibn Sino, as well as all the scientists of the school of Eastern Peripatetism, based on the Aristotelian doctrine of classification of causes and his logical teaching, applied the logical principles of dividing concepts into types and principles of constructing a classification to create a coherent concept of the classification of diseases and their causes.By classifying diseases and ailments, organs and organ systems, and numerous factors affecting human health, he created a coherent system of medical knowledge that has theoretical and practical significance over the next centuries both in the East and in the West. Abu Ali ibn Sino also divides the causes of illness into obvious and implicit. Explicit ones can be diagnosed using the senses - observation, examination by a doctor, analysis of the patient's sensations, and the like.Implicit diseases are based on hidden
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causes; they can be detected and treated using the logical operation of inference. Thus, the most reliable way of reasoning is deductive reasoning, which gives a reliable conclusion. Therefore, inductive inferences make it possible to generalize the experience of healing and draw probable conclusions.Implicit diseases are based on hidden causes; they can be detected and treated using the logical operation of inference.
Keywords: formal logical theory, logical structures, structure of a judgment, concept of notions, arguments, scientific style of thinking, reasoning methods, deductive reasoning, syllogism, inductive inferences, doctrine of classification
Аннотация: В статье показано, что логическое учение Аристотеля претерпело значительную трансформацию в учении восточной перипатетики. Плодотворный этап развития логики произошел на территории Арабского халифата, особенно в IX-XII веках, когда великие странствующие люди: Абу Юсуф ибн Исхак аль-Кинди, Абу Наср аль-Фараби, Абу Али ибн Сино, Абу- л-Валид Мухаммад ибн-Ахмад аль-Куртуби (более известный как Ибн-Рушд) написал свои выдающиеся философские труды. Кроме того, анализируются новые открытия, сделанные восточными перипатетиками в теории логики: соотношение грамматических и логических структур, введение соединительная частица в структуру суждения, рассмотрение новых модусов разделительно-категорического силлогизма. Показано, что сформировалось новое отношение к значению логики как методологии науки и пропедевтики, а также к ее существенному практическому применению. Абу Наср аль-Фараби по праву считается самым выдающимся логиком той эпохи, написавшим множество трактатов по логике и выведшим логическое учение на новый, более высокий уровень. Большой заслугой Фараби является написание большого количества комментариев к логическим трудам Аристотеля. Следовательно, стремясь сделать их доступными и понятными, он разъяснял проблемные моменты, упрощал громоздкие грамматические конструкции, приводил более наглядные примеры и т. д. Анализируя содержание сочинений Аристотеля по логике, Фараби не ограничивался простыми комментариями, а подходил творчески. к развитию и углублению формальнологической теории, способствуя ее расширению и углублению. За большой вклад в развитие логики Абу Наср аль-Фараби получил титул «Второй Аристотель», а также «мантик» — логический. Им подробно разработаны все разделы современной формальной логики: учение о понятиях, мышлении — его структуре и видах, умозаключения как основа доказательного знания. В данной статье предпринята попытка кратко изложить идею влияния логического учения на Целительское искусство Ибн Сино. Ибн Сино, как и все учёные школы восточного перипатетизма, основываясь на аристотелевском учении о классификации причин и его логическом учении, применил логические принципы деления понятий на виды и принципы построения классификации для создания связного понятия. классификации болезней и их причин. Классифицируя болезни и недуги, органы и системы органов, а также многочисленные факторы, влияющие на здоровье человека, он создал стройную систему медицинских знаний, имеющую теоретическое и практическое значение на протяжении последующих столетий как на Востоке, так и на Востоке на Западе. Абу Али ибн Сино также делит причины болезней на явные и неявные. Явные заболевания можно диагностировать с помощью органов чувств — наблюдения, осмотра врачом, анализа ощущений больного и т.п. Неявные заболевания базируются на скрытых причинах; их можно обнаружить и обработать с помощью логической операции вывода. Таким образом,
Central Asian Research Journal For Interdisciplinary Studies (CARJIS)
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наиболее надежным способом рассуждения является дедуктивное рассуждение, дающее достоверный вывод. Поэтому индуктивные умозаключения позволяют обобщить опыт исцеления и сделать вероятные выводы. Неявные болезни основаны на скрытых причинах; их можно обнаружить и обработать с помощью логической операции вывода.
