fuzzy logic

The specific metaphysical attitude governing fuzzy logic places principles such as fluidity, fuzzyness, existential continuity, and multidimensional knowledge as the basis of the above rules. Mulla Sadra's point of view on the issue of science can be concluded in accordance with fuzzy logic: in terms of the method of discussion in the form of a series of Zumratbi definitions and also its return and parallelism, even though from this point of view, the rules of the single truth of Zumratb apply to it; The soul is the unity of all power, the physicality of the occurrence, and the spiritual existence of the soul, which is justified in the shadow of its movement in transcendental wisdom; These are the same rules based on which one should wait for a new logic with new approaches and rules. A logic that, far from the essentialism and stability of the Aristotelian worldview, introduces the world based on Sadra's special view of reality. The continuous movement of time that leads to doubt in the levels of perception and, conversely, the soul; Infers the principles of fluidity, fuzzyness, continuity, correspondence, knowledge with levels and accuracy in fuzzy logic. On the other hand, in the framework of fuzzy rules, to describe the complexities and ambiguities in determining the effect of the degree of human existence on his science, a model can be presented in which conditions are applied in determining the degree of membership in each of the fuzzy sets according to Mulla Sadra's philosophy.

The nature of moral propositions from the point of view of Allameh Tabatabai and the validity of the "goodness and badness" that underlie them suggest that one cannot evaluate and deduce moral propositions by using either classical logic or even mathematical multi_valued logic. The philosopher proficient in jurisprudence believes in absoluteness in moral concepts and relativity in moral considerations. Moral propositions are constructional and follow the continuous variable of public interest and corruption. "Fuzzy Logic" or "The logic of ambiguity" provides a model of approximate arguments in human evaluations and can replace linguistic variables with numerical variables, concepts, variables, and many approximate and ambiguous systems and simulate in mathematical language. “Truth” is a linguistic variable because its values are linguistics such as true, very true, fairly true, not very true, untrue, not very true and not very untrue, etc. In this paper, based on the parametric representation of linguistic truth-values it is proved that so far, fuzzy logic has been the most perfect recognized reference in moral propositions for the purpose of achieving accurate evaluations of complex human decisions.

The inefficiency of Euclidean geometry in modeling nature led Mandelbrot to introduce the geometry of the universe as a geometry with self-similar structures. He called these structures, which manifest themselves in different degrees of existence, Fractals. Fractality was introduced as one of the three principles in the fuzziness of the phenomena of existence. The fractal model, in redesigning our worldview, understanding and interpretation of existence can be considered role-playing and inspiring. This article seeks to use this model in modeling the understanding of the meaning of language of the Qur'an. Therefore, first the basics of fractal geometry and its flow in fuzzy intellectual system were explained with library tools. Also with a descriptive method (content analysis) the achievement that the principle of fractality in fuzzy can provide in understanding language; Expressed. As a case study, verses 32 of Surah Ma'idah and 262 of Surah Al-Baqarah were examined. According to the results of this research, the model used in these verses has shown a significant fit and coordination with the fractal geometry model and fractal modeling in understanding these verses can have several achievements for researchers.

In the early 19th century, the ''principle of bivalence'' of the Aristotelian logic was challenged. Of course, Aristotle himself was questioned the applicability of this principle to propositions concerning future contingents, and he answered it via something like as modalities of possibility. However, Aristotle did not abandon the principle and it has not received much attention till the Renaissance. From Renaissance to the early 19th century, some philosophical considerations to this issue were developed. Rejecting the principle of bivalence implies alternative accounts of various kinds of logics such as many-valued logics in the context of logic. In this article, we first survey the development of many-valued logics by reviewing motivational ideas behind many-valued logics together with examining the aims and scopes of some of these logics. Then, we devote the rest of the paper to study various aspects of "truth value sets" and "interpretation of logical connectives" in many-valued logics to obtain a more comprehensive view on these logics.

