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Philosophical Writing Third Edition A. P.
Martinich

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26 Logic and Argument
for Writing
Aristotle is a great philosopher and he is not a great
philosopher.
No philosopher has ever made a mistake.

This argument is valid because it satisfies the definition of

validity even though the conclusion is unrelated to the
premise. When an argument contains a contradictory
premise, then that premise is necessarily false, and hence
it is not possible for all the premises to be true and the
conclusion false. More generally, even if there is no single
contradictory premise, so long as the premises are jointly
con-tradictory, the argument is valid.
The fact that every argument with contradictory
premises is valid shows that the actual truth of the
premises and the argument’s valid-ity are separate issues
and should not be confused. However, don’t be dismayed
that every argument with contradictory premises is valid.
Every argument with contradictory premises is also
unsound since not all the premises can be true together.
At least one of the premises must be false.
To say that an argument is valid is to say that the
premises entail the conclusion. But upon what does
entailment depend? One answer is that entailment
depends upon the meanings of the words making up the
propositions of the argument. Two types of words might
be distinguished: topic neutral and topic specific.
Topic specific words include those that are typically first
thought of as words, such as dog, cat, walks, yellow,
happily, as well as more emotionally charged words such
as disarmament, deficit, abortion, and fraternity. What all
these words have in common is that they specify or
restrict some topic. A sentence with the word dog in it, for
example, in some very general sense, might be said to
have a dog or dogs as one of its topics. The logic that is
concerned with the entailment properties of topic specific
words might be called material logic. Thus, material logic
is concerned with the entailment that holds between

This object is yellow

and
This object is colored.
 Logic and Argument 27
for Writing
Topic specific words that are very general or central to
our concep-tual scheme, e.g. goodness, truth, justice,
beauty, person, object, are the traditional topics of
philosophy, and the study of their contribution to the
entailments of propositions is largely what philosophy is
about. Thus, a philosopher might worry about the nature
of knowledge by asking whether

x knows that p

entails

x believes that p.

And he might worry about the nature of truth by asking

whether

“S” is true

entails

“S” corresponds to some fact.

When philosophers formulate questions or pose

problems in terms of whether one thing entails another,
they may be involved in a very traditional philosophical
pursuit.
Let’s now consider some topic neutral words. Not, and,
or, if . . . then, if and only if, all, and some, are topic
neutral in the sense that they do not restrict the topic or
subject matter under discussion. Further, they are not
restricted with regard to what topic specific words they
can combine with to form sentences. The logic that is
concerned with the entailment properties of topic neutral
words is called formal logic. For example, each of these
arguments is valid for the same reason:

If John is rich, then Mary is

happy. John is rich.
Mary is happy.
If smoking causes lung cancer, then people should
not smoke. Smoking causes lung cancer:
People should not smoke.
28 Logic and Argument
for Writing
If humans are aggressive by nature, then a strong
government is needed to protect humans from
themselves.
Humans are aggressive by nature.
A strong government is needed to protect humans from
themselves.

It does not matter that each of these arguments concerns

a different topic. Each is valid for the same reason. Given
the meaning of if . . .
then, any argument or pattern of this form is valid:

If p, then
q
p
q

where “p” and “q” represent propositions.

The form of argument we have been looking at above is
one of the most intuitive argument forms there is. It is
called modus ponens, which loosely translated means the
mode of affirming. Modus ponens is one of a number of
inference forms that constitute the core of natural
deduction systems of propositional logic. Roughly,
propositional logic, sometimes called the propositional
calculus, can be defined as the logic of some uses of not,
and, or, if . . . then and ifand only if. These words figure
crucially in some of the most basic forms of argumenta-
tion that people use. Here, they are presented
schematically:
 Modus ponens Modus
If p, then q tollens
p If p, then
q Notq p
Disjunctive syllogism p Hypothetical
or q syllogism If p,
Not p then q
q q, then r
If p,
Constructive dilemma Destructive
If p then q; and if r then s p dilemma
or r If p then q; and if r
q or s Not
then sp or qnot
Not or rnot
 Logic and Argument 29
for Writing
Logic typically includes special symbols for the most
important topic neutral words. There is no one set of
symbols that is used by a majority of logicians. Different
logicians use different symbols for the same topic neutral
words. Here are some examples:

Propositiona Symbol Symbol Symbol

l not
Connective ~ ¬ –
and & . ∧
or v ∨
if . . . then ⊃ →
if and only if ≡ ↔

If the symbols in the first column are substituted for their

English equivalents, then the argument forms just
presented look like this:

Modus ponens p ⊃ q Modu

p s
tollen
q s
~p
Disjunctive syllogism p v q Hypothetical
~p syllogism
p⊃q
q q⊃r
p⊃r
Constructive dilemma (p⊃q) Destructive
& (r⊃s) dilemma
pvr (p⊃ q) &
qvs ~p v (r⊃s)
~r

Since these forms are of their very nature abstract, it may

be helpful to give an example of each of them. Let’s begin
with modus ponens:

If Hobbes is an empiricist, then Hobbes holds that

sense know- ledge is the foundation for all
knowledge.
Hobbes is an empiricist.
Hobbes holds that sense knowledge is the foundation
for all knowledge.
30 Logic and Argument
for Writing
Let’s now consider an instance of modus tollens,which
bears some similarity to modus ponens.

If Hobbes is an empiricist, then Hobbes holds that

sense know- ledge is the foundation for all
knowledge.
Hobbes does not hold that sense knowledge is the
foundation for all knowledge.
Hobbes is not an empiricist.

Modus ponens and modus tollens are clearly related. Often

a philosophical problem can be summarized as a dispute
over whether the sound argu-ment concerning a certain
issue should be formulated as a modus ponens or a modus
tollens argument. One could imagine a dispute involving
the argument examples above. One person might be using
the modus ponens argument to prove that Hobbes
emphasizes the importance of observation in science. His
opponent might use the modus tollens argument to prove
that Hobbes is not an empiricist. There is a saying in
philosophy: One person’s modus ponens is another
person’s modus tollens. Obviously much more would be
involved in the debate than merely these two arguments.
Although both arguments are fairly obviously valid, it is
not obvious which, if either, is sound, and hence neither
argument is cogent. As a matter of fact, the instance of
modus tollens is the sound argument, and could form the
core of a cogent argument if it were buttressed with
evidence showing that Hobbes himself emphasized the
deductive and a priori aspects of science.
Let’s now consider an example of disjunctive syllogism:

Either Hobbes is an empiricist or he is a

rationalist. Hobbes is not an empiricist.
Hobbes is a rationalist.

This argument is of course valid. Is it sound? A frequent

defect of arguments that have the form of disjunctive
syllogism is that not all the relevant alternatives are
specified in the disjunctive proposition. If the disjunctive
proposition does not exhaust all the possibilities, then it
may well be false. For example, is every philosopher either
an empiricist or a rationalist? Isn’t it possible for a
philosopher to be neither? A large part of this issue will
depend upon how the terms
 Logic and Argument 31
for Writing
empiricist and rationalist are defined. So, if our example of
a disjunctive syllogism has any hope of forming the core of
a cogent argument, it is necessary to define those terms
even though this alone would not suffice (see chapter 5,
section 1, “Definitions”).
Hypothetical syllogisms are often used to line up series
of depend-encies, for example,

If every human action is causally determined, then no

human action is free.
If no human action is free, then no human is
responsible for any of his actions.
If every human action is causally determined, then no
human is responsible for any of his actions.

Although the formal rule of a syllogism dictates that there

be only two premises, as in the above example, several
hypothetical syllogisms can, however, be strung together
to yield a result like this:

If every event is causally determined, then every

human action is causally determined.
If every human action is causally determined, then no
human action is free.
If no human action is free, then no human is
responsible for any of his actions.
If no human is responsible for any of his actions, then it
makes no literal sense to praise or blame humans
for their actions.
If every event is causally determined, then it makes no
literal sense to praise or blame humans for their
actions.

When propositions are linked in this sort of way and the

conclusion is either counterintuitive or otherwise
unacceptable, the challenge lies in determining where and
how to break the chain.
Let’s now consider the two rules of dilemma.
Constructive dilemma might be thought of as two
instances of modus ponens connected:
(p⊃q) & (r⊃s)
pvr
qvs
32 Logic and Argument
for Writing
Similarly, destructive dilemma might be thought of as two
instances of modus tollens connected:

(p⊃q) & (r⊃s)

~q v ~s
~p v ~r

Let’s now consider an example of each, beginning with

constructive dilemma:

If determinism is true, then actions are neutral with

respect to praise or blame; and if humans have free
will, then science is limited in what it can explain
about reality.
Either determinism is true or humans have free will.
Either actions are neutral with respect to praise or
blame or science is limited in what it can explain
about reality.