Ключевые слова: формальная логическая теория, логические структуры, структура суждения, концепция понятий, аргументы, научный стиль мышления, методы рассуждения, дедуктивные рассуждения, силлогизмы, индуктивные умозаключения, учение о классификации.
INTRODUCTION
Aristotle is the founder of formal logic; it was he who developed the logical doctrine in all its sections - the concept of notions, judgement, and deductive inferences. Aristotle's logical doctrine was the basis for the development of logic for more than two subsequent millennia. The scientific community has the opinion that Central Asian thinkers of the 9th-12th centuries were Aristotle's followers in the development of logic. The greatest successes in the development of logic were achieved by Peripatetic scientists:Abu Yusuf ibn Iskhaq al-Kindi, Abu Nasr al-Farabi, Abu Ali ibn Sino,Abu-l-Walid Muhammad ibn-Ahmad al Qurtubi.
Al-Kindi was the first of the Eastern Peripatetics to deeply study the logical heritage of Aristotle, who wrote a certain number of commentaries on them. The study of logic makes it possible to master such general scientific methods of cognition as analysis, synthesis, abstraction, and generalization. It is on the basis of these techniques that the study of the objective laws of nature, society and thinking becomes possible. Therefore, in the process of studying logic a scientist 1) learns the basic forms, methods and laws of correct thinking; 2) acquires the skills of consistent, consistent and evidence-based presentation of one's thoughts; 3) forms independent analytical thinking. After acquiring these skills of rational analysis, it is much easier to move on to studying sciences such religious studies, cultural studies, philosophy, mathematics, geography, chemistry and other sciences. Consequently, it is generally accepted that philosophy is a special field of knowledge, a systematized worldview, a system of categories constructed in a rational and logical way, a general methodology, self-awareness of a historical era, etc. As an extremely generalizing field of knowledge, philosophy operates with extremely broad abstract concepts (categories). Aristotle called them summus genus - the highest genus. Scientists who do not study logic, then they have great difficulty mastering philosophical issues: difficulties arise in understanding philosophical laws and development trends. These are such philosophical categories as "matter" "being", "substance", "space-time". "movement", "development", "opportunity", "reality", "regularity" and many others."Inference" allows to learn the rules for constructing a true conclusion.
LITERATURE REVIEW
1. "Logic is the head of all sciences" (Abu Nasr Al-Farabi, (1982: 201)), "Logic is the servant of all sciences" (Abu Ali ibn Sino (1996, 243)). These sayings of great sages illustrate the central place that logic occupies among other sciences. Analyzing the contents of Aristotle's works on logic, Farabi did not limit himself to simple commentary, but approached creatively to the development and deepening of the formal logical theory, promoting its expansion and deepening. The famous British orientalist T. De Buur and other modern researchers characterize the Farabi method as a deductive-rationalistic one (2013: 119).
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An outstanding Uzbek philosopher M.M. Khayrullaev divides the work of Farabi into two groups:
1. Treatises on commenting, propaganda and the study of the scientific heritage of Aristotle and other ancient Greek philosophers and naturalists.
2. Treatises in which various problems of various branches of medieval science are independently developed and individual issues of socio-philosophical thought are studied" (Khayrullaev, 1975: 169).
Similar views are shared by the famous scientist, researcher of the works of Al-Farabi and Ibn-Sino Faizikhoj aeva D. (2013: 27).
