Forms & Concepts

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LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Chapter 1: The Study of forms (Continued)

Concepts

The process of attending to the forms of a thing or a situation and conveying the abstracted form is vital when moving from common sense to scientific thinking. (35). These abstracted forms are scientific concepts. (35). Analogies in nature can lead to systematized concepts knows as a science. (35).

Oscillation is used as an example where a rhythmic motion occurs 'to and fro'. (36). However, the various causes of oscillation can be different, such as 'swaying skyscraper' and 'vibrating violin string'.' (36).

The author explains there is a common property of these things gong to a fro, 'this property is the logical form of their motions, and so we may call all these motions diverse instances of the same form.' (36).

This is the 'concept of oscillation'. (36).

The scientific concept of oscillation.

Importantly, Langer writes that there are similar scientific concepts for 'gravity' and 'radiation'. (36).

Many things in nature exemplify relatively few forms, the same forms, and this allows information to be systematized within science and scientific concepts. Otherwise she reasons, there would be no science. (36).

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From Roger Crisp:

CRISP, ROGER (1996) ‘Form’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

'Form, in metaphysics, especially in Plato's and Aristotle's, the structure or essence of a thing as contrasted with its matter. (271).

Also noted:

'Kant saw form as the a priori aspect of experience. We are presented with phenomenological 'matter', which  has no meaning until the mind imposes some form upon it'. (271).

It can be reasoned that not only can the finite human mind impose form upon phenomenal experience and therefore empirical experience, but also the infinite mind of God as first cause (human beings as secondary causes) imposes meaning and form to these empirical human experiences through the human mind.

This would make empirical reading and transmission of inspired Biblical Scripture, for example, a method for God to pass on his spiritual Gospel message to finite human beings that could not know God personally, simply a priori, or through speculative philosophy alone, or within the noumenon realm as Kant described it.

Therefore, contrary to Kant, God may be known by the finite human being via divine revelation, apart from purely, intellectual intuition.

Further, it is not impossible or beyond the infinite to reach the finite, even as the finite will not know personally the infinite exhaustively.

I reason God can be 'known about' in a finite sense, but in a greater finite sense, God can be 'known personally in Jesus Christ' when supernaturally revealed and Scriptural revelation is the primary mode for this revelation. However, I would not rule exhaustively in every case historically other supernatural modes such as dreams, visions, appearances (Acts 9). The production of Scripture being dependant on supernatural interaction between writer and God.

John 1

New American Standard Bible (NASB)

The Deity of Jesus Christ

1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 [a]He was in the beginning with God.
3 All things came into being through Him, and apart from Him nothing came into being that has come into being.
4 In Him was life, and the life was the Light of men.
5 The Light shines in the darkness, and the darkness did not [b]comprehend it.

Genetic Fallacy/Damning The Origin/Damning The Source

Vancouver

My new site URL and the 'first' post:

drrnm.blogspot.com

I have gone through Blogger, Facebook and Google+ and as far as I know all the links should have transferred over as far as main page and archived posts.
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Back to a review of the Pirie text.

At Northview Community Church in Abbotsford, Wednesday night, 'Genetic Fallacy' was mentioned several times by the two speakers working within Christian apologetics.

So, how is this fallacy reviewed by Pirie?

And I shall also cite Blackburn.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Pirie:

'The genetic fallacy has nothing to do with Darwin'... (116) But a great deal to do with not liking where an argument comes from. (116). People give less credence to views which emanate from those they detest, regardless of the actual merit of the views themselves. (116).

Note that this demonstrates a lack of objective thinking. Objective thinking being a view and/or approach primarily based on the object, facts not feelings.

Instead this fallacy shows the use of subjective thinking, which more so as a view or approach reflects the thoughts of the person thinking, subjectively, than objective thoughts on the issue in question. This view and/or approach would therefore be more influenced by feelings than facts.

To dismiss an argument based on source alone is to commit the genetic fallacy. (116) An example as potential sub-conscious and perhaps conscious thoughts:

I will not consider anything that Dr. Russell Norman Murray writes on his website,
because he is Christian and Canadian and I am non-religious and European.

Genetic fallacy is sometimes also known as 'damning the origin.' (116).

'Damning the source' would work as well as a term. My add, having read this elsewhere previously.

The author notes that the wicked can have good arguments and that saints can be silly. (116).

Arguments need to be considered objectively for soundness and not subjectively scorned because of source. Another example that comes to mind is a debate with a critic and friend from a few months ago.

The critic stated (paraphrased):

The academic work of Biblical scholars cannot be trusted because they are all Christians.

However:

Biblical scholars presenting academic work are Christians and non-Christians.

(There are for example, Jewish and Hebrew, Hebrew Bible scholars and some non-religious, Biblical scholars presenting academic work).

Christian scholars can have objectivity.

(The terms Christian and Biblical scholar are not mutually exclusive. By definition to be a scholar, recognized at a Masters and/or Doctoral level with a degree by a significant University, requires at least a significant level of objectivity. To work at a significant academic institution requires at least a significant level of objectivity, to have an academic book or work published by a significant publisher requires at least a significant level of objectivity).

Therefore the critic used the genetic fallacy and damned the origin and damned the source.

Interestingly, philosopher Blackburn again, as with elsewhere in his text, uses the word 'alleged' in regard to the subject of fallacy and in this case genetic fallacy.

'The alleged mistake of arguing that something is to be rejected because of its suspicious origins.' (155).

A useful entry for balance:

'More widely, any mistake of inferring something about the nature of some topic from a proposition about its origins. Frequently such reasoning is, actually quite appropriate, as when one uses the make of an automobile as an indicator of its likely quality.' (155).

