{"id":5150,"date":"2021-10-21T16:38:40","date_gmt":"2021-10-21T14:38:40","guid":{"rendered":"http:\/\/icar.cnrs.fr\/dicoplantin\/?p=5150"},"modified":"2025-06-04T09:00:29","modified_gmt":"2025-06-04T07:00:29","slug":"motives-and-reasons-e","status":"publish","type":"post","link":"https:\/\/icar.cnrs.fr\/dicoplantin\/motives-and-reasons-e\/","title":{"rendered":"Motives and Reasons"},"content":{"rendered":"

MOTIVE – REASON<\/span><\/h1>\n

An individual’s will, intentions, desires, motives, reasons… can be interpreted as the causes<\/em> of their actions, which are then considered to be the effects<\/em> or consequences<\/em> of this \u201cinner\u201d causation. Conversely, actions are evaluated and interpreted according to their motives and reasons which are seen as their causes. The consistency<\/a> requirement imposes this causal structure on human motivation.<\/p>\n

1. Argumentation from the existence of reasons for action<\/span><\/h2>\n

Two basic Aristotelian topoi (argument schemes, sg. topos) implement the law of causality in human action by substituting reasons and motives for causes. If the cause exists, then the effect follows. In other words, if a person has a motive or a reason to do something, they will do it as soon as the opportunity\u00a0 arises.As of the topos # 20 of the Rhetoric <\/em>states:<\/p>\n

Consider inducements and deterrents, and the motives people have for doing or avoiding the action in question. (Rhet.<\/em>, II, 23, 20; RR, p. 373)<\/span><\/p>\n

The basic topos is:<\/p>\n

You wanted it, so you sought it!<\/span>
\nHe who wants the end wants the means.<\/span><\/p>\n

This topos is also used in the pathetic argument<\/a>. Here, it supports an accusation:<\/p>\n

You had a motive, you talked about it, the opportunity arose, and you did it!<\/span><\/p>\n

Or a defence:<\/p>\n

L1: \u00a0\u00a0\u00a0 \u2014\u00a0You did it!
\n<\/em>L2: \u00a0\u00a0\u00a0\u00a0 \u2014 I had no reason to do it, in fact, I had reasons not to do it.<\/em><\/span><\/p>\n

Similarly, in topos #24, cause<\/em> means \u201creason to do\u201d:<\/p>\n

Another topic is derived from the cause. If the cause exists, the effect exists; if the cause does not exist, the effect does not exist. [\u2026]\u00a0For example, Leodamas [\u2026] (id<\/em>., II, 23, 24; F. p. 319)<\/span>.<\/span> <\/strong><\/p>\n

2. Arguments about the \u201creal reasons\u201d<\/span><\/h2>\n

The following argument schemes substitute a hidden motivation for a publicly claimed good reason, just as a true<\/em> cause can be substituted for a false<\/em> one, see interpretation<\/a>:<\/p>\n

\u2014 Topos # 15 substitutes a hidden, self-serving motive for a publicly claimed noble reason. It is used to accuse or refute an opponent.<\/p>\n

\u2014 Topos # 23 rejects a malicious interpretation given to an action by providing an acceptable and respectable explanation for the alleged guilty motive. It is used to clear someone from a charge.<\/p>\n

\u2014 Topos # 19, on the other hand, changes the benevolent interpretation of an action into a malevolent one.<\/p>\n

2.1\u00a0Publicly displayed good reasons and real private ugly intentions<\/span><\/h2>\n

According to topos #15 of Aristotle\u2019s Rhetoric<\/em>:<\/p>\n

The things people approve of openly are not those which they approve of secretly: openly, their chief praise is given to justice and nobleness, but in their heart they prefer their own advantage. [\u2026] This is the most effective of the forms of argument that contradict common opinion. (Rhet<\/em>. II, 23, 15; RR, p. 369)<\/span><\/p>\n

The argument highlights a (possible) private, hidden, bad motive, in order to refute the public, honourable, good reason given to justify an action.<\/p>\n

S1:\u00a0\u00a0 \u2014 In supporting this charity, I am fighting for a noble cause!
\n<\/em>S2: \u00a0\u00a0 \u2014 You are mainly fighting for your own publicity<\/em>.<\/span><\/p>\n

S1: \u00a0\u00a0 \u2014 We are fighting a war to restore democracy and human rights in Syldavia
\n<\/em>S2: \u00a0\u00a0 \u2014 You are fighting a war to get their oil.<\/em><\/span><\/p>\n

In the second dialogue, S1<\/strong> justifies the war, S2<\/strong> does not oppose the war, he simply presents a realpolitik argument presented as the true reason for war.<\/p>\n

2.2 A laudable motive substituted for a blameworthy one<\/span><\/h2>\n

This argument corresponds to topos # 23, \u201cuseful for men who have been really or seemingly slandered\u201d:<\/p>\n

To show why the facts are not as supposed; pointing out that there is a reason for the false impression given. (Rhet<\/em>., II, 23, 23; RR p. 375)<\/span><\/p>\n

Embodied in the enthymeme:<\/p>\n

She embraces him because he is her son, not because he is her lover.<\/span><\/p>\n

Topos # 23 is the opposite of topos # 19. It helps to exculpate by substituting an honourable motive for the offensive one:<\/p>\n

I hit him to save him from drowning, not to hurt him!<\/span><\/p>\n

The is reinterpreted action is reevaluated: \u201cYou must congratulate me and not blame me!\u201d see stasis<\/a>; interpretation<\/a>; orientation<\/a>.<\/p>\n

2.3 The poisoned chalice<\/span><\/h2>\n

The wording of topos # 19,\u2013\u201csome possible motive for an event or state of things is the real one\u201d\u2013may seem puzzling. It fits the enthymemes:<\/p>\n

A gift was given in order to cause pain through its subsequent withdrawal.<\/span><\/p>\n

Gods give to many great prosperity, \/ Not out of good will towards them, but to make \/ Their ruin more conspicuous<\/em>. (Rhet<\/em>., II, 23, 19; XX p. 371)<\/span><\/p>\n

The topos involves a dramatic negative reinterpretation of an act that was previously viewed positively.<\/p>\n

He seduced her not out of love but out of hate to make her suffer by leaving her.<\/span><\/p>\n

This is the principle behind the \u201cdinner game\u201d, \u00ab\u00a0They invited me not as a friend, but to make fun of me.<\/em>\u201d This technique is particularly effective for destroying a sense of gratitude, see emotion<\/a>.<\/p>\n

\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

MOTIVE – REASON An individual’s will, intentions, desires, motives, reasons… can be interpreted as the causes of their actions, which are then considered to be the effects or consequences of this \u201cinner\u201d causation. Conversely, actions are evaluated and interpreted according to their motives and reasons which are seen as their causes. The consistency requirement imposes […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5150","post","type-post","status-publish","format-standard","hentry","category-non-classe"],"_links":{"self":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/5150","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/comments?post=5150"}],"version-history":[{"count":13,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/5150\/revisions"}],"predecessor-version":[{"id":14331,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/5150\/revisions\/14331"}],"wp:attachment":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/media?parent=5150"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/categories?post=5150"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/tags?post=5150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}