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'We want to say our own vows, but don't know what to write' is something I hear couples say when talking about their wedding ceremony. Where do you start, what do you write, and what are you supposed to say to each other? Below is some information on writing your own wedding vows. Wedding vows are READ MORE
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Don't Forget The Groom During Your Wedding Planning, It's His Day Too
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Every major city has an arts district, but Los Angeles boasts several areas where residents and tourists alike can immerse themselves in art, culture, and local flavor. From the obligatory row of sparse white boxes to the loose cluster of coffee joints and indie retail stores doubling as galleries, here are a few all-time favorite 'hoods where Angelenos get their art on.
In November, we took a closer look at Central L.A., the Downtown core, and East Los Angeles. This month, we begin our journey in West Hollywood and make our way to the Pacific Ocean.
West Hollywood / WeHo Design District
Home to some of Los Angeles' most established galleries, West Hollywood has long been an art, design, fashion and dining destination. The WeHo Design District in particular (a smaller area located between Doheny and La Cienega, north of Beverly and south of Santa Monica) is walkable, beautiful, and can easily occupy a full day between gallery visits, shopping, dining, and of course, bar hopping. It was in the 1950s that West Hollywood started to attract design and decor industry trendsetters and in 1975, the completion of the Pacific Design Center at Melrose and San Vicente firmly designated the area as an art and design enclave.
WeHo is all about style. Its denizens demand nothing but the best, and the price tag confirms it. That's not to say style exists here without substance; culturally-speaking, WeHo is influential due to its diverse population which includes the LGBT community, members of the entertainment industry, creative professionals, and a healthy mix of both young and elderly residents. While a visit to WeHo may sting in the pocketbook area, it's a great place to discover innovative design, and sneak a peek at the latest and brightest creatives, products, and concepts.
Of note in the realm of art galleries, 101/Exhibit was initially built around artists who focused on the human form, but the gallery currently embraces experimentation and deviations into abstraction, new media, installation, and object-based works; M+B Gallery discovers and exhibits the works of emerging and established artists; OHWOW presents contemporary art exhibitions and publishes genre-defining books, alongside special projects and events conceived by outside curators; New Image Art specializes in established and emerging artists coming out of the various fringe cultures surrounding surfing, skating, indie music, street art and graffiti.
Tip: The Pacific Design Center houses several galleries and design showrooms, including what locals call "MOCA light" (an offshoot of the Museum Of Contemporary Art, Los Angeles), featuring rotating exhibitions of architecture and design. Don't forget to explore La Cienega between Beverly and Santa Monica where you'll find a good number of galleries with oft-coinciding openings. Additionally, I suggest consulting the West Hollywood Design District's website, as well as the City of West Hollywood's Arts & Culture website for gallery listings.
Beverly Hills
I have to admit, BH isn't one of my favorite haunts. Despite the glitzy Rodeo Drive storefronts and obvious affluence, I can't help feeling that the area is somewhat stuck in the '80s and could use a fresh dose of innovation. When it comes to the art scene, Beverly Hills caters to a very particular type of patron interested in luxury brands; it attracts loads of tourists as well, and local establishments (including galleries) tend to reflect their particular tastes.
There are however several galleries that shouldn't be overlooked: Gagosian, an obvious entry here and (arguably) the world's preeminent art gallery, shows all of the big-name living artists; ACE Gallery Beverly Hills, sister to the original location in the Desmond's Department Store building in Miracle Mile, exhibits some of the art world's most recent darlings, as well as some of the greats. Of note, Mark Selwyn Fine Art showcases established & emerging artists who create conceptual & experimental art; Karl Hutter Fine Art specializes in paintings, works on paper and sculpture by American and international artists of the modern, post-war and contemporary periods; Timothy Yarger Fine Art represents established contemporary artists as a complement to 19th century artists, modern masters, and pop icons of the 20th century.
Tip: The Beverly Hills Art Show, held twice annually in the spring and fall, features local artists selling directly to collectors; the outdoor event attracts a slew of food trucks and is free and open to the public. It also offers beer and wine gardens, each with their own respective menus. Speaking of food, there are of course many fine dining options in Beverly Hills, but I thoroughly enjoyed that one time when a few friends took me to Nic's, and I suddenly found myself donning a fake fur, doing way too many shots in the glass walk-in freezer/vodka tasting room they call The Vodbox. For those who were treated to a free show that night… you're welcome.
Culver City
Almost a decade in the making, the Culver City Arts District is now a real contender in the realm of arty neighborhoods, having successfully attracted a cluster of high-caliber contemporary spaces, mostly built on the white box model, where people walk slowly and comment in hushed tones. One could hear a pin drop in these somewhat cold and impersonal environments, but they are well-suited to contemplation.
Running along Washington between Fairfax and National, and La Cienega between Venice and Fairfax, the area is comprised of art galleries, studios, restaurants, and a variety of retail businesses. Helms Bakery, a landmark 1930s complex nearby, is fun to explore and features high-end design and home furnishing stores, as well as a few restaurants. Culver City has been known to host its own Art Walk, but since they make it so difficult to find any information on current or past events, there's really no point counting on it until they choose to let us know.
Blum & Poe, a personal favorite, specializes in abstract works and has been known to represent Japanese artists who are not well known by U.S. audiences; Thinkspace focuses on the promotion and dissemination of young and emerging art, blurring the lines between popular culture, graphic art, design and street art; Mark Moore Gallery features emerging and mid career artists and maintains an interdisciplinary program; Koplin Del Rio focuses on contemporary painting, drawing and sculpture by internationally known artists, and emerging California artists; the George Billis Gallery shows paintings, photography, sculpture and mixed media works by emerging and mid-career artists, with a focus on SoCal artists.
Tip: A good number of Culver City galleries are large, some even cavernous. As big as they are, they can get pretty crowded during coinciding events. If it seems the whole of L.A. has descended upon Culver on the one night you decided to explore the neighborhood, consider coming back on a weekday when you're likely to have the place to yourself, and can appreciate the art as it's meant to be seen. For listings, please visit the Culver City Arts & Culture Website and be sure to check with individual galleries as opening hours may vary.
Santa Monica: Bergamot Station and Santa Monica Art Studios
Besides the Abbott Kinney area in Venice, Bergamot Station and Santa Monica Art Studios are really the only spots west of the 405 offering any kind of an art scene. Bergamot Station was the target of some controversy earlier this year when a popular petition by the Bergamot Station Gallery Cultural Association made the rounds to oppose the City of Santa Monica's request for proposals and plan for re-development, which the group feared would turn the historic landmark into yet another Grove.
For the time being, Bergamot Station is still Banana Republic-free and is home to several architecture and design firms, as well as a large number of established galleries such as Craig Krull, Shoshana Wayne, FIG, Ruth Bachofner, William Turner, Tag Gallery…the list goes on. I suggest that you plan a pleasant art-filled afternoon (or evening) and visit them all soon, while the complex still hangs on to its old charm.
Santa Monica Art Studios at the Santa Monica Airport is a community of artists and exhibition spaces in a historic airplane hanger. SMAS artists work in private studios and can participate in classes, lectures and exhibitions. Arena 1 Gallery, a project of SMAS, is an expansive exhibition space within the hangar, which hosts exhibitions promoting cultural exchange, inviting younger, newly established and internationally known curators to organize exhibitions representing the most innovative and compelling artists from their countries.
