Heffalump and Roo
Let me be clear about something. I didn’t say your opponents have won the debate. I only said that you’ve lost.
Though I didn’t make this clear in my post, I happen to be of the opinion that it is entirely possible for both sides of a debate to lose. So just because I believe you have made crucial mistakes which tend to undermine your ability to further participate in the debate, it does not follow that I think you yourself have been proven wrong, or that your opponents have won the debate, or anything along such lines.
My point was that your post had undermined the trust that readers had had that you were arguing in good faith. The post made it appear you did not honestly understand where the fallacies in your interlocutors’ arguments lay, and that instead of either admitting this or doing the work to rectify your lack of understanding, rather you had decided to hide behind authoritative sounding phrases which you clearly did not actually understand. It appeared you hoped to intimidate your opponent into submission by any means, truthful or not. This is bad form.
Now I want to explain the meaning of the terms you were trying to use.
I am not relying on any “expertise” here, even though you attributed a claim of such expertise to me. (I doubt I’ve ever claimed expertise in anything. I certainly don’t feel like an expert of any sort.) I am a student of philosophy, to be sure, but this is irrelevant. It does not require expertise or even much study to know that what you said is wrong.
I am also not claiming “neutrality” or “lack of bias” with regard to this debate. I am claiming to have true information to impart about the proper use of certain terms, and I am claiming to know the correct way to evaluate your own contribution to the debate. The question whether I am “neutral” or “unbiased” is a red herring. One should look at my claims, and my arguments for them (if any), and evaluate their validity.
Reductio ad Absurdum is a valid argument form. Its structure is as follows. Suppose I want to prove that P. In order to do so by Reductio ad Absurdum, I start out by assuming (for the sake of argument, so to speak,) that not-P. I then attempt to derive a contradiction from this assumption. If I can show that some contradiction follows logically from not-P, then I have proven that not-P can not be true. And if not-P is not true, then it follows that P is true. So I have proven P, by Reductio ad Absurdum.
A simple, somewhat informal example. Imagine your friend tells you on one occasion that she only eats healthy foods. Imagine that on another day she tells you that hamburgers are unhealthy. And finally, imagine that on some other occasion, she reports that she’s just eaten a hamburger. In this case, we can prove, by reductio ad absurdum, that the three statements she has made can not all be true. For suppose they were all true. (Assuming not-P, in other words.) Then since (by our supposition) your friend only eats healthy, and (again, by our supposition,) hamburgers are not healthy, it follows that she does not eat a hamburger. But (by supposition again) she has eaten a hamburger. This is a contradiction–she both has and has not eaten a hamburger. Since we’ve derived a contradiction from our supposition that all your friend’s reports were true, we can conclude that not all her reports were true. Either she doesn’t only eat healthy, or hamburgers are healthy, or she did not eat a hamburger.
Another somewhat more formal example. Suppose there were only a finite number of integers. Then there would be some integer greater than all other integers. Call it N. But we know that for all integers M, M + 1 > M. So N + 1 > N. We also know that for all integers M, M + 1 is also an integer. So N + 1 is an integer. But this means that N + 1 is an integer greater than N. So: From our supposition that there are a finite number of integers, we have derived the following conradiction; that there is a number N which is greater than all integers, and that there is an integer greater than N. From our supposition, we derived a contradiction. Thefore, we know that our supposition is false. There are not a finite number of integers.
More on that can be found here.
The law of the excluded middle is just the principle that every statement is either true or not true. Some people do harbor doubts about this one for certain types of statements. For example Aristotle and many since him have wondered whether statements about the future are neither true nor not true, but rather only become true or not true as the future “becomes” the present. But when it comes to statements in the present tense, the law is generally taken to be practically axiomatic. (And in fact most thinkers believe the law is true even for future-tense statements as well.) here is more on the law of the excluded middle, as well as the closely related law of noncontradiction. (The LNC underlies validity of the reductio ad absurdum argument form by the way.)
The upshot of all this is that you can not criticize an argument (as you did) by pointing out that it is a reductio ad absurdum. Similarly, to say that an argument seems to rely on the law of the excluded middle is not a criticism except in certain philosophically rarified contexts.
Now onto a separate issue: Your misunderstanding of my position regarding children on airplanes. I said that I do not want parents to feel they should refrain from taking their children on airplanes, even if those parents think it entirely possible their children will throw a serious tantrum during the flight. I did not say, and I do not believe, what you imputed to me: that it is impossible for children to make it through a flight without throwing a tantrum. I think it very possible for tantrum-less flights to occur. I did say I am willing to incur the risk that someone’s children may throw a tantrum on my flight. But this does not imply (as you seemed to think it does) that I think it is a certainty that children must misbehave on an airplane.
I think a good parent can know that there is a good chance her child will throw a serious tantrum on an airplane trip. My position is, I do not want that parent to feel obligated to refrain from bringing the child onto an airplane, and I think most people should feel the same way I do about this.
With that said, to be honest, I’m not sure you and I disagree (though it seems you think we do). You said below that you think both sides should show consideration for others. I agree with this. I think I should be tolerant of tantruming kids on the plane, and I think parents should do everything they can–within reason–to prevent tantruming kids on a plane. Where do you and I disagree? Is it over the “within reason” clause?
-FrL-