Search results for 'static contradiction' (try it on Scholar)

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  1. Cheng-Chih Tsai (2011). A Token-Based Semantic Analysis of McTaggart's Paradox. Linguistic and Philosophical Investigations 10:107-124.score: 42.0
    In his famous argument for the unreality of time, McTaggart claims that i) being past, being present, and being future are incompatible properties of an event, yet ii) every event admits all these three properties. In this paper, I examine two key concepts involved in the formulation of i) and ii), namely that of “validity” and that of “contradiction”, and for each concept I distinguish a static version and a dynamic version of it. I then arrive at three (...)
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  2. Constantin Antonopoulos (2010). Static Vs. Dynamic Paradoxes. Epoché: A Journal for the History of Philosophy 14 (2):241-263.score: 21.0
    There are two antithetical classes of Paradoxes, The Runner and the Stadium, impregnated with infinite divisibility, which show that motion conflicts with the world, and which I call Static. And the Arrow, impregnated with nothing, which shows that motion conflicts with itself, and which I call Dynamic. The Arrow is stationary, because it cannot move at a point; or move, and be at more points than one at the same time, so being where it is not. Despite their contrast, (...)
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  3. Tuomas E. Tahko (2009). The Law of Non-Contradiction as a Metaphysical Principle. Australasian Journal of Logic 7:32-47.score: 18.0
    The goals of this paper are two-fold: I wish to clarify the Aristotelian conception of the law of non-contradiction as a metaphysical rather than a semantic or logical principle, and to defend the truth of the principle in this sense. First I will explain what it in fact means that the law of non-contradiction is a metaphysical principle. The core idea is that the law of non-contradiction is a general principle derived from how things are in the (...)
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  4. Francesco Berto (2007). How to Sell a Contradiction. College Publications.score: 18.0
    There is a principle in things, about which we cannot be deceived, but must always, on the contrary, recognize the truth – viz. that the same thing cannot at one and the same time be and not be": with these words of the Metaphysics, Aristotle introduced the Law of Non-Contradiction, which was to become the most authoritative principle in the history of Western thought. However, things have recently changed, and nowadays various philosophers, called dialetheists, claim that this Law does (...)
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  5. Graham Priest (2006). In Contradiction: A Study of the Transconsistent. Oxford University Press.score: 18.0
    In Contradiction advocates and defends the view that there are true contradictions (dialetheism), a view that flies in the face of orthodoxy in Western philosophy since Aristotle. The book has been at the center of the controversies surrounding dialetheism ever since its first publication in 1987. This second edition of the book substantially expands upon the original in various ways, and also contains the author's reflections on developments over the last two decades. Further aspects of dialetheism are discussed in (...)
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  6. Graham Priest, Jc Beall & Bradley P. Armour-Garb (eds.) (2004). The Law of Non-Contradiction : New Philosophical Essays. Oxford University Press.score: 18.0
    The Law of Non-Contradiction - that no contradiction can be true - has been a seemingly unassailable dogma since the work of Aristotle, in Book G of the Metaphysics. It is an assumption challenged from a variety of angles in this collection of original papers. Twenty-three of the world's leading experts investigate the 'law', considering arguments for and against it and discussing methodological issues that arise whenever we question the legitimacy of logical principles. The result is a balanced (...)
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  7. R. M. Dancy (1975). Sense and Contradiction: A Study in Aristotle. D. Reidel Pub. Co..score: 18.0
    ARISTOTLE'S PROGRAM Aristotle says outright that the law of non-contradiction cannot be demonstrated: you can't prove everything, and among the things you ...
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  8. Donghui Han (2008). Performative Contradiction and the Regrounding for Philosophical Paradigms. Frontiers of Philosophy in China 3 (4):607-621.score: 18.0
    As a unique method of philosophical argument, performative contradiction attracted general attention after the change in direction of pragmatics in the twentieth century. Hintikka used this method to conduct an in-depth analysis of Descartes’ proposition “I think, therefore I am,” providing a proof which is a model in the philosophical history; Apel absorbed performative contradiction into his own framework of a priori pragmatics; and Habermas introduced it into the theory of formal pragmatics and rendered it an effective weapon (...)
