Paradoxes of happiness

To get happiness forget about it; then, with any luck, happiness will come as a by-product in pursuing meaningful activities and relationships. This adage is known as the paradox of happiness, but actually it contains a number of different paradoxes concerning aims, success, freedom, and attitudes. These paradoxes enhance our understanding of the complexity of happiness and its interaction with other values in good lives, that is, lives which are happy as well as morally decent, meaningful, and fulfilling. Yet, each paradox conveys a one-sided truth that needs to be balanced with others. Happiness, understood as subjective well-being, involves positively evaluating our lives and living with a sense of well-being. As such, it should not be confused with either pleasure or normative conceptions of “true” happiness.     

Paradoxes of qualitative research

In qualitative research paradoxes abound in research design, sampling, generalisation, ethics and the behaviour of the researcher. The ultimate paradox is that qualitative inquiry is impossible — both conceptually and practically — yet it still goes on. It must do so if the professions of counselling and psychotherapy are to advance.     

Minimalism and Paradoxes

This paper argues against minimalism about truth. It does so by way of acomparison of the theory of truth with the theory of sets, and considerationof where paradoxes may arise in each. The paper proceeds by asking twoseemingly unrelated questions. First, what is the theory of truth about?Answering this question shows that minimalism bears important similaritiesto naive set theory. Second, why is there no strengthened version ofRussell's paradox, as there is a strengthened Liar paradox? Answering thisquestion shows that like naive set theory, minimalism is unable to makeadequate progress in resolving the paradoxes, and must be replaced by adrastically different sort of theory. Such a theory, it is shown, must befundamentally non-minimalist.     

Antonyms and Paradoxes

Adjectives can be gradable or non-gradable and this aspect of their meaning is responsible for their different distribution and also for their classification into two different classes of antonyms. Non-gradable antonyms are called contradictories: they are neither true nor false together and exclude any middle term; gradable antonyms are called contraries: they are not simultaneously true, but may be simultaneously false. While with contraries a negative disjunction (neque...neque) can define an intermediate level, with contradictories it simply means that either term of the disjunction is excluded. There are however some Latin examples, such as neque vivus neque mortuus (`neither alive nor dead'), where the negation of a contradictory pair is used to convey a third, intermediate value. This third possibility is precisely what gives place to a paradox. Such an intermediate level can be defined also by terms like semivivus, semianimis (`half-dead'). Following Ducrot's theory on argumentation, such terms represent an argumentative attenuation, not with respect to life, rather with respect to death. With contradictories, in fact, the use of semi-, like the use of negation, gives the assertion of the opposite term as a result.     

Paradoxes in Aulus Gellius

The noctes Atticae of Aulus Gellius contain almost all the ancient paradoxes. Nevertheless, in comparison with his philosophical sources, the author shows a shift in the perspective of his approach. He analyses the `master argument' of Diodorus Chronus only from an ethical point of view and, among the seven paradoxes attributed to Eubulides of Milet, he quotes the `heap' as an absurdity (absurdum), the `horned one' and the `not-someone' as a trap (captio), the `liar' as a sophism (sophisma). Following the advice of Cynics, Gellius mistrusts deceptive manoeuvres, which highlight gaps in binary logic. At the same time, however, he is interested in argumentative structures, which lead one of two opponents on to victory. The extensive report of the quarrel between Protagoras and Evathlus, and many observations of Gellius on convertible forms of reasoning in literary texts fall within this rhetorical field.     

Paradoxes of the Always Already

This paper shows the relevance of findings from studying the logic of self-referential statements to Cultural studies, Black Cultural Studies in particular. Results following from the incompleteness of the systems in which these statements are quantified help to clear up a paradox stemming from current Afropessimist discourse.