A Quote by Paul Bloom
The fact that something can be used for good isn't necessarily a knockdown argument for it.
Related Quotes
The terminology of philosophical art is coercive: arguments are powerful and best when they are knockdown, arguments force you to a conclusion, if you believe the premisses you have to or must believe the conclusion, some arguments do not carry much punch, and so forth. A philosophical argument is an attempt to get someone to believe something, whether he wants to beleive it or not. A successful philosophical argument, a strong argument, forces someone to a belief.
I am all for a good drag out argument every now and then, but the person that talks the loudest and uses the most curse words is not necessarily the winner of the argument.
The notion that somehow or another they'll (Iran) put it in a picnic basket and hand it to some terrorist group is merely an argument that may be convincing to some people who don't know anything about nuclear weapons. I don't find that argument very credible, I'm not sure that people who make it even believe in it. But it's a good argument to make if you have no other argument to make. The fact of the matter is, Iran has been around for 3000 years, and that is not a symptom of a suicidal instinct.
Every single important thing we do is something we didn't use to be good at, and in fact, might be something we used to fear.
The usefulness of religion - the fact that it gives life meaning, that it makes people feel good - is not an argument for the truth of any religious doctrine. It's not an argument that it's reasonable to believe that Jesus really was born of a virgin or that the Bible is the perfect word of the creator of the universe.
The only driver stronger than an economic argument to do something is the war argument, the I-don't-want-to-die argument.
Although everyone fights, few people know how to have a good argument, an argument that clears the air and makes it less likely a future argument will take place on the same subject.
Each time I make a movie, it's a little bit like taking another course in something because there's an argument between these people that I don't necessarily have an answer to.
I'm used to politics at an international level: people put together an argument and, even if you vehemently disagree with them, well, you can recognise it's an argument and respond.
At such times the universe gets a little closer to us. They are strange times, times of beginnings and endings. Dangerous and powerful. And we feel it even if we don't know what it is. These times are not necessarily good, and not necessarily bad. In fact, what they are depends on what *we* are.
Am I Machiavellian? I don't think I'm quite the mastermind people would have me be. Everything I do tends to be very successful and it may have something to do with the fact that I'm very good, not necessarily that I manipulate. But that doesn't often occur to people.
One can ask why the I has to appear in the cogito {Descartes’ argument “I think therefore I am.}, since the cogito, if used rightly, is the awareness of pure consciousness, not directed at any fact or action. In fact the I is not necessary here, since it is never united directly to consciousness. One can even imagine a pure and self-aware consciousness which thinks of itself as impersonal spontaneity.
There is something about guns that inhibits understanding. It is not just that they can put an end to argument. They somehow generate beliefs that are obviously contrary to observable fact.
I'm not good at precise, coherent argument. But plays are suited to incoherent argument, put into the mouths of fallible people.
Well, part of the thing is, like, what's the difference between censorship and social responsibility? I sometimes find that the whole censorship argument is used as a way for people to avoid the fact that they're like.
The sum total or Ishwara may be said to be All-good, Almighty, and Omniscient. These are obvious qualities, and need no argument to prove, from the very fact of totality.
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