The OED dates the second definition of confute
(to put to silence) to 1614, but given the aptness of this definition, it is reasonable to ponder that Shakespeare might have intended the word in this way.
The results, in the fourth column of Panel B, again confute
this alternative explanation of our results.
EPITAPH ON A CLERGYMAN Here lies, who need not here be nam'd, For Theologic Knowledge fam'd; Who all the Bible had by rote, With all the Comments Calvin wrote; Parsons and Jesuits could confute
, Talk Infidels and Quakers mute, To every Heretick a foe; Was he an honest man
So we confute
him by having a little fun at his expense.
I cannot confute
the idea as a whole, naturally, as material culture IS about physical parametres of things, but it should not be forgotten that there is much more to consider.
To carry out the challenge these lords also take up the other trappings of language, entrapping Paroles by employing nonsensical words to confuse and confute
the man named after words.
this putative salubrity of the air") most of the early novels describe "a gentleman" in dramatic if ordinary circumstances of love and indifference, of doubt and mistrust, of experiencing the relief that comes with romantic rejection.
Looking at all the contemporary examples that Dessen and Spivack enumerate, from the close relation of Vice and fool that becomes clearly evident, I find it indeed noteworthy that the scholars adduce all the illustrations merely to confute
in the end the idea that the Vice in a number of cases is justly understood as fool, and they insist that in the end the Vice is defined by his "homiletic substance," while if he is taken as identical with a fool, then he is not a real and representative Vice.
In trying to confute
Summers' distinction between intentional and effective antisemitism, Butler calls it wildly improbable that somebody examining the disinvestment petitions signed by herself and her co-conspirators might take them (as hundreds on her own campus already had done, and as gleeful readers of the London Review of Books were about to do) as condoning antisemitism.
Even then, they are unconvinced: the German traveller Johann Kohl wrote: 'Travellers in Ireland cannot speak too often of the extreme misery of the Irish poor, if it be only to confute
those among the English who will not believe in the existence of this misery, and who even ridicule those who speak of it on the evidence of their own eyes.
However, in the simplest terms, human experience, perception, and common sense clearly confute
the "dysteleological theory" about mind and culture.
Socrates repeats it with some minor changes that allow him to confute
his prosecutor under examination.