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it's+a+contradiction+in+terms

  • 41 controsenso sm

    [kontro'sɛnso]
    (contraddizione) contradiction in terms, (assurdità) nonsense

    Dizionario Italiano-Inglese > controsenso sm

  • 42 contradictiointerminis

    contradictio in terminis, contradiction in terms, opposition, oxymoron, two things that are directly opposed to one another

    Holandés-inglés dicionario > contradictiointerminis

  • 43 явное противоречие

    идиом. contradiction in terms

    Дополнительный универсальный русско-английский словарь > явное противоречие

  • 44 controsenso

    sm [kontro'sɛnso]
    (contraddizione) contradiction in terms, (assurdità) nonsense

    Nuovo dizionario Italiano-Inglese > controsenso

  • 45 contradictio in terminis

    Van Dale Handwoordenboek Nederlands-Engels > contradictio in terminis

  • 46 een tegenspraak in zichzelf

    een tegenspraak in zichzelf

    Van Dale Handwoordenboek Nederlands-Engels > een tegenspraak in zichzelf

  • 47 incongruencia

    f.
    1 inconsistency.
    hacer/decir una incongruencia to do/say something incongruous; (algo fuera de lugar) to do/say something crazy o illogical (algo absurdo)
    2 incongruity, incongruence, incompatibility, inconcinnity.
    * * *
    1 incongruity
    * * *
    SF
    1) (=falta de coherencia) inconsistency, contradiction
    2) (=cosa incoherente)

    ¡deja de decir incongruencias! — stop talking nonsense!

    * * *
    femenino incongruity, inconsistency
    * * *
    = incongruity, mismatch, maladjustment, non sequitur, mixed signal.
    Ex. The author defines information needs in terms of conceptual incongruities whose parameters are drawn from cognitive and social psychology.
    Ex. The electron microscope is a clear case of extreme mismatch between the number of citations received and the impact of the instrument in a wide area of science.
    Ex. The findings indicated that antisocial behavior was relatively stable across the elementary school years and seemed indicative for increasing maladjustment during adolescence.
    Ex. Apart from the non sequitur, this takes no account of the fact that terrorists are effective.
    Ex. Instead, this may come off as a sort of mixed signal considering that God has chosen to smite California right after a proposition was passed banning same sex marriage.
    ----
    * incongruencias = rantings and ravings, rantings.
    * * *
    femenino incongruity, inconsistency
    * * *
    = incongruity, mismatch, maladjustment, non sequitur, mixed signal.

    Ex: The author defines information needs in terms of conceptual incongruities whose parameters are drawn from cognitive and social psychology.

    Ex: The electron microscope is a clear case of extreme mismatch between the number of citations received and the impact of the instrument in a wide area of science.
    Ex: The findings indicated that antisocial behavior was relatively stable across the elementary school years and seemed indicative for increasing maladjustment during adolescence.
    Ex: Apart from the non sequitur, this takes no account of the fact that terrorists are effective.
    Ex: Instead, this may come off as a sort of mixed signal considering that God has chosen to smite California right after a proposition was passed banning same sex marriage.
    * incongruencias = rantings and ravings, rantings.

    * * *
    1 (cualidad) incongruity, inconsistency
    2 (dicho, hecho) inconsistency
    no dice más que incongruencias she's always contradicting herself, the things she says don't make any sense o are totally inconsistent
    un sistema político lleno de incongruencias a political system riddled with contradictions o incongruities
    * * *

    incongruencia sustantivo femenino incongruity
    * * *
    1. [cualidad] inconsistency
    2.
    hacer/decir una incongruencia [algo fuera de lugar] to do/say sth incongruous;
    [algo absurdo] to do/say sth crazy o illogical;
    lleno de incongruencias [relato, libro] full of inconsistencies
    * * *
    f incongruity
    * * *
    : incongruity

