"What he uttered is just sophism of an imbecile bereft of elementary quality as a human being, let alone a politician," KCNA said.
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"What he uttered is just sophism of an imbecile bereft of elementary quality as a human being, let alone a politician," read the statement.
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"The illogical thinking and sophism of these countries are just gradually bearing a close resemblance to the United States, which is hostile to us," a North Korean Foreign Ministry spokesperson said in a statement to state news agency KCNA.
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Pompeo's comments come after North Korean Foreign Ministry official Kwon Jong Gun slammed the US Secretary of State for "letting loose reckless remarks and sophism of all kinds," specifically taking issue with his characterization of Kim Jong Un's recent speech to the country's rubber stamp parliament.
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The launches, which officials have said were routine military drills, were personally overseen by its leader Kim Jong Un. "The illogical thinking and sophism of these countries are just gradually bearing a close resemblance to the United States, which is hostile to us," a North Korean Foreign Ministry spokesperson said in a statement to the state-run KCNA news agency.
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It was first translated into English in 2011 by Saul Newman and the introductory note explains: The majority of the text deals with Kuno Fischer's definition of sophism. With much wit, the self- contradictory nature of Fischer's criticism of sophism is exposed. Fischer had made a sharp distinction between sophism and philosophy while at the same time considering it as the "mirror image of philosophy". The sophists breathe "philosophical air" and were "dialectically inspired to a formal volubility".
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Machiavellianism is a term that some social and personality psychologists use to describe a person's tendency to be unemotional, and therefore able to detach him or herself from conventional morality and hence to deceive and manipulate others. (See also Machiavellianism in the workplace.) Sophism In modern usage sophist and sophistry are redefined and used disparagingly. A sophism is a specious argument for displaying ingenuity in reasoning or for deceiving someone. A sophist is a person who reasons with clever but fallacious, willful and deceptive arguments.
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Traditional usage distinguished the dilemma as a "horned syllogism" from the sophism that attracted the Latin name cornutus. The original use of the word horns in English has been attributed to Nicholas Udall in his 1548 book Paraphrases, translating from the Latin term cornuta interrogatio.
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In mathematics, the term "howler" is used to refer to a mathematical fallacy or an unsound method of reasoning which somehow leads to a correct result. However, the distinction between mathematical howlers and mathematical fallacies is poorly defined, and the terminology is confused and arbitrary, as hardly any uniform definition is universally accepted for any term. Terms related to howlers and fallacies include sophism, in which an error is wilfully concealed, whether for didactic purposes or for entertainment. In one sense, the converse of either a howler or a sophism is a mathematical paradox, in which a valid derivation leads to an unexpected or implausible result.
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Having this basis, they were then able to speak more adeptly about the topics to their audiences. The sophists generally gave their discourses in Rome or one of three major sophist centers. B. Rhetoric The three main centers of sophism lay east of the imperial capital of Rome. They were the core of ancient intellectualism; Ephesus, Smyrna and Athens.
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For example, in the comic playwright The Clouds, Aristophanes criticizes the sophists as hairsplitting wordsmiths, and makes Socrates their representative.Aristophanes' "clouds"; Aeschines 1.173; Diels & Kranz, "Die Fragmente der Vorsokratiker", 80 A 21 Their attitude, coupled with the wealth garnered by many of the sophists, eventually led to popular resentment against sophist practitioners and the ideas and writings associated with sophism.
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A variation on the paradox occurs already in Thomas Bradwardine’s Insolubilia.Bradwardine, T. (1970), Insolubilia, pp. 304–305, in Roure, M.-L. (1970). ‘La problématique des propositions insolubles au XIIIe siècle et au début du XIVe, suivie de l’édition des traités de W. Shyreswood, W. Burleigh et Th. Bradwardine’, Archives d’Histoire Doctrinale et Littéraire du Moyen Âge 37, pp. 205–326. The paradox itself appears as the eighth sophism of chapter 8 of John Buridan’s Sophismata.
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A fallacy (also called sophism) is the use of invalid or otherwise faulty reasoning, or "wrong moves" in the construction of an argument. A fallacious argument may be deceptive by appearing to be better than it really is. Some fallacies are committed intentionally to manipulate or persuade by deception, while others are committed unintentionally due to carelessness or ignorance. The soundness of legal arguments depends on the context in which the arguments are made.