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  9. Paolo Bonardi (2013). Semantic Relationism, Belief Reports and Contradiction. Philosophical Studies 166 (2):273-284.score: 18.0
    In his book Semantic Relationism, Kit Fine propounds an original and sophisticated semantic theory called ‘semantic relationism’ or ‘relational semantics’, whose peculiarity is the enrichment of Kaplan’s, Salmon’s and Soames’ Russellian semantics (more specifically, the semantic content of simple sentences and the truth-conditions of belief reports) with coordination, “the very strongest relation of synonymy or being semantically the same”. In this paper, my goal is to shed light on an undesirable result of semantic relationism: a report like “Tom believes that (...)
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  10. Michael Wolff (1999). On Hegel's Doctrine of Contradiction. The Owl of Minerva 31 (1):1-22.score: 18.0
    Here I attempt to clarify the general sense of the question that forms the background of Hegel's section on contradiction: What is the essence of contradiction? To what extent does this question pose a philosophical problem for Hegel? By considering this problem can we come to understand contradiction as a relation pertaining to "objective logic"? Translated by Erin Flynn & Kenneth R. Westphal. Originally published as "Über Hegels Lehre vom Widerspruch," in: Dieter Henrich, ed., Probleme der Hegelschen (...)
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  11. Robert Lane (1997). Peirce’s ‘Entanglement’ with the Principles of Excluded Middle and Contradiction. Transactions of the Charles S. Peirce Society 33 (3):680 - 703.score: 18.0
    Charles Peirce claimed that "anything is general in so far as the principle of excluded middle does not apply to it and is vague in so far as the principle of contradiction does not apply to it." This seems to imply that general propositions are neither true nor false and that vague propositions are both true and false. But this is not the case. I argue that Peirce's claim was intended to underscore relatively simple facts about quantification and negation, (...)
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  12. Sophie Botros (2006). Hume, Reason and Morality: A Legacy of Contradiction. Routledge.score: 18.0
    Covering an important theme in Humean studies, this book focuses on Humes hugely influential account of the relation between reason and morality, found in book three of his Treatise of Human Nature . Arguing that this account includes a fundamental contradiction that has gone unnoticed in modern debate, this fascinating volume contains a refreshing combination of historical-scholarly work and contemporary analysis that seeks to expose this contradiction and therefore provide a significant contribution to current scholarship in the area. (...)
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  13. Songsuk Susan Hahn (2007). Contradiction in Motion: Hegel's Organic Concept of Life and Value. Cornell University Press.score: 18.0
    In this analysis of one of the most difficult and neglected topics in Hegelian studies, Songsuk Susan Hahn tackles the status of contradiction in Hegel's ...
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  14. Alfonsas Vaišvila (2009). Human Dignity and the Right to Dignity in Terms of Legal Personalism (From Conception of Static Dignity to Conception of Dynamic Dignity). Jurisprudence 117 (3):111-127.score: 18.0
    The article critically analyzes the conservative conception of passive or static human dignity in accordance with which human’s value is seen as value coming from the exterior (from God or from a biological human’s nature), or value seen as existing per se. In opposition to this conception, a conception of active or created dignity is being developed, which aims at treating human’s dignity not like a social relationship, but rather like a person’s individual ability to live properly in the (...)
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  15. Benjamín García-Hernández (2003). Paradoxes in the Argumentation of the Comic Double and Classemic Contradiction. Argumentation 17 (1):99-111.score: 18.0
    In the comedies of errors, and more precisely in the comedies of double, in which two identities become confused, the characters get into paradoxical situations reigned by the principle of contradiction. The classemic relationships that are based on the criterion of subjectivity are broken due to the intervention of the character appearing as the double, for the doubled and the double can appear as one subject or as two. In fact, in the added double one + one equals one (...)
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  16. Anna M. Borghi Filomena Anelli, Roberto Nicoletti, Roberto Bolzani (2013). Keep Away From Danger: Dangerous Objects in Dynamic and Static Situations. Frontiers in Human Neuroscience 7.score: 18.0
    Behavioral and neuroscience studies have shown that objects observation evokes specific affordances (i.e., action possibilities) and motor responses. Recent findings provide evidence that even dangerous objects can modulate the motor system evoking aversive affordances. This sounds intriguing since so far the majority of behavioral, brain imaging, and transcranial magnetic stimulation studies with painful and dangerous stimuli strictly concerned the domain of pain, excepted for evidence suggesting sensitivity to objects’ affordances when neutral objects are located in participants’ peripersonal space. This study (...)
