Trump seemed flustered at times and often lapsed into self-contradiction.
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Some examples of Trump's self-contradiction can be seen in this video.
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She can spot hypocrisy, cant, self-contradiction and absurdity 10 miles away.
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In television appearances he has appeared garrulous, twitchy and prone to self-contradiction.
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So a Kuwaiti national culture (or any national culture) is a self-contradiction.
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The book's title is a droll provocation, as well as a vexing self-contradiction.
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But in reality, HR 1 is a self-contradiction that ought to be called the For the Politicians Act.
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People do not realize their self contradiction when they say people are discriminated against but do the same towards others.
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"In fact, the testimony is so close that I could be charged more with self-plagiarism than self-contradiction," he wrote.
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Mr Trump has no track record in government on which to base forecasts, and his habit of self-contradiction renders prediction impossible.
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Certainly the endless vituperation aimed at both Hillary and Monica over their relations with Bill conceals much resentful self-contradiction on this score.
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For the last quarter-century or so, microbiologists have been exploring what may amount to a new view of life, full of fascination and self-contradiction.
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Ms. Moneo's dancing, often exemplifying the same crossed-over legwork as Farruquito, was marvelously robust, with intoxicating touches of self-contradiction, as if expressing conflicting impulses.
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A symptom of that problem is frequent and inexplicable self-contradiction, which may happen often enough in life but muddies the logic of a shortish play.
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The exhibition Love is like a series of loosely related theory or fiction discussions that become most interesting when they overreach to the point of self-contradiction.
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Unfortunately Egan's interest is clearly in the ideas of the story — intellectual property; the difficulties of surviving hostile environments; whether benign terrorism is possible or a self-contradiction.
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We need to permit ourselves the freedom not to claim all the answers as our own and the freedom to construct worldviews that contain the complexities of self-contradiction.
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It is easy, and maybe accurate, to dismiss this as the kind of self-contradiction and doublespeak that is the Republicans' stock-in-trade, but it is also more than that.
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Perhaps these conflicts are meant to echo the Bay Area itself, a land so riven by self-contradiction it's on the verge of spiritual collapse, but the conclusion is still unenlightening.
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Where others might simply bow to self-contradiction as inevitable, Lamar remains drawn to the idea that we will be judged by the path we walk, and by the work we leave behind.
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The video was another reminder that the roller coaster transition from the Obama to the post-Obama era has revealed an extraordinary complexity and self-contradiction at the heart of the contemporary black experience in America.
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Instead, as if abashed by the shadow Williams casts over him, too often he undermines his own inventions, withdrawing into excesses of explanation, banal writing and self-contradiction just when he ought to go for broke.
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In some Morris choreography — the two concertos here are good examples — we're left with a strange self-contradiction: Now the dancers look singularly spontaneous and free, now (often only moments later) they feel like Mr. Morris's marionettes.
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But Love generally feels to me like a series of loosely related theory/fiction lectures that become most interesting when they stray and overreach to the point of self-contradiction, as in the libertinage area, where love and lust are confused.
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Recycling tropes of capitalist consumerism and digital alienation may seem cool and fashionable at the moment, but they play into the confusion of our present malaise, step-in-line with the seemingly endless feedback loop of post-truth, cheap provocation, self-contradiction, and sweeping theoretical conjunctures.
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Awash in pink, yellow, green, and blue, the painting is a monumental self-contradiction, in which the liquidity of the poured paint feels conceptually at odds with the exactitude of the red, orange, and violet streaks breaking up the picture plane like a stepped mountain range.
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But he also makes steps in which left and right feet pounce in quick succession, and exuberantly jumping phrases in which, in vivid self-contradiction, the jumper bends one knee in midair back against the direction he's traveling and then bends the other knee in the opposite direction.
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But Trump's apparent confusion, frequent self-contradiction and dissembling, his hodgepodge management style that has led to snafus on the most sensitive foreign policy matters—all that might be evidence of incompetence or a man in far over his head, but not necessarily cognitive decline, which in practice is a difficult thing to track.