    Spanish-English dictionary > incongruencia

  • 48 Intellectuals

       There is a line among the fragments of the Greek poet Archilochus which says: "The fox knows many things, but the hedgehog knows one big thing." Scholars have differed about the correct interpretation of these dark words, which may mean no more than that the fox, for all his cunning, is defeated by the hedgehog's one defence. But, taken figuratively, the words can be made to yield a sense in which they mark one of the deepest differences which divide writers and thinkers, and, it may be, human beings in general. For there exists a great chasm between those, on one side, who relate everything to a single central vision, one system, less or more coherent or articulate, in terms of which they understand, think and feel-a single, universal, organising principle in terms of which alone all that they are and say has significance-and, on the other side, those who pursue many ends, often unrelated and even contradictory, connected, if at all, only in some de facto way, for some psychological or physiological cause, related by no moral or aesthetic principle.... The first kind of intellectual and artistic personality belongs to the hedgehogs, the second to the foxes; and without insisting on a rigid classification, we may, without too much fear of contradiction, say that, in this sense, Dante belongs to the first category, Shakespeare to the second; Plato, Lucretius, Pascal, Hegel, Dostoevsky, Nietsche, Ibsen, [and] Proust are, in varying degrees hedgehogs; Herodotus, Aristotle, Montaigne, Erasmus, Molie`re, Goethe, Pushkin, Balzac, [and] Joyce are foxes. (Berlin, 1953, pp. 1-2; Archilochus, 1971, frag. 201)

