131 ideas
| 1887 | You cannot divide anything into many parts, because after the first division you are no longer dividing the original [Sext.Empiricus] |
| Full Idea: You cannot divide anything (such as the decad) into many parts, because as soon as you separate the first part, you are no longer dividing the original. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.215) |
| 13395 | If an analysis shows the features of a concept, it doesn't seem to 'reduce' the concept [Jubien] |
| Full Idea: An analysis of a concept tells us what the concept is by telling us what its constituents are and how they are combined. ..The features of the concept are present in the analysis, making it surprising the 'reductive' analyses are sought. | |
| From: Michael Jubien (Possibility [2009], 4.5) | |
| A reaction: He says that there are nevertheless reductive analyses, such as David Lewis's analysis of modality. We must disentangle conceptual analysis from causal analysis (e.g. in his example of the physicalist reduction of mind). |
| 22764 | Ordinary speech is not exact about what is true; we say we are digging a well before the well exists [Sext.Empiricus] |
| Full Idea: We must allow ordinary speech to use inexact terms, as it does not seek after what is really true but what is supposed to be true. We speak of digging a well or weaving a cloak, but there is no well or cloak when they are being dug or woven. | |
| From: Sextus Empiricus (Against the Logicians (two books) [c.180], II.129) | |
| A reaction: Nice examples. The imprecision is reduced if I say I am creating a well, because that implies something that is not yet complete. If I say I intend to dig a well, is that imprecise because the well does not exist? |
| 22752 | Reasoning is impossible without a preconception [Sext.Empiricus] |
| Full Idea: It is not possible either to seek or to doubt without a preconception. | |
| From: Sextus Empiricus (Against the Ethicists (one book) [c.180], II.22) | |
| A reaction: [Sextus quotes this from 'the sapient Epicurus'] I think this may be a message across the centuries to Hegel, who attempted this impossible feat. My picture of philosophy is a continual shift of the preconceptions, to explore thoroughly. |
| 1885 | Proof moves from agreed premises to a non-evident inference [Sext.Empiricus] |
| Full Idea: Dogmatists define proof as "an argument which, by means of agreed premises, reveals by way of deduction a nonevident inference". | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.135) |
| 6021 | It is only when we say a proposition that we speak truly or falsely [Sext.Empiricus] |
| Full Idea: It is only when we say a proposition that we speak truly or falsely. | |
| From: Sextus Empiricus (Against the Professors (six books) [c.180], 8.74) | |
| A reaction: This makes assertions truth-bearers, rather than propositions. But a proposition can be true or false if it is stamped with a date and/or place. "Shakespeare was born in Stratford on 23rd April 1664". No one needs to assert that. |
| 9967 | 'Impure' sets have a concrete member, while 'pure' (abstract) sets do not [Jubien] |
| Full Idea: Any set with a concrete member is 'impure'. 'Pure' sets are those that are not impure, and are paradigm cases of abstract entities, such as the sort of sets apparently dealt with in Zermelo-Fraenkel (ZF) set theory. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.116) | |
| A reaction: [I am unclear whether Jubien is introducing this distinction] This seems crucial in accounts of mathematics. On the one had arithmetic can be built from Millian pebbles, giving impure sets, while logicists build it from pure sets. |
| 13378 | It is a mistake to think that the logic developed for mathematics can clarify language and philosophy [Jubien] |
| Full Idea: It has often been uncritically assumed that logic that was initially a tool for clarifying mathematics could be seamlessly and uniformly applied in the effort to clarify ordinary language and philosophy, but this has been a real mistake. | |
| From: Michael Jubien (Possibility [2009], Intro) | |
| A reaction: I'm not saying he's right (since you need stupendous expertise to make that call) but my intuitions are that he has a good point, and he is at least addressing a crucial question which most analytical philosophers avert their eyes from. |
| 12196 | A valid hypothetical syllogism is 'that which does not begin with a truth and end with a falsehood' [Sext.Empiricus] |
| Full Idea: Philo (of Megara) says that a valid hypothetical syllogism is 'that which does not begin with a truth and end with a falsehood,' as for instance the syllogism 'If it is day, I converse,' when in fact it is day and I am conversing. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.110) | |
| A reaction: Russell endorses this, and Rumfitt quotes it as the classic case of denying that there is any modal aspect (such as 'logical necessity') involved in logical consequence. He labels it 'material or Philonian consequence'. |
| 6020 | 'Man is a rational mortal animal' is equivalent to 'if something is a man, that thing is a rational mortal animal' [Sext.Empiricus] |
| Full Idea: Definitions are identical to universal propositions in meaning, and only differ in syntax, for whoever says 'Man is a rational mortal animal' says the same thing in meaning as whoever says 'If something is a man, that thing is a rational mortal animal'. | |
| From: Sextus Empiricus (Against the Professors (six books) [c.180], 11.8) | |