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In his new letter on marriage and the family, the pope does not endorse a formal path to communion for the divorced and remarried, which his allies pushed against conservative opposition at two consecutive synods in Rome, and which would have thrown Catholic doctrine on the indissolubility of marriage (and sexual ethics writ large) into flagrant self-contradiction.
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That unprecedented moment preceded several days' worth of puzzling self-contradiction on the president's part after rank-and-file Republicans, seemingly pushed to their limit, began airing their disgust on live TV.Even his attempts to clean up the mess resulted in further confusion and doubt over Trump's position on the Russian election interference, whether Putin was directly responsible, and whether the U.S. is presently at risk.
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The thumb In mathematics and logic, ambiguity can be considered to be an instance of the logical concept of underdetermination—for example, X=Y leaves open what the value of X is—while its opposite is a self-contradiction, also called inconsistency, paradoxicalness, or oxymoron, or in mathematics an inconsistent system—such as X=2, X=3, which has no solution. Logical ambiguity and self-contradiction is analogous to visual ambiguity and impossible objects, such as the Necker cube and impossible cube, or many of the drawings of M. C. Escher.
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Hannay, Alastair. Kierkegaard, Routledge, pp. 220–225. To counter double- mindedness, Kierkegaard argues that discipline and clarity of the self is essential and necessary to overcome double-mindedness. Double-mindedness isn't something evil but not recognizing that you, yourself, are a self- contradiction and double-minded is self-deceit.
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"Grass", however, is only an idea (Vorstellung). Something is represented by it, but it does not assert anything. Bolzano's notion of proposition is fairly broad: "A rectangle is round" is a proposition — even though it is false by virtue of self- contradiction — because it is composed in an intelligible manner out of intelligible parts. Bolzano does not give a complete definition of a Satz an Sich (i.e.
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The original version of Miracles contained a different version of chapter 3 entitled "The Self-Contradiction of the Naturalist". In it, Lewis made the same argument but referred to atomic motions in the brain as "irrational". In a Socratic Club debate, G. E. M. Anscombe criticized this, prompting Lewis to revise the chapter. The revised chapter presents a more detailed elucidation of the argument and distinguishes between "non-rational" and "irrational" processes.
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The British form of judicial independence was more limited in 1867, neither extending to inferior courts nor limiting government power to lower the judges' remuneration. At any rate, no act of Parliament can be declared ultra vires by a court in British law. This is why academic Jeffrey Goldsworthy attacked the decision as "a self-contradiction, a vague reference to 'evolution' combined with a plainly false analogy, and an evasion".Goldsworthy, Jeffrey.
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Emblem from an 1808 edition of The School of the Heart Harvey also published Ἀφηνιαστής. The Right Rebel. A Treatise discovering the true Use of the Name by the Nature of Rebellion, 1661 (reissue Faction Supplanted: or a Caveat against the ecclesiastical and secular Rebels 1663); it was mostly written in 1642 and finished on 3 April 1645. A related polemical work was Self-Contradiction Censured, or, A Caveat Against Inconstancy (1662).
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Charvakas rejected many of the standard religious conceptions of Hindus, Buddhists, Jains and Ajivakas, such as an afterlife, reincarnation, samsara, karma and religious rites. They were critical of the Vedas, as well as Buddhist scriptures. The Sarvadarśanasaṃgraha with commentaries by Madhavacharya describes the Charvakas as critical of the Vedas, materialists without morals and ethics. To Charvakas, the text states, the Vedas suffered from several faults – errors in transmission across generations, untruth, self- contradiction and tautology.
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Intellectual rigour is a process of thought which is consistent, does not contain self-contradiction, and takes into account the entire scope of available knowledge on the topic. It actively avoids logical fallacy. Furthermore, it requires a sceptical assessment of the available knowledge. If a topic or case is dealt with in a rigorous way, it typically means that it is dealt with in a comprehensive, thorough and complete way, leaving no room for inconsistencies.
