By Leonard Nelson, Fernando Leal, D. G. Carus
Presented as a Vorlesung within the German philosophical culture, this e-book offers the main distinctive account of Nelson’s approach to argument research, celebrated by way of many luminaries akin to Karl Popper. It used to be written in 1921 against the relativistic, subjectivistic and nihilistic trends of Nelson’s time. The booklet includes an exposition of a mode that may be a extra improvement of Kant’s transcendental dialectics, by way of an program to the serious research of arguments via many well-known thinkers, together with Bentham, Mill, Poincaré, Leibniz, Hegel, Einstein, Bergson, Rickert, Simmel, Brentano, Stammler, Jellinek, Dingler, and Meinong. The publication provides a normal thought of philosophical argumentation as obvious from the perspective of the common fallacies dedicated through anyone arguing philosophically, even if expert philosophers or philosophical laypeople. even if the character of philosophy and philosophical argumentation is among the such a lot recurrent items of mirrored image for philosophers, this ebook represents the 1st try at a common idea of philosophical fallacy. in accordance with Nelson, it's within the form of fake dilemmas that error in reasoning continually emerge, and fake dilemmas are continuously the results of a similar mechanism--the unwitting substitute of 1 idea for another.
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Additional info for A Theory of Philosophical Fallacies
If we wish to secure this truth, then the sole means of achieving this is through reasoning. Let us now look out for an explanation of the defects associated with the feeling for truth and for the reason why it needs to be supplemented with, and corroborated by, reasoning. If we consider this question, we will realise that there is a peculiar quality to this feeling for the truth—it only comes to the fore when we judge particulars. Only in the judgment of this case, which we are here and now confronted with, does our feeling for the truth speak out.
If consistency was the only important aspect, then it would be just as easy to make the system consistent by keeping the principle and giving up the feeling for the truth (the latter vouching for a particular truth), as the other way around, by keeping the feeling for the truth and giving up the principle. Even this simple consideration proves that logical consistency is not a sufﬁcient criterion of truth. If we were to judge only in accordance with consistency, then one system would be just as good as another, either to keep the principle and sacriﬁce the particular truth or to keep the latter and sacriﬁce the former.
There is a further side to the sophisticate approach. It is not merely contrary to reasoning, but also to what some people ﬁnd disagreeable about reasoning, namely the work which accompanies it. The sophisticate philosophy is basically a workaverse philosophy. Proof of this can be found in the articles and books that have become so common nowadays and are praised as being the spirit of the times in the ﬁeld of philosophy. Doing philosophy the sophisticate way is celebrated for not being a matter of work, but a matter of creation, and those who do philosophy in this way flatter themselves with the notion that they will be reckoned to be artists or even that they were born artists.
A Theory of Philosophical Fallacies by Leonard Nelson, Fernando Leal, D. G. Carus