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Isn't Hume saying that you'd be compelled to conclude it was no such thing, and hence be wrong?
To put it another way, the statement "any locus of the property absence-of-nameability is not a locus of knowability" includes a non-referring expression, "locus-of-absence-of-nameability" or "unnameable thing", and hence is not truth-evaluable.
They can be counted as purposive in this relative sense as long as the thing to whose existence they contribute is a living thing, and hence has inner purposiveness (this condition is stated most clearly at §82, 425).
And even though 'Do you have the ability to pass the salt?' and 'Can you pass the salt?' (at least arguably) mean the same thing and hence utterances of them have the same conversational implicating potential, because of past uses an utterance of the latter but not the former will naturally give rise to the request for the salt.
By 1922 he was holding an error theory (like that of John Mackie, 1917 81) that although we mean by 'good' an objective property in this way, there is in fact no such thing, and hence all our value judgments are strictly speaking false ("The Element of Ethics," Philosophical Essays).
In a sense, therefore, the Cartesian argument for the human-uniqueness of consciousness rests on the premise that material processes are insufficient to account for human capacities for language, rationality, and self-awareness (i.e. the awareness of oneself as, putatively, an essentially thinking thing) — and hence a non-material soul was posited to account for these phenomena.
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Comedy is difficult to write, Wood conceded, adding: "There is an impulse to think that sad things are more serious than comic things and hence more prizeworthy, or you get rated more seriously as a novelist.
This undermines any linguistic assumption of the substantiality of things and hence any delusory attachments to them.
However, these emotions can be correlated to external and/or internal factors, which are rather tangible things, and hence they can be measured and analyzed.
By agreeing to use the same nomenclature, individuals within a network agree to assign the same names to the same things, and hence, that if two things have the same name, then they are the same thing.
Aristotle may well have thought that if numbers are what give us knowledge of things, then, in Aristotelian terms, they are the essence of things and hence that, in a sense, things are numbers.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com