Tips: Santa Monica Art Studios hosts an annual open studio event where artists open their doors to the public, however private viewings can be arranged directly with the artists. Please check SMAS' website for announcements and studio listings. Arena 1 Gallery is reviving its Categorically Not! series, occasional Sunday events dedicated to exploring the common ground of art, science, politics and whatnot, hosted by noted science writer K.C. Cole. As for Bergamot Station, coinciding openings and open door events do draw some serious crowds, but it's a fun and lively way to gallery-hop and explore what the complex has to offer. The Santa Monica Museum of Art, an independent art museum exhibiting the work of local, national and international contemporary artists, is also located within the Bergamot Station complex.
Venice seems to attract some of the most, er… interesting characters you'll ever meet. While the Venice boardwalk can be full of weirdos and exhibitionists, the Abbot Kinney strip and surrounding area offers exhibitions of a different sort. There are twenty or so galleries in the area, and many retail stores, restaurants and coffee shops routinely exhibit works by local independent artists.
Of note, L.A. Louver, founded in 1976, offers a distinguished exhibition program of contemporary art, featuring Los Angeles-based and international artists; C.A.V.E. Gallery (Center for Audio and Visual Expression) was first conceived in 2001 as a series of traveling art events and currently focuses on cutting-edge works on contemporary urban culture; De Soto Gallery exhibits contemporary artists working in photography and video; Hamilton Press Gallery specializes in the production of hand printed lithographs, usually limited to editions of about twenty; Buckwild Gallery showcases experimental, tagging, and spray paint art; Shulamit Gallery represents primarily Middle Eastern artists of diverse backgrounds and religions, but currently focuses on U.S.-based contemporary artists whose work reflect facets of the Jewish diaspora.
Tip: The Venice Art Crawl is coming up on Thursday, December 18th. Visit the VAC's website for complete listings and a very user-friendly map with info on participating venues, including restaurants and other businesses with art on view. Also check out First Fridays on Abbot Kinney, featuring food trucks, crowds, awful parking, crowds, more food trucks… but you will see some art. The Venice boardwalk is worth a visit if you've never been, and is lined with a good number of vendors offering art, Tarot and palm readings, incense, henna tattoos, and all sorts of trinkets. The boardwalk can get suffocatingly crowded on weekends, and the vibe is distinctly agro at times. If it's fine art you're interested in, I would avoid it altogether and make a beeline for L.A. Louver… unless you're in the market for a Bob Marley velvet painting.
Read part 1 of L.A.'s Arty Neighborhoods
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7 / 10


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Talk:Law of thought
|WikiProject Philosophy
|(Rated Start-class)
Notes & Queries[edit]
Jon Awbrey 22:16, 18 January 2006 (UTC)
Formal logic is NOT "how we think"[edit]
Where does the following statement in the first paragraph come from?
"...which collectively prescribe how a rational mind must think. To break any of the laws of thought (for example, to contradict oneself) is to be irrational."
"Law of thought" is a misnomer, in the first place, because the 3 "laws" listed are just parts of an axiom-system (= set of Assumptions), and not valid as general "laws of human thinking", since it is easy to demonstrate, by example, natural language statements that violate "law of noncontradiction" and/or "law of excluded middle", such as: "This statement is false." We can clearly grasp the meaning of it, but still, it is neither true nor false.
So it should be made clear that these "laws of thought" are not that (much less "laws of rational minds"), but just an axiom-system of assumptions. 18.104.22.168 (talk) 16:16, 25 July 2008 (UTC)
Axiom systems are not necessarily related to anyone's mind. They are not laws of thought. They exist in a timeless, spaceless realm of being, much like Platonic Ideas or Forms. If there were no humans, axiom systems would still exist in their universe of pure logic. We don't create them in our thoughts. We discover them as something that already existed but had been concealed from our knowledge. To say that formal logic is "how we think" is to commit the unpardonable, unspeakable sin of psychologism.Lestrade (talk) 02:14, 27 July 2008 (UTC)Lestrade
To the user above, above: 'laws of thought' are not assumptions, nor are they to be interpreted as assumptions (or taken lightly for that matter). This is a poor misunderstanding of their purpose. The 'laws of thought' are indeed the axiomatic principles for a rational mind, and to not use them is to deny reality, and thus irrational, because they are based on nature, and reality. Existence vs. non-existence is the central point behind the law of non-contradiction, and the others follow suit. Either something exists, or it does not exist. To deny the laws, you would have to use them.
Also, the sentence "this statement is false" is riddled with fallacies. First, it's ambiguous, and sophistic. Second, there are no premises that demonstrate your conclusion, which not only begs the question, it also doesn't follow. Third, 'natural language' is not in itself contradicting, or sloppy, the user of it can be, though. The laws of thought are the basis for all rational thinking, and the article had it correct the first time -- as stated above, to deny the laws, you would have to use them, which is contradicting, concluding that the assertion/claim is necessarily false. Source: http://www.thelogician.net/5b_ruminate/5b_chapter_01.htm#3.%C2%A0%C2%A0%C2%A0%C2%A0%C2%A0%C2%A0%C2%A0%C2%A0_Paradoxical_Propositions
There is a wealth of information on that page, for the editor of this page, if you wish to add further information. I would suggest the editor add back the original assertion that they are indeed the axiomatic principles for rational thinking. In-fact, it's not even possible to not use them. 13:09, 5 January 2010 (UTC) —Preceding unsigned comment added by 22.214.171.124 (talk)
- Heaven forbid that there should be a relation between laws of thought and psychology. That would be the most mortal of all sins. We are here talking about logic and logic alone, that is, mere abstract, disembodied forms. It must be intuitively obvious to any thinking person that thinking does not require a brain or mind in order to occur.Lestrade (talk) 14:47, 5 January 2010 (UTC)Lestrade
Sensible Titles[edit]
This article should be called "Laws of Thought," not "Law of Thought." The George Boole article should be called "Laws of Thought (Book)."Lestrade 19:22, 27 July 2006 (UTC)Lestrade
- I renamed the article on Boole's book and I heartily agree with User:Lestrade's comment about the improper naming of this article. Academic philosophers speak of the laws of thought as a group. The term is standard. I think this page should be moved back to laws of thought. Perhaps this question should be put to a survey on this talk page. - WikiPedant 05:31, 7 August 2006 (UTC)
JA: No, in WP the use of singular is standard for a class of related things. Hence, law of thought. You can still have laws of thought redirect here, so no big problem. Boole's book title Laws of Thought needs no extra dab, since the plural Laws and the capitalized Thought already dab it, and this follows the rule of many similar cases in WP. Jon Awbrey 07:08, 7 August 2006 (UTC)
- Hello JA -- I can understand why you want to adhere closely to WP standards, but the fact is that the WP standards are more flexible and complex than you say. The guidelines do allow plural article names in cases just like this one, where the article is about the whole set of things (that is, the things considered as a collective) and where the collective term is itself standard usage. See Wikipedia:Naming_conventions_(plurals) which recognizes exceptions to the use of singular names, such as "articles on groups of specific things" (for example, articles on particular language families, such as Romance languages and Afro-Asiatic languages). See also Wikipedia_talk:Naming_conventions/archive5#SOME_article_titles_should_be_plural. Furthermore, the list of exemplary featured articles contains a number of plural titles, including Médecins Sans Frontières,€2 commemorative coins, Microsoft Data Access Components, Black Seminoles, Domestic AC power plugs and sockets, National parks of England and Wales, Three Laws of Robotics, The Beatles, The Supremes, The Temptations, The Waterboys, End times, Shakers, Olympic Games, Indian Railways. And specifically with respect to history and philosophy articles, the list of good articles includes Zeno's paradoxes, Khazars, and Knights Hospitaller. So there is (a) good reason, (b) allowance within the wiki guidelines, and (c) precedent for changing the name of this article back to Laws of thought. - WikiPedant 05:26, 8 August 2006 (UTC)
JA: Let's put aside the temptations to exploit proper namess that are plural, please. As a general rule, it just makes sense use the stem word, say, logic, as the main article title if there is any occasion at all to use the stem word in text, as the regular derivatives, say, logics, logical, logicality, etc. can all be linked without having to bother with redirects. Of course, law of thought is a special case, since the law is embedded in the phrase, but the criterion of convenience here is whether one ever finds occasion to use the singular term in text, amd one often does, since law of thought, like national park, is a class name, and is often used in the singular. Jon Awbrey 19:42, 8 August 2006 (UTC)
Leibniz's Assertion[edit]
Leibniz's assertion of the Identity of indiscernibles is not a law of thought. The article is mistaken by including Leibniz's assertion as one of the laws of thought.18.104.22.168 17:27, 3 August 2006 (UTC)Lestrade
- I tend to agree, and the classic Aristotelian law of identity is missing. I addressed this (diplomatically) in my edit today. - WikiPedant 05:31, 7 August 2006 (UTC)
JA: I reverted the following addition to the lead because it lends itself a bit too easily to a purely psychological reading, whereas it needs to be made more clear that logical laws are normative principles.
