Contradiction Studies

»Anyone who denies the law of non-contradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned.« (Ibn Sīnā)

Gisela Febel & Martin Nonhoff (GRK Contradiction Studies)

09.06.2022 16:15 17:30 Uhr

U Bremen GRA2 0030

Textgrundlage

Aristoteles. 1990. Metaphysik. Buch Gamma. In der Übersetzung von Friedrich Bassenge. Berlin: Akademie-Verlag, 72–102. [Engl.: Aristotle. [1971] 1993. Metaphysics. Books Gamma, Delta, Epsilon. Translated and with Notes by Christopher Kirwan, 1–26 (book gamma), notes 75–121.]

Heraklit. Fragment Nr. 10. | Heraclitus. Fragment No. 10.

Weiterführende Literatur

Gottlieb, Paula. 2019. Aristotle on Non-contradiction. In Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy. Stanford: Stanford University.https://plato.stanford.edu/archives/win2018/entries/aristotle-noncontradiction/ (19.05.2022).

Ficara, Elena. 2021. The Birth of Dialetheism. In History and Philosophy of Logic 42(3), 281–296 [PDF 1–17].

Priest, Graham. 2005. Doubt Truth to be a Liar. Oxford: Oxford University Press, Chap. 1: ›Aristotle on the Law of Non-Contradiction‹, 7–42 & Chap. 4: ›Contradiction‹, 75–87.

Zurück zur Übersicht
Normhierarchie

„Wenn sich gesellschaftliche Widersprüche im Recht widerspiegeln, kann das Recht keine widerspruchsfreie Normhierarchie ausbilden.“

Andreas Fischer-Lescano
artikulieren

„Widersprüche müssen artikuliert werden, damit sie existieren.“

Martin Nonhoff
täglich

„Leben in Widersprüchen ist das, was wir täglich erleben. Warum wissen wir darüber so wenig?“

Gisela Febel
Diversität und Vielfalt

„Seid dabei, mehr Diversität und Vielfalt in die Wissensproduktion zu bringen.“

Gisela Febel
Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)

Rozena Maart