Some kinds of utterances which have an indicative grammatical form seem, for different reasons, to be unable to say something true of the world. Logical contradictions are only the prime example of something the author baptizes impossible descriptions. So-called performative contradictions (e.g., "I do not exist") make up another kind, but there are at least two more such kinds: negating affirmations and performatives which cannot be explained within the philosophy of language. Only philosophical anthropology can explain their feature of "impossibleness," and a distinction between unreflective and reflective consciousness is central to the explanation. Particularly important here is G. H. Mead's distinction between two aspects of the self: the "I" and the "me." Each of the four kinds of impossible descriptions distinguished has its own contrary opposite. These are, in turn, logical tautologies, performative tautologies, affirming negations, and omissive performatives. The last three types as types have not received the philosophical recognition that they deserve. All four fit a general characterization which is given as a definition of the concept of superfluous description.
1.
A logically self-contradictory utterance is not only false, it cannot possibly describe anything. Therefore, it may also be called an impossible description. A tautological utterance, on the other hand, says something true, but it supplies no new information about the world. Therefore, from a common sense point of view, it is a superfluous description. There are at least, I will show, three other kinds of utterances which adequately can be called impossible descriptions and three which can be called superfluous descriptions. Only views which belong ...
... middle of paper ...
...hole arrow as with our eyes in relation to the rest of our body. As Mead himself notices (§18), we can see many parts of our bodies, but we can never see the whole body.
With Mead's "I" as a background, let us take a look at performatives again. A performative is an action performed by the "I" aspect of a self. Consequently, it cannot be directed at itself when it is performed. Since it is a speech act, this means that it cannot describe itself when it is performed. Afterwards, in another speech act, it can be described, but at that moment it belongs to the "me". Austin's views on performatives fits in perfectly with Mead's philosophical anthropology. Even more, this anthropology affords us an explanation why a performative utterance cannot simultaneously both perform and describe the same action, or, in other words, why performatives are impossible descriptions.
In this book, many fallacious quotations were used to support Skousen’s viewpoints. These quotations were blindly accepted due to the attached name without proper insight into the context of the quotation. It seemed as if Skousen frequently misinterpreted his sources purposely to authenticate his argument, often without proper justification or a well-reasoned argument. The audience was ultimately misled to believe flimsy assertions with unproven conclusions; Skousen achieved this by supporting axioms that will be widely accepted and by jumping to conclusions with which we have
In order to understand the concept of Moore’s Paradox, we must first assess and understand the behavior of logical and performative contradictions. Credited for devising and examining this paradox, George Edward Moore, a British philosopher who taught at the University of Cambridge and studied ethics, epistemology, and metaphysics describes the paradox in its omissive and commissive forms in which we will discuss thoroughly. I will then express my standpoint on which solution is the most optimal choice for Moore’s Paradox in order to analyze and explain why I believe my solution is superior to other solutions. I will also discuss any issues that arise
Soloveitchik came from rabbinical ancestry, dating back about 200 years (Judaica). His father, Rabbi Moshe Soloveitchik, was a descendant of a rabbinical family that traced back to Reb Chaim Volozhin, who was the leading disciple of the Vilna Gaon (Rothkoff). Reb Chaim Volozhin opened created the Ez Chaim Yeshiva in Volozhin in 1802 (Rothkoff). This school was the talmudic academy of the 19th century, until it was forced to be closed by the Russian government in 1892 (Rothkoff). This yeshiva is still a model for Lithuanian style yeshivas. Soloveitchik’s grandfather, Reb Chaim Soloveitchik was known as Reb Chaim Brisker because he was the rabbi of Brisk (Brest-Litovsk) (Rothkoff). He changed talmudic study with his introduction known as the “Brisker method” which emphasized on Rambam’s Mishneh Torah (Rothkoff). His great-grandfather was Yosef Dov Soloveitchik, otherwise known as the Beis HaLevi (Wikipedia2). Rabbi Soloveitchik’s mother, Pesia Feinstein, was the daughter of Rabbi Elijah Feinstein, who was the spiritual leader of Pruzhany and wrote “Halikhot Eliyahu” (Rothkoff). He was ...
ABSTRACT: I examine Nagarjuna’s averting an opponent’s argument (Verse 29 of Averting the Arguments), Paul Sagal’s general interpretation of Nagarjuna and especially Sagal’s conception of "averting" an argument. Following Matilal, a distinction is drawn between locutionary negation and illocationary negation in order to avoid errant interpretations of verse 29 ("If I would make any proposition whatever, then by that I would have a logical error. But I do not make a proposition; therefore, I am not in error.") The argument is treated as representing an ampliative or inductive inference rather than a deductive one. As Nagarjuna says in verse 30: "That [denial] of mine [in verse 29] is a non-apprehension of non-things" and non-apprehension is the averting of arguments or "the relinquishing of all views." "Not making a proposition P" would be not speaking P or silence with regard to P (where P is some opposing view) and, as Sagal argues, not meaning a global linguistic silence (where P stands for any proposition whatsoever). Such an interpretation would lead to attributing wholesale irrationalism to Nagarjuna-something I wish to avoid.