The laws of thought are the traditional, fundamental rules which collectively define how a rational mind must think. To break any of the laws of thought (for example, to contradict oneself) is to be irrational.
JA: Given the proper explanation beforehand, though, it looks like it would be pretty easy to fix it. Jon Awbrey 13:42, 7 August 2006 (UTC)
- Who was it that first judged that the laws of thought are not related in any way to dreaded psychology and its description of brains or minds and their acts of thinking? Was he the same man who claimed that the laws of thought are pure logical principles that would exist somewhere separately even if there were no humans who had thoughts running through their heads? 126.96.36.199 02:57, 6 January 2007 (UTC)Benighted—The preceding unsigned comment was added by 126.96.36.199 (talk) 04:41, 3 January 2007 (UTC).
Why are these called 'laws of thought' (over and above the fact that it is traditional to do so)? Does anyone seriously think that people actually cogitate in syllogisms, or that they use the formal calculi found in Principia Mathematica when they reason?
If logic were the science of what went on in people's heads, then logicians would busy themselves with brain scans, surveys, psychometric tests, and the like. They certainly would not bother with all those useless theorems and proofs.
Of course, this is not to endorse the opposite extreme rehearsed at the top of this page, that is, that the theorems and axioms of logic exist in a sort of quasi-Platonic realm.
Rosa Lichtenstein (talk) 12:13, 9 November 2009 (UTC)
Reply to Rosa Lichtenstein:
- Hell yeah I do! If it's worth the effort. I don't use mathematical symbolism, since when you use descriptive identifiers, you can be much more efficient in processing things. But I use cold hard logic to reason, and can usually spot every logical failure my dialog partners' use. (Even when I don't go all the way myself.) I became this way, because I grew up with people that were infected by religious schizophrenia, and had to *properly* prove (for myself anyway) what was ultimately right. But I think, if you don't use proper logic in your reasoning, you're a retard and unworthy of vocalizing any arguments (since they wouldn't actually be arguments). Of course, the ultimate problem is, that without a proper set of common paradigms, you would have to have such a long string of arguments, that they could go right down to explaining the beginning of the big bang. I can do that, nowadays, due to a deep understanding for physics, logic and psychology. But usually it's just not worth it, since your parter wouldn't even remotely be able to comprehend what it means. So in a way, you may still be right in that it's not very common. ;) I guess(!) most people are just "cattle" anyway. — 22.214.171.124 (talk) 06:37, 8 December 2010 (UTC)
Reply to 22.214.171.124 etc.:
Thanks for those thoughts, during the expression of which, by the way, you did not use even so much as one syllogism or a single wff from Principia, but you will note that I in fact said this:
"Does anyone seriously think that people actually cogitate in syllogisms, or that they use the formal calculi found in Principia Mathematica when they reason?"
I did not speculate whether or not there were maverick individuals on the planet who might at least claim they think in syllogisms (a remarkably useless and inefficient way to think, anyway) or the calculii of Principia (but I retain a healthy scepticism that you actually think using symbols like this: ~[(P→Q)v(P→R)↔(P→(QvR))], or this ~[~(Ex)(Fx&~Gx)↔(x)(Fx→Gx)]), but whether "people" do this, i.e., the majority of the population. And if they don't, then logic can't express 'laws of thought', otherwise we'd all be at it, and we'd have been doing it for thousands of years before Russell and/or Aristotle were thought of.
But, and more importantly, even if everyone on the planet thought in syllogisms etc., that would still not make logic the study of the 'laws of thought' -- as I also pointed out:
"If logic were the science of what went on in people's heads (or the study of the 'laws of thought' -- added comment), then logicians would busy themselves with brain scans, surveys, psychometric tests, and the like. They certainly would not bother with all those useless theorems and proofs."
My comments still stand, therefore.
Rosa Lichtenstein (talk) 18:48, 1 June 2012 (UTC)
The article tells us that Aristotle accepted the so-called 'Law of Identity'. But, what later came to be known as the 'Law of Identity' is absent from Aristotle's work.
The quotation from the Metaphysics does not support the conclusion that he accepted this 'law'. If anything, it shows he was dissmissive of it -- that is, if he was referring to it in the first place!
Rosa Lichtenstein (talk) 00:33, 26 November 2010 (UTC)
- A large part of the problem is that we are not sure what we mean by the ambiguous word "thought." Does "thought" mean any brain activity or any mental activity? Does thought mean "unspoken language"? If all thought is discursively related to words, then it is related to grammar and what can be said. This would include the laws of identity, contradiction, excluded middle, sufficient reason, etc. In this way, all thought is connected to verbal judgments, propositions, and Kantian Categories. If all thought, however, is intuitively related to imagination, willing, emotion, sensation, etc., then it may not be related to those laws. We can then ask, with Rosa Lichtenstein, "Does anyone seriously think that people actually cogitate in syllogisms, or that they use the formal calculi found in Principia Mathematica when they reason?" She assumes here that all thought is equivalent to cogitation and reasoning.Lestrade (talk) 03:33, 26 November 2010 (UTC)Lestrade
Thank you for those comments Lestrade, and you are quite right to point out that how we interpret this question does depend on what we mean by 'thought'. But, my general point still stands, for even if you are right about the other things you say (but, I am sceptical even of that -- however, we can put that to one side for now), logicians would surely throw away their definitions, proofs and rules of inference, and conduct surveys about how people actually think, or, how they actually use words/language (to put this in the way you chose to frame this question). Logic would then become a sub-branch of Psycholinguistics.
But, this isn't correct:
"She assumes here that all thought is equivalent to cogitation and reasoning."
I was in fact addressing a traditional view of 'thought' associated with this view of logic. It is undeniable that psychologism dominated the interpretation of logic until quite recently, and this view (that logic is the study of the 'laws of thought') dates back to this outmoded conception of 'thought' and its relation to logic.
This article simply re-inforces that misguided view.
Rosa Lichtenstein (talk) 19:02, 1 June 2012 (UTC)
- This interesting blog attempts to trace the history of the Law of Identity. Apparently, the Law was discovered in the Middle Ages. BlueMist (talk) 20:01, 17 October 2011 (UTC)
Unfortunately, that blog is run by a self-confessed Nazi! Rosa Lichtenstein (talk) 18:52, 1 June 2012 (UTC)
Yes, if anything it would probably be worse -- and I say that as a Marxist! Rosa Lichtenstein (talk) 21:03, 3 June 2012 (UTC)
While we are at it, what can this possibly mean?
