Introduction To Philosophy (Course Pack)
Introduction To Philosophy (Course Pack)
TO PHILOSOPHY
COURSE CODE: PHIL 1101
The following readings are selected for the students to meet the
requirements of the course entitled “Introduction to
Philosophy”. The basic purpose of this course is to familiarize
students with philosophy and its fundamental question and
problems. With this prospect the readings are divided into two
sections. The first section is based on the readings that endeavor
to define philosophy, grasp its subject-matter, explain its major
disciplines, and explore inter disciplinary dimensions of
philosophy. The second section is based on readings on the
history of early Greek philosophers from Thales to Anaxagoras,
the purpose of which is to access the fundamental questions of
philosophy raised by early philosophers and their attempts to
answer them. In the appendix section of this course pack there
are few excerpts from the original texts of two major early
Greek philosophers Parmenides and Heraclitus for the use of
instructors to refer to them while teaching or for the students
to just have a glance of earliest texts of philosophy.
Talha Shahab
Department of Philosophy and Liberal Arts
Contents
Section (I)
i. What is Philosophy? (From Philosophy: An Introduction by John
Herman Randall)
ii. Branches of Philosophy (From Elements of Philosophy by Ouis
Kattsoff)
iii. Basic Concepts of Logic (From A Concise Introduction to Logic by
Patrick J. Hurley)
iv. The Role of Reason and Experience in Human Knowledge (From
Philosophy: An Introduction by John Herman Randall)
v. The Nature of Art: Three Interpretations (From Philosophy: An
Introduction by John Herman Randall)
Section (II)
(From Critical History of Greek Philosophy by W.T. Stace)
i. The Ionics
ii. The Pythagoreans
iii. The Eleatics
iv. Heraclitus
v. Empedocles
vi. The Atomists
vii. Anaxagoras
Appendix
i. Original Text of Parmenides and Heraclitus (From Phoenix Series)
1 Basic Concepts
1.1 Arguments, Premises, and Conclusions
1.2 Recognizing Arguments
1.3 Deduction and Induction
1.4 Validity, Truth, Soundness, Strength, Cogency
1.5 Argument Forms: Proving Invalidity
1.6 Extended Arguments
Logic may be defined as the organized body of knowledge, or science, that evaluates
arguments. All of us encounter arguments in our day-to-day experience. We read them
in books and newspapers, hear them on television, and formulate them when commu-
nicating with friends and associates. The aim of logic is to develop a system of methods
and principles that we may use as criteria for evaluating the arguments of others and
as guides in constructing arguments of our own. Among the benefits to be expected
from the study of logic is an increase in confidence that we are making sense when we
criticize the arguments of others and when we advance arguments of our own.
An argument, in its simplest form, is a group of statements, one or more of which
(the premises) are claimed to provide support for, or reasons to believe, one of the
others (the conclusion). Every argument may be placed in either of two basic groups:
those in which the premises really do support the conclusion and those in which they
do not, even though they are claimed to. The former are said to be good arguments
(at least to that extent), the latter bad arguments. The purpose of logic, as the science that
1
1 evaluates arguments, is thus to develop methods and techniques that allow us to distin-
guish good arguments from bad.
As is apparent from the given definition, the term argument has a very specific
meaning in logic. It does not mean, for example, a mere verbal fight, as one might have
with one’s parent, spouse, or friend. Let us examine the features of this definition in
greater detail. First of all, an argument is a group of statements. A statement is a sen-
tence that is either true or false—in other words, typically a declarative sentence or a
sentence component that could stand as a declarative sentence. The following s entences
are statements:
Chocolate truffles are loaded with calories.
Melatonin helps relieve jet lag.
Political candidates always tell the complete truth.
No wives ever cheat on their husbands.
Tiger Woods plays golf and Maria Sharapova plays tennis.
The first two statements are true, the second two false. The last one expresses two state-
ments, both of which are true. Truth and falsity are called the two possible truth values
of a statement. Thus, the truth value of the first two statements is true, the truth value
of the second two is false, and the truth value of the last statement, as well as that of its
components, is true.
Unlike statements, many sentences cannot be said to be either true or false. Ques-
tions, proposals, suggestions, commands, and exclamations usually cannot, and so are
not usually classified as statements. The following sentences are not statements:
Where is Khartoum? (question)
Let’s go to a movie tonight. (proposal)
I suggest you get contact lenses. (suggestion)
Turn off the TV right now. (command)
Fantastic! (exclamation)
The statements that make up an argument are divided into one or more premises
and exactly one conclusion. The premises are the statements that set forth the reasons
or evidence, and the conclusion is the statement that the evidence is claimed to support
or imply. In other words, the conclusion is the statement that is claimed to follow from
the premises. Here is an example of an argument:
All film stars are celebrities.
