An unnamed principle and an unnamed fallacy
12 January 2010
In earlier posts to this forum I have discussed the dissatisfaction that comes from introducing an idea before one has the right name for it. An appropriate name will immediately communicate the intuitive content of the idea to the reader, as when I wrote about the civilization of the hand in contradistinction to the civilization of the mind, after having already sketched the idea in a previous post.
Again I find myself in the position of wanting to write about something for which I don’t yet have the perfect intuitive name, and I have even had to name this post “an unnamed principle and an unnamed fallacy” because I can’t even think of a mediocre name for the principle and its related fallacy.
In yesterday’s Defunct Ideas I argued that new ideas are always emerging in history (though they aren’t always being lost), and it isn’t too difficult to come up with a new idea if one has the knack for it. But most new ideas are pretty run-of-the-mill. One can always build on past ideas and add another brick to the growing structure of human knowledge.
That being said, it is only occasionally, in the midst of a lot of ideas of the middling sort, that one comes up with a really good idea. It is even more rare when one comes up with a truly fundamental idea. Formulating a logical fallacy that has not been noticed to date, despite at least twenty-five hundred years of cataloging fallacies would constitute a somewhat fundamental idea. As this is unlikely in the present context, the principle and the associated fallacy below have probably already been noticed and named by others long ago. If not, they should have been.
The principle is simply this: for any distinction that is made, there will be cases in which the distinction is problematic, but there will also be cases when the distinction is not problematic. The correlative unnamed fallacy is the failure to recognize this principle.
This unnamed principle is not the same as the principle of bivalence or the law of the excluded middle (tertium non datur), though any clear distinction depends, to a certain extent upon them. This unnamed principle is also not to be confused with a simple denial of clear cut distinctions. What I most want to highlight is that when someone points out there are gray areas that seem to elude classification by any clear cut distinction, this is sometimes used as a skeptical argument intended to undercut the possibility of making any distinctions whatsoever. The point is that the existence of gray areas and problematic cases does not address the other cases (possibly even the majority of the cases) for which the distinction isn’t in the least problematic.
Again: a distinction that that admits of problematic cases not clearly falling on one side of the distinction or the other, may yet have other cases that are clearly decided by the distinction in question. This might seem too obvious to mention, but distinctions that admit of problematic instances are often impugned and rejected for this reason. Admitting of no exceptions whatsoever is an unrealistic standard for a distinction.
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