"The law of identity states that an object is the same as itself: A ≡ A."
If "A" is an object, or the name of an object, then the equivalence sign "≡" is surely misplaced. While Socrates might or might not be identical with himself, there is no way he is truth-functionally equivalent to himself, since he isn't a proposition, statement or indicative sentence. "Socrates if and only if Socrates" is unvarnished nonsense.
And this can't be correct, either:
"The law of non-contradiction and the law of excluded middle are not separate laws per se, but correlates of the law of identity. That is to say, they are two interdependent and complementary principles that inhere naturally (implicitly) within the law of identity, as its essential nature."
The Law of Identity (LOI) and the other two 'laws' are in no way linked, as the above suggests.
The problem is that if the LOI concerns the identity of objects, or their names (depending on how we read it), that is, if the "A"s used in the article are the names of objects, or stand for objects, then the LOI can't be connected with the 'Law of Non-contradiction' [LOC] or the 'Law of Excluded Middle' [LEM]. That is because the "A"s used in the article in relation to the LOC and the LEM stand for propositions, statements or predicables, not objects or their names.
And this reasoning is defective too:
"In other words, the proposition, "A is A and A is not ~A" (law of identity) intellectually partitions a universe of discourse (the domain of all things)into exactly two subsets, A and ~A, and thus gives rise to a dichotomy. As with all dichotomies, A and ~A must then be 'mutually exclusive' and 'jointly exhaustive' with respect to that universe of discourse. In other words, 'no one thing can simultaneously be a member of both A and ~A' (law of non-contradiction), whilst 'every single thing must be a member of either A or ~A' (law of excluded middle)."
If the negative particle attaches to singular terms, so that it is interpreted as an operator mapping singular terms onto 'negative' singular terms (whatever they are!), then it can't also be a sentential operator mapping a sentence or proposition onto its negation, which it has to be in relation to the LEM and the LOC.
In the above the sign "~" slides effortlessly between the following roles: an operator on names (or objects!), an operator on ill-defined classes (so that it seems to resemble a class exclusion operator), and a sentential modifier.
This is a dodge Hegel also tried to pull in his badly mis-named books on 'logic' -- meaning that his 'dialectic' can only be kick started by the use of sloppy semantics/syntax like this.
In tandem with this, these "A"s also slide between several distinct roles -- one minute "A" is an object (or its name), the next it's a class (or its name), then it's a proposition, sentence, or statement (depending on one's philosophical logic).
From sloppy semantics and syntax like this nothing but confusion can follow.
Or, maybe not; as Bertrand Russell remarked: "The worse a man's logic, the more interesting the results to which it gives rise".
The article needs to be completely re-written, or deleted.
Rosa Lichtenstein (talk) 14:24, 2 June 2012 (UTC)
I disagree; WIkipedia should not be promoting such sloppy logic. This is one of the first places novices look for advice and information. Filling their heads with defective semantics and syntax is no way to educate them.
And I have rehearsed these ideas elsewhere, and in more detail at my site:
Rosa Lichtenstein (talk) 21:13, 3 June 2012 (UTC)
Lacking the core thing![edit]
The article lacks the single most important thing it could contain: An explanation for why exacly these and no others are the rules that be. Instead they are presented as unquestioned, and even unquestionable. Adding "long tradition" as a filler term typical for things that nobody actually thinks about (which usually are bullshit) does not make it better.
— 126.96.36.199 (talk) 06:26, 8 December 2010 (UTC)
Plainly, any explanation is going to have to be non-contradictory, use terms that maintain their identity throughout that explanation, and is either correct or not. In which case, anything that counts as an explanation will have to take these 'laws' (but I prefer to call them rules of language) for granted.
On the other hand, anyone who attacks these rules is going to find it impossible to explain themselves without also implicitly accepting/using/applying these rules, thus nullifying their attack. [This was, essentially, Aristotle's defence, even if he worded it differently.]
Rosa Lichtenstein (talk) 15:17, 17 June 2012 (UTC)
2nd & 3rd corollaries of the first??[edit]
So the rationale section of the article seems to be implying that the second and third laws are corollaries of the first. The article doesn't actually use the word 'corollary' though; it leaves the reader confused as to weather the second and third laws can be inferred from the first or not.
I think this needs clearing up. I'm not sure exactly what the edit should be, so I'm hoping an expert in the area can help out.
Nicholias Samuels 2058 4 June 2012 — Preceding unsigned comment added by 18.104.22.168 (talk) 11:00, 4 June 2012 (UTC)
Well, as I have shown above, the 'Law of Non-contradiction' [LOC] and the 'Law of Excluded Middle' [LEM] cannot be derived from the 'Law of Identity', and neither are they corollaries.
However, by De Morgan's Laws, it is easy to inter-derive the LOC and the LEM (if we also allow ¬¬p ↔ p):
(1) ¬(p & ¬p) ↔ ¬p v ¬¬p
(2) ¬p v ¬¬p ↔ ¬p v p
(3) Ergo: ¬(p & ¬p) ↔ p v ¬p
Rosa Lichtenstein (talk) 14:55, 4 June 2012 (UTC)
Agreed; the example given regarding the "+" symbol is nonsensical. The article seems to indicate that there can't be ambiguity in symbols? Sometimes, in maths, a "." is used to denote multiplication - so I fail to see what on Earth the author(s) point is. They then go on to say that 7 is 7; yes, that's true. But it's the same as simply invoking a number (deflationary theory).
I fail to see how the two latter "laws" are derived from the "law of identity" (which is actually simply called the axiom of equality, pertaining to the Peano Axioms). It does not follow that A = A implies that the "universe is partitioned into two subsets of A and ~A." This is just baffling. All the axiom of equality denotes is that a thing is itself a time t -- and I'm quite happy that this is linguistically self-evident...but why's it even a "law" ?
Not to mention that the Copenhagen interpretation of quantum mechanics, viz. Schrödinger's cat (or the double slit theory, etc) obliterates the latter two "laws." If the response to this is to simply move the goalposts and argue that "a thing is either in a superposition of states or it isn't" , that's frankly amusing and demonstrates the lack of utility in these "laws."
The entirety of this article needs to be scrapped if these concepts keep being spouted off as "absolutely true." Did I miss that memo in philosophy that anything can be considered as such? — Preceding unsigned comment added by 18.104.22.168 (talk) 16:33, 16 July 2013 (UTC)
Quantum mechanics has in fact no implications for the 'Law of Excluded Middle' [LEM] or the 'Law of Non-Contradiction' [LOC], since if it is unclear what scientists are proposing (or putting forward for logicians to consider), then what they have to say can't be put into propositional form. Since the LEM and the LOC deal only with propositions, and since scientists have yet to propose something clear (or refrain from equivocating), these 'laws' remain unscathed.
Rosa Lichtenstein (talk) 11:42, 19 August 2013 (UTC)
Rational or Logical ?[edit]
The article begins by asserting: 'The laws of thought are fundamental axiomatic rules upon which rational discourse itself is based.'
As a mere layperson who has no wish to get into an edit-war against actual or alleged experts, I am reluctant to correct what nevertheless seems to me to be a common abuse of language in that statement (which seems acceptable in everyday speech but arguably not in an encyclopedia article about logic), namely the use of the word 'rational' when one means 'logical'.