| A reaction: How strikingly like Bertrand Russell's interest and solutions. Sextus shows a straightforward interest in logical form, of a kind we associate with the twentieth century. Did Sextus Empiricus invent quantification? |
| 13402 | We only grasp a name if we know whether to apply it when the bearer changes [Jubien] |
| Full Idea: We cannot be said to have a full grasp of a name unless we have a definite disposition to apply it or to withhold it under whatever conceivable changes the bearer of the name might come to undergo. | |
| From: Michael Jubien (Possibility [2009], 5.3) | |
| A reaction: This is right, and an excellent counterproposal to the logicians' notion that names have to rigidly designate. As a bare minimum, you are not supposed to deny the identity of your parents because they have grown a bit older, or a damaged painting. |
| 13405 | The baptiser picks the bearer of a name, but social use decides the category [Jubien] |
| Full Idea: The person who introduces a proper name gets to pick its bearer, but its category - and consequently the meaning of the name - is determined by social use. | |
| From: Michael Jubien (Possibility [2009], 7) | |
| A reaction: New 'division of labour'. The idea that a name has some sort of meaning seems right and important. If babies were switched after baptism, social use might fix the name to the new baby. The namer could stipulate the category at the baptism. Too neat. |
| 13399 | Examples show that ordinary proper names are not rigid designators [Jubien] |
| Full Idea: There are plenty of examples to show that ordinary proper names simply are not rigid designators. | |
| From: Michael Jubien (Possibility [2009], 5.1) | |
| A reaction: His examples are the planet Venus and the dust of which it is formed, and a statue made of clay. In other words, for some objects, perhaps under certain descriptions (e.g. functional ones), the baptised matter can change. Rigidity is an extra topping. |
| 13398 | We could make a contingent description into a rigid and necessary one by adding 'actual' to it [Jubien] |
| Full Idea: 'The winner of the Derby' satisfies some horse, but only accidentally. But we could 'rigidify' the description by inserting 'actual' into it, giving 'the actual winner of the Derby'. Winning is a contingent property, but actually winning is necessary. | |
| From: Michael Jubien (Possibility [2009], 5.1) | |
| A reaction: I like this unusual proposal because instead of switching into formal logic in order to capture the ideas we are after, he is drawing on the resources of ordinary language, offering philosophers a way of speaking plain English more precisely. |
| 11115 | 'All horses' either picks out the horses, or the things which are horses [Jubien] |
| Full Idea: Two ways to see 'all horses are animals' are as picking out all the horses (so that it is a 'horse-quantifier'), ..or as ranging over lots of things in addition to horses, with 'horses' then restricting the things to those that satisfy 'is a horse'. | |
| From: Michael Jubien (Analyzing Modality [2007], 2) | |
| A reaction: Jubien says this gives you two different metaphysical views, of a world of horses etc., or a world of things which 'are horses'. I vote for the first one, as the second seems to invoke an implausible categorical property ('being a horse'). Cf Idea 11116. |
| 13392 | Philosophers reduce complex English kind-quantifiers to the simplistic first-order quantifier [Jubien] |
| Full Idea: There is a readiness of philosophers to 'translate' English, with its seeming multitude of kind-driven quantifiers, into first-order logic, with its single wide-open quantifier. | |
| From: Michael Jubien (Possibility [2009], 4.1) | |
| A reaction: As in example he says that reference to a statue involves a 'statue-quantifier'. Thus we say things about the statue that we would not say about the clay, which would involve a 'clay-quantifier'. |
| 9968 | A model is 'fundamental' if it contains only concrete entities [Jubien] |
| Full Idea: A first-order model can be viewed as a kind of ordered set, and if the domain of the model contains only concrete entities then it is a 'fundamental' model. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.117) | |
| A reaction: An important idea. Fundamental models are where the world of logic connects with the physical world. Any account of relationship between fundamental models and more abstract ones tells us how thought links to world. |
| 1902 | Since Socrates either died when he was alive (a contradiction) or died when he was dead (meaningless), he didn't die [Sext.Empiricus] |
| Full Idea: If Socrates died, he died either when he lived or when he died; so he was either dead when he was alive, or he was twice dead when he was dead. So he didn't die. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.111) | |
| A reaction: One of my favourites. Of all the mysteries facing us, the one that boggles me most is how anything can happen in the 'present' moment, if the present is just the overlap point between past and future. |
| 9965 | There couldn't just be one number, such as 17 [Jubien] |
| Full Idea: It makes no sense to suppose there might be just one natural number, say seventeen. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.113) | |
| A reaction: Hm. Not convinced. If numbers are essentially patterns, we might only have the number 'twelve', because we had built our religion around anything which exhibited that form (in any of its various arrangements). Nice point, though. |
| 9966 | The subject-matter of (pure) mathematics is abstract structure [Jubien] |