Just as one person’s modusponens is another person’s

modus tollens, one person’s constructive dilemma is
another person’s destructive dilemma. The above example
of constructive dilemma is easily trans-muted into an
example of destructive dilemma:

If determinism is true, then human actions are neutral

with respect to praise or blame; and if humans have
free will, then science is limited in what it can
explain about reality.
Human actions are not neutral with respect to praise or
blame, or science is not limited in what it can
explain about reality.
Either determinism is not true or humans do not have
free will.

Genuine philosophical examples of dilemmas typically

conclude with a disjunction of unpleasant alternatives.
That is what makes the argu-ment a dilemma in the
ordinary sense of the term, in contrast with the logical
sense we have been discussing. Dilemmas will be
discussed again in chapter 5.
 Now that we have a better understanding of what
constitutes a valid argument form, let’s return to the main
issue of this chapter, namely, what makes up a cogent
argument.
 Logic and Argument for Writing 33

3 Cogent
Arguments
Recall the definition of a cogent argument in section 1:

(Df4) A cogent argument is a sound argument

that is recognized to be such in virtue of the
presentation of its structure and content.

A cogent argument is one that compels the audience to

accept its conclusion in virtue of his recognition that the
argument is valid and the premises true. Cogent
arguments are person relative. This would come out more
clearly if we reformulated our definition like this:

An argument is cogent for an audience just in

case that audience recognizes it to be sound.

The same argument might be cogent to one person and

not cogent to another. All cogent arguments are
persuasive to the audience that recognizes them. Yet not
all persuasive arguments are cogent. People are often
persuaded by bad arguments and fallacious reasoning.
An argument may be sound, and yet fail to be cogent
because its soundness is not recognized. An argument
might be this way neces-sarily, either through the
complexity of form that outstrips human comprehension or
through the impossibility of gathering evidence needed to
show that its premises are true. We are not really
interested in these non-cogent arguments, since there is
nothing humans can do about them. If humans cannot
recognize the validity, and the evid-ence is in no way
available, then that is the end of it. These argu-ments,
however, should not be confused with others.
There are also some sound arguments that are in fact
not recog-nized as such either because (1) although their
logical structures are not recognized, they could be if they
were explained, or because (2) although their premises
are not recognized as true, they could be if the evidence
which is available were provided. About these kinds of
unrecognized sound arguments something can be done:
the author can explain their logical structures and provide
the evidence for their premises.
 All of this can be made clearer with an example. There is
no doubt that it is easy to provide a sound argument for
the proposition
34 Logic and Argument
for Writing
“God exists” (if He does exist). And there is no doubt that
it is easy to provide a sound argument for the proposition,
“God does not exist” (if He does not exist). Thus, one (but
only one)of the following two arguments is sound.

First Argument

Either God exists or June 1 is

Independence Day. June 1 is not
Independence Day.
God exists.

Second Argument

Either God does not exist or June 1 is

Independence Day. June 1 is not Independence
Day.
God does not exist.

Now it should be obvious that neither of these arguments

is cogent even though one of them is sound. The problem
is that the sound argument, whichever one it is, is not
making itself known! Each argument is clearly valid. Both
are instances of dis-junctive syllogism. And the second
premise of each argument is true. The locus of the
problem is the first premise. If God exists, then the first
premise of the First Argument is true in virtue of that very
fact; and then the First Argument is sound. If God does not
exist, then the first premise of the Second Argument is
true in virtue of that very fact, and then the Second
Argument is sound. But which is it?
Unfortunately, there is nothing in either argument that
allows us to determine which is sound. There is nothing in
either argument that rationally forces us to accept its first
premise. Thus, neither argument is cogent. It is the
author’s duty to forge sound arguments into cogent
arguments. Typically, this requires elaboration: either
explanation of the argument’s validity or evidence for the
truth of the premises.
How might an author try to strengthen one of the above
arguments? Although I will usually try to give examples of
how to do things correctly, in this case, I will explain how
things might go wrong. One can also learn from one’s
mistakes.
 Logic and Argument 35
for Writing
Since the same sort of strategies would apply to either
argument, let’s consider just the first one. What the First
Argument needs is evidence that is sufficient to establish
that the first premise is true. What kind of evidence would
accomplish this goal? The premise is a disjunctive
proposition. As such, it is true if either disjunct is true. We
already know that the second disjunct is false. Thus, if the
premise is true, it must be because its first disjunct is true.
But that disjunct“God exists” is identical with the
conclusion. Thus, any evidence for the truth of the premise
is eo ipso evidence for the truth of the conclusion. What
this means is that evidence for the premise is super-
fluous. If one had evidence for the proposition “God
exists,” then one could apply it immediately to the
conclusion without relying on the premises at all.
Suppose someone wanted to defend the cogency of this
argument by claiming that the first premise is true
because “God exists” is true and that “God exists” is true
because it is self-evident. This defense does not work. It
begs the question. That is, the purpose of the argument is
to prove that God exists. But the defender wants to
assume that very thing to be self-evident.
“Begging the question” is the fallacy of using a
proposition both as the conclusion and as either a premise
or as expressing evidence for a premise. Here is a blatant
example of begging the question:

The National Debt is too large.