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  17. Piotr Kostyło (2013). Józef Bocheński and Static Religion. Studies in East European Thought 65 (1-2):101-113.score: 18.0
    One of the most interesting aspects of Józef Bocheński’s philosophy was its relation to Henri Bergson’s thought, particularly to his philosophy of religion. Unlike the majority of the Catholic philosophers at that time, Bocheński did not stress the significance of dynamic religion, but rather focused on the role of static religion in human life. In his view, what was of particular interest within this religion was its fabulation function. This direction of the philosopher’s research stemmed from the realism and (...)
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  18. David Whitney Robert B. Post, Jason Haberman, Lica Iwaki (2012). The Frozen Face Effect: Why Static Photographs May Not Do You Justice. Frontiers in Psychology 3.score: 18.0
    When a video of someone speaking is paused, the stationary image of the speaker typically appears less flattering than the video, which contained motion. We call this the Frozen Face Effect (FFE). Here we report six experiments intended to quantify this effect and determine its cause. In Experiment 1, video clips of people speaking in naturalistic settings as well as all of the static frames that composed each video were presented, and subjects rated how flattering each stimulus was. The (...)
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  19. Mark Siderits (2008). Contradiction in Buddhist Argumentation. Argumentation 22 (1):125-133.score: 18.0
    Certain Buddhist texts contain statements that are prima facie contradictions. The scholarly consensus has been that such statements are meant to serve a rhetorical function that depends on the apparent contradictions being resolvable. But recently it has been claimed that such statements are meant to be taken literally: their authors assert as true statements that are of the form ‘p and not p’. This claim has ramifications for our understanding of the role played by the principle of non-contradiction in (...)
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  20. Paul Warmington (2008). From 'Activity' to 'Labour': Commodification, Labourpower and Contradiction in Engeström's Activity Theory. Outlines. Critical Practice Studies 10 (2):4-19.score: 18.0
    Engeström’s (1987, 1999) innovations in cultural-historical activity theory emphasise the role of contradictions in analysing and transforming learning in practice. This paper considers some of the problems and possibilities contained in his analytical understanding of contradictions, in relation to activity and to what he terms ‘expansive learning’ (Engeström, 2001, 2004, 2007). In doing so, it builds upon Engeström’s stated concern with theorising activities ‘in capitalism’. Its goal is to problematise the underlying practical definition of contradictions and the claims made for (...)
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  21. Evan Keeling (2013). Aristotle, Protagoras, and Contradiction: Metaphysics Γ 4-6. Journal of Ancient Philosophy 7 (2):75-99.score: 16.0
    In both Metaphysics Γ 4 and 5 Aristotle argues that Protagoras is committed to the view that all contradictions are true. Yet Aristotle’s arguments are not transparent, and later, in Γ 6, he provides Protagoras with a way to escape contradictions. In this paper I try to understand Aristotle’s arguments. After examining a number of possible solutions, I conclude that the best way of explaining them is to (a) recognize that Aristotle is discussing a number of Protagorean opponents, and (b) (...)
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  22. Francesco Berto (2006). Meaning, Metaphysics, and Contradiction. American Philosophical Quarterly 43 (4):283-297.score: 15.0
  23. Russell E. Jones (2010). Truth and Contradiction in Aristotle's De Interpretatione 6-9. Phronesis 55 (1):26-67.score: 15.0
    In De Interpretatione 6-9, Aristotle considers three logical principles: the principle of bivalence, the law of excluded middle, and the rule of contradictory pairs (according to which of any contradictory pair of statements, exactly one is true and the other false). Surprisingly, Aristotle accepts none of these without qualification. I offer a coherent interpretation of these chapters as a whole, while focusing special attention on two sorts of statements that are of particular interest to Aristotle: universal statements not made universally (...)
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  24. Roy A. Sorensen (2001). Vagueness and Contradiction. Oxford University Press.score: 15.0
    Roy Sorenson offers a unique exploration of an ancient problem: vagueness. Did Buddha become a fat man in one second? Is there a tallest short giraffe? According to Sorenson's epistemicist approach, the answers are yes! Although vagueness abounds in the way the world is divided, Sorenson argues that the divisions are sharp; yet we often do not know where they are. Written in Sorenson'e usual inventive and amusing style, this book offers original insight on language and logic, the way world (...)