For instance self-delusion through wishful thinking is illogical, in that it violates rules of logic, but it may well be perfectly 'rational' if it fulfils the person's rational desire to remain happy or to become happier, or even it doesn't but if the person mistakenly thinks that it will, or hopes that it might, or whatever. Discourse intended to achieve such a rational objective is then arguably 'rational discourse', no matter how much it violates rules of logic. Much the same can probably also often be said of much discourse in pursuit of a rational motive to deceive others (which arguably means something like almost half of all discourses in almost any debate on almost any subject).
I may eventually amend the text myself (if I remember), but first I'd prefer to wait and see if somebody with more expertise than me can amend it better. Tlhslobus (talk) 13:22, 11 October 2012 (UTC)
Need for some mention of Fuzzy Logic and/or of the real world[edit]
The article begins by asserting: 'The laws of thought are fundamental axiomatic rules upon which rational discourse itself is based.'
It seems to me that it should be prominently stated that the real world arguably doesn't work like that, and that a whole branch of computer science called Fuzzy Logic has been created in a partial attempt to deal with this problem. In computing, Fuzzy Logic uses Truth values between 0 and 1 to reflect this, in effect saying statements can be 'truish' (or, for instance, '87% true and 13% false') and 'falsish' and 'in-betweeenish' as well as 'true' and 'false'. For example 'that thing is big' can be true relative to some things and false relative to other things. And 'I am tlhslobus' is true in some senses, and false in other senses (because tlhslobus is obviously only a pen-name). 'There's no such person as Santa Claus' seems true until you consider that there's one in every major department store in the run-up to Christmas, let alone how many might 'exist' in dreams and/or might exist in any parallel subuniverses that the universe may contain if it is in fact a Multiverse. 'This chair is solid' - well, yes, I'm sitting on it, but it's basically almost nothing but empty space from the perspective of the zillions of neutrinos passing through it every second (at least if science is to be believed). And so on ad infinitum.
I may eventually try to amend the text myself (if I remember), but first I'd prefer to wait and see if somebody with more expertise than me can amend it better. Tlhslobus (talk) 13:22, 11 October 2012 (UTC)
If that chair is 'mostly empty space', then why don't you fall through it? An appeal to 'forces' (or particles that 'carry forces') would be to no avail, since, if you are to make sense of their capacity to resist motion, you are going to have to use words that depend on everyday notions of solidity, undermining the point you wish to make.
Furthermore, what are those 'items' that aren't empty space made of? Energy? But that can't resist motion, either. So, where does solidity come from? It can't be from 'forces', for the above reasons.
In other words, we have no good reason to give up our ordinary ideas of solidity. They underpin science and so cannot be challenged by any scientific theory, no matter how successful it might be, without that theory undermining itself.
[For anyone interested, this debate has been continued over at my 'talk' page -- link below.]
Rosa Lichtenstein (talk) 03:43, 8 November 2012 (UTC)
about the "The Three Classical Laws" section; and the quality of this page in general[edit]
This section is overly opinionated (non-neutral) and lacking references to back up it claims. It seems, furthermore, to be the product of own research by a user with IP 126.96.36.199 who made several edits to this page in March. Although that user's comments may have improved parts of the page, too much of what has been inserted seems to reflect that person's opinions and research, and much of the page needs to be rewritten in a more neutral tone. The "The Three Classical Laws" is the worst in this sense (i.e. by Wikipedia standards), but I also have my doubts about (the neutrality of) the section "Contemporary developments". Lajib (talk) 00:56, 9 May 2013 (UTC)
Also, in that section it is asserted that Russell & Whitehead wrote "For any proposition A: A = A" I have serious doubts about this. First R&W use : in a special sense, and I guess the WP-editor added this theirself. Second = means "is identical to", but "A is identical to A" is NOT the same as "if A then A" (or 'if A exists then A exists' or 'given that A exists then we can conclude that A exists'). I assert, but without much confidence since I am neither an expert in the field nor have I studied Principia, that R & W wrote something along the lines of "given A then A" or "A implies A" = A → A. Could someone check this?188.8.131.52 (talk) 22:23, 5 May 2015 (UTC)
- I'm not seeing where Russell and Whitehead aka "Principa Mathematica" assert "For any proposition A: A = A". Russell alone, in his philosophical text 1912:72, is quoted as stating "whatever is, is". Here's a specific example: Given the proposition "this dog is black": "this dog is black" is identical to "this dog is black". Is this false? Thus when extended over all propositions, the sentence "For any proposition A: A = A" does not seem incorrect; for why, see the section titled "Tarski (1946): Leibniz's Law" and then sub-section titled "Law of identity (Leibniz's Law, equality" where the matter of "equality" -- "identical in all respects" -- is discussed in detail; here the exact, formal definition of equality (identicality over all assertions (functions)) from PM is quoted. BillWvbailey (talk) 15:52, 6 May 2015 (UTC)
"A = A" can't be the equivalent of "If A then A", anyway, since the "A"s in "A = A" are singular terms, not propositions, whereas the "A"s in "If A then A" are propositional variables. "If Socrates then Socrates" is unvarnished nonsense.
Rosa Lichtenstein (talk) 01:57, 3 June 2015 (UTC)
Convoluted quote without clarification[edit]
The Third Law of Rational Thought is given as a direct quote that reads incredibly poorly in English, strewn with double negatives and run-ons. I imagine this amounts to a bad translation of a valid idea. Either way, cleaning that bit up would be beneficial. — Preceding unsigned comment added by 22.214.171.124 (talk) 22:12, 20 August 2013 (UTC)
Rationale needs to be re-written.[edit]
The writer seems to deem it necessary to describe that symbols hold meanings. More specifically using the statement of "2+2=4" to convey that one requires knowledge that the addition operation has the meaning that it does. For such information to be relevant the section should conclude that the origins of predicate or first-order logic was driven by notation used to not only describe but to demonstrate consistency in relationships between statements primarily in the context of arguments. This statement is also not related to material implication since they are not synonymous and the only similarity is that they are functions.
Furthermore, considering the statement "The law of non-contradiction and the law of excluded middle are not exactly separate laws; rather, they are correlates of the law of identity." They are not 'correlates' of the law of identity. The axiom A is A is provable from its negation assuming A implies A, see Contradiction. Also, saying that they are or are not separate laws is irrelevant. Their identity is proven through the material implication of axioms and therefore, being separate laws is false since they are defined as such. We are not speculating about the way things are defined, especially in such an manner.
"Furthermore, we cannot think conceptually without making use of some form of language (symbolic communication), for thinking conceptually entails the manipulation and amalgamation of simpler concepts in order to form more complex concepts" Further describing the need for symbols. This could even be the start of the article.
I believe that what is discussed here is of both obvious and irrelevant components. The title suggests origin rather than explanation and needs to take a more chronologically historical stance. — Preceding unsigned comment added by Lethalattraction (talk • contribs) 10:11, 7 July 2014 (UTC)
- I've emended the important section that defines the "traditional" three laws of thought by means of quotes etc from Bertrand Russell 1912 and removed its "original research" tag, which I thought was unnecessary to begin with. I agree that the lead paragraphs need honing; the LoEM and law of (non-)contradiction are distinctl -different; that's why disallowal of the LoEM in intuitionistic logic historically made some people's blood boil (e.g. David Hilbert).
- By the way, fuzzy logic and "alternative logics" (e.g. intuitionistic logic) is not appropriate here.
