Future Logic - FUTURE LOGIC: 未來邏輯 - 未來的邏輯： Categorical and Conditional Deduction and Induction 明確和條件推導及誘導 of the Natural, Temporal, Extensional, and Logical Modalities . 自然，時間，伸展和邏輯的方式 。 (1990, revised 1996) （ 1990年， 1996年修訂）

Future Logic is an original, and wide-ranging treatise of formal logic. 未來的邏輯是一種原始的，和廣泛的論文的形式邏輯。 It deals with deduction and induction, of categorical and conditional propositions, involving the natural, temporal, extensional, and logical modalities. 它涉及扣除和上崗，有條件的範疇和命題，涉及自然，時間，伸展，和符合邏輯的方式。 Traditional and Modern logic have covered in detail only formal deduction from actual categoricals, or from logical conditionals (conjunctives, hypotheticals, and disjunctives). 傳統與現代邏輯涉及詳細唯一正式扣除實際categoricals ，或從邏輯條件（ conjunctives ，假設，並disjunctives ） 。 Deduction from modal categoricals has also been considered, though very vaguely and roughly; whereas deduction from natural, temporal and extensional forms of conditioning has been all but totally ignored. 扣除模態categoricals也被認為，雖然很模糊 ， 大概;而扣除自然，時間和形式的伸展空調所有 ， 但已完全被忽視。 As for induction, apart from the elucidation of adductive processes (the scientific method), almost no formal work has been done. 至於上崗，除了闡明合進程（科學方法） ，幾乎沒有正式的工作已經完成。

This is the first work ever to strictly formalize the inductive processes of generalization and particularization , through the novel methods of factorial analysis, factor selection and formula revision. 這是有史以來的第一個工作 ， 嚴格正規化進程的概括歸納和詳述 ，通過新穎的方法 ， 因子分析，因子選擇和公式修訂。 This is the first work ever to develop a formal logic of the natural, temporal and extensional types of conditioning (as distinct from logical conditioning), including their production from modal categorical premises. 這是有史以來第一次的工作 制定一個形式邏輯的自然，時間和伸展類型空調 （有別於邏輯空調） ，包括其生產模式絕對處所。

Future Logic contains a great many other new discoveries, organized into a unified, consistent and empirical system, with precise definitions of the various categories and types of modality (including logical modality), and full awareness of the epistemological and ontological issues involved. 未來的邏輯中包含了許多其他新的發現，組織成一個統一的，一致的和經驗的系統，準確的定義的不同類別和種類的方式（包括合理的方式） ，並充分認識到認識論和本體論的問題。 Though strictly formal, it uses ordinary language, wherever symbols can be avoided. 雖然嚴格的正式的，它使用普通的語言，無論在何處符號是可以避免的。 Among its other contributions:除其他的貢獻：   a full list of the valid modal syllogisms (which is more restrictive than previous lists); the main formalities of the logic of change (which introduces a dynamic instead of merely static approach to classification); the first formal definitions完整清單的有效模式syllogisms （這是比以往更嚴格的名單） ;的主要手續的邏輯變化 （其中提出了一個動態的，而非僅僅是靜態的方法來分類） ;的第一次正式定義 of the modal types of causality ; a new theory of class logic , free of the Russell Paradox; as well as a critical review of modern metalogic. 模態類型的 因果關係 ;一個新的理論 ， 邏輯級 ，自由的羅素悖論，以及嚴謹的審查，現代metalogic 。 But it is impossible to list briefly all the innovations in logical science -- and therefore, epistemology and ontology -- this book presents; it has to be read for its scope to be appreciated.但不可能列出所有的簡要邏輯科學創新-因此，認識論和本體論-這本書的介紹，它是要為它的範圍是讚賞。

Phenomenology - PHENOMENOLOGY: Basing Knowledge On Appearance. (2003; expanded 2005) 現象學 - 現象學： 基於知識的外觀。 （ 2003年擴大2005 ）