Without disagreeing with the speakers or Pirie and the documented academic fallacy, I also once again can appreciate Blackburn's cautious and balanced academic approach as reasonable.

This article is part of a posting on academia.edu

Vancouver 

Fear Of Abstraction?

Vancouver 2015

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Chapter 1: The Study of forms (Continued from two previous articles)

'The consideration of a form, which several analogous things may have in common, apart from any contents, or "concrete integuments," is abstraction. (33). To speak of for example a set of twins or pair of gloves, these forms are abstracted as two in numerosity. (33). To write or speak of the form of a couple or two without respect to its content is a form of abstracto. (33).

The author states:

'Most people shy at the very word "abstraction." It suggests to them the incomprehensible, misleading, difficult, the great intellectual void of empty words. But as a matter of fact, abstract thinking is the quickest and most powerful kind of thinking, as even an elementary study of symbolic logic tends to show. The reason people are afraid of abstraction is simply that they do not know how to handle it. They have not learned to make correct abstractions, and therefore become lost among the empty forms, or worse yet, among the mere words for such forms, which they call " empty words" with an air of disgust. It is not the fault of abstraction that few people can really think abstractly, any more than it is the fault of mathematics that not many people are good mathematicians.' (34).

This reads philosophically accurate in regard to academics and education.

Further, Langer writes:

'There is nothing in our educational curriculum that would teach anyone to deal in abstracted forms.' (34).

Interestingly for years I have commented on the lack of formal philosophical education (theology and religious studies included) for most in Western society and that it is a continual issue in regard to developing and understanding worldview.

For the most part those that take and study abstract type philosophical thinking are at a college or University level.

Langer explains that the one form of abstraction taught 'is that empty form of arithmetic which is called algebra'. (34) It seems implied this is a notable abstraction taught within the Western world grade school system and she writes that even some philosophers and almost all laymen 'believe abstraction to be vicious and intrinsically false'. (34).

She reasons there is lack of logical insight and related training. (34). There is nothing abstruse, esoteric or "unreal" about abstract thinking. (35). Rather the knowledge of these logical forms needs to made explicit, conscious, and familiar. (35).

The author asks what the opposite of abstraction is. (44). It is important within education to make the abstract: explicit, conscious, familiar, clear, concise, and understandable.

This would significantly alleviate the abstraction problem academically.

Some academic study is by nature abstract. For example, studying this text and the Pirie philosophical text on fallacies I am also blogging on.

Previously, I had to study eschatology and Revelation during my teaching internship at Trinity Western University and the work was abstract because of figurative literal language and imagery in Scripture with very few scholars in that field of study.

My United Kingdom problem of evil and theodicy theses work also contained several abstractions which I had to work through.

I had to read through and evaluate Immanuel Kant, in regard to 'pure reason' which was abstract for my extensive, required Doctoral, Philosophy of Religion additions.

Overall, I can agree that there needs to be academic and educational simplification but also an understanding of the complex and abstract is needed at times.

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This post is from my Facebook Blog Page with live link that I use primarily to promote my Blogger blogs. It received far more 'people reached' than usual and perhaps demonstrates what I need to present to be more popular...

Not that popularity is my main focus.

Here was was my eye-catching header:

For you Star Wars nerds (certain friendly neighbours, for example).

May the farce be with you?

Russell Norman Murray Facebook Blog Page

Analogy & Forms

Drachenburg Castle near Bonn-Wikia

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Preface

I have been involved in three free courses the last two weeks. Two courses offered through a secular college affiliated with the Provincial and Federal governments related to career directly and one course through a local megachurch, related to career indirectly; the church course still in progress. There are of course ministry and spiritual considerations with the church course.

I will comment that in the secular context, although the instruction was good, a minority of the participants caused me to be reminded me of the secondary school environment and the dangers of substance abuse in effecting the mind in making career-related decisions. I state this far more in an analytical context as opposed to judgemental context (judging the person). I am saved by grace through faith alone, for good works and not by good works. (Ephesians 1-2).

I continue to work through the weighty Symbolic Logic material...

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LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Chapter 1: The Study of forms (Continued from previous article)

Logical Form

'Form' as a term is defined beyond simply meaning shape. (23). This would be reasoned out from my previous related article, if not from Langer's section alone, then the philosophical additions I included.

The Langer text is specifically concerned with 'logical form' as opposed to form as in shape or physical shape. (24). This makes sense in the context of symbolic logic in the disciplines of mathematics and philosophy.

Structure

The logical form of something is the way it is constructed. (24). Its structure. It is the way it is put together. (24). If something has a definite form, it it constructed and structured in a definite way. (24).

Form and content

Material in a form may not be physical at all (26). Logicians attempt to avoid this connotation by calling that 'medium wherein a form is expressed, its content'. (27).

The author explains that we have so far (In the text) considered how the same content can appear in different forms. (27). But as well the same form may be exemplified by different contents. (27).

Different things may take the same form. An example is given of a human face carved out of a stone mountain, so therefore these different things would have a sameness of form. It (the carving) is arranged, (27) but still there is an aspect of sameness of form.

Analogy

'Analogy is nothing but the recognition of a common form in different things.' (29).

'A "logical picture" differs from an ordinary picture in that it need not look the least bit like its object. (29).

Its relation to the object is not of a copy, but an analogy. (29).

That is excellent, philosophy, so there is of course so such thing as a perfect analogy!

'It is only by analogy that one thing can represent another which does not resemble it.' (30). By analogy a map can mean a certain place. (30).