| Full Idea: The subject-matter of (pure) mathematics is abstract structure per se. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.115) | |
| A reaction: This is the Structuralist idea beginning to take shape after Benacerraf's launching of it. Note that Jubien gets there by his rejection of platonism, whereas some structuralist have given a platonist interpretation of structure. |
| 9964 | Since mathematical objects are essentially relational, they can't be picked out on their own [Jubien] |
| Full Idea: The essential properties of mathematical entities seem to be relational, ...so we make no progress unless we can pick out some mathematical entities wihout presupposing other entities already picked out. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.112) | |
| A reaction: [compressed] Jubien is a good critic of platonism. He has identified the problem with Frege's metaphor of a 'borehole', where we discover delightful new properties of numbers simply by reaching them. |
| 9963 | If we all intuited mathematical objects, platonism would be agreed [Jubien] |
| Full Idea: If the intuition of mathematical objects were general, there would be no real debate over platonism. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.111) | |
| A reaction: It is particularly perplexing when Gödel says that his perception of them is just like sight or smell, since I have no such perception. How do you individuate very large numbers, or irrational numbers, apart from writing down numerals? |
| 9962 | How can pure abstract entities give models to serve as interpretations? [Jubien] |
| Full Idea: I am unable to see how the mere existence of pure abstract entities enables us to concoct appropriate models to serve as interpretations. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.111) | |
| A reaction: Nice question. It is always assumed that once we have platonic realm, that everything else follows. Even if we are able to grasp the objects, despite their causal inertness, we still have to discern innumerable relations between them. |
| 13404 | To exist necessarily is to have an essence whose own essence must be instantiated [Jubien] |
| Full Idea: For a thing to exist necessarily is for it to have an entity-essence whose own entity-essence entails being instantiated. | |
| From: Michael Jubien (Possibility [2009], 6.4) | |
| A reaction: This is the culmination of a lengthy discussion, and is not immediately persuasive. For Jubien the analysis rests on a platonist view of properties, which doesn't help. |
| 13386 | If objects are just conventional, there is no ontological distinction between stuff and things [Jubien] |
| Full Idea: Under the Quinean (conventional) view of objects, there is no ontological distinction between stuff and things. | |
| From: Michael Jubien (Possibility [2009], 1.5) | |
| A reaction: This is the bold nihilistic account of physical objects, which seems to push all of our ontology into language (English?). We could devise divisions into things that were just crazy, and likely to lead to the rapid extinction of creatures who did it. |
| 13403 | The category of Venus is not 'object', or even 'planet', but a particular class of good-sized object [Jubien] |
| Full Idea: The category of Venus is not 'physical object' or 'mereological sum', but narrower. Surprisingly, it is not 'planet', since it might cease to be a planet and still merit the name 'Venus'. It is something like 'well-integrated, good-sized physical object'. | |
| From: Michael Jubien (Possibility [2009], 5.3) | |
| A reaction: Jubien is illustrating Idea 13402. This is a nice demonstration of how one might go about the task of constructing categories - by showing the modal profiles of things to which names have been assigned. Categories are file names. |
| 11116 | Being a physical object is our most fundamental category [Jubien] |
| Full Idea: Being a physical object (as opposed to being a horse or a statue) really is our most fundamental category for dealing with the external world. | |
| From: Michael Jubien (Analyzing Modality [2007], 2) | |
| A reaction: This raises the interesting question of why any categories should be considered to be more 'fundamental' than others. I can only think that we perceive something to be an object fractionally before we (usually) manage to identify it. |
| 9969 | The empty set is the purest abstract object [Jubien] |
| Full Idea: The empty set is the pure abstract object par excellence. | |
| From: Michael Jubien (Ontology and Mathematical Truth [1977], p.118 n8) | |
| A reaction: So a really good PhD on the empty set could crack the whole nature of reality. Get to work, whoever you are! |
| 13375 | The idea that every entity must have identity conditions is an unfortunate misunderstanding [Jubien] |
| Full Idea: The pervasiveness, throughout philosophy, of the assumption that entities of various kinds need identity conditions is one unfortunate aspect of Quine's important philosophical legacy. | |
| From: Michael Jubien (Possibility [2009], Intro) | |
| A reaction: Lowe seems to be an example of a philosopher who habitually demands individuation conditions for everything that is referred to. Presumably the alternative is to take lots of things as primitive, but this seems to be second best. |
| 11117 | Haecceities implausibly have no qualities [Jubien] |
| Full Idea: Properties of 'being such and such specific entity' are often called 'haecceities', but this term carries the connotation of non-qualitativeness which I don't favour. | |
| From: Michael Jubien (Analyzing Modality [2007], 2) | |