Phenomenology is the study of appearance as such. 現象學是研究外觀等。 It is a branch of both Ontology and Epistemology, since appearing is being known. 它是一個分支都本體論和認識論，因為目前已知的出現。 By an 'appearance' is meant any existent which impinges on consciousness, anything cognized, irrespective of any judgment as to whether it be 'real' or 'illusory.' 由一個'外觀'是指任何存在的侵害意識，什麼都認定，不論任何判斷是否是真正的'或'虛幻。 The evaluation of a particular appearance as a reality or an illusion is a complex process, involving inductive and deductive logical principles and activities. 評價某一特定外觀作為一個現實或幻想是一個複雜的過程，包括歸納和演繹邏輯的原則和活動。 Opinion has to earn the status of strict knowledge. 輿論賺取的地位 ， 嚴格知識。

Knowledge develops from appearances , which may be: (a) objects of perception , ie concretes or phenomena in the physical or mental domains; (b) objects of intuition , ie one's subjective self, cognitions, volitions and valuations; and/or (c) objects of conception , ie simple or complex abstracts of preceding appearances. 知識開發從外表 ，這可能是： （一）物體的看法 ，即混凝土或現象在身體或精神上的領域; （二）物體的直覺 ，即人的主觀自我，認知，意志和估值;和/或（ c ）物體的概念 ，即簡單或複雜的摘要前露面。 Abstraction relies on apprehensions of sameness and difference between appearances (including received or projected appearances, and projected negations of appearances). 依靠抽象理解同一性和差異表現（包括收到的或預計的表現，並預計否定的表現） 。 Coherence in knowledge (perceptual, intuitive and conceptual) is maintained by apprehensions of compatibility or incompatibility. 連貫性知識（知覺，直觀和概念）是由恐懼相容或不相容的。 Words facilitate our construction of conceptual knowledge, thanks to their intentionality. 話有助於我們建設的概念上的知識，由於他們的意向。 The abstract concepts most words intend are common characters or behaviors of particulars (concrete material, mental or subjective experiences). Granting everything in the world is reducible to waves, 'universals' would be equalities or proportionalities in the measures of the features, motions and interrelations of particular waves. 抽象的概念的話打算是最常見的字符或行為的詳情（具體物質，精神或主觀經驗） 。給予世界上的一切是還原浪潮， '共性'將等式或proportionalities的措施的特點，提出動議和相互特別波。 Such a theory of universals would elucidate sensation and memory. 這種理論的普遍性將闡明的感覺和記憶。

In attempting to retrace the development of conceptual knowledge from experience, we may refer to certain major organizing principles. 在試圖探尋發展的概念上的知識經驗，我們可能會提到某些重要的組織原則。 It is also important to keep track of the order of things in such development, interrelating specific concepts and specific experiences. 同樣重要的是 ， 跟踪秩序的東西 ， 這種發展， interrelating具體的概念和具體經驗。 By proposing a precise sequence of events, we avoid certain logical fallacies and are challenged to try and answer certain crucial questions in more detail. 提出了精確的一系列事件，我們避免某些邏輯謬論和面臨的挑戰 ， 試圖回答某些關鍵問題的更多細節。 Many more topics are discussed in the present collection of essays, including selfhood, adduction and other logical issues, the status of mathematical concepts and theology. 還有更多的主題是討論在本散文集，包括自我，內收和其他邏輯問題，數學的地位 ， 概念和理論。

Judaic Logic - JUDAIC LOGIC 猶太教邏輯 - 猶太邏輯 : ：   A Formal Analysis of Biblical, Talmudic and Rabbinic Logic . 形式化分析聖經，塔木德和拉比邏輯 。 (1995, Slatkine 1997) （ 1995年， Slatkine 1997 ）

Judaic Logic is an original inquiry into the forms of thought determining Jewish law and belief, from the impartial perspective of a logician. Judaic Logic attempts to honestly estimate the extent to which the logic employed within Judaism fits into the general norms, and whether it has any contributions to make to them . The author ranges far and wide in Jewish lore, finding clear evidence of both inductive and deductive reasoning in the Torah and other books of the Bible, and analyzing the methodology of the Talmud and other Rabbinic literature by means of formal tools which make possible its objective evaluation with reference to scientific logic. 猶太教Logic是原始調查形式的思想確定猶太法律和信仰，從公正的角度看一個logician 。 猶太教邏輯 試圖誠實地估計到什麼程度邏輯僱用猶太教符合的一般準則，以及有否任何捐款 ， 使他們 。作者範圍甚廣的猶太傳說，找到明確的證據都歸納和演繹推理的律法和其他的書籍 ， 聖經和分析的方法塔爾穆德和其他拉比文學的手段正式的工具 ， 能夠客觀評價其參考的科學邏輯。 The result is a highly innovative work - incisive and open, free of clichés or manipulation. 其結果是一個高度創新的工作-深刻和開放，自由的陳詞濫調或操縱。