Halle Berry is a film star.
Therefore, Halle Berry is a celebrity.
The first two statements are the premises; the third is the conclusion. (The claim that
the premises support or imply the conclusion is indicated by the word “therefore.”) In
this argument the premises really do support the conclusion, and so the argument is a
good one. But consider this argument:
Some film stars are men.
Cameron Diaz is a film star.
Therefore, Cameron Diaz is a man.
Premises Claimed
evidence
The idea that arguments come in two forms, deductive and inductive, was first as-
serted by Aristotle. In the intervening centuries, deduction and induction have become
a settled fixture not only in logic but in our intellectual culture. Countless books, both
fiction and nonfiction, have referred to it. Einstein wrote a paper on it. And a huge
number of textbooks ranging from philosophy to education, business to psychology,
and chemistry to anthropology explore the subject. So what is the difference between a
deductive and an inductive argument? Briefly we can say that deductive arguments are
those that rest on necessary reasoning, while inductive arguments are those that rest on
probabilistic reasoning.
Stated more precisely, a deductive argument is an argument incorporating the claim
that it is impossible for the conclusion to be false given that the premises are true. On the
other hand, an inductive argument is an argument incorporating the claim that it is im-
probable that the conclusion be false given that the premises are true. Two examples:
The meerkat is closely related to the suricat.
The suricat thrives on beetle larvae.
Therefore, probably the meerkat thrives on beetle larvae.
The meerkat is a member of the mongoose family.
All members of the mongoose family are carnivores.
Therefore, it necessarily follows that the meerkat is a carnivore.
The first of these arguments is inductive, the second deductive.
In the first example, the conclusion follows with strict necessity from the premises. If
we assume that all entertainers are extroverts and that David Letterman is an enter-
tainer, then it is impossible that David Letterman not be an extrovert. Thus, we should
interpret this argument as deductive. In the second example, the conclusion does not
follow from the premises with strict necessity, but it does follow with some degree of
probability. If we assume that the premises are true, then based on that assumption it
is probable that the conclusion is true. Thus, it is best to interpret the second argument
as inductive.
TRUTH
Fragment 2
Come, I shall tell you, and do you listen and convey the story,
What routes of inquiry alone there are for thinking:
The one - that [if] is, and that [if] cannot not be,
Is the path of Persuasion (for it attends upon truth);
5 The other - that [if] is not and that [if] needs must not be,
That I point out to you to be a path wholly unlearnable,
For you could not know what-is-not (for that is not feasible),
Nor could you point it out.
For comment, see Introduction p 7-8 with notes 15-21, 70, and Glossary
on atetheia, eon, esti, gignfckein, noein, peithein.
2.1 T: 'pay attention to the account when you have heard it'; C: 'listen
and lay my word to heart.' But see Introduction p 23 with n 67.
2.2 'thinking': some would translate 'knowing.' See M, 68-70, R 626.
The standard translation 'think' is, however, defended by Barnes,
Presocr. Phil, vol I, 158-9, 329, n 6. See also Gallop 66, 70-71, with n
41, and Glossary on noein.
2.3 T: 'the one [says]: "exists" and "it is not possible not to exist"'; M:
'the one, that—is—and that it is not possible that—be not—(55);
KR: 'the one way, that it is and cannot not-be'; B: 'The first, namely,
that It is, and that it is impossible for it not to be.'
2.5 T: 'the other [says]: "exists-not"and"not to exist is necessary"'; M:
'the other, that—is not—and that it is right that—be not—' (55);
KR: 'the other, that it I's-nof and needs must not-be'; B: The other,
namely, that It is not, and that it must needs not be.'
2.6 T: 'a path wholly unknowable'; M: 'a path from which no tidings
ever come' (55); KR: 'a path altogether unthinkable'; B: 'a path that
none can learn of at all'.
2.7-8 T: 'For you could not know that which does not exist (because it
is impossible) nor could you express it'; M: 'for you could neither
come to know that which is not •— (for it cannot be consummated)
nor could you single it out' (55); KR (similarly B): 'For thou couldst
not know that which-is-not (that is impossible) nor utter it.'
HERACLITUS ON NATURE
Fragment 1
But of this account, which holds forever, people forever prove un-
comprehending, both before they have heard it and when once
they have heard it. For, although all things happen in accordance
with this account, they are like people without experience when
they experience words and deeds such as I set forth, distinguishing
(as I do) each thing according to (its) real constitution, ie, pointing
out how it is. The rest of mankind, however, fail to be aware of what
they do after they wake up just as they forget what they do while
asleep.
Fragment 2
That is why one must follow that which is (common) [ie, universal.
For 'common' means 'universal']. Though the account is common,
the many live, however, as though they had a private
understanding.
Fragment 3