These conclusions are incompatible with most current theories of adult logical and probabilistic reasoning. Although the evidence does not speak uniquely in favor of one theory, the results presented and the theories currently being developed to account for them suggest that infants have surprisingly sophisticated reasoning abilities. We compare it and other theories against the currently available data. We present a theory according to which infants' intuitive grasp of the probability of future events derives from their representation of logically consistent future possibilities. that already at 12 months infants have an intuitive notion of probability that applies to single, never experienced events and that they may use it to predict what will happen next. How do infants predict the next future event, when such a prediction requires estimating the event's probability? The literature suggests that adult humans often fail this task because their probability estimates are affected by heuristics and biases or because they can reason about the frequency of classes of events but not about the probability of single events. Keywords: Paradigm, Help, Happiness, al-Madrasah. Logical thinking in Islam means a prelude to the true faith” and “Reasoning becomes priority when a literal understanding and logical reasoning clash.” Muh}ammad 'Abduh argues that, "Logic is the main principal of Islam. Al-Mana>r paradigm can be categorized as rational paradigm because it puts sense in the important position. Therefore, Al-Mana>r refers to the social interpreting (al-madrasah al-'aqliyah al-ijtima>'iyyah). Al-Mana>r has inspired various interpreting works. Then third, interpretation effort is an attempt to make Qur'an readers happiness in this world and in the hereafter. Second, all the effort is an attempt to make the interpretation of Qur’an as guidance (hida>yah). In consequence, human taught becomes an important aspect in interpreting. First, interpretation means an earnest effort which implemented to decide some cases which are not discussed in Qur’an and hadist. This article investigated al-Mana>r paradigm into three perspectives. As the result, those naming are understandable. The writer elaborates the paradigm that used by al-mana>r’s author to investigate the reasons in giving various naming. Many names were given indistinguishing al-Mana>r style such al-manhaj al-ijtima>y, al-laun al-adaby al-ijtima>’y and so forth. The essential of Al-Mana>r in the process of interpretation become its interpretation phenomenal.
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