| A reaction: The way he defines it makes it sound as if it was a category, but I take it to be more like a bare individual essence. If it has not qualities then it has no causal powers, so there could be no evidence for its existence. |
| 13393 | Any entity has the unique property of being that specific entity [Jubien] |
| Full Idea: For any entity of any sort, abstract or concrete, I assume there is a property of being that specific entity. For want of a better term, I will call such properties entity-essences. They are 'singulary' - not instantiable by more than one thing at a time. | |
| From: Michael Jubien (Possibility [2009], 4.2) | |
| A reaction: Baffling. Why would someone who has mocked all sorts of bogus philosophical claims based on logic then go on to assert the existence of such weird things as these? I can't make sense of this property being added to a thing's other properties. |
| 13388 | It is incoherent to think that a given entity depends on its kind for its existence [Jubien] |
| Full Idea: It is simply far-fetched - even incoherent - to think that, given an entity, of whatever kind, its being a single entity somehow consists in its satisfying some condition involving the kind to which it belongs (or concepts related to that kind). | |
| From: Michael Jubien (Possibility [2009], 2.3) | |
| A reaction: Well said. I can't see how philosophers have allowed themselves to drift into such a daft view. Kinds blatantly depend on the individuals that constitute them, so how could the identity of the individuals depend on their kind? |
| 13384 | Objects need conventions for their matter, their temporal possibility, and their spatial possibility [Jubien] |
| Full Idea: We need a first convention to determine what matter constitutes objects, then a second to determine whether there are different temporal possibilities for a given object, then a third for different spatial possibilities. | |
| From: Michael Jubien (Possibility [2009], 1.5) | |
| A reaction: This is building up a Quinean account of objects, as mere matter in regions of spacetime, which are then precisely determined by a set of social conventions. |
| 13385 | Basically, the world doesn't have ready-made 'objects'; we carve objects any way we like [Jubien] |
| Full Idea: There is a certain - very mild - sense in which I don't think the physical world comes with ready-made objects. I think instead that we (conventionally) carve it up into objects, and this can be done any way we like. | |
| From: Michael Jubien (Possibility [2009], 1.5) | |
| A reaction: I have no idea how one could begin to refute such a view. Obviously there are divisions (even if only of physical density) in the world, but nothing obliges us to make divisions at those points. We happily accept objects with gaps in them. |
| 13383 | If the statue is loved and the clay hated, that is about the object first qua statue, then qua clay [Jubien] |
| Full Idea: If a sculptor says 'I love the statue but I really hate that piece of clay - it is way too hard to work with' ...the statement is partly is partly about that object qua statue and partly about that object qua piece of clay. | |
| From: Michael Jubien (Possibility [2009], 1.4) | |
| A reaction: His point is that identity is partly determined by the concept or category under which the thing falls. Plausible. Lots of identity muddles seem to come from our conceptual scheme not being quite up to the job when things change. |
| 13400 | If one entity is an object, a statue, and some clay, these come apart in at least three ways [Jubien] |
| Full Idea: A single entity is a physical object, a piece of clay and a statue. We seem to have that the object could be scattered, but not the other two; the object and the clay could be spherical, but not the statue; and only the object could have different matter. | |
| From: Michael Jubien (Possibility [2009], 5.2) | |
| A reaction: His proposal, roughly, is to reduce object-talk to property-talk, and then see the three views of this object as referring to different sets of properties, rather than to a single thing. Promising, except that he goes platonist about properties. |
| 13401 | The idea of coincident objects is a last resort, as it is opposed to commonsense naturalism [Jubien] |
| Full Idea: I find it surprising that some philosophers accept 'coincident objects'. This notion clearly offends against commonsense 'naturalism' about the world, so it should be viewed as a last resort. | |
| From: Michael Jubien (Possibility [2009], 5.2 n9) | |
| A reaction: I'm not quite clear why he invokes 'naturalism', but I pass on his intuition because it seems right to me. |
| 13380 | Parts seem to matter when it is just an object, but not matter when it is a kind of object [Jubien] |
| Full Idea: When thought of just as an object, the parts of a thing seem definitive and their arrangement seems inconsequential. But when thought of as an object of a familiar kind it is reversed: the arrangement is important and the parts are inessential. | |
| From: Michael Jubien (Possibility [2009], 1.4) | |
| A reaction: This is analogous to the Ship of Theseus, where we say that the tour operator and the museum keeper give different accounts of whether it is the same ship. The 'kind' Jubien refers to is most likely to be a functional kind. |
| 22744 | Parts are not parts if their whole is nothing more than the parts [Sext.Empiricus] |
| Full Idea: If the whole is nothing more than the sum of the parts, the parts will not be parts. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.343) | |
