Irrationalism is the doctrine which holds that reality, in whole or in part, is not amenable to the conceptual thought of the intellect, or to reason or the spirit in general. Reality is said to be wholly incomprehensible or basically attainable only by acts independent of the intellect, such as
1. The term “irrationalism” comes from the Lat. irrationalis, which ranges in meaning from the opposite of rationalis (i.e., “incomprehensible” or “illogical”) to the opposite of “reasonable” (i.e., an attitude that is not subject to the universal and subjectively communicable laws and
person accepts a contradiction, this person is irrational.
This way of formulating it, however, is quite demanding. Indeed, it seems to be far too demanding to be able to count as common ground for all theories of rationality. In this essay, I want to examine whether this worry is warranted and, if it
believe that there are decisive epistemic reasons not to believe in god. This is a paradigmatic case of epistemic irrationality.
In order to be epistemically rational , you should abandon one of your beliefs. But is it good for you to be rational in this case? What should you believe all things
. terras que tractusque maris caelumque profundum ( Ecl . 4.51)
This phenomenon is known by a number of names, including ‘irrational lengthening’, ‘lengthening in arsis’ and diastole . 2 The use of the term ‘lengthening’ is to some extent a misnomer, insofar as the vowel in question is
∫ υ υ̇). 26
Besides these ‘rational’ feet (simple, syzygies, mixed), there exist ‘irrational’ varieties of some, at least, of the above simple rational feet. Three such instances are mentioned in our sources: the ‘cyclic anapaest’ (κυκλικὸς ἀνάπαιστος), the
The focus of the paper is that for Plato all kinds of knowing, including sense perception, are acts of distinguishing something (krinein). Emotions and strivings are depending on acts of distinguishing and each part of the soul has a specific way of knowing, feeling and desiring. The thymoeides desires pleasures which arise from the judgement (doxa) of individual abilities and achievements (erga). It is related to the individual cases in which these abilities or achievements are preserved or destroyed. The close relationship between logistikon and thymoeides results from the fact that the thymoeides deals with the sphere of doxa. That’s why it is more open to rational argumentation than the epithymētikon, whose primary sphere is sense perception.