    Historical dictionary of quotations in cognitive science > Intellectuals

  • 49 Knowledge

       It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and, in a word, all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it into question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? (Berkeley, 1996, Pt. I, No. 4, p. 25)
       It seems to me that the only objects of the abstract sciences or of demonstration are quantity and number, and that all attempts to extend this more perfect species of knowledge beyond these bounds are mere sophistry and illusion. As the component parts of quantity and number are entirely similar, their relations become intricate and involved; and nothing can be more curious, as well as useful, than to trace, by a variety of mediums, their equality or inequality, through their different appearances.
       But as all other ideas are clearly distinct and different from each other, we can never advance farther, by our utmost scrutiny, than to observe this diversity, and, by an obvious reflection, pronounce one thing not to be another. Or if there be any difficulty in these decisions, it proceeds entirely from the undeterminate meaning of words, which is corrected by juster definitions. That the square of the hypotenuse is equal to the squares of the other two sides cannot be known, let the terms be ever so exactly defined, without a train of reasoning and enquiry. But to convince us of this proposition, that where there is no property, there can be no injustice, it is only necessary to define the terms, and explain injustice to be a violation of property. This proposition is, indeed, nothing but a more imperfect definition. It is the same case with all those pretended syllogistical reasonings, which may be found in every other branch of learning, except the sciences of quantity and number; and these may safely, I think, be pronounced the only proper objects of knowledge and demonstration. (Hume, 1975, Sec. 12, Pt. 3, pp. 163-165)
       Our knowledge springs from two fundamental sources of the mind; the first is the capacity of receiving representations (the ability to receive impressions), the second is the power to know an object through these representations (spontaneity in the production of concepts).
       Through the first, an object is given to us; through the second, the object is thought in relation to that representation.... Intuition and concepts constitute, therefore, the elements of all our knowledge, so that neither concepts without intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge. Both may be either pure or empirical.... Pure intuitions or pure concepts are possible only a priori; empirical intuitions and empirical concepts only a posteriori. If the receptivity of our mind, its power of receiving representations in so far as it is in any way affected, is to be called "sensibility," then the mind's power of producing representations from itself, the spontaneity of knowledge, should be called "understanding." Our nature is so constituted that our intuitions can never be other than sensible; that is, it contains only the mode in which we are affected by objects. The faculty, on the other hand, which enables us to think the object of sensible intuition is the understanding.... Without sensibility, no object would be given to us; without understanding, no object would be thought. Thoughts without content are empty; intuitions without concepts are blind. It is therefore just as necessary to make our concepts sensible, that is, to add the object to them in intuition, as to make our intuitions intelligible, that is to bring them under concepts. These two powers or capacities cannot exchange their functions. The understanding can intuit nothing, the senses can think nothing. Only through their union can knowledge arise. (Kant, 1933, Sec. 1, Pt. 2, B74-75 [p. 92])
       Metaphysics, as a natural disposition of Reason is real, but it is also, in itself, dialectical and deceptive.... Hence to attempt to draw our principles from it, and in their employment to follow this natural but none the less fallacious illusion can never produce science, but only an empty dialectical art, in which one school may indeed outdo the other, but none can ever attain a justifiable and lasting success. In order that, as a science, it may lay claim not merely to deceptive persuasion, but to insight and conviction, a Critique of Reason must exhibit in a complete system the whole stock of conceptions a priori, arranged according to their different sources-the Sensibility, the understanding, and the Reason; it must present a complete table of these conceptions, together with their analysis and all that can be deduced from them, but more especially the possibility of synthetic knowledge a priori by means of their deduction, the principles of its use, and finally, its boundaries....
       This much is certain: he who has once tried criticism will be sickened for ever of all the dogmatic trash he was compelled to content himself with before, because his Reason, requiring something, could find nothing better for its occupation. Criticism stands to the ordinary school metaphysics exactly in the same relation as chemistry to alchemy, or as astron omy to fortune-telling astrology. I guarantee that no one who has comprehended and thought out the conclusions of criticism, even in these Prolegomena, will ever return to the old sophistical pseudo-science. He will rather look forward with a kind of pleasure to a metaphysics, certainly now within his power, which requires no more preparatory discoveries, and which alone can procure for reason permanent satisfaction. (Kant, 1891, pp. 115-116)
       Knowledge is only real and can only be set forth fully in the form of science, in the form of system. Further, a so-called fundamental proposition or first principle of philosophy, even if it is true, it is yet none the less false, just because and in so far as it is merely a fundamental proposition, merely a first principle. It is for that reason easily refuted. The refutation consists in bringing out its defective character; and it is defective because it is merely the universal, merely a principle, the beginning. If the refutation is complete and thorough, it is derived and developed from the nature of the principle itself, and not accomplished by bringing in from elsewhere other counter-assurances and chance fancies. It would be strictly the development of the principle, and thus the completion of its deficiency, were it not that it misunderstands its own purport by taking account solely of the negative aspect of what it seeks to do, and is not conscious of the positive character of its process and result. The really positive working out of the beginning is at the same time just as much the very reverse: it is a negative attitude towards the principle we start from. Negative, that is to say, in its one-sided form, which consists in being primarily immediate, a mere purpose. It may therefore be regarded as a refutation of what constitutes the basis of the system; but more correctly it should be looked at as a demonstration that the basis or principle of the system is in point of fact merely its beginning. (Hegel, 1910, pp. 21-22)
       Knowledge, action, and evaluation are essentially connected. The primary and pervasive significance of knowledge lies in its guidance of action: knowing is for the sake of doing. And action, obviously, is rooted in evaluation. For a being which did not assign comparative values, deliberate action would be pointless; and for one which did not know, it would be impossible. Conversely, only an active being could have knowledge, and only such a being could assign values to anything beyond his own feelings. A creature which did not enter into the process of reality to alter in some part the future content of it, could apprehend a world only in the sense of intuitive or esthetic contemplation; and such contemplation would not possess the significance of knowledge but only that of enjoying and suffering. (Lewis, 1946, p. 1)
       "Evolutionary epistemology" is a branch of scholarship that applies the evolutionary perspective to an understanding of how knowledge develops. Knowledge always involves getting information. The most primitive way of acquiring it is through the sense of touch: amoebas and other simple organisms know what happens around them only if they can feel it with their "skins." The knowledge such an organism can have is strictly about what is in its immediate vicinity. After a huge jump in evolution, organisms learned to find out what was going on at a distance from them, without having to actually feel the environment. This jump involved the development of sense organs for processing information that was farther away. For a long time, the most important sources of knowledge were the nose, the eyes, and the ears. The next big advance occurred when organisms developed memory. Now information no longer needed to be present at all, and the animal could recall events and outcomes that happened in the past. Each one of these steps in the evolution of knowledge added important survival advantages to the species that was equipped to use it.
       Then, with the appearance in evolution of humans, an entirely new way of acquiring information developed. Up to this point, the processing of information was entirely intrasomatic.... But when speech appeared (and even more powerfully with the invention of writing), information processing became extrasomatic. After that point knowledge did not have to be stored in the genes, or in the memory traces of the brain; it could be passed on from one person to another through words, or it could be written down and stored on a permanent substance like stone, paper, or silicon chips-in any case, outside the fragile and impermanent nervous system. (Csikszentmihalyi, 1993, pp. 56-57)