This about the three traditional "laws of thought".[but see comments in next section]. That these three have historically been singled out from some others is appropriate, but that discussion should probably stop there (unless someone can find a historical reason why these three are the chosen ones; maybe with reference to alternative logics, but just a reference, not clutter). I'd like to see this be a solid reference article on the topic of the traditional laws of thought, and that's it. BillWvbailey (talk) 15:41, 8 September 2014 (UTC)
- But we need a definitive source for this "classical" section that lists three laws. Remember, before this edit this section had a "original research" tag on it. My readings (they go back until the writings turn to Greek) have indicated that the "schoolmen" couldn't decide which "laws" (principles) should be included in the general heading. Russell gives us the three. So at least we should keep the three as Russell states them. I'll move the other paragraph to a new section. There's a deeper problem here, but I'll come back to discuss it here after I've moved the Russell paragraph. BillWvbailey (talk) 19:30, 8 September 2014 (UTC)
This is in response to the comments posted above by 'Lethalattraction':
As I have pointed out above (in the section entitled 'Problems'), the so-called 'Law of Identity' [LOI] and the other two 'laws' are in no way related (nor are they inter-derivable), but this can't be right:
"The axiom A is A is provable from its negation assuming A implies A".
That is because, in the LOI, "A" stands for a singular term, not a proposition or indicative sentence -- in which case, "A" can't imply anything. "Socrates implies Socrates" makes no sense.
On the other hand, if "A implies A" were the case, then "A" would have to be a propositional or sentential variable. In that case, "A" (so interpreted) can't appear in the LOI. "Socrates was Plato's teacher is identical to Socrates was Plato's teacher" is unvarnished nonsense, since it treats a proposition as a singular term, object, or name thereof.
On why propositions (and/or indicative sentences) aren't singular terms, objects, or the names thereof, see here:
[If you are using Internet Explorer 10 (or later), the above link won't work properly unless you switch to 'Compatibility View' (in the Tools Menu); for IE11 select 'Compatibility View Settings' and then add my site, which is where the above link will take you.]
Rosa Lichtenstein (talk) 01:57, 4 October 2014 (UTC)
Scope of this article[edit]
The title of this article "Law of thought" is peculiar. What first comes to my mind is the question: "What 'law of thought'?" . Are we talking about a generalization to the plural "traditional laws of thought", or about the generalized notion "law of thought" or what? the reason why defining what a "law of thought" is important, is that the three "laws of thought" are insufficient by themselves to form a "logical system" that we can use in "argumentation". We need more than these -- we need the idea of "connectives", substitution and detachment (modus ponens) and some axioms that allow us to do things such as put an & between two propositions. See Goedel 1930a in van Heijenoort 1967:584. Here Goedel lists a few "primitive symbols" (OR, NOT, "for all"), 6 "formal axioms" and 4 "rules of inference" (modus ponens, substitution, + two more) from which he proves that "every valid formula of the restricted functional calculus is provable".
Inclusion of "implication" and "modus ponens": I noticed in the Schopenhauer section the inclusion of "implication" as expressed (sort of) by Russell's primitive proposition" "*1.1 Anything implied by a true elementary proposition is true". But Russell followed this up with another primitive proposition *1.11 [modus ponens] that gave him such fits he completely rewrote the section, eliminating *1.11 in the 1927 second edition of Principia Mathematica. The text of his rewrite appears on page 9 (1962 Edition) and it describes what we now think of modus ponens:
- "Accordingly whenever, in symbols, where p and q have of course special determinations,
- "⊦p" and "⊦(p ⊃ q)"
- have occurred, then "⊦q" will occur if it is desired to put it on record. The process of the inference cannot be reduced to symbols. Its sole record is the occurrence of "⊦q"."
Observe also another "law of thought" -- that of the notion of "assertion of a proposition" symbolized with the mark ⊦ before the proposition. In other words given our assertion of a statement p [⊦p] and the truth of the implication "p implies q", we can "detach" q and throw away the assertion of p and the implication "p implies q", and just proceed with "⊦q", the assertion of q.
If assertion plus implication plus "modus ponens" isn't a "law of thought", I'm at a loss to know what it is. Ditto for "substitution". Is this stuff supposed to be in the article? Just what is this article supposed to be about? What should it include and not include? BillWvbailey (talk) 21:08, 8 September 2014 (UTC)
--- RE Interested editors can find a huge trove of historical sources that I located and cc'd into a "user" page in 2009, at User:Wvbailey/Law of Excluded Middle. Most of this includes direct quotations from Hamilton's lectures published in 1860: ON THE FUNDAMENTAL LAWS OF THOUGHT-THEIR CONTENTS AND HISTORY (1830's). Hamilton died in 1856, so this is an effort of his editors Mansel and Veitch. Most of the footnotes are additions and emendations by Mansel and Veitch -- see the preface for background information. Hamilton's book is in the public domain at googlebooks.
- William Hamilton (Henry L. Mansel and John Veitch, ed.), 1860 Lectures on Metaphysics and Logic, in Two Volumes. Vol. II. Logic, Boston: Gould and Lincoln.
Hamilton discusses at great length four laws, the 4th of which we know as "connection" in particular implication + modus ponens (his is an informal description compared to Russell in PM). Also of particular interest here is the attribution of the "principles of Contradiction and Excluded Middle" to Plato as well as Aristotle, and his assertion of the late development of the law of identity that he attributes to Antonius Andreas. Bill Wvbailey (talk) 15:27, 9 September 2014 (UTC)
Plato, Strobraeus[edit]
from Hamilton LECT. V. LOGIC. 62:
The principles of Contradiction and Excluded Middle can be traced back to Plato: The principles of Contradiction and of Excluded Middle can both be traced back to Plato, by whom they were enounced and frequently applied; though it was not till long after, that either of them obtained a distinctive appellation. To take the principle of Contradiction first. This law Plato frequently employs, but the most remarkable passages are found in the Phœdo, in the Sophista, and in the fourth and seventh books of the Republic.2
2 See Phœdo, p. 103; Sophista, p.252; Republic, iv. p. 436; vii. p. 525. – ED.
from Hamilton LECT. V. LOGIC. 65:
Law of Excluded Middle: The law of Excluded Middle between two contradictories remounts, as I have said, also to Plato, though the Second Alcibiades, the dialogue in which it is most clearly expressed, must be admitted to be spurious.1 It is also in the fragments of Pseudo-Archytas, to be found in Stobraeus.2
- 1 Second Alcibiades, p. 139. See also Sophista, p. 250 – ED.
- 2 Eclogœ.. 1. ii. c. 2, p. 158, Ed. Antwerp, 1575; Part ii. tom. 1, p. 22, ed. Heeren. Cf. Simplicius, In Arist. Categ., pp. 97, 103, ed. Basil, 1551. –ED.
from Hamilton LECT. V. LOGIC. 65, re Law of Excluded Middle:
Explicitly enounced by Aristotle: It is explicitly and emphatically enounced by Aristotle in many passages both of his Metaphysics (l. iii. (iv.) c.7.) and of his Analytics, both Prior (l. i. c. 2) and Posterior (1. i. c. 4). In the first of these, he says: "It is impossible that there should exist any medium between contradictory opposites, but it is necessary either to affirm or to deny everything of everything."
Law of Identity[edit]
Hamilton also calls this "The principle of all logical affirmation and definition":
From Hamilton LECT. V. LOGIC. 65-66
Law of Identity. Antonius Andreas: The law of Identity, I stated, was not explicated as a coordinate principle till a comparatively recent period. The earliest author in whom I have found this done, is Antonius Andreas, a scholar of Scotus, who flourished at the end of the thirteenth and beginning of the fourteenth century. The schoolman, in the fourth book of his Commentary of Aristotle's Metaphysics,6 - a commentary which is full of the most ingenious and original views, - not only asserts to the law of Identity a coördinate dignity with the law of Contradiction, ¶ but, against Aristotle, he maintains that the principle of Identity, and not the principle of Contradiction, is the one absolutely first. The formula in which Andreas expressed it was Ens est ens. Subsequently to this author, the question concerning the relative priority of the two laws of Identity and of Contradiction became one much agitated in the schools; though there were also found some who asserted to the law of Excluded Middle this supreme rank." [there's more]
Hamilton's 4th law, what we know as Implication + modus ponens[edit]
Here's Hamilton's fourth law from his LECT. V. LOGIC. 60-61:
"I now go on to the fourth law.