METODOLOGY. 1. General scientific methods: 1.1 systems analysis, 1.2. Structural and functional, 1.3 Comparative studies, 1.4. Hypothetical-deductive method, 1.5. Formalization method, 1.6 Methods of expert assessment, 1.7 logical analysis
A comparative analysis allows us to identify clear differences in the logical teachings of Aristotle and in the logical teachings of Al-Farabi, as well as Ibn Sino. The hypothetico-deductive method allows us to formulate an assumption about the transformation of the doctrine of concept, judgment and inference, the development of logic at a higher level
Greek thinker did not distinguish between language categories and thinking categories, grammatical categories were considered by him as logical ones. As for al-Farabi, he considers language both as an object of linguistics and as an object of logic, clearly establishing the conceptual apparatus of language and logic as well as terms for grammar categories and logic categories. The problem of the concept in al-Farabi's logical theory, in the form it is presented, is one of the most important and complex, since it is related to the issues of ontology and epistemology, logic and grammar. Farabi states the problem of multi-level language: for example, there is an ordinary language and the language of science. A discussion, if it is conducted by mixing these languages, will never be productive. Returning to the problem of "notion", we can certainly state that "notion" is a logical category, inextricably linked with the linguistic shell - a word and a sentence. Nevertheless, the notions are not identical with words, because notions, according to al-Farabi, are existing objects, mentally enclosed in words. The relation between a word and a notion can be expressed as a formal relation of a grammatical category to a logical category, for any notion can be designated by nothingexcept a word. However, logical judgements are not grammatical sentences and you cannot put an equal sign between them. An essential feature of the difference between a logical assumption and a grammatical sentence is the logical categories mismatch of the subject and the predicate (maudu and mah-mul) to the grammatical categories of the subject and the predicate (mubtad and swag) in terms of their conceptual content, or with point of view of the structure, or in terms of terminology. Al-Farabi's credit is also for his introducing a linking particle as an independent structural unit of assumption. It is known that, Aristotle did not distinguish a linking particle as a separate assumption unit; it was a part of the predicate statement, so-called predicabily. By having introduced a linking particle into the structure of the judgment, Farabi thereby creates a more perfect and modern classification of judgments by the quantity and quality that we use to the present time. This simplifies the understanding of the judgments classification and, as a consequence, the understanding of the theory of syllogisms, its figures and modus. The primary concern in the study of the theory of judgment is also because judgments are the premises of syllogism, and syllogism, in its turn, is the basis of evidence-based reasoning. Additionally, all scientific knowledge is based on evidence-based reasoning.
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RESULT
Farabi found Logic is the key to the study of all sciences, the head of all sciences. "The very first of all sciences is the science of language, which gives names to things, that is, substances and excitations. The second science is grammar; it teaches to order the names given to things, how to compose speeches and sayings indicating the location of substance and accidents and resulting from this corollary. The third science is logic, it teaches how to arrange narrative sentences according to logical figures to draw conclusions from them. Due to logic, we learn the unknown things and estimate what is true and what is false." (Farabi. On the origin of sciences.). The goal of logic according to Farabi is the ability to "distinguish a perfect representation from an imperfect, reliable from close to reliable, believable or doubtful". Logic is the core, the foundation of a philosophical worldview. Logic provides rules, methods, reasoning methods and premonishes the mind from errors and delusions.
He interprets the logical law of non-contradiction as the impossibility of two opposing judgments at the same time. "And such judgments are considered to be opposite, which cannot be together in the same medium, in the same respect, at the same time ... So, for example, one person cannot be at the same time and in the same respect, both father and son, so as to be the father of someone and his own son."The function of the law of contradiction lies in the simultaneous knowledge in one act of thinking of the truth or the need for some position and falsity, or the impossibility of the opposite position. In addition to the above, Farabi also has statements about the logical law of the excluded third. Therefore, if one of the conflicting judgments is true and the other is false, then it is impossible to find any third statement about the same subject.
The law of sufficient reason, like that of Aristotle, is not formulated explicitly, but throughout the texts of his logical treatises, the idea is emphasized that any philosophical, natural science, legal and other utterance should be reasoned. In addition, Al-Farabi emphasizes the universal objective causal regularity of all processes occurring in reality that are reflected in thinking. "If the reason that makes the existence of a thing necessary is known, then the thing itself is known. When the causes are arranged in order, the last of them reach private, individual things along the chain of necessary causations"
A particularly important issue that we would like to dwell on is the theory of evidence. The creation of a special system of knowledge about the rules and methods of evidence-based reasoning was the greatest achievement of antiquity, but above all, the creator of the formal logic of Aristotle. Apodiictics - Aristotle's doctrine of the principles of proof is a necessary link and a necessary consequence, the ultimate goal of the entire logical system of the great ancient philosopher. It is organically connected with his doctrine of the concept, judgment and inference, but the theory of argumentation is the most important part of the Aristotelian logic heritage.
Aristotle's proof is the establishment of the truth of a proposition from the truth of other propositions. The main task of Aristotle's logic is the substantiation of judgments by inferences. Therefore, the central axis of his logic is syllogistics. In this case, syllogism is considered by Aristotle in terms of its significance for proof (Al-Farabi, 1976: 135). This he defines as the main task of his work "Analytics". The inference here serves not only as a means of strictly scientific evidence, but also as a means of persuading people by bringing evidence that has only a probability value.