Personal identity, in the context of philosophy, does not attempt to address clichéd, qualitative questions of what makes us us. Instead, personal identity refers to numerical identity or sameness over time. For example, identical twins appear to be exactly alike, but their qualitative likeness in appearance does not make them the same person; each twin, instead, has one and only one identity – a numerical identity. As such, philosophers studying personal identity focus on questions of what has to persist for an individual to keep his or her numerical identity over time and of what the pronoun “I” refers to when an individual uses it. Over the years, theories of personal identity have been established to answer these very questions, but the
Tucker, Jonathan B. Scourge: The Once and Future Threat of Smallpox. New York: Atlantic Monthly Press, 2001.
FM 4-02.285, Multiservice Tactics, Techniques and Procedures for Treatment of Chemical Agent Casualties and Conventional Military Chemical Injuries (2007, CDC Emergency Preparedness and Response, (2003, April 3). This page includes links September 18), Headquarters, Department of the Army
Kleber, B. (2003). The chemical warfare service: Chemicals in combat. Office of the Chief of
Lussier, Frances M. "Chemical-biological-radiological warfare (CBR)." World Book Advanced. World Book, 2014. Web. 24 Apr. 2014.
Villines, Zawn. "The Effects of Beauty Pageants and Cutest Baby Contests on Children."GoodTherapy.org, Therapy Blog, Beauty Pageants and Children: It’s Not Always Pretty. Good Therapy, 15 Nov. 2012. Web. 22 Feb. 2014.
Child beauty pageants have changed so much since the 1960’s. Children beauty pageants used to be about the children and having fun. Now, it seems like most children are being forced in these pageants by their parents, looking unnoticeable from all the heavy makeup they wear, fake hair, teeth and nails they use. Children being abuse, sexualize, having self-esteem problems etc in these pageants. Many people have questioned this sport and wonder if it should be ban? In this paper, I have augured and provided facts and information on why children beauty pageants should be ban.
Humanity is defined by one major factor: one’s understating of the self. By understanding one’s self, one can understand society and the world that surrounds themselves. There is one thing that can often distort one’s personality, one’s identity. By identifying as one thing a person can often change how they act or do certain things. This is often found to hide one’s true motives or intention, but it can also be used to hide hidden factors that aren’t as prevalent. One’s personality and identity are very closely linked, and tend to play off one another. This fact can be show in within multiple works. To name a few authors who demonstrate this fact: Clifford Geertz, Horace Miner, and Andrei Toom. Their works seek to dive deeper
If no one stops exposing young girls in beauty pageants, what are our next generations going to look like? Young girls running around portraying fake looks, turning into someone completely different from who they truly are. Although beauty pageants may reinforce the fairy tale that physical beauty guarantees fame, fortune, and happiness, this activity may tarnish the child with physical, emotional, and societal lifetime difficulties. The exposition of children to the glitz pageant circuit is becoming evident in their growth and development as young women.
Kendrick, C. Ed.M. LCSW. (2011). Are beauty pageants bad for children? Life, Retrieved June 20, 2011, from http://life.familyeducation.com/emotional-development/girls-self-esteem/41305.html
When entered into a beauty pageant there is a talent portion and swimwear/active wear categories, by having these portions of the contest we are teaching our girls to use their bodies to feel beautiful. A majority of the young girls who are doing the talent portion of the pageant will dance for their talent, these girls are taught to use their cute smiles and sometimes sexual movements to impress the judges to get a crown as representation of their beauty. Over the years a controversy of the swimwear portion of the contest has made an impact to the point where teen pageant competitions now have active wear instead of swimwear in a way to promote a healthy lifestyle that all the girls must have. Even with the switch to active wear girls are still being taught to idolize their bodies, “many of the young women with eating disorders were trained at an early age to value physical perfection, thinness, athletic prowess and attractiveness”. ( Cartwright, Child Beauty Pageants: What Are We Teaching Our Girls?) Another issue that Cartwright brings up about what we are teaching our girls is we are teaching young girls to strive for the wrong form of attention. These young girls are learning that the best kind of attention comes from the way you look. That the outward appearance is what matters, vs whats inside. Pageants also teach girls the wrong form of competitiveness, pageants are teaching them to compare themselves to the girl standing next to them and try to be more beautiful than they are. On the contrary some pageant parents will state that “competing in beauty contests is no different from playing a sport, which also requires time and money and puts intense pressure on young competitors…. like young athletes, little beauty queens learn discipline,and feel great pride in