Par. XVII. Law of Sufficient Reason, or of Reason and Consequent:
¶ XVII. The thinking of an object, as actually characterized by positive or by negative attributes, is not left to the caprice of Understanding – the faculty of thought; but that faculty must be necessitated to this or that determinate act of thinking by a knowledge of something different from, and independent of; the process of thinking itself. This condition of our understanding is expressed by the law, as it is called, of Sufficient Reason (principium Rationis Sufficientis); but it is more properly denominated the law of Reason and Consequent (principium Rationis et Consecutionis). That knowledge by which the mind is necessitated to affirm or posit something else, is called the logical reason ground, or antecedent; that something else which the mind is necessitated to affirm or posit, is called the logical consequent; and the relation between the reason and consequent, is called the logical connection or consequence. This law is expressed in the formula - Infer nothing without a ground or reason.1
Relations between Reason and Consequent: The relations between Reason and Consequent, when comprehended in a pure thought, are the following: 1. When a reason is explicitly or implicitly given, then there must ¶ exist a consequent; and, vice versa, when a consequent is given, there must also exist a reason.
- 1 See Schulze, Logik, §19, and Krug, Logik, §20, - ED.
2. Where there is no reason there can be no consequent; and, vice versa, where there is no consequent (either implicitly or explicitly) there can be no reason. That is, the concepts of reason and of consequent, as reciprocally relative, involve and suppose each other.
The logical significance of this law: The logical significance of the law of Reason and Consequent lies in this, - That in virtue of it, thought is constituted into a series of acts all indissolubly connected; each necessarily inferring the other. Thus it is that the distinction and opposition of possible, actual and necessary matter, which has been introduced into Logic, is a doctrine wholly extraneous to this science.
Contrast to fourfold/tetralemma logics[edit]
I feel the section "https://en.wikipedia.org/wiki/Law_of_thought#Indian_logic" as currently written is misleading: not only does it not adequately present the history of how the rational discourse of Russel and early 20th century logicians differ from historical systems of Indian logic/tetralemma logics (or most recently paraconsistent logic)- it makes the implication that these early systems contained the same ideas.
While I'm not an expert, reading on this leads me to think simply stating this idea was present in older system may be accurate from the references, but it misrepresents the situation. The Law of Thought, derived from the three traditional laws are much more recent, much stronger in their logical power, but constrain the applicability to rationally consistent outcomes. The "Indian logic" systems with four-fold states instead of two-fold states produced results wholly different, and supported inconsistent outcomes. It wasn't until much later in the late 1970's and after that these became formalized and studied in the west. 126.96.36.199 (talk) 06:44, 11 November 2014 (UTC)


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Kanagawa Updates (Jul. '20)
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Clive james was a good writer who lived long enough to become a great one. His prose was sometimes divine, his poetry often angelic, but he was also capable of diabolical bad taste. How could a man who was one of the finest critics of our time be so uneven in the quality of his own creations? Conversely, how could a man who had sacrificed everything to raise a laugh turn into the author of some of the best verses of our time?
When he finally died, seven years after announcing in June 2012 that he was terminally ill with leukaemia, as well as emphysema and kidney failure, Clive James was treated as a celebrity, indeed a national treasure. He was celebrated as a television personality, as the creator of television criticism, as a satirist, a memoirist and a professional Australian — as almost anything, indeed, except what he had most aspired to be: a poet. His death had been so long anticipated that when it came, the fact that he had left some of the best till last was almost overlooked.
James was the latest, though assuredly not the last, in a long Anglophone tradition of poet-critics that began in the sixteenth century with Philip Sidney, continued in the seventeenth with Dryden, flourished in the eighteenth with Pope and Johnson, finally reaching its golden age in the nineteenth and early twentieth with Matthew Arnold, T.S. Eliot and W.H. Auden.
We are coming to the end of the silver age that began in the postwar era. Britain has been blessed with numerous poet-critics: Michael Hamburger, John Fuller, James Fenton, Anthony Thwaite. Some were academics, others journalists or publishers; D.J. Enright was at different times all three. Some emigrated to America: Thom Gunn, Geoffrey Hill, Robert Conquest, among others.
Only the household names of this generation, Ted Hughes and Seamus Heaney, managed to make a good living in Britain as poets, but others too, such as James's fellow Australian Peter Porter, somehow got by. What almost all had in common was that they were poet-critics. Philip Larkin, whose day job was as a librarian, was unusual in that he wrote little literary criticism, but was an authority on jazz.
Clive James was unusual, though not unique, in writing poetry and criticism for a general rather than an elite readership. Unlike any of his literary contemporaries, however, he was that rare phenomenon: an intellectual in television. This most ephemeral medium was a strange place for a man whose greatest wish was to leave something permanent behind him.
The trouble with the gatekeepers of high culture, he thought, was that they were incapable of deploying the English language in its defence
Poetry and ideas mattered more to James than anything else, except possibly women. His poems were to his prose what a string quartet is to grand opera. His poetry deals with the prosaic, but his prose is rarely lacking in poetry. His monumental volume of essays, Cultural Amnesia, is a testament to the Western civilisation that he loved, but feared was dying of wanton neglect. It took him 40 years to write, and though the medium is prose, the message is delivered on an epic scale, in a style that verges on the lyrical.
A fellow Australian émigré, Peter Conrad, dismissed Cultural Amnesia on the grounds that it wasn't a systematic work of the kind that Oxford dons, such as himself, prefer to write. "A few hundred columns do not add up to a cathedral," Conrad sneered. He conceded that James had worked hard on this extended undergraduate essay, but his "folly" was "incoherent, garbled and ultimately pointless, meandering through a series of endless circuits inside his crowded, voluminous head". (Aren't circuits by definition endless? And if he means electrical circuits, wouldn't their cessation mean that one was brain-dead?)
Conrad's condescension was intended to be crushing and might indeed have crushed a lesser man. The lesser man here, though, was not James, but Conrad. The giveaway was his rhetorical question: "Has any Australian ever read so much, in so many languages, about the arts, politics and philosophy?" This is followed by a parenthesis: "Not quite having outgrown the competitiveness of youth, I ask the question specifically of Australians born on the mainland." Conrad himself, you see, was born in Tasmania. And he too had once tried to write a big book about everything, Modern Times, Modern Places: Life and Art in the Twentieth Century.
Hence Conrad's review of Cultural Amnesia was a petty revenge for the fact that there was more originality in almost any sentence that Clive James wrote than in the entire Conrad oeuvre. Even the title Modern Times was borrowed from Charlie Chaplin — Paul Johnson (my father) had long since used it for his history of the twentieth century — whereas Cultural Amnesia was a brilliant title, summing up a big book in two words.
The soul of Clive's brevity was his Jamesian wit. He said all that needed to be said about literary vendettas of the kind that Conrad tried to provoke in the poem that began: "The book of my enemy has been remaindered. And I am pleased." Unlike his slightly younger English drinking companions, such as Christopher Hitchens and Martin Amis, James was never much of a leftist. In later life he attacked climate alarmism and other fashionable causes. Oxford dons were never going to forgive him for that.