    Historical dictionary of quotations in cognitive science > Knowledge

  • 50 GAGN-

    an adverbial prefix:
    A. [Cp. the adv. gegn], gain- (in gainsay), counter, esp. in law terms:—hence gagna-gögn, n. pl. counter-proofs, Grág. i. 106. gagn-augu, n. pl. ‘counter-eyes,’ temples. gagn-dyrt, n. adj. with doors opposite one another, Fas. ii. 181. gagn-gjald, n., prop. a ‘countergild,’ antidote, a Norse law term, which seems identical with mundr or tilgjöf, opp. to heiman-fylgja, dowry, which in case of the husband’s death or divorce was to be the wife’s property; gjöf and gagngjald are distinguished, N. G. L. i. 29; þá skal hon þarnast gagngjalds ok gjafar, 51. gagn-görð, f. transgression, 15. 1 (MS.) gagn-hollr, adj. kind to one another, Hm. 31. gagn-kvöð, f. a counter-summons, Grág. ii. 102. gagn-mælendr, part. pl. gain-sayers, opponents, Mart. 114. gagn-mæli, n. gain-saying, contradiction, Fms. x. 403, Stj. 331. gagn-nefna, u, f. a mutual nomination, of arbitrators, Grág. i. 495. gagn-staða, u, f. ‘gain-staying,’ resistance, Fms. x. 387, Hom. (St.) 43. gagnstöðu-flokkr, m. the opposite party, Fms. viii. 323: gagnstöðu-maðr, m. an opponent, adversary, 623. 12, 655 xvi. B. 3: gagn-staðleikr (- leiki), m. the contradictory, reverse, Stj. 263. gagn-staðligr, adj. (-liga, adv.), contrary, opposed to, Fms. i. 263, viii. 326, x. 233, Stj. 29, 73, Ó. H. 195, Sks. 576. gagn-staðr, adj. id., Stj. 163, Fms. viii. 323. gagn-stæðligr and gagn-stæðiligr, adj. = gagnstaðligr, Fms. ix. 528, Sks. 111, 130, 337, Stj. 335, Fs. 172. gagn-sök, f. a counter-action, counter-charge, a law term,—the defendant brought forth counter-charges, to be set off against those of the prosecutor, vide Nj. passim, Grág. i. 294, K. Þ. K. 160, Fs. 74, 125, Grett. 151, Valla L. 204, Rd. 300. gagn-tak, n. a ‘holder against,’ the strap to which the girth is attached, Fms. vii. 170, Sturl. iii. 114, Glúm. 393, Hkr. iii. 283, Karl. 458, Flor. 78; also called mót-tak. gagn-vert and gagn-vart, n. adj., used as prep. and adv., over against, with dat., Eg. 206, Fms. vi. 32, vii. 253. xi. 34, Nj. 34, Sd. 163; sitja g. e-m, Fs. 148; g. sólunni, 1812. 133; g. dyrum, Gullþ. 26, Fbr. 37, 64, passim:—as adv., Landn. 62, Fms. ii. 27, xi. 125.
    B. [Cp. gegnum and the adj. gegn], through, right through, straight; and so thorough, thoroughly, very (in which sense gay or gey is still used in Scot. and North. E., Jamieson Suppl. s. v.):—hence gagn-drepa, adj. wet through. gagn-færiligr and gagn-færr, adj. through-going, used as transl. of the Lat. penetrans, Stj. 89, 656 A. i. 34, 655 xxxii. 19. gagn-gört, n. adj. straight, Fb. iii. 296, Gísl. 38. gagn-hræddr, adj. ‘gay’ (i. e. very) frightened, Fms. iv. 147, 625. 18. gagn-kunnigr, adj. knowing thoroughly. gagn-leiði, n. the ‘ganest’ (i. e. shortest) way, Al. 92. gagn-orðr, adj. ‘gane-worded,’ speaking shortly, to the point, Nj. 38; (opp. to marg-orðr or lang-orðr.) gagn-skeytiligr, adj. to be shot through, Sks. 398 B. gagn-skorinn, part. scored through, i. e. cut through by fjords, rivers, etc., Fas. iii. 511: also thoroughly scored, i. e. carved all over, Vígl. 48 new Ed. gagn-stígr, m. a ‘gane’ way, short cut, Al. 109, Sks. 2, Fms. vii. 82 (in a verse). gagn-sæll, adj. through-seeing, penetrating, Sks. 208, (rare.) gagn-sær, adj. transparent, Rb. 354; gagnsætt gler, Hom. 128. gagn-vátr, adj. wet through. gagn-vegr, m. [Swed. genväg] = gagnstígr, Hm. 33. gagn-þurr, adj. dry all through, quite dry.