The uninorm logic UL is a fuzzy, substructural and semi-relevant logic. The Gentzen-style system for UL is obtained by removing the contraction rules and weakening from the Gentzen-style system of Godel fuzzy logic. The UL lacks "excluded middle", "positive paradox" and "negative paradox". The truth function of uninorm is a relevance weakening of the t-norm function. In this article, we introduce the new logic ULΔ. ULΔ is obtained by adding Δ to UL. ULΔ, an expansion of classical logic, is a normal semilinear modal logic; i.e. it is strongly sound and complete w.r.t. a linearly ordered algebra. And with the theorem of (p→q)∨Δ(q→p) it is distinguished from other standard systems of modal logic. Δφ is intuitively interpreted as "true that φ" or more precisely "classically true that φ". In this paper, we introduce the semi-classical logic ULΔ with four approaches, axiomatizations, hypersequent calculi, algebraic semantics and standard semantics. metatheorems we are considering include Delta deduction, strong soundness, strong standard completeness and definability of classical logic.

The knowledge of Qur’an interpretation, like any other knowledge, makes use of and is helped by logics. Given the increasing growth of various branches of logics, using any logic would have its impact on the knowledge of interpretation and its outcomes. One of the new approaches of logics is fuzzy logic, which is polyvalent, contrary to the bivalent classic logic. Using fuzzy logic does not only mean not denying the classic logic, but it also finds meaning and value next to
the classic logic. Fuzzy logic can help interpreters understand, explain, and apply the graded and spectral concepts in their arguments. According to the classic logic, an individual is either faithful or is not faithful; but according to the fuzzy logic, various states can be defined about the relation of a person with the phenomenon of faith: someone who does not have faith at all; someone who has weak faith; someone who has average faith; and someone who has a strong faith. In this writing, besides fuzzy logic in one concept, mention has also been made of fuzzy matrix. Fuzzy glimpse at some concepts, in which the element of graduation, strength, and weakness is effective in understanding and explaining them, would give the Qur’an scholars more freedom in interpretation of the Holy Qur’an and would pave the ground further for the expansion and deepening of the Holy Qur’an’s doctrinal knowledge.

Continuous logic is generalization of first order logic to a many valued logic with an infinitary truth value set. Many of the results of classic logic and it's model theory have been generalized to continuous logic. Continuous logic not only has many uses in the mathematical analysis and in the model theory of mathematical analysis structures, but also has created new attitudes in classical model theory. Firstly, the present paper study the development of continuous logic from Łukasiewicz logic. Then we have a review on some of the most important basic results of continuous logic, including the completeness of the proof system and the compactness theorem. Finally, according to the concept of continuity with respect to the truth value set, we will introduce a kind of continuous logic that is based on continuous t-norm based fuzzy logics. This will lead to the introduction of two kinds of continuous logics based on Gödel logic and product logic. Then we developed some of the results of continuous logic such as the compactness theorem for these two logics.

In the theory of collections, not only zero and one, but also the extent of membership of a collection of numbers between zero and one posed. This is the fundamental basis of Fuzzy thinking. The external world is no more white and black; rather, it is grey as well and any member in this grey collection enjoys the numerical value between zero and one. On the other hand, Mulla Sadra’s philosophical system has been formed on the basis of the principality of existence, and the innovation and the highest point in it is the gradation in the orders of truth of existence. In view of the basis of principality of existence, existence is a unique truth that forms all the external identity and text. This unique truth of existence which is common among so many beings and external truths exists in gradation and with orders in the external world. Enjoying gradational thought in transcendental philosophy has beneficial effects in recognizing external beings as plural truths and is, somehow, similar to fuzzy thought. Now the question is whether there is a relationship and affinity between fuzzy thought and the principle of gradation of existence. In seeking to answer this question, the present enquiry has achieved numerous parameters that prove this affinity.

