In dealing with arguments that depend on Accident, one and the same solution meets all cases.For since it is indeterminate when an attribute should be ascribed to a thing, in cases where it belongs to the accident of the thing, and since in some cases it is generally agreed and people admit that it belongs, while in others they deny that it need belong, we should therefore, as soon as the conclusion has been drawn, say in answer to them all alike, that there is no need for such an attribute to belong.One must, however, be prepared to adduce an example of the kind of attribute meant.All arguments such as the following depend upon Accident.'Do you know what I am going to ask you? you know the man who is approaching', or 'the man in the mask'? 'Is the statue your work of art?' or 'Is the dog your father?' 'Is the product of a small number with a small number a small number?' For it is evident in all these cases that there is no necessity for the attribute which is true of the thing's accident to be true of the thing as well.For only to things that are indistinguishable and one in essence is it generally agreed that all the same attributes belong; whereas in the case of a good thing, to be good is not the same as to be going to be the subject of a question; nor in the case of a man approaching, or wearing a mask, is 'to be approaching' the same thing as 'to be Coriscus', so that suppose I know Coriscus, but do not know the man who is approaching, it still isn't the case that I both know and do not know the same man;nor, again, if this is mine and is also a work of art, is it therefore my work of art, but my property or thing or something else.(The solution is after the same manner in the other cases as well.)Some solve these refutations by demolishing the original proposition asked: for they say that it is possible to know and not to know the same thing, only not in the same respect: accordingly, when they don't know the man who is coming towards them, but do know Corsicus, they assert that they do know and don't know the same object, but not in the same respect.Yet, as we have already remarked, the correction of arguments that depend upon the same point ought to be the same, whereas this one will not stand if one adopts the same principle in regard not to knowing something, but to being, or to being is a in a certain state, e.g.suppose that X is father, and is also yours: for if in some cases this is true and it is possible to know and not to know the same thing, yet with that case the solution stated has nothing to do.Certainly there is nothing to prevent the same argument from having a number of flaws; but it is not the exposition of any and every fault that constitutes a solution: for it is possible for a man to show that a false conclusion has been proved, but not to show on what it depends, e.g.in the case of Zeno's argument to prove that motion is impossible.So that even if any one were to try to establish that this doctrine is an impossible one, he still is mistaken, and even if he proved his case ten thousand times over, still this is no solution of Zeno's argument: for the solution was all along an exposition of false reasoning, showing on what its falsity depends.If then he has not proved his case, or is trying to establish even a true proposition, or a false one, in a false manner, to point this out is a true solution.Possibly, indeed, the present suggestion may very well apply in some cases: but in these cases, at any rate, not even this would be generally agreed: for he knows both that Coriscus is Coriscus and that the approaching figure is approaching.To know and not to know the same thing is generally thought to be possible, when e.g.one knows that X is white, but does not realize that he is musical: for in that way he does know and not know the same thing, though not in the same respect.But as to the approaching figure and Coriscus he knows both that it is approaching and that he is Coriscus.
同类推荐
热门推荐
文化民生论
本书围绕文化民生主题,梳理现代汉语文化精神内涵,辨识纷乱的文化现象中对于文化的种种错觉和误解,探索公共文化服务的实践经验与理论支撑提出当前中国城市化进程中的文化认同难题及其解决路径。全书分为“文化精神论”、“决策咨询篇”、“生活体验说”和“人文随笔录”四个部分,辑录作者近年来参与上海市及部分区县一些重大文化咨询调研的方案策划和经验体会,尤其是通过具体的案例分析,剖解社区文化民生建设中的是非与得失努力寻求现代化从作为奋斗目标,到只能作为一种方式手段的转换轨迹,积极思考如何实现国家有主张、人民有尊严的文化民生理想。本书融理论辨析于案例分析,接地气,讲人话,文字鲜活生动,理论性、可读性、操作性兼备。恶魔令:女人乖乖不许逃
受了刺激跑去大跳热舞,不料却认错了人,表错了情,从此惹上某个邪气痞男。一场爱情游戏,他步步为营,只为诱她入局。她不断退避,却还是沦了心。他说,“我们注定是一类,而你,注定是我的。”她不信邪地开逃,不曾想某些事竟真应了那话……追妻无门:女boss不好惹
青涩蜕变,如今她是能独当一面的女boss,爱了冷泽聿七年,也同样花了七年时间去忘记他。以为是陌路,他突然向他表白,扬言要娶她,她只当他是脑子抽风,他的殷勤她也全都无视。他帮她查她父母的死因,赶走身边情敌,解释当初拒绝她的告别,和故意对她冷漠都是无奈之举。突然爆出她父母的死居然和冷家有丝毫联系,还莫名跳出个公爵未婚夫,扬言要与她履行婚约。峰回路转,破镜还能重圆吗? PS:我又开新文了,每逢假期必书荒,新文《有你的世界遇到爱》,喜欢我的文的朋友可以来看看,这是重生类现言,对这个题材感兴趣的一定要收藏起来。圆融的智慧:做个会说话的聪明人
任何事物都是可以一分为二,就像我们的对手一样,单从一方面去看待他,无疑会把其看成眼中钉,肉中刺;而从另外一个角度来看,正因为有他的存在,才会让我们有提升的动力。本书就像位智者,谆谆告诉我们,口无遮拦,无异于在危机四伏的社会横冲直撞,把自己置于危险的境地。因此,在适当的地方说适当的谎言,能让你少走弯路。追妻无门:女boss不好惹
青涩蜕变,如今她是能独当一面的女boss,爱了冷泽聿七年,也同样花了七年时间去忘记他。以为是陌路,他突然向他表白,扬言要娶她,她只当他是脑子抽风,他的殷勤她也全都无视。他帮她查她父母的死因,赶走身边情敌,解释当初拒绝她的告别,和故意对她冷漠都是无奈之举。突然爆出她父母的死居然和冷家有丝毫联系,还莫名跳出个公爵未婚夫,扬言要与她履行婚约。峰回路转,破镜还能重圆吗? PS:我又开新文了,每逢假期必书荒,新文《有你的世界遇到爱》,喜欢我的文的朋友可以来看看,这是重生类现言,对这个题材感兴趣的一定要收藏起来。