Judaic Logic succeeds in translating vague and confusing interpretative principles and examples into formulas with the clarity and precision of Aristotelean syllogism. 猶太教邏輯成功翻譯模糊和混亂的解釋性原則和例子到公式的清晰和準確的Aristotelean三段論。 Among the positive outcomes, for logic in general, are a thorough listing, analysis and validation of the various forms of a-fortiori argument , as well as a clarification of dialectic logic . However, on the negative side, this demystification of Talmudic/Rabbinic modes of thought (hermeneutic and heuristic) reveals most of them to be, contrary to the boasts of orthodox commentators, far from deductive and certain. 其中的積極成果，在一般的邏輯，是一個徹底的上市，分析和驗證的各種形式的，何況論點 ，以及澄清辯證邏輯 。然而，在消極的一面，這demystification的塔木德/拉比思維方式（詮釋學和啟發式）發現其中大部分是中，這違背了擁有正統評論家，遠離演繹和某些。 They are often, legitimately enough, inductive. 他們常常不夠合理，歸納。 But they are also often unnatural and arbitrary constructs, supported by unverifiable claims and fallacious techniques. 但他們也往往不自然和任意結構的支持下，核實債權和荒謬的技術。

Many other thought-processes, used but not noticed or discussed by the Rabbis, are identified in this treatise, and subjected to logical review. 其他許多發人深省的進程，但沒有發現使用或討論的拉比，確定了本論文，並受到邏輯審查。 Various more or less explicit Rabbinic doctrines, which have logical significance, are also examined in it. 各種或多或少明確拉比學說，這合乎邏輯的意義，還審查了。 In particular, this work includes a formal study of the ethical logic (deontology) found in Jewish law, to elicit both its universal aspects and its peculiarities. 尤其是，這項工作包括了正式研究的倫理邏輯 （義務論）發現猶太法律，以爭取其普遍性的問題和它的特殊性。 With regard to Biblical studies, one notable finding is an explicit formulation (which, however, the Rabbis failed to take note of and stress) of the principles of adduction [2] in the Torah, written long before the acknowledgement of these principles in Western philosophy and their assimilation in a developed theory of knowledge. Another surprise is that, in contrast to Midrashic claims, the Tanakh (Jewish Bible) contains a lot more than ten instances of qal vachomer (a-fortiori) reasoning. 關於聖經的研究，一個值得注意的結果是一個明確的制定（其中，然而，拉比沒有注意到和應力） 的原則 ， 內收 [ 2 ]中的律法，書面前不久承認這些原則在西方哲學和他們的同化理論在一個發達的知識。另一個意外是，在對比Midrashic索賠， Tanakh （猶太聖經）包含了很多超過10個實例堡vachomer （一何況）推理。

In sum, Judaic Logic elucidates and evaluates the epistemological assumptions which have generated the Halakhah (Jewish religious jurisprudence) and allied doctrines. 總之， 猶太教邏輯闡釋和評價認識論假設產生的哈拉哈（猶太宗教法理學）和專職理論。 Traditional justifications, or rationalizations, concerning Judaic law and belief, are carefully dissected and weighed at the level of logical process and structure, without concern for content. 傳統的理由，或合理化，有關法律和信仰猶太教，仔細解剖 ， 體重級別的邏輯進程和結構，不關心的內容。 This foundational approach, devoid of any critical or supportive bias, clears the way for a timely reassessment of orthodox Judaism (and incidentally, other religious systems, by means of analogies or contrasts). Judaic Logic ought, therefore, to be read by all Halakhists, as well as Bible and Talmud scholars and students; and also by everyone interested in the theory, practise and history of logic. 這一基本方針，沒有任何偏見的關鍵或支持，掃清了道路及時重新評估正統猶太教（並順便說一句，其他宗教系統，通過類比或對比） 。 猶太教邏輯應該因此，讀取所有Halakhists ，以及聖經和猶太法典學者和學生，還每個人感興趣的是理論，實踐和歷史的邏輯。

Buddhist Illogic - BUDDHIST ILLOGIC : A Critical Analysis of Nagarjuna's Arguments. 佛教不合邏輯 - 佛教不合邏輯：一個批判的分析Nagarjuna的論點。 (2002) （ 2002 ）

