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"The path of the righteous man is beset on all sides by the inequities of the selfish and the tyranny of evil men. Blessed is he who, in the name of charity and good will, shepherds the weak through the valley of the darkness. For he is truly his brother's keeper and the finder of lost children. And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy my brothers. And you will know I am the Lord when I lay my vengeance upon you."
I been sayin' that shit for years. And if you ever heard it, it meant your ass. I never really questioned what it meant. I thought it was just a cold-blooded thing to say to a motherfucker before you popped a cap in his ass. But I saw some shit this mornin' made me think twice. Now I'm thinkin': it could mean you're the evil man. And I'm the righteous man. And Mr. .45 here, he's the shepherd protecting my righteous ass in the valley of darkness. Or it could be you're the righteous man and I'm the shepherd and it's the world that's evil and selfish. I'd like that. But that shit ain't the truth. The truth is you're the weak. And I'm the tyranny of evil men.
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An introduction to classical informal logic. Since its inception in the fourth century B.C. logic has been regarded as a branch of philosophy studying the principles of correct reasoning as they are manifested in various uses of natural language. Admittedly, under the influence of mathematical procedures the leading conception of logic has dramatically changed in the nineteenth and twentieth centuries. The advances in formalization and computability made a significant impact on the character of logical study as well, so much so that many philosophers now view logic rather as an independent discipline, very close or even identical with mathematics. As a result, after Frege and Russell logic started to be equated with formal or symbolic logic. The only open question about its nature seemed to have become whether it is a branch of mathematics or rather its foundation. In both cases, however, it was assumed the study of logic should devise solid formal rules of deduction that guarantee absolute exactness, necessity and certainty.
Regardless how strong evidence could be adduced in support of this view, the fact remains that mathematical procedures do not exhaust the whole realm of practical communication and philosophical argumentation. Formal analysis necessarily disregards the ambiguity of human condition, the uncertainty of human cognition and the complexity of human communication as exemplified in real situations. Despite undeniable achievements of axiomatic approach there are still many open philosophical issues in the analysis of both formal systems and ordinary language which could be successfully dealt with only by means of concepts and arguments that are not strictly formal. Even in the realm of scientific methodology we encounter so many deductive and non-deductive patterns of reasoning that are critical for research and yet could be properly articulated within the framework of classical logic.
These are some of the reasons why this course focuses on classical rather than symbolic logic. The main advantage of the chosen scope lies in the fact that classical logic is more intuitive and thus more apt to be applied to everyday practice and our day-to-day experience than the highly technical formal logic. And certainly it is more suitable for non-technical exposition in general education courses. Of course, despite introductory nature of this course it must include a basic study of the formal structures defining correct argumentative reasoning. Accordingly, our course will have to become somewhat formal once we move to the analysis of syllogistic reasoning and other deductive procedures. But overall, we'll confine ourselves to the analysis of propositions and classes as outlined in classical logic books.
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