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  25. Srećko Kovač (2008). In What Sense is Kantian Principle of Contradiction Non-Classical? Logic and Logical Philosophy 17 (3):251-274.score: 15.0
    On the ground of Kant’s reformulation of the principle of con- tradiction, a non-classical logic KC and its extension KC+ are constructed. In KC and KC+, \neg(\phi \wedge \neg\phi),  \phi \rightarrow (\neg\phi \rightarrow \phi), and  \phi \vee \neg\phi are not valid due to specific changes in the meaning of connectives and quantifiers, although there is the explosion of derivable consequences from {\phi, ¬\phi} (the deduc- tion theorem lacking). KC and KC+ are interpreted as fragments of an S5-based first-order (...)
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  26. Roberto Finelli (2007). Abstraction Versus Contradiction: Observations on Chris Arthur's The New Dialectic and Marx's 'Capital'. Historical Materialism 15 (2):61-74.score: 15.0
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  27. Mark T. Nelson (2013). Non-Contradiction: Oh Yeah and so What? [REVIEW] Think 12 (34):87-91.score: 15.0
  28. Christopher J. Arthur (2009). Contradiction and Abstraction: A Reply to Finelli. Historical Materialism 17 (1):170-182.score: 15.0
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  29. Jean-Philippe Narboux (2005). Négation, contrariété et contradiction. Archives de Philosophie 3:419-446.score: 15.0
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  30. J. E. Birren (1945). Static Equilibrium and Vestibular Function. Journal of Experimental Psychology 35 (2):127.score: 15.0
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  31. Edwin A. Fleishman (1958). An Analysis of Positioning Movements and Static Reactions. Journal of Experimental Psychology 55 (1):13.score: 15.0
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  32. Pierre-Marie Hasse (2008). Le Cercle Sur L'Abîme: Éléments d'Une Théorie de la Non-Contradiction ; Suivi de Lectures. Thibaud de la Hosseraye.score: 15.0
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  33. Ben Kimpel (1934). A Critique of the Logic of Contradiction as the Exclusive Principle of Interpretation in an Idealistic Metaphysic. Scottdale, Pa.,Printed by the Mennonite Press.score: 15.0
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  34. Robin Le Poidevin (1991). Change, Cause, and Contradiction: A Defence of the Tenseless Theory of Time. St. Martin's Press.score: 15.0
     
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  35. S. M. Luria & Seymour Weissman (1968). Relationship Between Static and Dynamic Stereo Acuity. Journal of Experimental Psychology 76 (1p1):51.score: 15.0
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  36. Gianluigi Pasquale (2006). Aristotle and the Principle of Non-Contradiction. Academia Verlag.score: 15.0
     
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  37. Raymond C. Sidorsky (1958). Absolute Judgments of Static Perspective Transformations. Journal of Experimental Psychology 56 (4):380.score: 15.0
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  38. R. C. Travis (1945). An Experimental Analysis of Dynamic and Static Equilibrium. Journal of Experimental Psychology 35 (3):216.score: 15.0
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  39. Shahadat Uddin, Liaquat Hossain, Shahriar Tanvir Murshed & John W. Crawford (2011). Static Versus Dynamic Topology of Complex Communications Network During Organizational Crisis. Complexity 16 (5):27-36.score: 15.0
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  40. Seymour Weissman & C. M. Freeburne (1965). Relationship Between Static and Dynamic Visual Acuity. Journal of Experimental Psychology 70 (2):141.score: 15.0
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  41. Timothy Zandt (1996). Hidden Information Acquisition and Static Choice. Theory and Decision 40 (3):235-247.score: 15.0
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  42. Laurence Goldstein (2004). The Barber, Russell's Paradox, Catch-22, God, Contradiction and More: A Defence of a Wittgensteinian Conception of Contradiction. In Graham Priest, Jc Beall & Bradley Armour-Garb (eds.), The law of non-contradiction: new philosophical essays. Oxford University Press. 295--313.score: 13.0
    outrageous remarks about contradictions. Perhaps the most striking remark he makes is that they are not false. This claim first appears in his early notebooks (Wittgenstein 1960, p.108). In the Tractatus, Wittgenstein argued that contradictions (like tautologies) are not statements (Sätze) and hence are not false (or true). This is a consequence of his theory that genuine statements are pictures.