The 2nd Century CE Indian philosopher Nagarjuna founded the Madhyamika (Middle Way) school of Mahayana Buddhism, which strongly influenced Chinese, Korean and Japanese (Ch'an or Zen) Buddhism, as well as Tibetan Buddhism. 行政長官二世紀的印度哲學家Nagarjuna成立了中觀（中間道路）學校的大乘佛教，這強烈地影響中國，韓國和日本（禪或禪）佛教，以及藏傳佛教。 Nagarjuna is regarded by many Buddhist writers to this day as a very important philosopher, who they claim definitively proved the futility of ordinary human cognitive means. Nagarjuna是許多人認為 ， 佛教的作家 ， 以這一天為一個非常重要的哲學家，誰最終證明他們聲稱是徒勞的普通的人類認知的手段。 His writings include a series of arguments purporting to show the illogic of logic, the absurdity of reason . 他的著作包括了一系列的爭論看來顯示不合邏輯的邏輯，荒唐的理由 。 He considers this the way to verbalize and justify the Buddhist doctrine of “emptiness” ( Shunyata ). These arguments attack some of the basic tenets and techniques of reasoning, such as the laws of thought (identity, non-contradiction and the excluded middle), conceptualization and predication, our common assumptions of self, entities and essences, as well as our beliefs in motion and causation. 他認為 ， 這種辦法verbalize和理由佛法的“空虛” （ Shunyata ） 。這些論點攻擊的一些基本原理和技術的推理，如法律思想（身份，非矛盾和排除中東） ，概念化和預測，我們共同的假設的自我，實體和本質，以及我們的信念和因果關係的議案。

The present essay demonstrates the many sophistries involved in Nagarjuna's arguments. 本論文展示了許多詭辯參與Nagarjuna的論點。 He uses double standards, applying or ignoring the laws of thought and other norms as convenient to his goals; he manipulates his readers, by giving seemingly logical form (like the dilemma) to his discourse, while in fact engaged in non-sequiturs or appealing to doubtful premises; he plays with words, relying on unclear terminology, misleading equivocations and unfair fixations of meaning; and he 'steals concepts', using them to deny the very percepts on which they are based. Although a critique of the Madhyamika philosophical interpretation and defense of “emptiness”, Buddhist Illogic is not intended to dissuade readers from Buddhism. 他 使用雙重標準，運用或無視法律的思想和其他規範作為方便他的目標;他操縱他的讀者，使看似邏輯形式（如難題） ，以他的話語，但實際上從事非推斷或有吸引力對可疑處所;他打的話，依靠明確的術語，誤導含糊和不公平的錄製品的含義;和他'搶斷概念' ，利用他們否認非常percepts其所依據。雖然批判觀哲學解讀和國防的“空虛” ，佛教不合邏輯並不打算阻止讀者從佛教。 On the contrary, its aim to enhance personal awareness of actual cognitive processes, and so improve meditation. 相反，其目的是加強個人的認識 ， 實際認知過程，因此改善冥想。 It is also an excellent primer on phenomenological epistemology. 這也是一個很好的現象引認識論。

The Logic of Causation - Causal Logic: THE LOGIC OF CAUSATION. ( 1999, Revised and expanded 2003) 因果關係的邏輯 - 因果邏輯：邏輯的因果關係。 （ 1999年修訂和擴展2003 ）

The Logic of Causation is a treatise of formal logic and of aetiology. 因果關係的邏輯是論文的形式邏輯和病因。 It is an original and wide-ranging investigation of the definition of causation (deterministic causality) in all its forms, and of the deduction and induction of such forms . This study is part of a larger work on causal logic, which additionally treats volition and allied cause-effect relations. 它是一種原始和廣泛調查的定義 ， 因果關係（決定性的因果關係）的各種形式，並在扣除和誘導這種形式 。這項研究是一個更大的工作因果邏輯，此外對待的意志和盟軍的因果關係。 Starting with the paradigm of causation, its most obvious and strongest form, we can by abstraction of its defining components distinguish four genera of causation, or generic determinations, namely: complete, partial, necessary and contingent causation. 首先是模式的因果關係，其最明顯和最強烈的形式，我們可以通過抽象的定義組件區分四個屬的因果關係，或一般的確定，即：完成後，局部的，必要的和有因果關係。 When these genera and their negations are combined together in every which way, and tested for consistency, it is found that only four species of causation, or specific determinations, remain conceivable. 當這些屬其否定是結合在一起的方式在每一個和一致性測試，發現只有4種因果關係，或具體的決定，仍然可以想像。

