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Just as there is a difference between real and apparent or fallacious deductions in dialectic, we have to distinguish between real and apparent or fallacious enthymemes in rhetoric.
It is far better, Hume concludes, to rely on "the ordinary wisdom of nature", which ensures that we form beliefs "by some instinct or mechanical tendency", rather than trusting it to "the fallacious deductions of our reason" (EHU 5.2.22/55).
(3) Deductions that start from premises which only appear to be dialectical, are fallacious deductions because of their starting points, as are (4) those "deductions" that do have dialectical premises but do not really necessitate their conclusions.
It is the "fallacious deductions" characterized in (4), however, that come closest to the focus of the Sophistical Refutations although in many of the examples given what stands out is that the premises are given as answers in dialogue and are to be maintained by the answerer, not necessarily that they are dialectical in the sense of being common opinions.
Similar(56)
There remain, however, a number of contemporary Thomists who deny that such a deduction or inference need be fallacious, and regard Aquinas as postulating some such deduction or inference.
The fallacious enthymeme pretends to include a valid deduction, while it actually rests on a fallacious inference.
The deduction that a common epitope exists is illogical and fallacious.
This is fallacious reasoning.
It was completely fallacious.
The metaphor is fallacious.
Interest Deductions.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com