Yeah, but I made it explicit in many different ways that I'd only be concerned with force. — Terrapin Station
The only way I'd ever ban any speech would be if speech could literally force something like violent actions. — Terrapin Station
Ok, so those measurable effects do not include reactions in others? Is that right?
But that's laughable — S
Ok, so as to whether influence is a spectrum...yes, but your free speech absolutism is based on other things than whether or not its on a spectrum. Is that right? — DingoJones
It's laughable that speech could force actions? I'd agree with that.
Or you think it's laughable to only ban speech that would force actions? — Terrapin Station
No Im not for ACTS of terrorism. — DingoJones
I can no longer find this thread in the list “all discussions”. Is that just me? — NOS4A2
Ok, so what about in the case of laughing at a joke? (Or other emotional reactions to words). How does that factor into your view?
It's been demoted to the lounge - because it's crap, presumably. The power of language eh?
Well we’ve just been over it haven't we? Am I remembering wrong? — DingoJones
Are you in favour of a speed limit of 50km, or whatever the speed limit is where you live? — DingoJones
Laughter can be an involuntary response. — DingoJones
There is no doubt much truth in the claim that Plato and Aristotle depict the philosopher as pursuing a different way of life than the sophist, but to say that Plato defines the philosopher either through a difference in moral purpose, as in the case of Socrates, or a metaphysical presumption regarding the existence of transcendent forms, as in his later work, does not in itself adequately characterise Plato’s critique of his sophistic contemporaries. Once we attend to Plato’s own treatment of the distinction between philosophy and sophistry two themes quickly become clear: the mercenary character of the sophists and their overestimation of the power of speech. For Plato, at least, these two aspects of the sophistic education tell us something about the persona of the sophist as the embodiment of a distinctive attitude towards knowledge.
I guess it’s a shame you’re horrible at it. Poisoning the well occurs before you make an argument, not long after. — NOS4A2
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