The concept of causation thus gives rise to a number of positive and negative propositional forms, which can be studied in detail with relative ease because they are compounds of conjunctive and conditional propositions whose properties are already well known to logicians. 因果關係的概念 ， 從而引起了一些積極和消極的命題形式，它可以詳細研究了相對容易 ， 因為它們的化合物的連接和有條件的命題 ， 其性能已經眾所周知的名家。 The logical relations (oppositions) between the various determinations (and their negations) are investigated, as well as their respective implications (eductions). 邏輯關係（反對派）之間的各種決定（及其否定）的調查，以及它們各自的影響（ eductions ） 。 Thereafter, their interactions (in syllogistic reasoning) are treated in the most rigorous manner. 此後，他們的相互作用（在三段論推理）的處理最嚴格的方式進行。 The question we try to answer here is: is (or when is) the cause of a cause of something itself a cause of that thing, and if so to what degree? The figures and moods of positive causative syllogism are listed exhaustively; and the resulting arguments validated or invalidated, as the case may be. 這個問題 ， 我們試圖回答是： 是（或當是）的原因造成的東西本身就是一種事業 ， 那件事，如果是的話到什麼程度？的數字和情緒的積極使役三段論列出詳盡;和造成論點驗證或無效，視情況而定。 In this context, a universal and sure method of evaluation called 'matricial analysis' is developed. 在此背景下，一項普遍的 ， 肯定的評價方法的所謂' matricial分析'是發達國家。 Because this (initial) method is cumbersome, it is used as little as possible; the remaining cases being evaluated by means of reduction. 因為這（初次）方法繁瑣，這是用盡可能少;其餘案件正在評價手段減少。

The Logic of Causation thus deals with the main technicalities relating to reasoning about causation. 因果關係的邏輯從而涉及的主要技術問題有關的推理因果關係。 Some issues are, however, left unresolved in this first phase, because the ( macroanalytic ) methods introduced thus far are inadequate to resolve them. 有些問題，但得不到解決在第一階段，因為（ macroanalytic ）方法介紹迄今不足以解決這些問題。 In a later phase, when more precise ( microanalytic ) methods are introduced, all such outstanding questions are systematically answered. 在以後的階段，更精確（ microanalytic ）的方法介紹，所有這些懸而未決的問題有系統地回答。 Once all the deductive characteristics of causation in all its forms have been treated, we are able to discuss more intelligently its epistemological and ontological status – how it is induced, how far it is applicable, and so forth. 當所有的演繹特色的因果關係的各種形式接受了治療，我們能夠討論更加智能化的認識論和本體論的地位-它是如何引起的，在多大程度上適用，等等。 In this context, past theories of causation can be reviewed and evaluated. 在此背景下，過去的因果理論可以審查和評價。 Some of the issues involved here, however, can only be dealt with in a larger perspective, after volition and other aspects of causality have been duly investigated. 有些涉及的問題在這裡，但是，只能處理一個更大的角度來看，在意志和其他方面的因果關係已正式調查。

Volition and Allied Causal Concepts - Causal Logic: VOLITIONAND ALLIED CAUSAL CONCEPTS. (2004 ) 意志和盟軍因果概念 - 因果邏輯： VOLITIONAND屬因果的概念。 （ 2004 ）

Volition and Allied Causal Concepts is a work of aetiology and metapsychology. 意志和盟軍因果概念是一個工作的病因和metapsychology 。 Aetiology is the branch of philosophy and logic devoted to the study of causality (the cause-effect relation) in all its forms; and metapsychology is the study of the basic concepts common to all psychological discourse, most of which are causal. 病因是分支哲學和邏輯專門研究的因果關係（的因果關係）的各種形式;和metapsychology是研究的基本概念共同的心理話語，其中大部分是因果。