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Böhm- Bawerk examines Marx's analysis of value, claiming the basic error in Marx's system to have resulted from a self-contradiction of Marx's law of value, namely how the rate of profit and the prices of production of the third volume of Marx's Capital contradict Marx's theory of value in the first volume. He also attacks Marx for downplaying the influence of supply and demand in determining permanent price, and for deliberate ambiguity with such concepts.
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This line of arguments most often calls for political action within the system to reform it. The third argument is that anarchism is self-contradictory. While it advocates for no-one to archiei, if accepted by the many, then anarchism would turn into the ruling political theory. In this line of criticism also comes the self contradiction that anarchism calls for collective action whilst endorsing the autonomy of the individual, hence no collective action can be taken.
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In Hegel's logic self-contradiction is legitimate and necessary. For Hegel, history (like logic) proceeds in every small way through sublation. For example, the Oriental, Greek and Roman Empires (in which the individual is ignored or annihilated, then recognized, and finally suppressed by the States) are preserved and destroyed in the First French Empire, which, for Hegel, placed the individual in harmony with the State. At the level of social history, sublation can be seen at work in the master-slave dialectic.
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Philosophical efforts to understand causality extend back at least to Aristotle's discussions of the four causes. It was long considered that an effect preceding its cause is an inherent self-contradiction because, as 18th century philosopher David Hume discussed, when examining two related events, the cause, by definition, is the one that precedes the effect. In the 1950s, Michael Dummett wrote in opposition to such definitions, stating that there was no philosophical objection to effects preceding their causes. This argument was rebutted by fellow philosopher Antony Flew and, later, by Max Black.
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In modern mathematical logic, the excluded middle has been shown to result in possible self-contradiction. It is possible in logic to make well-constructed propositions that can be neither true nor false; a common example of this is the "Liar's paradox",Graham Priest, "Paradoxical Truth", The New York Times, November 28, 2010. the statement "this statement is false", which can itself be neither true nor false. The law of excluded middle still holds here as the negation of this statement "This statement is not false", can be assigned true.
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To allow for this possibility, all the plaintiff need do is to argue in the alternative that the statement was in fact a representation (which allows for remedies based on misrepresentation) or again in the alternative that the statement became a part of a collateral contract. Occasionally, such arguments can be confusing to some people, who perceive a self-contradiction. Generally speaking, this is a case of mistakenly thinking the argument claims both alternatives are true, when in reality it is claiming only that one or the other of them must be.
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His saying "Laissez-faire was planned" implies that Laissez-faire is closely involved in managing market economy. Since the market cannot produce invented commodities such as money, land and labor at the right level of sustainable quantities, the government must involve in managing the supply and demand for the production process of these things. This fictitious concept of market economy means that Laissez- faire does not always operate in a perfect way. He argued the self- contradiction of market society is that itself cannot be a basis for social order, rather, the government action is needed for production and maintenance of social order.
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He goes on to define error as self- contradiction of definition ("an absurdity, or senselesse Speech") or conclusions that do not follow the definitions on which they are supposed to be based. Science, on the other hand, is the outcome of "right reasoning", which is based on "natural sense and imagination", a kind of sensitivity to nature, as "nature it selfe cannot erre". Having chosen his ground carefully, Hobbes launches an epistemological attack on metaphysics. The academic philosophers had arrived at the Theory of Matter and Form from consideration of certain natural paradoxes subsumed under the general heading of the Unity Problem.
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The MEA is violated by our structural "moral impediment", by the worldly discomforts – notably pain and discouragement – imposed on us that prevent us from acting ethically. Cabrera argues that an affirmative morality is a self-contradiction because it accepts the MEA and conceives a human existence that precludes the possibility of not- harming or not-manipulating others. Thus he believes that affirmative societies, through their politics, require the common suspension of the MEA to even function. Cabrera's negative ethics is supposed to be a response to the negative structure of being, acutely aware of the morally disqualifying nature of being.
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This inclusion of what is excluded is what constitutes the Positive and the Negative as what they are. This is Contradiction. (In the Negative, this self- contradiction is explicit, but it is no less the nature of the Positive.) So, similar to Becoming above, the Positive and the Negative immediately transition the one into the other: the Positive includes the Negative which immediately excludes the Positive; the resulting Negative however also includes the Positive which in turn excludes the Negative and so on ad infinitum. This mutual inclusion and exclusion cancels out the both of them.