The basis of a strictly evidential justification is a simple categorical syllogism with its modifications and rules, the use of which is mandatory in the process of reasoning. The
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development of the theory of argumentation by Aristotle was the theoretical basis on which the subsequent logical doctrines were built. Al-Farabi's merit is the development of a section on syllogisms from complex premises. Therefore, he studied conditionally dividing, dividing-categorical syllogism, the rules of their construction and modes, which was a significant step in the development of the doctrine of the types of syllogisms.
Unlike Aristotle, in almost all logical treatises, Al-Farabi argues that scientific knowledge cannot be based only on formal deductive reasoning. He distinguishes between evidence-based, dialectical, sophistic, rhetorical and poetic inference, in addition alleged, erroneous, convincing, and imaginary. There are rules that are common to all types of syllogisms; also rules for individual species. Mistakes can lead to the fact that the particular will be taken for the general, simple position - for a syllogistic conclusion, an unproven thesis - for proof. Science and scientific knowledge must come from reliable truths. In dialectics, they rely on knowledge that is probabilistic in nature. However, science cannot proceed from probabilistic principles; hence it should be based on syllogistics. Evidence syllogisms are used "in reasoning with each other," that is, as a method of persuasion, or "in the derivation of something in someone's mind" The ultimate goal of evidence-based reasoning is to comprehend the truth, and only reliable knowledge is based on them (Boltaev, 2002: 18).
Every evidence is syllogism, but not every syllogism is evidence. Al-Farabi, following Aristotle, distinguishes between syllogical conclusions and evidence, since proof can be achieved in other ways. Al-Farabi devotes great importance to the initial knowledge, which forms the basis of syllogistic reasoning. This is Macbulot, Mashkhurot, Mahsulot, Makulot Aval, which needs a more detailed explanation, as this defines the distinguishing feature of Al-Farabi's theory of argumentation. Thus, a peculiar feature of the theory of argumentation of al-Farabi was that special place that he places on authority. Macbulot - knowledge, consistent with authority, approved and established by him. "The authoritative opinion" establishing "in the development of scientific issues in the Middle Ages was of particular importance". The fact is that the works of Plato, Aristotle and other ancient philosophers enjoyed unquestioned authority in the medieval East and their opinion in scientific discussions was taken as a criterion of truth. "On the whole, certainly, Farabi overestimates the importance of authoritative opinion as primary initial knowledge for further reasoning, but there is a rational kernel in his theory" (Faizikhojaeva, 2013: 27). Mashhurot is knowledge recognized as true by most educated people. As a rule, these are some moral principles; e.g. debt of respect to parents, debt of gratitude, etc. Moreover, this includes knowledge that is common among representatives of a particular science. Mahsusot - knowledge achieved through the five senses. Makulot Avval - knowledge whose origin and beginning are unknown to us and seeming to always exist in the mind (axioms) For example, "each part of a thing is less than the thing itself; two quantities equal to the third are equal to each other."
Abu Ali ibn Sino became a great scientist and world-famous doctor not only of his era, but also of subsequent times. In his logical theory Ibn Sino was not only a commentator and an obedient successor of Aristotle and Al-Farabi. It is precisely because he was, first of all, a practical scientist, a great healer, that Ibn Sino especially emphasizes the practical significance of logic, including for medicine. A systematic approach, clear analysis, and the ability to build deductive, inductive and productive conclusions contribute to a deep understanding of medical science. Ibn Sino made significant adjustments to Aristotle's logic; in his reasoning, he sought to overcome the excessive contemplation of the Organon and adapt its principles to the tasks of the natural sciences, based on experience and observation. Logic is a tool for knowing the truth, the key to all sciences.