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Logic is gagged and bound. Wit has been exiled from her kingdom entirely. Rhetoric is stripped on the ground and tied by sophism. Morality is dressed in a gown that is bound by two cords, of furs (the ermines of judges) and lawn (the fabric of bishops sleeves), and at a nod from Dulness, her "page" (a notorious hanging judge named Page who had had over one hundred people executed) pulls both cords tight and strangles her.
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The sophism is: Socrates' response puts Plato in a difficult situation. He could not throw Socrates into the water, because if he did he would violate his promise to let Socrates cross the bridge if he speaks the truth. On the other hand, if Plato allows Socrates to cross the bridge it would mean that Socrates spoke untruth when he replied: "You are going to throw me into the water." In that case Socrates should have been thrown into the water.
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None of these have survived. There are some accounts of her encounters with Theodorus: > When she went into a symposium with Crates, she tested Theodoros the atheist > by proposing a sophism like this: "That which if Theodoros did, he would not > be said to do wrong, neither should Hipparchia be said to do wrong if she > does it. Theodoros hitting himself does not do wrong, nor does Hipparchia do > wrong hitting Theodoros." He did not reply to what she said, but pulled up > her garment.
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Sophism was the revival of the use and value of higher education in the Roman Empire during the 1st and 2nd centuries AD. This also included a renewed emphasis and importance of rhetoric and oratory. The practice and teachings were modeled after the Athenian vocabulary of 400 BC, as well as the Hellenic traditions of that time. The sophists were great lecturers and declaimers who esteemed to address various issues of political, economic and social importance.The Cambridge Ancient History. Vol. XI. 2nd Ed., page 900. Cambridge, UK: Cambridge University Press, 2000.
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In his solution to the sophism, Walter Burley (d. 1344/1345) applied the principle "nothing is true unless at this instant" ("nihil est verum nisi in hoc instanti") and concluded that "if a proposition is true it must be true now". Dr. Dale Jacquette of the University of Bern says that "Plato can either permit Socrates to pass or have him seized and thrown into the river without violating his conditional vow". Jacquette argues that Plato's conditional promise was given only in regard to Socrates's proposition being clearly and unconditionally either true or false.
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In the U.S., a sophomore, also called a "soph", is a second-year student. Outside the United States the term sophomore is rarely used, with second-year students simply called "second years". Folk etymology indicates that the word means "wise fool"; consequently "sophomoric" means "pretentious, bombastic, inflated in style or manner; immature, crude, superficial" (according to the Oxford English Dictionary). It is widely assumed to be formed from Greek sophos, meaning "wise", and moros meaning "foolish", although the etymology suggests an origin from the now-defunct "sophumer", an obsolete variant of "sophism".
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In it, Socrates describes to his friend Crito a visit he and various youths paid to two brothers, Euthydemus and Dionysodorus, both of whom were prominent Sophists from Chios and Thurii. The Euthydemus contrasts Socratic argumentation and education with the methods of Sophism, to the detriment of the latter. Throughout the dialogue, Euthydemus and Dionysodorus continually attempt to ensnare Socrates with what are presented as deceptive and meaningless arguments, primarily to demonstrate their professed philosophical superiority. As in many of the Socratic dialogues, the two Sophists against whom Socrates argues were indeed real people.
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Sophism arose from the juxtaposition of physis (nature) and nomos (law). John Burnet posits its origin in the scientific progress of the previous centuries which suggested that Being was radically different from what was experienced by the senses and, if comprehensible at all, was not comprehensible in terms of order; the world in which people lived, on the other hand, was one of law and order, albeit of humankind's own making.Burnet, Greek Philosophy, 105–10. At the same time, nature was constant, while what was by law differed from one place to another and could be changed.
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Rhetoric is a term often used in reference to composition studies and pedagogy, a tradition that dates back to Ancient Greece. The emergence of Rhetoric as a teachable craft (techne) links rhetoric and composition pedagogy, notably in the tradition of Sophism. Aristotle collected Sophist handbooks on rhetoric and critiqued them in Synagoge Techne (fourth century BCE). In Ancient Rome, the Greek Rhetorical tradition was absorbed and became vital to education, as rhetoric was valued in a highly political society with an advanced system of law, where speaking well was crucial to winning favor, alliances, and legal rulings.