Most of definitions presented for material/immaterial thing have a common form: first they define material thing, then they define immaterial thing as a thing that is not material. There is a common objection to these kind of definitions: all of them are such that we cannot define something between material thing and immaterial thing. In this research we try to investigate common definitions of material/immaterial thing, then web prove that according to Mulla Sadra's viewpoint about Substantial Motion of human soul, we should define some levels between pure material and pure immaterial, In fact there should be a spectrum beginning from pure material thing and ending to pure immaterial thing. Then we show that this new viewpoint to definition of material/immaterial thing (spectrum view) is not compatible with traditional definition system that uses Alhasr alAghi. Finally we propose a new approach toward definition of immaterial (and material) thing using fuzzy logic.

Ali Wahidiyan Kamyad claimed in an article named “Methodology of Usage of Fuzzy Logic in Islamic View” that fuzzy logic is a part of the logic of sacred Quran. This claim was supported by a group of researchers, while it seems that the evidences to prove it are incomplete. So it seems necessary to study the main claim again. What will be come at the continuing contains some critiques to this claim with respect to the Quranic evidences for which has been given. Besides some partial critiques to the correspondence of the Quranic examples which are claimed to be corresponded to the fuzzy argument given, it will be shown that there is a main fault in the claim that Quran has used in some verses the fuzzy logic which is based on a confusion of what is explicitly occurred in the passage as an argument (Mansus argument) and what is in ascribed to the passage by the reader (Mustanbat argument).

Discussing the linguistic and logical nature of mystical paradoxes, analyzing the content of such statements, and opening their hidden secrets, is a new perspective of historical and scientific confronting to this phenomenon. Almost all the works that have been written for or against these paradoxes, where they are dealt with rational denial or defend of the paradoxes and there are signs of some sorts of logical justification or un-justification to deny or accept these words and expressions, by rationality and logic they mean Aristotelian rationality and Aristotle two-valued logic. Although the problems stem from contradictory or paradoxical nature of the expressions, it is un-reasonable to resolve these problems in Aristotelian logic but we need another logic. Fuzzy logic is such a logic, to which, as we shall show, the defenders of paradoxes unconsciously have indicated. But the narrow limits of intellectual peripatetic framework and Aristotelian logic and adherence to their laws and rules throughout the history, have not allowed thinkers, even the most prominent researchers in this field including Stace, to get rid of the dark and narrow framework of this logic.

Avicenna is undoubtedly one of the outstanding scientists and perhaps the most prominent one in the history of Islamic-Iranian civilization. After a lifetime of trying to describe, explain and complete the Greek intellectual heritage, Avicenna admitted (in the introduction of Mantiq Al-Mashriqiyin) to have achieved a realm of philosophy which he construed as "oriental philosophy''. Avicenna's oriental logic can be defined and explained according to the very oriental philosophy in terms of method and content. The issue is what the characteristics of this oriental philosophy and particularly, oriental logic is. Since there is not direct and abundant evidence in "surface" as documents, we try to reach the conclusion by a range of indirect and limited evidences in "depth". In this paper, two different and yet consistent features of Avicenna's oriental logic are inferenced and introduced. In the first sense, oriental logic can refer to a range of "non-Aristotelian innovative and established systems" in the East, and in the second aspect, it can be an oriental horizon and dawn to establish a "fuzzy logic" which is considered today multi-valued and infinite-valued logic.

Challenges existing and facing Human Today, such as economic issues, environmental and social are important challenges of new century. In order to solve these problems by experts, sustainable development has been raised. In order to achieve sustainable development, the importance of attention of The various sciences is felt.operation research according to Their ethical duties Must now more than ever, considering the complexity of community issues, to play Its role in community decision-making process. In this review, while addressing issues of sustainable development and the complexities of the Today world Note this is that Traditional approaches Operations Research is not responsive to complex problems and the Not structure present, and the role of Two approaches advanced of Operations Research In contributing to sustainable development has been introduced. This study With review of literature on ethics in Operations Research and Management Science, assistance with respect to ethics in the field to sustainable development has identified. Also, two approach multiple criteria decision making with respect to various aspects such as environmental, social and economic issues facing sustainable development and system dynamics with capable of investigatig long-term effects of decisions policy makers on environmental and society has been introduced. Traditional and single-dimensional approaches operations research are not Responsive to complex social and ethical issues today human. can be to use of two advanced approaches system dynamics and multiple criteria decision making in solving the problems of sustainable development. Operations Research Society and the professionals required to develop and use techniques that are responsive to these issues is human and social.

