By Miira Tuominen
This publication bargains the 1st synoptic examine of ways the first parts in wisdom buildings have been analysed in antiquity from Plato to past due historical commentaries. It argues that, within the Platonic-Aristotelian culture, the query of beginning issues was once handled from specified issues of view: as a question of ways we collect uncomplicated wisdom; and as a question of the premises we may possibly instantly settle for within the line of argumentation.
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Extra resources for Apprehension and Argument: Ancient Theories of Starting Points for Knowledge (Studies in the History of Philosophy of Mind)
41 34 CHAPTER ONE another general skill (such as weaving) – the method is also meant to work outside the genre of skills – and the other skill is taken to function as an example of the relevant aspects of the original object of inquiry. Now the question arises how the example is to be chosen and what it is supposed to show us. These questions are too large to be studied here in detail. In any case, the general notions of sameness and difference are again central. By revealing the relevant features of the example we can compare it to our original object of inquiry, and see more clearly where this overlaps and differs from the example.
The question has recently been studied by Gonzalez (1998); for the controversy, see his notes 10–12 on page 21. , the first book of The Republic. 10 For the acceptability of the premises of the Socratic refutations as analogous to what Aristotle calls reputable conceptions ((ldnmnl), see Bolton (1993). 11 For the arguments of equipollence (åqnqh2leia), see Bett (2000a, 208–209). For a short discussion of the differences between Socratic and sceptical arguments, see Kanayama (2000, 50–51) and Sedley (1983b, 9–10); cf.
Iqrij5p), if for the sake of reputation which enables one to make money out of apparent wisdom, sophistic (qntiqrij5p); as arguments eristic and sophistic ones do not differ. 53 However, this point should not be exaggerated. In a sense the Topics does provide an analysis of the nature of dialectical encounters by providing practical advice concerning how to deal with such encounters in an optimal way. Even though Aristotle does not provide us with an example of a complete dialectical syllogism, the treatise is full of examples of what kind of premises the questioner should ask the opponent to accept and in general of what kind of considerations are relevant for the encounter on both sides.