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He takes him to case for ignoring Black's own writings on work, for idealizing technology and for misunderstanding the history of work. He denounces Bookchin's alleged failure to form links with the leftist groups he now praises and for denouncing others for failings (such as not having a mass audience and receiving favourable reviews from "yuppie" magazines) of which he is himself guilty. He accuses Bookchin of self- contradiction, such as calling the same people "bourgeois" and "lumpen", or "individualist" and "fascist". He alleges that Bookchin's "social freedom" is "metaphorical" and has no real content of freedom.
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Academics like John R. Cole, Garrett G. Fagan and Kenneth L. Feder have argued that pseudoarchaeological interpretations of the past were based upon sensationalism, self-contradiction, fallacious logic, manufactured or misinterpreted evidence, quotes taken out of context and incorrect information. Fagan and Feder characterised such interpretations of the past as being "anti-reason and anti-science" with some being "hyper-nationalistic, racist and hateful". In turn, many pseudoarchaeologists have dismissed academics as being closed-minded and not willing to consider theories other than their own. Many academic archaeologists have argued that the spread of alternative archaeological theories is a threat to the general public's understanding of the past.
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Self-refuting ideas or self-defeating ideas are ideas or statements whose falsehood is a logical consequence of the act or situation of holding them to be true. Many ideas are called self-refuting by their detractors, and such accusations are therefore almost always controversial, with defenders stating that the idea is being misunderstood or that the argument is invalid. For these reasons, none of the ideas below are unambiguously or incontrovertibly self-refuting. These ideas are often used as axioms, which are definitions taken to be true (tautological assumptions), and cannot be used to test themselves, for doing so would lead to only two consequences: consistency (circular reasoning) or exception (self-contradiction).
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Alfred Tarski diagnosed the paradox as arising only in languages that are "semantically closed", by which he meant a language in which it is possible for one sentence to predicate truth (or falsehood) of another sentence in the same language (or even of itself). To avoid self-contradiction, it is necessary when discussing truth values to envision levels of languages, each of which can predicate truth (or falsehood) only of languages at a lower level. So, when one sentence refers to the truth-value of another, it is semantically higher. The sentence referred to is part of the "object language", while the referring sentence is considered to be a part of a "meta-language" with respect to the object language.
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Nietzsche concludes his work with the insistence that Christianity "turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.... [I]t lives by distress; it creates distress to make itself immortal."The Antichrist, § 62 "To breed out of humanitas a self-contradiction, an art of self-pollution, a will to lie at any price, an aversion and contempt for all good and honest instincts," in Nietzsche's view, is the spirit of Christianity. With its parasitism; with "the beyond as the will to deny all reality," Nietzsche believes the "'humanitarianism' of Christianity" to be a conspiracy "against health, beauty, well-being, intellect, kindness of soul—against life itself." He considers it to be a curse and a corruption.
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Hence, from the assumption that the statement is false, it does not follow that the statement is true. So we can avoid a paradox as seeing the statement "all Cretans are liars" as a false statement, which is made by a lying Cretan, Epimenides.wolfram.com The mistake made by Thomas Fowler (and many other people) above is to think that the negation of "all Cretans are liars" is "all Cretans are honest" (a paradox) when in fact the negation is "there exists a Cretan who is honest", or "not all Cretans are liars". The Epimenides paradox can be slightly modified as to not allow the kind of solution described above, as it was in the first paradox of Eubulides but instead leading to a non-avoidable self-contradiction.
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New evidence appears to substantiate the latter. Although Martino himself, in an interview in 1922 a few months before his death, claimed to have been born in Rome in 1851, Martino’s advanced age - as observed and noted by the interviewer, Colonel William Graham – contributed to this apparent self-contradiction. According to Martino’s diary, as recorded during a 1906 interview, he joined the Corpo Volontari Italiani in 1866, led by Italian patriot Giuseppe Garibaldi, as a drummer boy for several years before eventually returning to Sala Consilina, where municipal records indicate a reconciliation occurred between Martin and his biological father. By 1873, Martino boarded a ship in Naples bound for the United States and was registered at Castle Clinton upon landing (as Giovanni Martino, a 21-year-old laborer from Sala).