I have dwelt on this footling feud partly because it illustrates the vacuity of one cliché about Clive James — namely, that he owed his success to being part of an Aussie mafia who infiltrated the London intelligentsia in the late 1960s. "Australian literary life is a barn-yard," he once wrote to me. But the one-sided spat with Conrad reminds us just how feeble is another cliché, endlessly trotted out by academics, that so and so may be safely ignored because their writing is "journalistic".
Clive James turned that prejudice on its head: the trouble with the gatekeepers of high culture, he thought, was that they were incapable of deploying the English language in its defence. They were glad enough to write for the newspapers and magazines, or to be fêted on TV; but the vast majority just weren't good enough. Only writers of the highest calibre could do the heavy civilisational lifting. These warriors of ideas were more likely to be found among those who wrote for a living than anywhere else. Only journalists were sufficiently tested by market forces and toughened by the exigencies of their profession. The calling of the journalist, if one took it as seriously as James did, was actually the highest imaginable — and certainly a nobler vocation than that of their academic critics.
And yet however inexhaustible his productivity, however versatile his repertoire and however fecund his fantasy, Clive James always craved more. More life, as though he had not already lived intensely enough for several men, besides drinking and smoking enough to have killed them too. Most of all, more monuments to his unceasing mental strife. In his translation of Dante's Divine Comedy — achievement enough for many poets — he calls in aid his muse, "my schooled and proven gift", to "fortify my mind with the vivifying skills of poetry". In the end, during that last decade of decline, it was his muse, as much as any treatment, that kept the moribund maestro alive.
It was in those years that, as editor of Standpoint, I enjoyed a professional acquaintance with Clive James, who was on our editorial advisory board. He was touchingly grateful for my faith in his poetry, of which he was curiously unsure; unlike Dante, he never felt that his gift was "proven". Our email correspondence is peppered with self-deprecating remarks: "Throw it away if it will never fit." "I would like you to have first look even if you cry out in horror." "It might be a bit Aussie for you." "I'll understand if you reach for a bargepole."
That last comment pertained to Iliad!, his "mini-epic" on the theme of Hollywood. It had indeed a touch not just of Homer but of Homer Simpson; still, in its own terms, it worked. We may now smile wryly rather than laugh at "Dennis of the psychopathic hilarity" and "Orlando of the less pronounced masculinity", or even frown at "well-stacked, fabulously bottomed Angelina … the goddess Angelina of the exaggerated curvature and the extensive self-harm" and "Kevin of the long thighs and shyly retiring lower jaw".
Yet who could resist the self-mockery of the closing passage: "So the water retreated, and there, lying in the mud, ready to be gathered up and burned, were the corpses of all the poets who had ever been under contract to write epics. A vulture tasted one of them and turned away."
The more debilitating his condition, the more ambitious his writing became
This "festive season bonbon", like several other poems that first appeared in Standpoint, were collected in the 2012 volume Nefertiti in the Flak Tower. One of them, the title poem, is one of the late James's most characteristic, drawing as it does on the themes of Cultural Amnesia but in a sublimated poetic form. He was captivated by the fact that the eponymous bust of the ancient Egyptian queen had been stored by the Nazis in one of Berlin's massive flak towers, which survived the onslaught of Allied bombing intact, unlike the rest of the German capital. James turns the image of Nefertiti in the flak tower built by slave labour into a metaphor at once sublime and ridiculous:
If there was one thing Egyptian Queens were used to
It was getting walled up inside a million tons
Of solid rock…
James adores "the Louise Brooks of the Upper and Lower Kingdoms", visiting Berlin's Museum Island just to see Nefertiti:
And dote on her while she gives me that look,
The look that says: "You've seen one tomb, you've seen
Them all." For five long years the flak towers stood
Fighting the enemy armies in the sky
Whose flying chariots were as the locusts:
An age, but less than no time to Nefertiti,
Who looks as if she never heard a thing.
"Nefertiti", like almost every poem James wrote towards the end, is about mortality and love. It was some consolation to hear from him in 2012 when this slim volume, the very appearance of which against such odds seemed miraculous, was published: "Your generous appreciativeness has meant a lot to me in my travails, which luckily are now somewhat eased."
What was even more miraculous was the fact that he still had seven more years to live. Four years later, in 2016, Clive wrote to offer us "a seven-part poem about one of the late Beethoven quartets; opus 131, which just happens to have seven parts. Though as spare as I can make it, the poem has a perhaps impossibly greedy need for space, but perhaps you can find room for it. . . . "
The more debilitating his condition, the more ambitious his writing became. "I seem to be over the urge to dot little poems about, but on the other hand I seem to be regaining the oomph to write big ones. A strange form for illness to take."
The approximation of the poetic, the erotic and the necrotic becomes a Grosse Fuge, a great fugue, in this seven-part sequence. The title is in dubious but authentically Jamesian taste: "The Rest is Silence or Stroking Her Feet to Opus 131". Never shy of hanging out with the big boys, James here identifies with Beethoven, just as he had with Dante. "To die/Was really all the man had left to do/And yet he did this."
It is a love letter to his wife Prue, the Dante scholar, from whom he had been separated by his infidelity but with whom he was ultimately reconciled. "I know you think I cite the bastardry/Of artists to excuse myself because/My conscience would ache otherwise. It's true . . . " Yet the pain and the guilt are not his final word.
It's sixty years since I first heard the Seventh
And knew I would write poetry for life,
And we, for all that time, have known each other,
And for most of it been man and wife,
And, now it has been proved not even I
Could quite destroy all that,
We are still here, together for as long
As life permits. Next stop, eternity . . .
Clive James did die in the end, as we all must, but his proximity to perpetuity lent gravitas to his graveyard humour. The duty to versify his adversity, to leave behind words that would endure, was a life sentence, gladly served. Even unto death.
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Bill DetailsOfficial information provided by the Congressional Research Service. Learn more or make a suggestion.
The Congressional Research Service writes summaries for most legislation. These summaries are listed here. Countable will update some legislation with a revised summary, title or other key elements.
TRUE Safety Act
Official Title
A bill to require a study and report by the Comptroller General regarding the restart provision of the Hours of Service Rules for Commercial Truck Drivers, and for other purposes.
True Understanding of the Economy and Safety Act or TRUE Safety Act - Directs the Comptroller General (GAO), after the Administrator of the Federal Motor Carrier Safety Administration (FMCSA) reports to Congress on an hours of service field study, to assess the methodology followed by the Secretary of Transportation (DOT) in carrying out the efficacy of the restart rule ("Hours of Service of Drivers") published on December 27, 2011, which applies to operators of commercial motor vehicles of property subject to maximum DOT driving time requirements. Requires the assessment to evaluate the extent to which that methodology meets the requirements of the Moving Ahead for Progress in the 21st Century Act (MAP-21) that: (1) the data collected is representative of the drivers subject to the restart rule, (2) the methodology is statistically valid, and (3) the study followed the FMCSA plan for the "Scheduling and Fatigue Recovery Project." Directs GAO to assess the Regulatory Impact Analysis that accompanied the final 2011 restart rule. Nullifies the 2011 restart rule during the period beginning upon enactment of this Act and ending six months after the study report required by this Act has been submitted to Congress. Prohibits the Secretary from applying the restart rule if the conclusions of the field study completed pursuant to MAP-21 do not support or concur with the conclusions of the laboratory study on which the rule was based.
bill Progress
- Not enactedThe President has not signed this bill
- The house has not voted
- The senate has not voted
Committee on Commerce, Science, and TransportationIntroducedDecember 20th, 2013
- senate Committees


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