The National Debt is too large.

No one is going to be misled by this argument. Most

instances of the fallacy of begging the question, like all
fallacies, are more subtle. Sometimes the fallacy occurs
when the same proposition is expressed in two verbally
different ways. For example, to argue

All humans are mortal.

Therefore, all humans will die.

is to beg the question since the premise and the

conclusion mean the same.
 A more complex and interesting example of begging the
question is this:
36 Logic and Argument
for Writing
Whatever the Bible says is true. For the Bible is the Word of
God, and the Word of God is true. Further, we know the
Word of God is true because the Bible tells us so.

The basic argument is this:

The Bible is the Word of

God.
The Word of God is true.
The Bible is true.

The premise, “The Word of God is true,” needs to be

supported by evidence. But to use “The Bible says so”
(that is, “The Bible is true”) as expressing that evidence is
to beg the question. For, in this con-text, “The Bible says
so” is another way of saying “The Bible is true,”which is
just what is supposed to be proved. Thus, it cannot be
used either as a premise or as evidence for a premise.
What then makes a cogent argument recognizable? I
suggest that it involves relevance and informativeness. A
cogent argument contains premises that are relevant to
the conclusion. Thus, the arguments about the existence
of God that were discussed above are not cogent because
not all their premises were relevant to the conclusions.
(It’s notoriously difficult to explain or define relevance.) A
cogent argument must also contain premises that are
informative. Sometimes premises are informative if they
are novel in the sense that the audi-ence was not aware of
them until they were seen in the argument. Sometimes
premises are informative in a derivative way; they can be
informative if the evidence presented for them is novel.
Thus, it may not be informative for someone solely to
assert, “I exist.” Standing alone, it seems trivial. But, when
a philosopher like Descartes points out that evidence for
this proposition can be found even in the most radically
deceptive thoughts that a person can have, then the
proposi-tion “I exist” becomes informative in a way it
otherwise isn’t. It is also informative in its further use in
argumentation against skepticism and for the existence of
God. Finally, sometimes premises are in-formative, not
because they are individually novel, but because they are
organized in a novel way; and the recognition of a novel
organ-ization of already known facts can be instructive. In
Plato’s Meno, Socrates gets a slave boy to deduce an
astonishing variety of geo-metrical theorems by beginning
with facts the boy already knows.
 Logic and Argument 37
for Writing
Socrates attributes the boy’s surprising knowledge to a
reminiscence of knowledge the boy had in an existence
prior to his birth. An alternative explanation is that
Socrates led the boy to reorganize the knowledge that the
boy acquired during his existence on earth, and in
reorganizing this knowledge he came to know many more
things.
Notice that I have not supplied an example of a cogent
argument in this section. A trivially cogent argument
would not be instructive. And since my audience is
diverse, it would be difficult to construct a nontrivial
example in less than several pages. I leave the discovery
of a cogent argument to each reader, as an exercise.
The upshot of the chapter to this point is that the notion
of a sound argument does not fully capture the intuitive
notion of a good argument. We need an idea that takes
into account that the argu-ment’s soundness is
recognized, and that is what the idea of a cogent
argument does. In the last three sections, several other
logical con-cepts will be explained: consistency and
contradiction in section 4, contraries and contradictories in
section 5, and the strength of a proposition in section 6.

4 Consistency and Contradiction

Some propositions can be true together or at the same

time. For example, the propositions, “George Washington
was the first presid-ent of the United States” and
“Abraham Lincoln was the sixteenth president of the
United States,” are consistent with each other. Both of
them can be true at the same time and in fact they are
both true. Consistent propositions may be on the same or
a related topic as the sentences about Washington and
Lincoln are. But consistent proposi-tions may be on
completely unrelated topics, e.g. “George Washing-ton
was the first president of the United States” and “A friend
of Turgenev gave him the idea for Fathers and Sons.” One
sentence is about the history of the United States, the
other about a Russian literary figure. They are consistent
with each other even though they are topically unrelated.
 Propositions can be consistent with each other even if
one, some, or all of them, are false. The sentence about
Turgenev is false but nonetheless consistent with the
sentence about Washington, which is true.
38 Logic and Argument
for Writing
Here is a set of sentences that are consistent and all of
which are false:

Aristotle discovered America.

