misology


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misology

[mi′säl·ə·jē]
(psychology)
Unreasoning aversion to intellectual or literary matters, or to argument or speaking.
References in periodicals archive ?
This is not the point about which there is a similarity between the origins of misanthropy and of misology, as Socrates soon makes clear:
Misology is thus a threat only to philosophically disposed individuals, just as misanthropy threatens only those who have a natural and at first unconsidered love for men in general.
The account of misology in the Phaedo is, thus, very different from the one we find in the Laches.
According to Socrates in the Phaedo, one of the sources of misology is the association with antilogikoi logoi.
Moreover, I don't see how the argument could run." (42) While Harris himself represents a slightly more complicated case, Joshi and Blackford have clearly fallen victim to what we have just described as the second form of misology: the idea that our understandings of goodness and badness are beyond the ken of rational dispute, a series of parochial preferences that will differ from person to person, culture to culture.
If they ever allow themselves to question this beautiful narrative, they will be exposed to the most intractably unpleasant vision of the world, and their only defense against such exposure would be the first form of misology, a refusal to question the truth of the myth of progress.
In the second section, we saw how a culture that rejects the philosophic validity of inspiring stories will, when it thinks dialectically, be forced to either accept a position that seems utterly absurd, or else to escape this apparently absurd position by rejecting either the validity of philosophy or the validity of the concept of justice, misology or misanthropy.
Misology, like misanthropy, is a function of hasty generalization.
The hasty generalization common to misanthropy and misology blurs the line between health and degeneracy so profoundly that one no longer distinguishes between them.
Thus, at 90e, in a statement that constitutes both the conclusion of the warning against misology and the point of departure for responding to Simmias and Cebes, he says:
This view shows up first in the context of the misology passage, where Socrates refers to those "contradiction-mongers" [TEXT NOT REPRODUCIBLE IN ASCII] who, because they have cultivated the skill of devising contradictory arguments to any thesis whatsoever, have come to think that "there is nothing sound or secure whatever, either in things or in arguments [TEXT NOT REPRODUCIBLE IN ASCII]; but that all realities are carried up and down, just like things fluctuating in the Euripus." (19) Although this warning is given to everyone in Socrates' company, we are perhaps justified in taking it to be aimed principally at Cebes, who is presented throughout the dialogue as an especially acute reasoner.
Indeed, in the misology passage Socrates urges his interlocutors to draw exactly the distinction between possible deficiencies in our manner of apprehending an argument and the status of that argument itself.