Volition (or free will) is to be distinguished from causation and natural spontaneity. The latter categories, ie deterministic causality and its negation, have been treated in a separate work, The Logic of Causation . 意志 （或自由意志）有別於因果關係和自然的自發性。後者類別，即確定性的因果關係及其否定，經治療後已在一個單獨的工作， 邏輯的因果關係 。 Volition may be characterized as personal causality, a relation between an agent (the self or soul) and his actions (acts of will). 意志的特徵可說是個人的因果關係，一個關係的代理人（或靈魂的自我）和他的行動（行為會） 。 Unlike causation, this relation cannot be entirely defined using conditional (if–then) propositions. 不同的因果關係，這種關係不能完全確定的使用條件（如，然後）命題。 Although we can say that the agent is a sine qua non of his actions, we cannot say that the agent is invariably (in all or specific circumstances) followed by his actions. 雖然我們可以說 ， 經紀人是一個必要條件 ， 他的行動，我們不能說是必然的代理人（在所有或特定的情況下） ，其次是他的行動。 It appears that both an act of will and its negation remain possible to a soul in any given set of circumstances. 看來 ， 雙方的行為將其否定仍然可能靈魂在任何給定的情況下。 This defines freedom of the will, and implies the responsibility of the agent for his actions. 這一定義自由意志，意味著責任的代理人為自己的行為。 Introspection provides knowledge of particular acts of will. 反思知識的特別規定行為的意願。

The existence of freewill implies a distinction between necessary causation (determinism independent of volition) and inertial causation (determinism, except when some contrary will interferes). 自由意志的存在 ， 意味著區分必要的因果關係（獨立的意志決定）和慣性的因果關係（決定，除非一些相反會干擾） 。 An act of will occurs on a spiritual plane. 意志的行為發生在精神上。 It may have natural (mental or physical) consequences; those that inevitably follow it may be regarded as directly willed, whereas those that vary according to circumstances must be considered indirectly willed. 它可能已自然（精神或身體）的後果;那些不可避免地關注它可被視為直接意志，而根據不同的情況下 ， 必須考慮間接意志。 Volition presupposes some degree of consciousness. 自願的前提一定程度的意識。 So-called involuntary acts of will involve a minimum of attention, whereas mindful acts are fully conscious. 所謂的自願行為 ， 將涉及最低限度的注意，而念及行為充分意識到。 Even pure whim involves intention. 即使是純粹的心血來潮涉及的意圖。 Most volitions moreover involve valuation, some sort of projection of goals, deliberation on means, choice and decision. 最意志此外涉及估價，某種預測的目標，討論的方式，選擇和決定。 To judge responsibility, various distinctions are called for, like that between intentional, incidental and accidental consequences. 以法官的責任，區分不同的要求，如有意之間，偶然和意外的後果。

Volitional action can be affected through the terms and conditions of the world surrounding its agent, but also more intimately through the influence of concrete or abstract aspects of that world that the subject has cognized. 意志行動都可能受到影響的條款和條件的世界周圍其代理人，而且還通過更密切的影響 ， 具體或抽象的方面 ， 世界的主題已經認定。 The causal concept of influence , and its implication of cognition (of inner or outer information, including emotions), are crucial to measuring the effort involved in volition. Influences make willing easier or harder, yet do not curtail its essential freedom. 因果觀念的影響 ，其意義認知（內部或外部的信息，包括情緒） ，是至關重要的衡量努力參與意志。影響作出願意容易或困難，但不限制其基本自由。 All the causal concepts used in psychological explanation – affections, appetites, instincts, habits, obsessions, compulsions, urges and impulses – can be elucidated thanks to this important finding. 所有的因果概念用於心理解釋-感情，慾望，本能，習慣，強迫，衝動，敦促和衝動-可闡明由於採取了這一重要的發現。 Much of human (and animal) behavior can thus be both acknowledged as volitional and as variously influenced. 大部分的人（和動物）的行為 ， 因此 ， 可以確認為雙方的意志和不同的影響。

Volition and Allied Causal Concepts is a work of ambitious scope, intent on finally resolving philosophical and logical issues that have always impeded progress in psychology. 意志和盟軍因果概念是一個雄心勃勃的工作範圍，打算最終解決哲學和邏輯的問題 ， 一直阻礙進步心理學。 It clarifies the structure and workings of the psyche, facilitating hygienic and therapeutic endeavors. 它闡明了結構和運作的心靈，促進衛生和治療工作。 The relation between volition and physical laws is discussed, as is the place of volition in biology. 意志之間的關係和物理定律的討論，這是因為地方的意志在生物學。 Concepts used in biology, analogous to that of purpose, are incidentally analyzed. 所用概念生物學，類似的目的，是偶然分析。 Theological issues are also dealt with, as are some topics in ethics and law. 神的問題還涉及到，因為有一些主題的道德和法律。

