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Think with Socrates 1st edition 9780199331864 0199331863

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Full Title:Think with Socrates: An Introduction to Critical Thinking
Edition:1st edition
ISBN-13:978-0199331864
Format:Paperback/softback
Publisher:Oxford University Press (7/30/2014)
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Dimensions:7.4 x 9.2 x 0.5 inches
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Brief yet comprehensive, Think with Socrates: An Introduction to Critical Thinking uses the methods, ideas, and life of Socrates as a model for critical thinking. It offers a more philosophical, historical, and accessible introduction than longer textbooks while still addressing all of the key topics in logic and argumentation. Applying critical thinking to the Internet, mass media, advertising, personal experience, expert authority, the evaluation of sources, writing argumentative essays, and forming a worldview, Think with Socrates resonates with today's students and teaches them how to apply critical thinking in the real world. At the same time, it covers the ancient intellectual roots and history of the field, placing critical thinking in its larger context to help students appreciate its perennial value.

Author Paul Herrick incorporates original sources from newspapers, a variety of media, and philosophical writing, along with engaging "interludes" featuring selections from Plato's dialogues. A Companion Website at www.oup.com/us/herrick offers resources for students and instructors.

Table of Contents

Acknowledgments

Unit 1. What Is Critical Thinking?

Chapter 1. Socrates Part 1: Life and Method

Appendix. An Excerpt from The Clouds

Chapter 2. Socrates Part 2: Life and Death

Chapter 3. On Socrates's Two Favorite Questions

Interlude: Socrates at Work

Part 1. The Euthyphro

Part 2. The Apology

Unit 2. Obstacles to Critical Thinking

Chapter 4. Cognitive Biases

Appendix. Critical Thinking in Dickens's A Christmas Carol

Chapter 5. Relativism and Skepticism

Unit 3. Build a Solid Knowledge Base

Chapter 6. Reason and the Senses

Chapter 7. Personal Experience, Testimony, and Expert Authority

Chapter 8. Watch Out for Logical Fallacies

Interlude: Critical Thinking and Freedom

Chapter 9. The Internet, News Media, and Advertising

Interlude: The Myth of the Cave

Unit 4. Criteria for Correct Reasoning

Chapter 10. Deduction and Induction: A Closer Look

Chapter 11. Explorations in Inductive Reasoning: The Logic of Science

Appendix. Elementary Probability Theory

Interlude: Critical Thinking and the Birth of Modern Science

Chapter 12. Explorations in Deductive Reasoning: Categorical Logic

Appendix 1. Testing Syllogisms Using Rules

Appendix 2. How an Idea in Logic Led to the Digital Computer and Transformed the World

Unit 5. Moral Reasoning, Worldviews, and the Examined Life

Chapter 13. Critical Thinking and Moral Reasoning

Chapter 14. Critical Thinking, Worldviews, and the Examined Life

Answers to Selected Exercises

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Brief yet comprehensive, Think with Socrates: An Introduction to Critical Thinking uses the methods, ideas, and life of Socrates as a model for critical thinking. It offers a more philosophical, historical, and accessible introduction than longer textbooks while still addressing all of the key topics in logic and argumentation. Applying critical thinking to the Internet, mass media, advertising, personal experience, expert authority, the evaluation... Read Full Overview

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The Art of Deception: An Introduction to Critical Thinking (Paperback)

The Art of Deception: An Introduction to Critical Thinking By Nicholas Capaldi, Miles Smit Cover Image

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Karl Marx 1845

Theses On Feuerbach

Written : by Marx in Brussels in the spring of 1845, under the title “1) ad Feuerbach”; Marx’s original text was first published in 1924, in German and in Russian translation, by the Institute of Marxism-Leninism in Marx-Engels Archives, Book I, Moscow. The English translation was first published in the Lawrence and Wishart edition of The German Ideology   in 1938. The most widely known version of the Theses is that based on Engels’ edited version, published as an appendix to his Ludwig Feuerbach in 1888, where he gave it the title Theses on Feuerbach ; Translated : by Cyril Smith 2002, based on work done jointly with Don Cuckson.