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Love's Last Shift, published 1696 Cibber's comedy Love's Last Shift (1696) is an early herald of a massive shift in audience taste, away from the intellectualism and sexual frankness of Restoration comedy and towards the conservative certainties and gender-role backlash of exemplary or sentimental comedy.This aspect of Love's Last Shift and The Careless Husband has been scathingly analyzed by Paul Parnell, but defended by Shirley Strum Kenny as yielding, in comparison with classic Restoration comedy, a more "humane" comedy. According to Paul Parnell, Love's Last Shift illustrates Cibber's opportunism at a moment in time before the change was assured: fearless of self-contradiction, he puts something for everybody into his first play, combining the old outspokenness with the new preachiness.Parnell, Paul E. (1960) "Equivocation in Cibber's Love's Last Shift", Studies in Philology, vol.
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The fact that falls elsewhere seems, > in my mind, to be a mere word and a failure, or else an attempt at self- > contradiction. It is a vicious abstraction whose existence is meaningless > nonsense, and is therefore not possible.”Appearance and Reality, p. 145. This “experiment,” like his argument against the reality of relations, was also subject to severe attack. The radical conclusions of Bradley’s arguments for existence monism and a single “Absolute” that transcends, absorbs, and harmonizes all the finite and contradictory appearances of our universe, with all its suns and galaxies, earned him the title of “the Zeno of modern philosophy.”Frank Thilly, A History of Philosophy, Revised (Henry Holt and Company, 1914), p. 555. Yet, Bradley’s trenchant prose, humorous whit, and frequent polemics against empiricism, materialism, reductionism, and abstractionism blend together into an iconic and unique flavor of thought.
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Each step is thus a description of what the agent thinks (or implicitly asserts), not what things are like independently of the viewpoint of the agent. This mode of argumentation is also "necessary" both in the sense that its initial premise is inescapable from any agent's standpoint and that the subsequent steps of the proof are logically deduced from this premise. Gewirth thus holds that any agent must accept the PGC as the principle of human rights on pain of self- contradiction because the principle is contained as the inescapable conclusion of any agent's dialectically necessary characterization of his or her own activity. The initial premise, which we all must accept insofar as we perform any actions, is simply "I do X for purpose E." All agents implicitly accept this assertion insofar as they perform any voluntary actions; they therefore must accept it on pain of contradicting that they are agents.
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" Regarding the importance of the Induction, Jonathan Bate and Eric Rasmussen argue "the Sly framework establishes a self-referential theatricality in which the status of the shrew-play as a play is enforced." Graham Holderness argues "the play in its received entirety does not propose any simple or unitary view of sexual politics: it contains a crudely reactionary dogma of masculine supremacy, but it also works on that ideology to force its expression into self-contradiction. The means by which this self-interrogation is accomplished is that complex theatrical device of the Sly-framework [...] without the metadramatic potentialities of the Sly-framework, any production of Shrew is thrown much more passively at the mercy of the director's artistic and political ideology." Coppélia Kahn suggests "the transformation of Christopher Sly from drunken lout to noble lord, a transformation only temporary and skin- deep, suggests that Kate's switch from independence may also be deceptive and prepares us for the irony of the dénouement.
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New York: Palgrave, 2014, p. 275. In 1952 he published Persecution and the Art of Writing, arguing that serious writers write esoterically, that is, with multiple or layered meanings, often disguised within irony or paradox, obscure references, even deliberate self- contradiction. Esoteric writing serves several purposes: protecting the philosopher from the retribution of the regime, and protecting the regime from the corrosion of philosophy; it attracts the right kind of reader and repels the wrong kind; and ferreting out the interior message is in itself an exercise of philosophic reasoning. Taking his bearings from his study of Maimonides and Al Farabi, and pointing further back to Plato's discussion of writing as contained in the Phaedrus, Strauss proposed that the classical and medieval art of esoteric writing is the proper medium for philosophic learning: rather than displaying philosophers' thoughts superficially, classical and medieval philosophical texts guide their readers in thinking and learning independently of imparted knowledge.