    Íslensk-ensk orðabók > GAGN-

  • 51 प्रतिपक्ष


    prati-paksha
    m. the opposite side, hostile party, opposition MBh. Kāv. etc.;

    an obstacle Divyâ̱v. ;
    an adversary, opponent, foe ib. (ifc. = a rival in, match for, equal, similar Kāvyâd.);
    a respondent, defendant (in law) W. ;
    m. N. of a king VāyuP. ;
    - graha m. the taking of the opposite side (- haṉcakruḥ, they took the oppñopposite side) MBh. ;
    - caṇḍa-bhairava m. N. of the chief of a partic. sect Cat. ;
    janman mfn. caused by the enemy. Ṡiṡ. ;
    - tā f. ( BhP.), - tva n. ( Ṡaṃk.) opposition, hostility;
    - kshita mfn. containing a contradiction, contradictory Bhāshāp. ;
    nullified by a contradictory premiss (one of the 5 kinds of fallacious middle terms) MW.

    Sanskrit-English dictionary > प्रतिपक्ष

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См. также в других словарях:

  • contradiction in terms — ► contradiction in terms a statement or group of words associating incompatible objects or ideas. Main Entry: ↑contradiction …   English terms dictionary

  • contradiction of terms — index non sequitur Burton s Legal Thesaurus. William C. Burton. 2006 …   Law dictionary

  • contradiction in terms — noun (logic) a statement that is necessarily false the statement he is brave and he is not brave is a contradiction • Syn: ↑contradiction • Topics: ↑logic • Hypernyms: ↑falsehood, ↑ …   Useful english dictionary

  • contradiction in terms — noun A phrase or expression in which the component words contradict one another, often unintentionally, or are claimed to do so when seen from a particular point of view. A miniature giant is a contradiction in terms. Syn: contradiction, oxymoron …   Wiktionary

  • contradiction in terms — a statement or group of words associating incompatible objects or ideas. → contradiction …   English new terms dictionary

  • (a) contradiction in terms — a contradiction in terms phrase a statement consisting of words that mean opposite things ‘Fair taxes’, a contradiction in terms if ever there was one. Thesaurus: statements and announcementshyponym Main entry: contradiction * * * a… …   Useful english dictionary

  • (a) contradiction in terms — a phrase that is confusing because it contains words that seem to have opposite meanings. A British summer is a bit of a contradiction in terms. Euro Disney always seems to me a contradiction in terms because Disney is so typically American …   New idioms dictionary

  • a contradiction in terms — a statement consisting of words that mean opposite things Fair taxes , a contradiction in terms if ever there was one …   English dictionary

  • contradiction in terms — opposition, oxymoron, two things that are directly opposed to one another …   English contemporary dictionary

  • contradiction in terms — A phrase of which the parts are expressly inconsistent, as e.g., an innocent murder ; a fee simple for life …   Black's law dictionary

  • contradiction in terms — A phrase of which the parts are expressly inconsistent, as e.g., an innocent murder ; a fee simple for life …   Black's law dictionary

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