Thursday, January 24, 2013

An Introduction

Our first logic class has come and gone. Thank you all for coming, and thank you Doctor, for teaching it!

An inspiration, perhaps, for the title of this blog was the title of the book we will be referring to: Fundamentals of Reasoning: A Logic Book by Robert M. Johnson, 4th edition.

The intended progression of the class is to begin with the art of logic, followed by the study of natural theology, and finishing with apologetics. In this blog I will try to recount the major items discussed in class, perhaps in a digestible order for a reader/onlooker; pertinent and appropriate comments/insights/discoveries are very welcome.

Doctor began introducing us to what is Natural Theology. It is defined as the attempt to understand the existence and attributes of God, and His relation with His creatures, using our human reason alone. Vatican I proclaimed as dogma that there are indeed some truths of the Catholic Faith that can be known by our natural reason alone; for these truths to be known, Faith is not required. Examples of these truths which can be discovered by natural reason are: the existence and nature of God, the immortality of the soul, that men are judged, that good is rewarded and evil punished.
Natural Theology is different from Revealed Theology in that God is the Object of Natural Theology, while He reveals Himself as the Subject of Revealed Theology, opens Himself up for us to see. An object is something that is definitively distinct from ourselves, something that we can look at, walk around, and describe. In the study of Natural Theology, God is that object, and that study tells man that there is only one God.

Until Vatican II, Thomistic reasoning had a monopoly on colleges and universities here in the United States. The Catholic Church had kept the principles of rational/logical thought alive until the 1960's. With the Second Vatican Council, all of the attempts of the Church to translate Thomistic thought into usable and understandable sources for interested and eager students were flushed down the toilet, and the age of doubt began. Logical thinking is no longer a part of modern curriculum, though it served mankind well from the time of ancient Greece until the early 1900's. Talk about reinventing the wheel!

The trivium, or the first three of the seven liberal arts taught in ancient times, were Grammar, Logic, and Rhetoric. Grammar, the art and study of language, learning how words are put together. Rhetoric, the art of speaking well, so as to convince others, because knowledge and sound reasoning are meant to be shared. Where does logic fit in? It seems a selfish art, for it is the creation of one's own orderly thought processes. The formal definition: The art of reasoning well, so as to produce true and valid conclusions from true premises.

The human mind wants and needs truth, and has the ability to recognize truth though judgements based on sense perceptions that are true. The example we used in class was the dry erase board, of which was said: the board is white. The class agreed that this was a true statement, but what made it true? One of the most basic philosophy definitions is that truth is the matching of the mind to reality, or the correspondence of the mind to reality. What man perceives with his senses, unless there is an actual deformity of the organ itself, must be true, and this is the basis of all Thomistic thought, and indeed the basis of any conversation, discussion, or argument that can be had. Disagreement on the fundamentals of what is real was the only option for the modern philosophers, and so they chose to say that we cannot really know anything, and that the board may not be white at all, in spite of everyone's perception.

We know truth or falsity by looking at reality and forming a judgment. Validity and invalidity are a different story. A conclusion is valid when it necessarily follows from the premises, and invalid if it does not necessarily follow from the premises. Logical reasoning culminates in the syllogism, an argument made up of three propositions. The most famous syllogism is that if Aristotle, who said:

"All men are mortal.
Socrates is a man.
Therefore, Socrates is mortal." 
 
A true and valid argument is made up true and valid propositions, but how are these propositions to be understood? What are they made up of? Words.

And so it will be the first object of our study of logic to study words and how to come to properly define and fully understand words, for they are the raw ingredients of logic.
The second object will be the study of propositions, putting the words together into true statements.
And the third object, and one that I am definitely anticipating, is the study of the argument as a whole.

So much to look forward to and so much to ponder. Development of the discussion is encouraged, as well as keeping your eyes and ears open for interesting anecdotes or sources.

Always remember: As Catholics we are not, nor do we wish to be considered blind believers! We hold a Faith based on reason!



7 comments:

  1. Well, Danielle, you sure have outdone yourself... this is spectacular. It will be a great tool for those who need to catch up or who will want to refresh their thoughts before the next class.

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  2. I've been waiting to see if anyone from the class would take advantage of the beautiful site Danielle has designed but since no one has had anything to contribute or is reluctant to do so, I've decided to take the leap and hope others may follow. In our last class Dr. C handed out a copy of an article from, what I suppose is, the official Gonzaga Student Newspaper and he asked for our comments. I've written a response and anyone interested in reading it before our next class can contact me at jekozin@aol.com for a copy...I'd welcome your comments.
    Jim K




    W

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  3. Would love to get my hands on it Mr. Kozin! Thanks for taking the leap. I will try to be more on top of it too! Takes some getting in the habit of, I guess...

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    1. Danielle,
      I'd be happy to send it to you...just email me at jekozin@aol.com

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  4. Danielle,
    Since we may be the only two people actually using the blog, I suppose I'll just offer this suggestion to you. It was over fifty years ago that I last took a class in Logic but I remembered how difficult it was for me to get the hang of the analyses of logical terms...from the universal to the particular. It all fell into place for me when I just started to select a term and try to go up the scale to the more universal rather than to try and start with a universal and work down. Once I had some practice in doing it that way, it became much easier to master the process. It might have been just my own intellectual peculiarity but that method, along with a good deal of practice, worked for me. I suggest this method because I noticed that there seemed to be some confusion during our last class in attempting to actually classify terms.
    Jim

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  5. Well, where to begin? I left class fifteen minutes early but before I left Dr. C summed up his exposition on Anselm's a priori argument for the existence of God, if I remember correctly, as either "unassailable" or "irrefutable." This assertion was quite surprising to me since in all my previous courses, taught by Jesuits of impeccable credentials, St. Anselm's ontological argument was presented as not only not unassailable/irrefutable but one that had been dismissed early and easily by St. Thomas Aquinas in "Summa Theologica", Part 1, Q. 2. " ...Now because we do not know the essence of God, the proposition is not self evident to us [i.e. no priori evidence exists]; but needs to be demonstrated by things that are more known to us...namely by effects." According to my professors, in the ontological argument posited by St. Anselm, the concept of the greatest possible being must by necessity imply the concept of its existence but from this conclusion it cannot be validly argued that it actually exists in reality. In other words, if we start with a concept without any experiential referent we can only reason to another concept..not to any actual reality. It would be, in Kant's Critique of Pure Reason, a concept without content. Therefore, not only does Aquinas not extend or endorse the Ontological Argument presented to us by St. Anselm, he dismisses it clearly and quickly. My own personal opinion is a bit harsher than either St. Thomas or my professors because I see the Ontological Argument as reducing the proof of the existence of God as a mere word game, a transparently conscious attempt to construct a definition, ostensibly in order to clarify the discussion, that in reality provided its own necessary conclusion. There is also, again my own opinion, another way of looking at the definition itself and seeing a very serious problem. The human mind cannot actually conceive of any substance greater than which could not be conceived without reference to existent reality as it actually presents itself to the senses...to be able to do so the mind would be required to conceive the inconceivable. It has been my, admittedly limited, experience, that most Scholastic Philosophers dismiss, ignore, or give scant credence to Anselm's Ontological Argument while proceeding to argue the existence of God from the actual, real, existence of contingent beings. Thus, the argument presented in class is not a "proof" at all and I suggest that you look long and hard for the perfect fool who would either accept Anselm's definition or his conclusion before you attempt to put it to use.

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  6. Dani,
    Is there any way to my March 5 comment to the page containing all the comments regarding the Ontological Argument? I just assumed when I posted my comment that it would be automatically added to that page.
    Jim

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