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Updated: June 24, 2025
The other instance which I shall quote is a truly astonishing one, and may be called the reductio ad absurdum of the theory of inconceivableness. Speaking of the laws of chemical composition, Dr.
Such is Phil.'s way of explaining ξεοπνευστια[Footnote: I must point out to Phil. an oversight of his as to this word at p. 45; he there describes the doctrine of theopneustia as being that of 'plenary and verbal inspiration, But this he cannot mean, for obviously this word theopneustia comprehends equally the verbal inspiration which he is denouncing, and the inspiration of power or spiritual virtue which he is substituting. Neither Phil., nor any one of his school, is to be understood as rejecting theopneustia, but as rejecting that particular mode of theopneustia which appeals to the eye by mouldering symbols, in favor of that other mode which appeals to the heart by incorruptible radiations of inner truth.] (theopneustia), or divine prompting, so as to reconcile the doctrine affirming a virtual inspiration, an inspiration as to the truths revealed, with a peremptory denial of any inspiration at all, as to the mere verbal vehicle of those revelations. He is evidently as sincere in regard to the inspiration which he upholds as in regard to that which he denies. Phil. is honest, and Phil. is able. Now comes my turn. I rise to support my leader, and shall attempt to wrench this notion of a verbal inspiration from the hands of its champions by a reductio ad absurdum, viz., by showing the monstrous consequences to which it leads which form of logic Phil. also has employed briefly in the last paragraph of last month's paper; but mine is different and more elaborate. Yet, first of all, let me frankly confess to the reader, that some people allege a point-blank assertion by Scripture itself of its own verbal inspiration; which assertion, if it really had any existence, would summarily put down all cavils of human dialectics. That makes it necessary to review this assertion. This famous passage of Scripture, this locus classicus, or prerogative text, pleaded for the verbatim et literatim inspiration of the Bible, is the following; and I will so exhibit its very words as that the reader, even if no Grecian, may understand the point in litigation. The passage is this:
But there is no need for Europe to imitate them. The Mensur is, in fact, the reductio ad absurdum of the duel; and if the Germans themselves cannot see that it is funny, one can only regret their lack of humour. But though one may be unable to agree with the public opinion that supports and commands the Mensur, it at least is possible to understand.
The practical reductio ad absurdum and consequent explosion will soon accomplish themselves. But a more palpable reason against protesting is, that literature in its different branches, now as ever, commands the services of the finest minds. It is the literary character, of which the elder Disraeli has written the natural history, which now as ever creates the books, the magazines, the newspapers.
But let us first pass in review the general style of argumentation of that philosophy. As I read it, its favorite way of meeting pluralism and empiricism is by a reductio ad absurdum framed somewhat as follows: You contend, it says to the pluralist, that things, though in some respects connected, are in other respects independent, so that they are not members of one all-inclusive individual fact.
The very statement of this question shows the correct answer; for how can a force acting in one direction be an integral part of a force acting in the opposite direction? How can the force which pulls a thing down be an integral part of the force which builds it up? To suppose, therefore, that the limitations of the law are an integral portion of the law itself is a reductio ad absurdum.
How essential every external of this kind is, as affording some medium of communication between a speaker and his auditors, may be illustrated upon the instant by the rough and ready argument of the reductio ad absurdum.
Do we give to any narrative in the world, to any statement, verbal or written, no other alternative than that it must be either infallible or unworthy of belief? Is not such an alternative so extravagant as to be a complete reductio ad absurdum?
In 1503 died the Borgia Pope, Alexander VI. poisoned, as it was believed, by the cup he had intended for another. The personal wickedness of Alexander and his relatives was the climax of papal iniquity, the reductio ad absurdum of the claim of the Roman Pontiff to be the representative of Christ on earth.
The argument is a very curious piece of work, unique in literature. It seems to be an exposition or rather a 'reductio ad absurdum' of the Megarian philosophy, but we are too imperfectly acquainted with this last to speak with confidence about it. It would be safer to say that it is an indication of the sceptical, hyperlogical fancies which prevailed among the contemporaries of Socrates.
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