Descartes failed his college course in geometry.
Henry Ford signed the Declaration of
Independence. The Cleveland Indians won the
1995 World Series.

As this example shows, consistency is not a guarantee of

truth. It is possible for propositions to be consistent with
each other, yet not true. Still, it is important for
propositions to be consistent. For if propositions are not
consistent with each other (that is, if they are
inconsistent), then it is impossible for all of them to be
true. And philosophers, and nonphilosophers, should avoid
falsity like the plague.
If a set of propositions is inconsistent, then at least one
of them is false. Perhaps the easiest sets of inconsistent
propositions to identify are those that contain a
proposition and its negation:

Turgenev is a novelist.
Turgenev is not a novelist.

It is not necessary to know anything about Turgenev to

know that at least one of these propositions is false. The
fact that at least one pro-position in an inconsistent set
must be false is an interesting feature and one that
philosophers often exploit. They often try to formulate sets
of propositions, each of which seems true, but which are
together inconsistent. Such sets of propositions are called
paradoxes.

The Paradox of Freedom and Causality

1 All events are caused.

2 Human actions are events.
3 Some human actions are free, that is, not caused.

The Paradox of Reference and Existence

1 Everything referred to must exist.
2 The name “Hamlet” refers to
Hamlet. 3 Hamlet does not
exist.
 Logic and Argument 39
for Writing
The Paradox of Promising
1 If a person promises to do something, then he has an
obligation to do it. 2 If a person has an obligation to do
something, then he can do it.
3 Some people sometimes make promises that they cannot
keep.

Formulating a philosophical problem as a paradox helps

focus the issue. Anyone purporting to solve the problem
must say which of the propositions he thinks is false, and
why; or he must explain why he thinks that all the
propositions are in fact consistent, that is, how it is
possible for all of them to be true even though they may
not look consistent.
It is not always easy to tell whether propositions that
appear to be inconsistent with each other actually are.
This is especially true when the seemingly inconsistent
propositions are vague, as

British empiricists believed that minds exist.

British empiricists believed that minds do not exist.

It is not clear whether these sentences are inconsistent or

not. The reason is that it is not clear whether either
sentence is talking about all British empiricists or just
some of them. If each sentence is talking about all British
empiricists, then the sentences are inconsistent. But if
each is talking about some British empiricists, then the
sentences express consistent propositions; and in fact
would both be true. My own view is that when sentences
are vague, it should be said that they do not express a
proposition at all; that they express only part of a thought.
Since they do not express a complete proposition, they do
not have a truth-value and are neither true nor false. This
means that they cannot be consistent or inconsistent with
each other.
So far I have given examples of consistent and
inconsistent sets of propositions that have contained at
least two propositions. But these notions also apply to
individual propositions. The proposition

Aristotle was a poet

is consistent because it is possible for it to be true, even
though it is in fact false. And the proposition

Aristotle was a poet and Aristotle was not a poet

40 Logic and Argument
for Writing
is inconsistent because it is impossible for it to be true. Inconsistent propositions are
also called contradictions.
Consistency and inconsistency (contradiction) are obviously related ideas.
Although it might not be obvious, they are also related to entailment. A proposition p
entails a proposition q just in case p is inconsistent with not q.

Exercises
1 Choose one of the paradoxes above and explain why the pro- positions
expressed in it are inconsistent.
2 Are the following two propositions consistent or inconsistent with each other?
All British empiricists believe that the mind is a substance. Some British
empiricists believe that the mind is a substance.

5 Contraries and Contradictories

In the last section, contradiction was defined in relation to con-sistency. A

contradiction is a proposition that is inconsistent; and a contradictory set of
propositions is a set of propositions that are together inconsistent. Contradiction can
be defined in other ways, ways that do not mention inconsistency:

A (self-)contradiction is a proposition that cannot be true. A set of propositions is

contradictory just in case there is no way to make all of them true.

For example, “Socrates is mortal and Socrates is not mortal” is con-tradictory; and
the set of (two) propositions, “Socrates is mortal” and“Socrates is not mortal” is
contradictory.
For the purpose of contrasting contradictions with contraries, it is convenient to
restrict the discussion to pairs of propositions:

Two propositions are contradictory just in case one must be true and one must
be false.
Two propositions are contrary just in case they cannot both be true.
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