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True thought is knowledge that corresponds to the rules and laws of logic and follows from accepted premises by virtue of the rules and laws of logic and at the same time reflects objective reality. Since the initial premises are recognized by us as true, and the laws of logic are also true, then the achieved result also represents the truth (Stepanova, 2021: 187). Logic is the science of scientific terms, definition, classification, inference, proof; all this in relation to medicine contributes to its formation as a science and development. Defining concepts and applying various forms of inference in the thinking process provides new knowledge. Consequently, only in this respect is logic the science of knowledge. It is necessary for a research scientist to distinguish truth from lies, reliable knowledge from probable, true knowledge from dubious opinions. Logic is absolutely necessary for a practicing physician, as it allows the formation of an independent opinion, consistent and consistent presentation of one's thoughts, promotes competent conduct of medical discussions, allows one to systematize the doctor's experience, identify objective, logical situations and, therefore, the ability to make a correct diagnosis and choose effective treatment; also use different types of evidence when making a diagnosis and prescribing treatment. Abu Ali ibn Sino made a significant contribution to the development of the section of logic devoted to the scientific and conceptual apparatus. As is known, this section occupied a worthy place in the works of thinkers of the school of Eastern Peripatetism. Ibn Sino, in his doctrine of categories, relies on the outstanding works of Abu Nasr al-Farabi. Scientific terms have a historically established stability, a fixed meaning, and therefore constitute a reliable framework for science. Ibn Sino emphasizes that a logical approach is especially needed in medical science, since here accuracy, clarity, consistency, argumentation and evidence are a prerequisite for successful healing and healing. Ambiguity, vagueness, and uncertainty in the use of medical terms and expressions are in no way acceptable. The terminology created by the great scientist formed the basis of medical science for several centuries and, to a certain extent, shaped the terminology of modern medicine. For Ibn Sino, science is a system of concepts, and all concepts form a structure, a hierarchy, in which each concept occupies a strictly defined place."The Canon of Medical Science" by Abu Ali ibn Sino shows that his approach to the study of human health and elucidation of the causes of diseases is based on a systematic study that combines theoretical sources, the accumulation of practical observations and their logical processing. The substantive point of the teachings of Abu Ali ibn Sino is the approach to the analysis of the causes of diseases as a complex systemic psychosomatic phenomenon. Modern medicine adheres to the same opinion (Stepanova, 2020: 89). In addition, Ibn Sino is of the opinion that a number of diseases are multi-causal, multi-factorial, and, as a result, multi-symptom, complex. Therefore, it is very important to identify the logical connection between the external manifestations of the disease - symptoms and internal causes, between numerous external factors and internal processes occurring in all organs and organ systems. The use of logical principles of definition in the presentation of medical theory allowed Ibn Sino to make it as systematic as possible, understandable in presentation and meaningful. There are real genus-species definitions were widely used, but also genetic, operational and target definitions, enumerative definitions, as well as techniques that replaced definitions: comparison and distinction, characterization and description, drawings and diagrams in the "Canon of Medical Science". Thus, Abu Ali ibn Sino made a significant contribution to the development of the problem of practical application of the logical theory of definition and division of concepts in medicine. A clear classification of diseases, causes of diseases, methods of treatment, and medicines contributed to the systematic textbook presentation of the "Canon of Medical Science" and the development of medicine.
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Ibn Sino made a great contribution to the theory of inference. He considers the syllogism, with its rules and modes, to be the basis of demonstrative knowledge. So, for example, expanding the number of premises to thirteen, in the theory of syllogistic grounds (premises), unlike Farabi, he also includes "experience". This was extremely important for Ibn Sino as a practicing physician. Inductive inferences, underestimated by Aristotle, receive adequate coverage in the logical works of Abu Ali ibn Sino, since they are a necessary part of the activity of a practicing healer. Observing various diseases and methods of treatment for a long time, from year to year, Ibn Sino comes to the conclusion that any given method of treatment is universal, that is, it can be used as a full-fledged conclusion. For full value there must be no case that contradicts this conclusion. But in order to get a full conclusion, it is necessary to analyze a very large amount of material, patients of different genders and ages. In addition to syllogism and inductive inferences, Ibn Sino widely uses inferences by analogy (traduction). So, based on a comparison of the main essential features, the doctor can put forward a presumptive diagnosis. For example, if many patients with inflammation of the middle ear were accompanied by headaches and acute pain in the ear, then other patients with the same diagnosis will have similar symptoms.
