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By Graham Priest

The legislations of Non-Contradiction -- that no contradiction will be real -- has been a likely unassailable dogma because the paintings of Aristotle, in publication G of the Metaphysics. it's an assumption challenged from numerous angles during this choice of unique papers. Twenty-three of the world's top specialists examine the "law," contemplating arguments for and opposed to it and discussing methodological matters that come up at any time when we query the legitimacy of logical ideas. the result's a balanced inquiry right into a venerable precept of common sense, person who increases questions on the very heart of good judgment itself.
The objective of this quantity is to provide a complete debate in regards to the legislation of Non-Contradiction, from discussions as to how the legislation is to be understood, to purposes for accepting or re-thinking the legislations, and to matters that elevate demanding situations to the legislations, comparable to the Liar Paradox, and a "dialetheic" answer of that paradox. The editors give a contribution an creation which surveys the problems and serves to border the controversy, and an invaluable bibliography delivering a consultant to extra reading.
This quantity may be of curiosity to someone engaged on philosophical common sense, and to an individual who has ever puzzled in regards to the prestige of logical legislation and approximately how one may continue to mount arguments for or opposed to them.

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Never mind if we don’t know exactly how we do it. We do it all the time. Before we leave the subject, let me mention one final, related, point. ÉÐ This could be an appeal to the claim that contradictions have no content, which I have already dealt with. But more likely it is an appeal to the idea that asserting a negation is a denial. To deny something asserted is to ‘cancel out’ the assertion, in the sense that it leaves the hearer no coherent way of interpreting the utterer’s beliefs, short of supposing that they have changed their mind.

The argument depends on the claim that nothing rules out its own negation. But there is a much more fundamental flaw in the argument than this. The premiss that a proposition is not meaningful unless it rules something out is just plain false. ’ This rules nothing out: it entails everything. Yet it is quite meaningful (it is, after all, false). ’ This is clearly true—and so meaningful. And how could a meaningful sentence have a meaningless negation? A third argument for the LNC, and one that is typical of many, starts from the claim that the correct truth conditions for negation are as follows: ¬α is true iff α is not true.

The flaws of this argument are apparent enough, though. It is all too clear that the argument may be based on what Wittgenstein called ‘an inadequate diet of examples’. Maybe Socrates is both sitting and not sitting sometimes: at the instant he rises. This, being instantaneous, is not something we observe. We can tell it to be so only by a-priori analysis. Worse, counter-examples to the principle are staring us in the face. Think, for example, of the Liar. Most would set an example such as this aside, and suppose there to be something wrong with it.

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