| A reaction: Nice. Bricks lying on the ground are not parts of a wall. For them to be parts of a wall there has to be a wall which is not just the bricks. Nihilists like Van Inwagen can deny the wall in ontology, but in thought we need walls. Conceptual dependence. |
| 13376 | We should not regard essentialism as just nontrivial de re necessity [Jubien] |
| Full Idea: I argue against the widely accepted characterization of the doctrine of 'essentialism' as the acceptance of nontrivial de re necessity | |
| From: Michael Jubien (Possibility [2009], Intro) | |
| A reaction: I agree entirely. The notion of an essence is powerful if clearly distinguished. The test is: can everything being said about essences be just as easily said by referring to necessities? If so, you are talking about the wrong thing. |
| 22762 | Some properties are inseparable from a thing, such as the length, breadth and depth of a body [Sext.Empiricus] |
| Full Idea: Some properties are inseparable from the things to which they belong - as are length, breadth and depth from bodies, for without their presence it is impossible to perceive Body. | |
| From: Sextus Empiricus (Against the Logicians (two books) [c.180], I.270) | |
| A reaction: For the opposite case he suggests a man running, talking or sleeping. He doesn't mention essential natures, but this is clearly correct. We might say that they are properties which need to be mentioned in a full definition. |
| 13381 | Thinking of them as 'ships' the repaired ship is the original, but as 'objects' the reassembly is the original [Jubien] |
| Full Idea: Thinking about the original ship as a ship, we think we continue to have the 'same ship' as each part is replaced; ...but when we think of them as physical objects, we think the original ship and the outcome of the reassembly are one and the same. | |
| From: Michael Jubien (Possibility [2009], 1.4) | |
| A reaction: It seems to me that you cannot eliminate how we are thinking of the ship as influencing how we should read it. My suggestion is to think of Theseus himself valuing either the repaired or the reassembled version. That's bad for Jubien's account. |
| 13382 | Rearranging the planks as a ship is confusing; we'd say it was the same 'object' with a different arrangement [Jubien] |
| Full Idea: That the planks are rearranged as a ship elevates the sense of mystery, because arrangements matter for ships, but if they had been arranged differently we would have the same intuition - that it still counts as the same object. | |
| From: Michael Jubien (Possibility [2009], 1.4) | |
| A reaction: Implausible. Classic case: can I have my pen back? - smashes it to pieces and hands it over with 'there you are' - that's not my pen! - Jubien says it's the same object! - it isn't my pen, and it isn't the same object either! Where is Shelley's skylark? |
| 13379 | If two objects are indiscernible across spacetime, how could we decide whether or not they are the same? [Jubien] |
| Full Idea: If a bit of matter has a qualitatively indistinguishable object located at a later time, with a path of spacetime connecting them, how could we determine they are identical? Neither identity nor diversity follows from qualitative indiscernibility. | |
| From: Michael Jubien (Possibility [2009], 1.3) | |
| A reaction: All these principles expounded by Leibniz were assumed to be timeless, but for identity over time the whole notion of things retaining identity despite changing has to be rethought. Essentialism to the rescue. |
| 13394 | Entailment does not result from mutual necessity; mutual necessity ensures entailment [Jubien] |
| Full Idea: Typically philosophers say that for P to entail Q is for the proposition that all P's are Q's to be necessary. I think this analysis is backwards, and that necessity rests on entailment, not vice versa. | |
| From: Michael Jubien (Possibility [2009], 4.4) | |
| A reaction: His example is that being a horse and being an animal are such that one entails the other. In other words, necessities arise out of property relations (which for Jubien are necessary because the properties are platonically timeless). Wrong. |
| 11119 | De re necessity is just de dicto necessity about object-essences [Jubien] |
| Full Idea: I suggest that the de re is to be analyzed in terms of the de dicto. ...We have a case of modality de re when (and only when) the appropriate property in the de dicto formulation is an object-essence. | |
| From: Michael Jubien (Analyzing Modality [2007], 5) |
| 13391 | Modality concerns relations among platonic properties [Jubien] |
| Full Idea: I think modality has to do with relations involving the abstract part of the world, specifically with relations among (Platonic) properties. | |
| From: Michael Jubien (Possibility [2009], 3.2) | |
| A reaction: [Sider calls Jubien's the 'governance' view, since abstract relations govern the concrete] I take Jubien here (having done a beautiful demolition job on the possible worlds account of modality) to go spectacularly wrong. Modality starts in the concrete. |
| 13374 | To analyse modality, we must give accounts of objects, properties and relations [Jubien] |
| Full Idea: The ultimate analysis of possibility and necessity depends on two important ontological decisions: the choice of an analysis of the intuitive concept of a physical object, and the other is the positing of properties and relations. | |
| From: Michael Jubien (Possibility [2009], Intro) | |