Ruminations - RUMINATIONS: Sundry notes and essays on Logic. (2005) Ruminations - RUMINATIONS ：雜筆記和散文的邏輯。 （ 2005 ）

Ruminations is a collection of sundry notes and essays on Logic. Ruminations是一家集和散文雜注意到邏輯。 These complement and enrich the author's past writings, further analyzing or reviewing certain issues. 這些補充和豐富的作者過去的著作，進一步分析或審查的某些問題。 Among the many topics covered are: the importance of the laws of thought, and how they are applied using the logic of paradox; details of formal logic, including some important new insights on the nesting, merger and splitting up of hypothetical propositions ; details of causal logic, including analogical reasoning from cause to cause; a phenomenological analysis of negation . 在眾多議題是：重要的法律思想，以及他們如何使用適用的邏輯悖論;細節形式邏輯，其中包括一些重要的新見解的巢，合併和分裂的假設命題 ;細節因果邏輯，包括類比推理的事業造成一個現象學分析的否定 。

Additionally, this volume is used to publish a number of notes and essays previously only posted in the Internet site www.TheLogician.net, including: a thoroughly revised version of an essay on JS Mill's Methods ; various addenda and diagrams for Judaic Logic, as well as a historical essay; a brief analysis of Islamic logic . 此外，這個量是用於出版的若干說明和散文以前只張貼在因特網網站www.TheLogician.net ，其中包括：徹底修訂版的一篇文章對爵士軋機的方法 ;各增編和圖表的猶太邏輯，因為以及歷史散文;淺析伊斯蘭邏輯 。

Meditations - MEDITATIONS: A Spiritual Logbook. ( 2006) 沉思 - 沉思：一種精神日誌。 （ 2006 ）

A meditation is a voluntary exercise intended to increase awareness , sustained over some time. 冥想是一種自願演習旨在提高認識 ，持續一段時間。 The main purpose of the present Meditations is to inspire and assist readers to practice meditation of some sort, and in particular 'sitting meditation'.的主要目的，本沉思是激勵和幫助讀者實踐某種冥想，尤其是'坐著冥想。 This includes practices such as: observing the mechanisms of one's thinking, stopping unnecessary thought, forgetting things about one's self and one's life that are irrelevant to the current effort of meditation, dealing with distractions, becoming aware of one's breath, being here and now.這包括做法，如：觀察機制一個人的思維，停止不必要的思想，忘記事情一個人的自我和自己的生活無關，這是當前努力的冥想，處理分心，意識到自己的呼吸，而現在在這裡。

After such practice for some time, one gets to realize the value of meditation, and one's commitment to it grows. 這種做法後 ， 一段時間以來，人們得到實現的價值 ， 冥想，和自己的承諾 ， 它的增長。 The need for behavioral improvement becomes more and more obvious, and one finds it easy and natural to put more discipline into one's life. 需要改進的行為變得越來越明顯，我們會發現很容易和自然把更多的紀律到人的生命。 Various recommendations are given in this regard.  Prior to such practical guidance, so as to prepare the reader for it, the book reviews the theoretical teachings relating to meditation in the main traditions of mankind. 各項建議中給出了這方面的工作。之前 ， 這種切合實際的指導，以便準備為它的讀者，這本書回顧了理論教學與冥想的主要傳統的人類。 The ultimate goals of meditation, the various methods or techniques used to achieve them, the experiential results of meditation, and the interpretations given to them, are topics treated here. 的最終目標 ， 冥想，各種方法或技術來實現這些目標，經驗結果打坐，並解釋給他們，在這裡治療的議題。

Logical and Spiritual Reflections - LOGICAL AND SPIRITUAL REFLECTIONS. ( 2008) 邏輯和精神的幾點思考 - 邏輯和精神的反思。 （ 2008年）

