A Quote by Judith Butler
I want my arguments to be good arguments on the basis of what I actually have to say.
Related Quotes
Public reason arguments can be good or bad just like other arguments.
People can make arguments from the Bible if they want to. But I want them to see that they should also give arguments that all reasonable citizens might agree to.
The moment we want to believe something, we suddenly see all the arguments for it, and become blind to the arguments against it.
Traditional arguments for the existence of God and contemporary attempts to use fine-tuning and cosmology to back up the case for his existence always strike me as kinds of games, since hardly anyone believes on the basis of these arguments at all.
Most of this film, however, is about interpretation - are these people terrorists or freedom fighters? Are they good or bad? Is cutting timber good or bad? And I don't feel like the answers to those questions are simple, so we don't try to answer them for the audience. I wanted to elicit the strongest - and most heartfelt - arguments from the characters in the film and let those arguments bang up against the strongest arguments of their opponents.
Bad criticism recites rote arguments. The shame of rote arguments isn't just that they're cliches, though they are, but that they tend to hide from us why a critic is actually thinking what they're thinking.
I am well acquainted with all the arguments against freedom of thought and speech - the arguments which claim that it cannot exist, and the arguments which claim that it ought not to. I answer simply that they don't convince me and that our civilization over a period of four hundred years has been founded on the opposite notice.
Because of mathematics precise, formal character, mathematical arguments remain sound even when they are long and complex. In contast, common sense arguments can generally be trusted only if they remain short; even moderately long nonmathematical arguments rapidly becomes farfetched an dubious.
Highly technical philosophical arguments of the sort many philosophers favor are absent here. That is because I have a prior problem to deal with. I have learned that arguments, no matter how watertight, often fall on deaf ears. I am myself the author of arguments that I consider rigorous and unanswerable but that are often not such much rebutted or even dismissed as simply ignored.
When confronted with two courses of action I jot down on a piece of paper all the arguments in favor of each one, then on the opposite side I write the arguments against each one. Then by weighing the arguments pro and con and cancelling them out, one against the other, I take the course indicated by what remains.
Father sighed. “Please spare me these arguments of yours.” “Whose arguments should I use?
We have arguments [with my father] and we had a lot of arguments in the years when I was at Michigan.
Unhappy, let alone angry, religious people provide more persuasive arguments for atheism and secularism than do all the arguments of atheists.
The British public deserve real choices not forced, technocratic arguments about variations of the same dead end arguments.
Some people throw a bit of their personality after their bad arguments, as if that might straighten their paths and turn them into right and good arguments-just as a man in a bowling alley, after he has let go of the ball, still tries to direct it with gestures.
There are legitimate, even powerful arguments, to be made against the Bush administration's foreign policy. But those arguments are complicated, hard to explain, and, in the end, not all that sensational.
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