There can be found some words in the common language of people in daily life with different degrees of validity. When considering them logically, one can not evaluate them based on two-valued logic. Fuzzy words and terms, being of many orders with regard to the standard of comparison, are of various cases of usage. On this basis, holy verses of Quran, including different fields of religious beliefs, social, economic, military, political, administrative, ethical and cultural problems, presents a special logic knowing it would lead man to attain true principles of thought. This paper intends to study some cases for using fuzzy logic in Quranic verses. Then, using fuzzy principles for making models of fuzzy systems, it has introduced some cases for them in the field of religious sciences to be assessed by religious scholars.

Nowadays, in modern logical discussions reference is made to a new logic called fuzzy logic. This field was introduced under this name by Professor Lotf‘alizadeh to the world. Fuzzy logic criticized classical Aristotelian logic because here, when describing the realities, Aristotle draws a distinct line between “zero and one” and “black and white”. However, according to fuzzy logic the external world is like a graded continuum, thus, in order to know about it, instead of speaking of “A or non-A”, we must speak of “A and non-A” so that the different cases between zero and one or the gray areas between black and white are not ignored either.If we cast a glance at Sadrian philosophy, we will witness some elements such as gradation in the objective world, the trans-substantial motion, and also some ambiguous fuzzy collections that lead the Transcendent Philosophy towards fuzzy philosophy. However, Mulla Sadra’s philosophy, rather than merely following a fuzzy approach, is a fuzzy philosophy in which elements such as Man, the world, and the relationship between God and the world have been portrayed in a fuzzy form. The creation of human beings has been initially corporeal and its continuity in the form of a trans-substantial motion until reaching the level of rationality and even leaving the soulish state is a good example of a fuzzy and continuum-like design of a picture in Sadrian anthropology. The fuzzy Transcendent Philosophy, while acknowledging its differences from the modern fuzzy logic, is very useful for attaining a true knowledge of Man and reality.

In today’s academic circles, many are of the opinion that fuzzy logic has brought the age-old principle of contradiction to an end. In this light, objective reality can no longer be reduced to A and non-A, or to zero and one. But is this presumption correct? Does fuzzy logic really violate the principle of contradiction? Is it true that fuzzy logic – in contrast to the Transcendent Philosophy – is based on the assumption that two contradictories can be true and false at the same time? In this article, the writer intends to examine this question by focusing on the problem of the simultaneous truth or falsehood of two contradictory propositions.

The current paper has tried to describe and categorize mystical experiences according to special criteria to find solid norms for redefining semi-mystical experiences to differentiate them from original mystical experiences.A study of norms considered by ancient and new mystical schools of thought both religious and irreligious, will show that there are two final norms for spiritual experiences to be mystical: First, unity; and second, inexpressibility. According to these criteria, there are two basic conditions, which are necessary but not sufficient, for a spiritual experience to be mystical.The current paper will first study the aforesaid criteria before focusing on a modern concept born as a result of studies carried out by Professor Lotfizadeh (the renowned Iranian scientists and mathematician), which is know ‘fuzzy logic’, introducing mystical experiences as being fuzzy. According to this viewpoint, being mystical includes a wide range of spiritual experiences from the most original religious experiences to those resulting from psychosomatic practices and even the effects of certain kinds of drugs. Therefore, to differentiate such experiences (which have been described semi-mystical here) from original mystical experiences we would need additional criteria in addition to two major criteria used for describing mystical experiences. This sufficient criterion is conforming to sharia or a special religion; that is rationality and custom.The article will conclude by proposing solutions for pathologies of mystical experiences so that we can differentiate between mystical and semi-mystical experiences. In this way, a wide range of spiritual human experiences will turn out to be unreal and non-original on the basis of criteria used to identify mystical experiences. However, since the nature of mysticism and mystical experiences is fuzzy, they can be described as semi-mystical experiences as opposed to original mystical ones.