A collection of shorter philosophical works, in two parts. 集合較短哲學著作，分為兩個部分。

The first part, consisting of Logical Reflections, includes: 第一部分，包括邏輯思考，包括：

Hume's Problems with Induction , which is intended to describe and refute some of the main doubts and objections David Hume raised with regard to inductive reasoning. 休謨問題的感應 ，其目的是描述和駁斥一些主要的懷疑和反對大衛休謨提出的關於歸納推理。 It replaces the so-called problem of induction with a principle of induction. 它取代了所謂的問題 ， 誘導的原則上崗。 David Hume's notorious skepticism was based on errors of observation and reasoning, with regard to induction, causation, necessity, the self and freewill. 大衛休謨的臭名昭著的懷疑是基於錯誤的觀察和推理，就上崗，因果關係，必要性，自我和自由意志。 These are here pointed out and critically analyzed in detail – and more accurate and logical theories are proposed. 這些都是在這裡指出 ， 認真進行了詳細分析-和更準確和符合邏輯的理論建議。 The present work also includes refutations of Hempel's and Goodman's alleged paradoxes of induction. 目前的工作還包括反駁的亨普爾和古德曼據稱矛盾的感應。

A Short Critique of Kant's Unreason , which is a brief critical analysis of some of the salient epistemological and ontological ideas and theses in Immanuel Kant's famous Critique of Pure Reason. 短批判康德的非理性 ，這是一個簡短的批判性分析的一些顯著的認識論和本體論的思想和論文康德著名的純粹理性批判。 It shows that Kant was in no position to criticize reason, because he neither sufficiently understood its workings nor had the logical tools needed for the task. 這表明 ， 康德沒有資格批評的理由，因為他既沒有充分理解它的運作 ， 也沒有必要的邏輯工具的任務。 Kant's transcendental reality, his analytic-synthetic dichotomy, his views on experience and concept formation, and on the forms of sensibility (space and time) and understanding (his twelve categories), are here all subjected to rigorous logical evaluation and found deeply flawed – and more coherent theories are proposed in their stead. 康德的先驗的現實，他的分析，合成的二分法，他的看法的經驗和概念的形成，以及各種形式的敏感性（空間和時間）和理解（他的12類） ，在這裡都受到嚴格的合乎邏輯的評價 ， 發現嚴重缺陷-和更一致的理論 ， 提出在而起。

In Defense of Aristotle's Laws of Thought , which addresses, from a phenomenological standpoint, numerous modern and Buddhist objections and misconceptions regarding the basic principles of Aristotelian logic. Many people seem to be attacking Aristotle's Laws of Thought nowadays, some coming from the West and some from the East. 國防亞里士多德的法律思想 ，處理，從現象學的角度來看，許多現代和佛教方面的反對和誤解的基本原則 ， 亞里士多德的邏輯。許多人看來是攻擊亞里士多德的法律思想如今，一些來自西方國家和一些從東。 It is important to review and refute such ideas as they arise. 重要的是要審查和駁斥這種想法 ， 因為它們產生。

The second part, consisting of Spiritual Reflections, includes: 第二部分，包括精神的思考，包括：

More Meditations , which is a sequel to the author's earlier work, Meditations . 更多沉思 ，這是一個續集作者的早期工作， 沉思 。 It proposes additional practical methods and theoretical insights relating to meditation and Buddhism. 它建議增加的實際方法和理論見解有關打坐和佛教。 It also discusses certain often glossed over issues relating to Buddhism – notably, historicity, idolatry, messianism, importation to the West. 此外 ， 還討論往往掩蓋了某些有關的問題佛-值得注意的是，歷史性，拜偶像，彌賽亞，進口到西方。

Zen Judaism , which is a frank reflection on the tensions between reason and faith in today's context of knowledge, and on the need to inject Zen-like meditation into Judaism. 禪宗猶太教 ，這是一個坦誠的思考之間的緊張關係理性與信仰在今天的背景知識，以及需要注入禪宗樣打坐到猶太教。 This work also treats some issues in ethics and theodicy. 這項工作還處理一些問題的道德和theodicy 。

No to Sodom , which is an essay against homosexuality, using biological, psychological, spiritual, ethical and political arguments. 沒有向所多瑪 ，這是一篇對同性戀，利用生物，心理，精神，道德和政治論點。

Other Writings - 其他著作 -

Various notes and essays in English and French. 各種說明和論文的英文和法文。 Previews and other temporary postings, .pdf files for download, etc. 預覽和其他臨時張貼， 。 pdf 文件下載等