| A reaction: In the same passage he adopts Quine's view of objects, leading to mereological essentialism, and a Platonic view of properties, based on Lewis's argument for taking some things at face value. One might start with processes and events instead. |
| 11118 | Modal propositions transcend the concrete, but not the actual [Jubien] |
| Full Idea: Where modal propositions may once have seemed to transcend the actual, they now seem only to transcend the concrete. | |
| From: Michael Jubien (Analyzing Modality [2007], 4) | |
| A reaction: This is because Jubien has defended a form of platonism. Personally I take modal propositions to be perceptible in the concrete world, by recognising the processes involved, not the mere static stuff. |
| 11108 | Your properties, not some other world, decide your possibilities [Jubien] |
| Full Idea: The possibility of your having been a playwright has nothing to do with how people are on other planets, whether in our own or in some other realm. It is only to do with you and the relevant property. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) | |
| A reaction: I'm inclined to think that this simple point is conclusive disproof of possible worlds as an explanation of modality (apart from Jubien's other nice points). What we need to understand are modal properties, not other worlds. |
| 11111 | Modal truths are facts about parts of this world, not about remote maximal entities [Jubien] |
| Full Idea: Typical modal truths are just facts about our world, and generally facts about very small parts of it, not facts about some infinitude of complex, maximal entities. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) | |
| A reaction: I think we should embrace this simple fact immediately, and drop all this nonsense about possible worlds, even if they are useful for the semantics of modal logic. |
| 11109 | If other worlds exist, then they are scattered parts of the actual world [Jubien] |
| Full Idea: Any other realms that happened to exist would just be scattered parts of the actual world, not entire worlds at all. It would just happen that physical reality was fragmented in this remarkable but modally inconsequential way. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) | |
| A reaction: This is aimed explicitly at Lewis's modal realism, and strikes me as correct. Jubien's key point here is that they are irrelevant to modality, just as foreign countries are irrelevant to the modality of this one. |
| 11106 | If all possible worlds just happened to include stars, their existence would be necessary [Jubien] |
| Full Idea: If all of the possible worlds happened to include stars, how plausible is it to think that if this is how things really are, then we've just been wrong to regard the existence of stars as contingent? | |
| From: Michael Jubien (Analyzing Modality [2007], 1) |
| 11112 | Possible worlds just give parallel contingencies, with no explanation at all of necessity [Jubien] |
| Full Idea: In the world theory, what passes for 'necessity' is just a bunch of parallel 'contingencies'. The theory provides no basis for understanding why these contingencies repeat unremittingly across the board (while others do not). | |
| From: Michael Jubien (Analyzing Modality [2007], 1) |
| 11113 | Worlds don't explain necessity; we use necessity to decide on possible worlds [Jubien] |
| Full Idea: The suspicion is that the necessity doesn't arise from how worlds are, but rather that the worlds are taken to be as they are in order to capture the intuitive necessity. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) | |
| A reaction: It has always seemed to me rather glaring that you need a prior notion of 'possible' before you can start to talk about 'possible worlds', but I have always been too timid to disagree with the combination of Saul Kripke and David Lewis. Thank you, Jubien! |
| 13389 | The love of possible worlds is part of the dream that technical logic solves philosophical problems [Jubien] |
| Full Idea: I believe the contemporary infatuation with possible worlds in philosophy stems in part from a tendency to think that technical logic offers silver-bullet solutions to philosophical problems. | |
| From: Michael Jubien (Possibility [2009], 3.2) | |
| A reaction: I would say that the main reason for the infatuation is just novelty. As a technical device it was only invented in the 1960s, so we are in a honeymoon period, as we would be with any new gadget. I can't imagine possible worlds figuring much in 100 years. |
| 13390 | Possible worlds don't explain necessity, because they are a bunch of parallel contingencies [Jubien] |
| Full Idea: The fundamental problem is that in world theory, what passes for necessity is in effect just a bunch of parallel 'contingencies'. | |
| From: Michael Jubien (Possibility [2009], 3.2) | |
| A reaction: Jubien's general complaint is that there is no connection between the possible worlds and the actual world, so they are irrelevant, but this is a nicely different point - that lots of contingent worlds can't add up to necessity. Nice. |
| 11105 | We have no idea how many 'possible worlds' there might be [Jubien] |
| Full Idea: As soon as we start talking about 'possible world', we beg the question of their relevance to our prior notion of possibility. For all we know, there are just two such realms, or twenty-seven, or uncountably many, or even set-many. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) |
| 11107 | If there are no other possible worlds, do we then exist necessarily? [Jubien] |
| Full Idea: Suppose there happen to be no other concrete realms. Would we happily accept the consequence that we exist necessarily? | |
