Answer: If Jack is a knave, then none of them is a knave since his statement is not true. A contradiction. Jack is a knight, then Jill must be a knave since he tells the truth. No contradiction.
Answer: No. If Jack is a knave, then his statement would be true. Jack must be a knight. Then Jill is also a knight, because what Jack said must be true. Disjunctive syllogism: p or q, but not p, so q. Not a paradox. Question: Who shaves the barber? Answer: If the barber shaves himself, then he cannot shave himself. On the other hand, if the barber does not shave himself, then he has to shave himself.
Either case, it is a contradiction. The island of Knights and Knaves is a fictional island to test peoples ability to reason logically.
Fuzzy Logic The restriction of classical propositional calculus to a two- valued logic has created many interesting paradoxes over the ages. For example,. Similar presentations. Upload Log in. My presentations Profile Feedback Log out.
The Highland Knaves
Log in. It is the great boast of eloquence and philosophy, that they first congregated men dispersed, united them into societies, and built up the houses and the walls of cities.
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I wish they could unravel all they had woven; that we might have our woods and our innocence again instead of our castles and our policies. They have assembled many thousands of scattered people into one body: it is true, they have done so, they have brought them together into cities to cozen, and into armies to murder one another; they found them hunters and fishers of wild creatures, they have made them hunters and fishers of their brethren; they boast to have reduced them to a state of peace, when the truth is they have only taught them an art of war; they have framed, I must confess, wholesome laws for the restraint of vice, but they raised first that devil which now they conjure and cannot bind; though there were before no punishments for wickedness, yet there was less committed because there were no rewards for it.
But the men who praise philosophy from this topic are much deceived; let oratory answer for itself, the tinkling, perhaps, of that may unite a swarm: it never was the work of philosophy to assemble multitudes, but to regulate only, and govern them when they were assembled, to make the best of an evil, and bring them, as much as is possible, to unity again. Avarice and ambition only were the first builders of towns, and founders of empire; they said, "Go to, let us build us a city and a tower whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the earth.
Not unlike to this was the beginning even of the first town, too, in the world, and such is the original sin of most cities: their actual increase daily with their age and growth; the more people, the more wicked all of them. Every one brings in his part to inflame the contagion, which becomes at last so universal and so strong, that no precepts can be sufficient preservatives, nor anything secure our safety, but flight from among the infected. We ought, in the choice of a situation, to regard above all things the healthfulness of the place, and the healthfulness of it for the mind rather than for the body.
But suppose which is hardly to be supposed we had antidote enough against this poison; nay, suppose, further, we were always and at all places armed and provided both against the assaults of hostility and the mines of treachery, it will yet be but an uncomfortable life to be ever in alarms; though we were compassed round with fire to defend ourselves from wild beasts, the lodging would be unpleasant, because we must always be obliged to watch that fire, and to fear no less the defects of our guard than the diligences of our enemy. The sum of this is, that a virtuous man is in danger to be trod upon and destroyed in the crowd of his contraries; nay, which is worse, to be changed and corrupted by them, and that it is impossible to escape both these inconveniences without so much caution as will take away the whole quiet, that is, the happiness of his life.
The Highland Knaves on Apple Books
Ye see, then, what he may lose; but, I pray, what can he get there? Quid Romae faciam? Mentiri nescio. What should a man of truth and honesty do at Rome? I think, therefore, it was wise and friendly advice which Martial gave to Fabian when he met him newly arrived at Rome.
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Honest and poor, faithful in word and thought; What has thee, Fabian, to the city brought? Thou neither the buffoon nor bawd canst play, Nor with false whispers the innocent betray: Nor corrupt wives, nor from rich beldams get A living by thy industry and sweat: Nor with vain promises and projects cheat, Nor bribe or flatter any of the great. But you're a man of learning, prudent, just: A man of courage, firm, and fit for trust.
Knight or knave?
Why, you may stay, and live unenvied here; But, 'faith! Nay, if nothing of all this were in the case, yet the very sight of uncleanness is loathsome to the cleanly; the sight of folly and impiety vexatious to the wise and pious. Lucretius, by his favour, though a good poet, was but an ill-natured man, when he said, "It was delightful to see other men in a great storm. I have been drawn twice or thrice by company to go to Bedlam, and have seen others very much delighted with the fantastical extravagancy of so many various madnesses, which upon me wrought so contrary an effect, that I always returned not only melancholy, but even sick with the sight.
My compassion there was perhaps too tender, for I meet a thousand madmen abroad, without any perturbation, though, to weigh the matter justly, the total loss of reason is less deplorable than the total depravation of it. An exact judge of human blessings, of riches, honours, beauty, even of wit itself, should pity the abuse of them more than the want. Briefly, though a wise man could pass never so securely through the great roads of human life, yet he will meet perpetually with so many objects and occasions of compassion, grief, shame, anger, hatred, indignation, and all passions but envy for he will find nothing to deserve that that he had better strike into some private path; nay, go so far, if he could, out of the common way, ut nec facta audiat Pelopidarum; that he might not so much as hear of the actions of the sons of Adam.
But, whither shall we fly, then? One would think that all mankind had bound themselves by an oath to do all the wickedness they can; that they had all, as the Scripture speaks, sold themselves to sin: the difference only is, that some are a little more crafty and but a little, God knows in making of the bargain. I thought, when I went first to dwell in the country, that without doubt I should have met there with the simplicity of the old poetical golden age: I thought to have found no inhabitants there, but such as the shepherds of Sir Philip Sidney in Arcadia, or of Monsieur d'Urfe upon the banks of Lignon; and began to consider with myself, which way I might recommend no less to posterity the happiness and innocence of the men of Chertsey: but to confess the truth, I perceived quickly, by infallible demonstrations, that I was still in old England, and not in Arcadia, or La Forrest; that if I could not content myself with anything less than exact fidelity in human conversation, I had almost as good go back and seek for it in the Court, or the Exchange, or Westminster Hall.
I ask again, then, whither shall we fly, or what shall we do? The world may so come in a man's way that he cannot choose but salute it; he must take heed, though, not to go a whoring after it. If by any lawful vocation or just necessity men happen to be married to it, I can only give them St. Paul's advice: "Brethren, the time is short; it remains that they that have wives be as though they had none.