The main defect of all hitherto-existing materialism — that of Feuerbach included — is that the Object [ der Gegenstand ] , actuality, sensuousness, are conceived only in the form of the object [ Objekts ] , or of contemplation [ Anschauung ] , but not as human sensuous activity, practice [ Praxis ] , not subjectively. Hence it happened that the active side, in opposition to materialism, was developed by idealism — but only abstractly, since, of course, idealism does not know real, sensuous activity as such. Feuerbach wants sensuous objects [ Objekte ] , differentiated from thought-objects, but he does not conceive human activity itself as objective [ gegenst�ndliche ] activity. In The Essence of Christianity [ Das Wesen des Christenthums ] , he therefore regards the theoretical attitude as the only genuinely human attitude, while practice [ Praxis ] is conceived and defined only in its dirty-Jewish form of appearance [ Erscheinungsform ] [1] . Hence he does not grasp the significance of ‘revolutionary’, of ‘practical-critical’, activity.

The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth, i.e. , the reality and power, the this-sidedness [ Diesseitigkeit ] of his thinking, in practice. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question.

The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of changed circumstances and changed upbringing, forgets that it is men who change circumstances and that the educator must himself be educated. Hence this doctrine is bound to divide society into two parts, one of which is superior to society. The coincidence of the changing of circumstances and of human activity or self-change [ Selbstver�nderung ] can be conceived and rationally understood only as revolutionary practice .

Feuerbach starts off from the fact of religious self-estrangement [ Selbstentfremdung ] , of the duplication of the world into a religious, imaginary world, and a secular [ weltliche ] one. His work consists in resolving the religious world into its secular basis. He overlooks the fact that after completing this work, the chief thing still remains to be done. For the fact that the secular basis lifts off from itself and establishes itself in the clouds as an independent realm can only be explained by the inner strife and intrinsic contradictoriness of this secular basis. The latter must itself be understood in its contradiction and then, by the removal of the contradiction, revolutionised. Thus, for instance, once the earthly family is discovered to be the secret of the holy family, the former must itself be annihilated [ vernichtet ] theoretically and practically.

Feuerbach, not satisfied with abstract thinking , wants sensuous contemplation [ Anschauung ] ; but he does not conceive sensuousness as practical , human-sensuous activity.

Feuerbach resolves the essence of religion into the essence of man [ menschliche Wesen = ‘human nature’] . But the essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of the social relations. Feuerbach, who does not enter upon a criticism of this real essence is hence obliged:

1. To abstract from the historical process and to define the religious sentiment regarded by itself, and to presuppose an abstract — isolated - human individual.

2. The essence therefore can by him only be regarded as ‘species’, as an inner ‘dumb’ generality which unites many individuals only in a natural way.

Feuerbach consequently does not see that the ‘religious sentiment’ is itself a social product , and that the abstract individual that he analyses belongs in reality to a particular social form.

All social life is essentially practical . All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.

The highest point reached by contemplative [ anschauende ] materialism, that is, materialism which does not comprehend sensuousness as practical activity, is the contemplation of single individuals and of civil society [ b�rgerlichen Gesellschaft ] .

The standpoint of the old materialism is civil society; the standpoint of the new is human society or social humanity.

Philosophers have hitherto only interpreted the world in various ways; the point is to change it.

1. “Dirty-Jewish” — according to Marhsall Berman, this is an allusion to the Jewish God of the Old Testament, who had to ‘get his hands dirty’ making the world, tied up with a symbolic contrast between the Christian God of the Word, and the God of the Deed, symbolising practical life. See The Significance of the Creation in Judaism , Essence of Christianity 1841

Deutsch | 1938 translation of Marx’s original | 1969 Selected Works translation | Engels’ 1888 version

Marx/Engels Works Archive | Study Guide | Engels on Feuerbach | Image of Thesis 11 | Works Index

The Development of Vygotsky’s Thought: An Introduction

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think with socrates an introduction to critical thinking

  • Norris Minick  

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The first part of this volume contains Vygotsky’s classic monograph Thinking and Speech , a work which was first published in Russian in 1934. The second contains a series of lectures that Vygotsky delivered in Leningrad in 1932. In addition to differences in subject matter and style, these two works are separated by an important conceptual shift in Vygotsky’s thinking which occurred in 1932 and 1933. Indeed, since several chapters of Thinking and Speech were written prior to 1933, the papers which constitute that volume also span this conceptual shift in the development of Vygotsky’s thought. As a consequence, if we are to understand these works, their relationship to one another, or their significance as part of the broader Vygotskian corpus, it is critical to consider the major changes that emerged in Vygotsky’s thinking as his perspectives developed between 1924 and 1934. 1

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Minick, N. (1987). The Development of Vygotsky’s Thought: An Introduction. In: Rieber, R.W., Carton, A.S. (eds) The Collected Works of L. S. Vygotsky. Cognition and Language. Springer, Boston, MA. https://doi.org/10.1007/978-1-4613-1655-8_2

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