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Euthydemus by Plato
page 3 of 87 (03%)
the Aristotelian logic any longer natural to us. We no longer put
arguments into the form of syllogisms like the schoolmen; the simple use of
language has been, happily, restored to us. Neither do we discuss the
nature of the proposition, nor extract hidden truths from the copula, nor
dispute any longer about nominalism and realism. We do not confuse the
form with the matter of knowledge, or invent laws of thought, or imagine
that any single science furnishes a principle of reasoning to all the rest.
Neither do we require categories or heads of argument to be invented for
our use. Those who have no knowledge of logic, like some of our great
physical philosophers, seem to be quite as good reasoners as those who
have. Most of the ancient puzzles have been settled on the basis of usage
and common sense; there is no need to reopen them. No science should raise
problems or invent forms of thought which add nothing to knowledge and are
of no use in assisting the acquisition of it. This seems to be the natural
limit of logic and metaphysics; if they give us a more comprehensive or a
more definite view of the different spheres of knowledge they are to be
studied; if not, not. The better part of ancient logic appears hardly in
our own day to have a separate existence; it is absorbed in two other
sciences: (1) rhetoric, if indeed this ancient art be not also fading away
into literary criticism; (2) the science of language, under which all
questions relating to words and propositions and the combinations of them
may properly be included.

To continue dead or imaginary sciences, which make no signs of progress and
have no definite sphere, tends to interfere with the prosecution of living
ones. The study of them is apt to blind the judgment and to render men
incapable of seeing the value of evidence, and even of appreciating the
nature of truth. Nor should we allow the living science to become confused
with the dead by an ambiguity of language. The term logic has two
different meanings, an ancient and a modern one, and we vainly try to
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