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Love's Last Shift can be seen as an early sign of Cibber's sensitivity to shifts of public opinion, which was to be useful to him in his later career as manager at Drury Lane (see Colley Cibber). In the 1690s, the economic and political power balance of the nation tilted from the aristocracy towards the middle class after the Glorious Revolution of 1688, and middle-class values of religion, morality, and gender roles became more dominant, not least in attitudes to the stage. Love's Last Shift is one of the first illustrations of a massive shift in audience taste, away from the analytic bent and sexual frankness of Restoration comedy and towards the conservative certainties and gender role backlash of exemplary or sentimental comedy. The play illustrates Cibber's opportunism at a moment in time before the change was assured: fearless of self-contradiction, he puts something into his first play to please every section of the audience, combining the old outspokenness with the new preachiness.
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Strauss's argument is not that the medieval writers he studies reserved one exoteric meaning for the many (hoi polloi) and an esoteric, hidden one for the few (hoi aristoi), but that, through rhetorical stratagems including self-contradiction and hyperboles, these writers succeeded in conveying their proper meaning at the tacit heart of their writings—a heart or message irreducible to "the letter" or historical dimension of texts. Explicitly following Gotthold Ephraim Lessing's lead, Strauss indicates that medieval political philosophers, no less than their ancient counterparts, carefully adapted their wording to the dominant moral views of their time, lest their writings be condemned as heretical or unjust, not by "the many" (who did not read), but by those "few" whom the many regarded as the most righteous guardians of morality. It was precisely these righteous personalities who would be most inclined to persecute/ostracize anyone who was in the business of exposing the noble or great lie upon which the authority of the few over the many stands or falls.Jew and Philosopher: The Return to Maimonides in the Jewish Thought of Leo Strauss p.
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Writing the same year in Life magazine, Joseph Thorndike tells about "many observers" seeking "preponderant power in the postwar world" to replace balance of power: However, Thorndike added in the same 1942 article, many may wonder whether, over the years, Russia and China "will not rival Anglo- America". The following year, the founder of the Paneuropean Union, Richard von Coudenhove-Kalergi, also invoked the example of the two-centuries-long "Pax Romana" which, he suggested, could be repeated if based on the preponderant US air power and inter-regional organization: The same year, Nathaniel Peffer criticized the idea of the preponderance of power: In self- contradiction, Peffer ended the article recommending for the postwar period a preponderance of power of offensive kind backed by total national effort: The United States will need "a larger permanent military establishment," alliances with other powers having common interests and an alliance with Great Britain that would be not only defensive but also "outright, unconditional offensive." It means full-scale power politics and to it "must be accommodated and sometimes subordinated everything else in the nation’s life.""America’s Place in the Postwar World," p 23-24.
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In the field of philosophical logic he defended the ontological interpretation of the logical laws, on the basis of his personal belief on describing the world by these laws. In a straightforward opposition to the teachings by the fathers-founders of the twentieth-century European transcendentalism a German logician Gottlob Frege and an Austrian phenomenologist Edmund Husserl, thanks to which anti-psychologism also known as logical realism or logical objectivism dominated both the common understanding of logic and the formal reasoning in logic, he defended psychologism which he approached as a thesis about dependence of the relationship of meaning and determination on the human factor and its description attributed to a human behavior, what in itself was very far from continental philosophy and appropriate to an English Enlightenment philosopher John Locke and a British utilitarianist philosopher John Stuart Mill who was criticized by Husserl for the logical psychologism. According to Grzegorczyk's interpretation, any description is in a language of someone and done for someone, whereas logic is applied to describe the world strictly. As a result of such an approach, he produced the reinterpretation of the semantic antinomies which claims on limitations of applicability of concepts rather than self-contradiction of a language.
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