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  43. David Liggins (2008). Nihilism Without Self-Contradiction. Royal Institute of Philosophy Supplement 62 (62):177-196.score: 12.0
    in Robin Le Poidevin (ed.) Being: Developments in Contemporary Metaphysics. Cambridge: Cambridge University Press. Peter van Inwagen claims that there are no tables or chairs. He also claims that sentences such as ‘There are chairs here’, which seem to imply their existence, are often true. This combination of views opens van Inwagen to a charge of self-contradiction. I explain the charge, and van Inwagen’s response to it, which involves the claim that sentences like ‘There are tables’ shift their truth-conditions (...)
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  44. Jack Arnold & Stewart Shapiro (2007). Where in the (World Wide) Web of Belief is the Law of Non-Contradiction? Noûs 41 (2):276–297.score: 12.0
    It is sometimes said that there are two, competing versions of W. V. O. Quine’s unrelenting empiricism, perhaps divided according to temporal periods of his career. According to one, logic is exempt from, or lies outside the scope of, the attack on the analytic-synthetic distinction. This logic-friendly Quine holds that logical truths and, presumably, logical inferences are analytic in the traditional sense. Logical truths are knowable a priori, and, importantly, they are incorrigible, and so immune from revision. The other, radical (...)
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  45. Achille C. Varzi, Logic, Ontological Neutrality, and the Law of Non-Contradiction.score: 12.0
    Abstract. As a general theory of reasoning—and as a general theory of what holds true under every possible circumstance—logic is supposed to be ontologically neutral. It ought to have nothing to do with questions concerning what there is, or whether there is anything at all. It is for this reason that traditional Aristotelian logic, with its tacit existential presuppositions, was eventually deemed inadequate as a canon of pure logic. And it is for this reason that modern quantification theory, too, with (...)
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  46. Karin de Boer (2010). Hegel's Account of Contradiction in the Science of Logic Reconsidered. Journal of the History of Philosophy 48 (3):345-373.score: 12.0
    Hegel's Philosophy is notorious for its alleged claim that all things are contradictory. Whereas Marxists took this claim to support their view that the social-political world exhibits "real" contradictions, non-Hegelian philosophers of various breeds have used it to argue that Hegelian dialectic annihilates the very principle of scientific reasoning.1 Yet, even if it is granted that Hegel did not intend to violate the law of non-contradiction, the stakes of Hegel's account of contradiction in the Science of Logic are (...)
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  47. Kim (2004). A Chiastic Contradiction at Euthyphro 9e1-11b5. Phronesis 49 (3):219-224.score: 12.0
    One of Euthyphro's proposed definitions of to hosion says: '[T]he pious is what all the gods love...'. Scholarly analyses of Socrates' refutation of this definition have focused on its validity or even its 'truth'. By contrast, this paper restricts itself to the refutation's logical structure, particularly the way Socrates juxtaposes the agreed-upon premises to derive a double or 'chiastic' contradiction. In this article, I lay out the details of Socrates' ingenious logical construction, without regard to its validity or fallaciousness, (...)
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  48. Greg Restall (2006). Laws of Non-Contradiction, Laws of the Excluded Middle, and Logics. In Graham Priest, J. C. Beall & Bradley Armour-Garb (eds.), The Law of Non-Contradiction: New Philosophical Essays. Clarendon Press.score: 12.0
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  49. Michael V. Wedin (2004). Aristotle on the Firmness of the Principle of Non-Contradiction. Phronesis 49 (3):225 - 265.score: 12.0
    In "Metaphysics" Gamma 3 Aristotle declares that the philosopher investigates things that are qua things that are and that he therefore should be able to state the firmest principles of everything. The firmest principle of all is identified as the principle of non-contradiction (PNC). The main focus of Gamma 3 is Aristotle's proof for this identification. This paper begins with remarks about Aristotle's notion of the firmness of a principle and then offers an analysis of the firmness proof for (...)
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  50. Heinrich Wansing (2006). Contradiction and Contrariety. Priest on Negation. Poznan Studies in the Philosophy of the Sciences and the Humanities 91 (1):81-93.score: 12.0
    Although it is not younger than other areas of non-classical logic, paraconsistent logic has received full recognition only in recent years, largely due to the work of, among others, Newton da Costa, Graham Priest, Diderik Batens, and Jerzy Perzanowski. A logical system Λ is paraconsistent if there is a set of Λ-formulas Δ ∪ { A } such that (i) in Λ one may derive from Δ both A and its negation, and (ii) the deductive closure of Δ with respect (...)
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