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The Metaphysics of Quality (MOQ) is a theory of reality introduced in Robert M. Pirsig's philosophical novel, Zen and the Art of Motorcycle Maintenance (1974) and expanded in Lila: An Inquiry into Morals (1991). The MOQ incorporates facets of Sophism, East Asian philosophy, pragmatism, the work of F. S. C. Northrop, and indigenous American philosophy. Pirsig argues that the MOQ is a better lens through which to view reality than the subjective/objective mindset that Pirsig attributes to Aristotle. Zen and the Art of Motorcycle Maintenance references the Sanskrit doctrine of Tat Tvam Asi ("Thou art that"), which asserts an existential monism as opposed to the subject–object dualism.
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If a scientific theory makes an accurate prediction about something unknown (as opposed to a known regularity), then the theory must either be true, or the accurate 'novel' prediction was miraculously guessed. This argument had previously been applied to all scientific predictions, by many philosophers of science (the most famous, perhaps, being Hilary Putnam, who coined the clause 'Realism is the only philosophy that doesn't make science a miracle'). This aphorism however, has been criticised as being merely a chimera of sophism, used mostly for its seductive force rather than its substance. Nevertheless, Professor Musgrave is in a smaller group by stressing that the argument can only succeed if applied solely to novel predictions.
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The crocodile paradox, also known as crocodile sophism, is a paradox in logic in the same family of paradoxes as the liar paradox. The premise states that a crocodile, who has stolen a child, promises the parent that his or her child will be returned if and only if he or she correctly predicts what the crocodile will do next. The transaction is logically smooth but unpredictable if the parent guesses that the child will be returned, but a dilemma arises for the crocodile if the parent guesses that the child will not be returned. In the case that the crocodile decides to keep the child, he violates his terms: the parent's prediction has been validated, and the child should be returned.
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Bedersi's Talmudical knowledge must have been equally extensive; for, as may be seen in the introduction to his commentary on the Aggadah of the Talmud, he was but fifteen years old when he entered the Talmudical school of R. Meshullam. At the age of seventeen he produced his ethical work Sefer ha-Pardes (The Book of the Garden). This treatise, first published at Constantinople in 1515 (?) and reproduced by Joseph Luzzatto in Ozar ha-Ṣifrut, iii., is divided into eight chapters: # on isolation from the world, and the inconstancy of the latter # on divine worship and devotion # on instruction, and the sciences that men should acquire after having familiarized themselves with their religious obligations # on the laws and the conduct of the judge # on grammar # on sophism # on astronomy # on rhetoric and poetry.
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But Edmund Burke disagreed: "Nor is it, either in real or fictitious distresses, our immunity from them which produces our delight ... it is absolutely necessary that my life should be out of any imminent hazard, before I can take a delight in the sufferings of others, real or imaginary ... it is a sophism to argue from thence, that this immunity is the cause of my delight". (A Philosophical Inquiry into the Origin of Our Ideas of the Sublime and Beautiful, Part 1, Section 15) Burke's concept of sublimity was an antithetical contrast to the classical conception of the aesthetic quality of beauty being the pleasurable experience that Plato described in several of his dialogues, e. g. Philebus, Ion, Hippias Major, and Symposium, and suggested that ugliness is an aesthetic quality in its capacity to instill intense emotions, ultimately providing pleasure.
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They emphasized the importance of the practice of oratory. Sophists would begin their careers lecturing to groups of students. As they gained recognition and further competence they would begin speaking out to the public. There were two different oratory styles of sophism that developed out of the period of enlightenment: Asianism and Atticism. 1\. Asianism A later sophist who wrote one of the only remaining accounts of these great orators in his Lives of the Sophists, Philostratus describes Asianism as a form that “...aims at but never achieves the grand style.” He adds that its style is more, “flowery, bombastic, full of startling metaphors, too metrical, too dependent on the tricks of rhetoric, too emotional.” This type of rhetoric is also sometimes referred to as “Ionian” and “Ephesian”, because it came from outside of Athens.Philostratus: The Lives of the Sophists, page xx. Trans.
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Sophismata (plural form of the Greek word σόφισμα, 'sophisma', which also gave rise to the related term "sophism") in medieval philosophy are difficult or puzzling sentences presenting difficulties of logical analysis that must be solved. Sophismata-literature grew in importance during the thirteenth and fourteenth centuries, and many important developments in philosophy (particularly in logic and natural philosophy) occurred as a result of investigation into their logical and semantic properties. Sophismata are "ambiguous, puzzling or simply difficult sentences" that were used by Medieval logicians for educational purposes and for disputation about logic. Sophismata were written in Latin and the meaning of many of them is lost when translated into other languages. They can be divided into sentences that: #are odd or have odd consequences #are ambiguous, and can be true or false according to the interpretation we give it, or #have nothing special about them in itself, but become puzzling when they occur in definite contexts (or “cases”, casus).