According to traditional inferences, it is also possible to prescribe treatment. So, if this medicine helps people with this diagnosis with a lethargic temperament, then it will help other people with this diagnosis with a lethargic temperament. Ibn Sino develops a theory about direct and indirect types of evidence. If a true conclusion follows from true premises, or the truth of a proposition is confirmed by bringing other true propositions from which the first proposition would necessarily follow, such a conclusion is called a direct conclusion or evidence. In indirect evidence, the truth of a recognized position is established by proving the falsity of a position contradicting it by reducing it to absurdity. Ibn Sino finds out that it consists of two conclusions -connecting and excluding. As is known, Aristotle did not explore this type of inference. For Ibn Sino, inference serves not only as a means of strictly scientific proof, but also as a means of persuading people by presenting logical arguments. Therefore, the theory of inference is combined with rhetoric, which is especially important for persuading fellow doctors and patients. The theory of inference also merges with dialectics - a way of achieving the true provisions of science in discussion, debate and debate. Therefore, following Al-Farabi, Ibn Sino, in addition to concept, judgment and inference, devotes special sections to dialectics - the art of achieving truth.
CONCLUSION
1 .Eastern Peripatetism was not only the largest expert of the Aristotelian logical heritage, who was able to creatively and carefully approach his interpretation and popularization. He managed to give a more modern interpretation of the subject of logic and its significance for science and practice, expanding its subject.
2. The classification of sections of formal logic in Eastern Peripatetism is more detailed, consistent, perfect, harmonious and in tune with modern vision.
3. Eastern Peripatetism significantly expands the field of logic, interpretation of the laws of logic is consonant with Aristotelian, but the wording of the laws is given in a more clear and modern form, their role in scientific knowledge and practical activity is shown.
4. Unlike Aristotle, who does not address the problem of the universality of logic, Al-Farabi considers thinking and its structure as a universal phenomenon, independent from religious, racial and national differences.
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5. Al-Farabi considers language both as an object of linguistics and as an object of logic, clearly fixes, delimits the conceptual apparatus of grammar and logic; as well as terms for grammar categories and logic categories.
6. Al-Farabi is developing a concept of the existence of several levels of language: scientific-rationalistic and everyday-ordinary; inadmissibility of mixing levels of languages in scientific discussions.
7. Eastern Peripatetism transforms the doctrine of the judgment structure. By introducing a connective particle into the structure of the judgment, Farabi there by creates a more perfect and modern classification of judgments by the quantity and quality that we use to this day. This simplifies the understanding of the classification of propositions and, as a consequence, the understanding of the theory of syllogisms, its figures and modes.
8. The merit of Al-Farabi is the development of a section on syllogisms from complex premises. So, he studied conditionally dividing, dividing-categorical syllogism, the rules of their construction and modes, which was a significant step in the development of the doctrine of the syllogisms types.
9. A unique feature of Al-Farabi's argumentation theory was the special itemhedevotes to authority. Using the opinion of authority as a means of evidence-based knowledge, a reference to authority is characteristic of eastern peripatetism. To a certain extent, it influenced the formation of the traditions of the scientific mentality of Central Asia scientists in the later centuries.
10. Ibn Sino, following Farabi, points out that the art of logic is especially necessary in those branches of knowledge that require accuracy, clarity, consistency and argumentation of thoughts, strictly proven theories. Therefore, logic is a tool of scientific knowledge in medicine, which does not forgive mistakes, but requires complete validity of judgments and conclusions, which is fully expressed in the "Canon of Medical Science".
Based on the above, we can conclude that Aristotle's logical doctrine underwent a certain transformation inEastern Peripatetism logic and had a significant impact on the subsequent development of logical doctrines.
REFERENCES
1. Abu Ali Ibn Sino. Avicenna. (1996) Canon of medical science. Tashkent. Publishing house of medical literature named after Abu Ali Ibn Sino. Tashkent: Uzbekistan, 243.
2. Khayrullaev, M. (1975). Farabi. Tashkent: Uzbekistan, 169 - 171.
3. Al-Farabi. (1982) Comments on the Categories of Aristotle. Philosophical treatises. Toshkent: Sharq, 201.
4. Al-Farabi. (1976) The basics of wisdom. Cit. By Materials on the history of progressive social and philosophical thought in Uzbekistan. Toshkent: Sharq, 135.
5. Boltaev, M.N. (2002). Abu Ali ibn Sina - a great thinker, encyclopedist of the medieval East. Moscow: Sampo, 18.
6. Faizikhojaeva, D. (2013). On logical proofs in the works of Abu Nasr al-Farabi and Abu Ali Ibn Sina. Tashkent: University, 27.
7. Stepanova, O.I. (2021). History and theory of logic. Tashkent: University, 187.
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8. Stepanova, O.I. (2020). Development of logic by the school of Eastern Peripatetism. Issues of science and education. Moscow, 89.