| From: Michael Jubien (Analyzing Modality [2007], 1) |
| 11110 | We mustn't confuse a similar person with the same person [Jubien] |
| Full Idea: If someone similar to Humphrey won the election, that nicely establishes the possibility of someone's winning who is similar to Humphrey. But we mustn't confuse this possibility with the intuitively different possibility of Humphrey himself winning. | |
| From: Michael Jubien (Analyzing Modality [2007], 1) |
| 1889 | If an argument has an absurd conclusion, we should not assent to the absurdity, but avoid the absurd argument [Sext.Empiricus] |
| Full Idea: If an argument leads to confessedly absurd conclusions, we should not assent to the absurdity just because of the argument, but avoid the argument because of the absurdity. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.252) | |
| A reaction: cf. G.E.Moore. Denying that you have a hand seems to be an absurdity, but I'm not sure if I can give a criterion for absurdity in such a case. One person's modus ponens is another person's modus tollens. |
| 1871 | Whether honey is essentially sweet may be doubted, as it is a matter of judgement rather than appearance [Sext.Empiricus] |
| Full Idea: Honey appears to sceptics to be sweet, but whether it is also sweet in its essence is for us a matter of doubt, since this is not an appearance but a judgement. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.20) |
| 7301 | The phenomenalist says that to be is to be perceivable [Cardinal/Hayward/Jones] |
| Full Idea: Where the idealist says that to be (i.e. to exist) is to be perceived, the phenomenalist says that to be is to be perceivable. | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.4) | |
| A reaction: This is a nice phenomenalist slogan to add to Mill's well known one (Idea 3583). Expressed in this form, it looks false to me. What about neutrinoes? They weren't at all perceivable until recently. Maybe some physical stuff can never be perceived. |
| 7302 | Linguistic phenomenalism says we can eliminate talk of physical objects [Cardinal/Hayward/Jones] |
| Full Idea: Linguistic phenomenalism argues that it is possible to remove all talk of physical objects from our speech with no loss of meaning. | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.4) | |
| A reaction: I find this proposal unappealing. My basic objection is that I cannot understand why anyone would refuse to even contemplate the question of WHY I am having a given group of consistent experiences, of (say) a table kind. |
| 7303 | If we lack enough sense-data, are we to say that parts of reality are 'indeterminate'? [Cardinal/Hayward/Jones] |
| Full Idea: The problem with taking sense-data as basic is that some data can appear indeterminate. If we can't discern the colour of someone's eyes, or the number of sides of a complex figure, are we to say that there is no fact about those things? | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.4) | |
| A reaction: I like that. How many electrons are there in the sun? Such things cannot just be reduced to talk of sense-data, as there is obviously a vast gap between the data and the facts. As usual, ontology and epistemology must be kept separate. |
| 7299 | Primary qualities can be described mathematically, unlike secondary qualities [Cardinal/Hayward/Jones] |
| Full Idea: All the primary qualities lend themselves readily to mathematical or geometric description. ...but it seems that secondary qualities are less amenable to being represented mathematically. | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.4) | |
| A reaction: As a believer in the primary/secondary distinction, I welcome this point. This is either evidence for the external reality of primary qualities, or an interesting observation about maths. Do we make the primary/secondary distinction because we do maths? |
| 7300 | An object cannot remain an object without its primary qualities [Cardinal/Hayward/Jones] |
| Full Idea: An object cannot lack shape, size, position or motion and remain an object. | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.4) | |
| A reaction: This points towards the essentialist view (see Idea 5453). This does raise the question of whether an object could lose its colour with impugnity, or the quality of sound that it makes when struck. |
| 1883 | How can the intellect know if sensation is reliable if it doesn't directly see external objects? [Sext.Empiricus] |
| Full Idea: Just as you can't know if a portrait of Socrates is good without seeing the man, so when the intellect gazes on sensations but not the external objects it cannot know whether they are similar. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.75) |
| 22748 | Some say motion is perceived by sense, but others say it is by intellect [Sext.Empiricus] |
| Full Idea: Some assert that motion is perceived by sense, but others that it is not perceived at all by sense but by the intellect through sensation. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], II.062) | |
| A reaction: Descartes' wax argument defends the idea that change is perceived by intellect. The intellect has to distinguish the relative aspect of each motion, such as when someone is walking around on a moving ship. Even sense also need memory. |
| 1890 | We distinguish ambiguities by seeing what is useful [Sext.Empiricus] |
| Full Idea: It is the experience of what is useful in each affair that brings about the distinguishing of ambiguities. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.258) |