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Early Islamic philosophy played an important role in developing the philosophical understandings of God among Jewish and Christian thinkers in the Middle Ages, but concerning the teleological argument one of the lasting effects of this tradition came from its discussions of the difficulties which this type of proof has. Various forms of the argument from design have been used by Islamic theologians and philosophers from the time of the early Mutakallimun theologians in the 9th century, although it is rejected by fundamentalist or literalist schools, for whom the mention of God in the Qu'ran should be sufficient evidence. The argument from design was also seen as an unconvincing sophism by the early Islamic philosopher Al-Farabi, who instead took the "emanationist" approach of the Neoplatonists such as Plotinus, whereby nature is rationally ordered, but God is not like a craftsman who literally manages the world. Later, Avicenna was also convinced of this, and proposed instead a cosmological argument for the existence of God.
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Jalta.nl was founded in 2014 by Joshua Livestro and Annabel Nanninga with the goal of mounting "a forward defence of the West's values against Putin and Erdogan's dictatorial sophism and the open contempt of fundamentalists" (of IS). The name Jalta refers to the Yalta Conference (February 1945), where the conflicting interests of West and East were at play. In September 2015, Boudewijn Geels from Villamedia Magazine wrote that the political climate was favorable for a right-wing blog, but that Jalta (which includes "freethinkers who aren't necessarily 'right-wing' writers") could barely take advantage of this opportunity because of its business model; the paywall prevented the attraction of many potential readers. In April 2015, Bert Brussen from ThePostOnline (TPO), too, said that, in the long term, "I don't think paywall sites like Jalta and De Correspondent are business models", although Geels remarked it did work in the latter case, and thus was possible.
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Buridan's bridge sophism was used by Miguel de Cervantes in Don Quixote, when Sancho was presented with the Buridan's bridge dilemma: A man who was going to cross the bridge was asked to respond truthfully where he was going or otherwise to face a death by hanging. The man "swore and said that by the oath he took he was going to die upon that gallows that stood there, and nothing else." Sancho summarizes the situation by saying: "the man swears that he is going to die upon the gallows; but if he dies upon it, he has sworn the truth, and by the law enacted deserves to go free and pass over the bridge; but if they don't hang him, then he has sworn falsely, and by the same law deserves to be hanged". He then comes up with the solution, "that of this man they should let pass the part that has sworn truly, and hang the part that has lied; and in this way the conditions of the passage will be fully complied with".
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One of the most vocal opponents of "lazy reason" was the philosopher Leibniz. In his preface to Theodicy, Leibniz discussed "lazy reason": :Men have been perplexed in well-nigh every age by a sophism which the ancients called the 'Lazy reason', because it tended towards doing nothing, or at least towards being careful for nothing, and only following inclination for the pleasure of the moment. For, they said, if the future is necessary, that which must happen will happen, whatever I may do. Now the future (so they said) is necessary, whether because the Divinity foresees everything, and even pre-establishes it by the control of all things in the universe; or because everything happens of necessity, through the concatenation of causes; or finally, through the very nature of truth, which is determinate in the assertions that can be made on future events, as it is in all assertions, since the assertion must always be true or false in itself, even though we know not always which it is.
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For > it might happen that Antony would ask for supper immediately, and after a > little while, perhaps, would postpone it and call for a cup of wine, or > engage in conversation with some one. Wherefore," he said, "not one, but > many suppers are arranged; for the precise time is hard to hit." This tale, > then, Philotas used to tell; and he said also that as time went on he became > one of the medical attendants of Antony's oldest son, whom he had of Fulvia, > and that he usually supped with him at his house in company with the rest of > his comrades, when the young man did not sup with his father. Accordingly, > on one occasion, as a physician was making too bold and giving much > annoyance to them as they supped, Philotas stopped his mouth with some such > sophism as the: "To the patient who is somewhat feverish cold water must be > given; but everyone who has a fever is somewhat feverish; therefore to > everyone who has a fever cold water should be given.
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