| 22759 | Fools, infants and madmen may speak truly, but do not know [Sext.Empiricus] |
| Full Idea: The fool and the infant and the madman at times say something true, but they do not possess knowledge of the true. | |
| From: Sextus Empiricus (Against the Logicians (two books) [c.180], I.042) | |
| A reaction: This may be correct of someone who is insane, but seems unfair to the fool and the infant. At what age do children begin to know things? If speech was just random nonsense, an accidental truth seems impossible. |
| 20795 | Some things are their own criterion, such as straightness, a set of scales, or light [Sext.Empiricus] |
| Full Idea: Dogmatists say something can be its own criterion. The straight is the standard of itself, and a set of scales establishes the equality of other things and of itself, and light seems to reveal not just other things but also itself. | |
| From: Sextus Empiricus (Against the Mathematicians [c.180], 442) | |
| A reaction: Each of these may be a bit dubious, but deserves careful discussion. |
| 7297 | My justifications might be very coherent, but totally unconnected to the world [Cardinal/Hayward/Jones] |
| Full Idea: My beliefs could be well justified in coherentist terms, while not accurately representing the world, and my system of beliefs could be completely free-floating. | |
| From: Cardinal/Hayward/Jones (Epistemology [2004], Ch.3) | |
| A reaction: This nicely encapsulates to correspondence objection to coherence theory. One thing missing from the coherence account is that beliefs aren't chosen for their coherence, but are mostly unthinkingly triggered by experiences. |
| 22760 | Madmen are reliable reporters of what appears to them [Sext.Empiricus] |
| Full Idea: The madman is a trustworthy criterion of the appearances which occur in madness. | |
| From: Sextus Empiricus (Against the Logicians (two books) [c.180], I.062) | |
| A reaction: It is hard to conceive of an genuinely insane person deliberately misreporting their hallucinations. They are, of course, the sole witness. |
| 1870 | The basis of scepticism is the claim that every proposition has an equal opposing proposition [Sext.Empiricus] |
| Full Idea: The main basic principle of the sceptic system is that of opposing to every proposition an equal proposition. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.12) |
| 1882 | The necks of doves appear different in colour depending on the angle of viewing [Sext.Empiricus] |
| Full Idea: The necks of doves appear different in hue according to the differences in the angle of inclination. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.120) |
| 1881 | The same oar seems bent in water and straight when out of it [Sext.Empiricus] |
| Full Idea: The same oar seems bent when in the water but straight when out of the water. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.119) |
| 1873 | If we press the side of an eyeball, objects appear a different shape [Sext.Empiricus] |
| Full Idea: When we press the eyeball at one side the forms, figures and sizes of the objects appear oblong and narrow. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.47) |
| 1872 | The same tower appears round from a distance, but square close at hand [Sext.Empiricus] |
| Full Idea: The same tower appears round from a distance, but square close at hand. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.32) |
| 20794 | How can sceptics show there is no criterion? Weak without, contradiction with [Sext.Empiricus] |
| Full Idea: The dogmatists ask how the sceptic can show there is no criterion. If without a criterion, he is untrustworthy; with a criterion he is turned upside down. He says there is no criterion, but accepts a criterion to establish this. | |
| From: Sextus Empiricus (Against the Mathematicians [c.180], 440) | |
| A reaction: This is also the classic difficulty for foundationalist views of knowledge. Is the foundation justified, or not? |
| 1874 | How can we judge between our impressions and those of other animals, when we ourselves are involved? [Sext.Empiricus] |
| Full Idea: We cannot judge between our own impressions and those of other animals, because we ourselves are involved in the dispute. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.59) |
| 1879 | Sickness is perfectly natural to the sick, so their natural perceptions should carry some weight [Sext.Empiricus] |
| Full Idea: Health is natural for the healthy but unnatural for the sick, and sickness is unnatural for the healthy but natural for the sick, so we must give credence to the natural perceptions of the sick. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.103) |
| 1877 | If we had no hearing or sight, we would assume no sound or sight exists, so there may be unsensed qualities [Sext.Empiricus] |
| Full Idea: A man with touch, taste and smell, but no hearing or sight, will assume nothing audible or visible exists, so maybe an apple has qualities which we have no senses to perceive. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.96) |
| 1876 | If we enjoy different things, presumably we receive different impressions [Sext.Empiricus] |
| Full Idea: The enjoyment of different things is an indication that we get varying impressions from the underlying objects. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.80) |
| 1878 | Water that seems lukewarm can seem very hot on inflamed skin [Sext.Empiricus] |
| Full Idea: The same water which seems very hot when poured on inflamed spots seems lukewarm to us. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.101) |
| 1880 | Some actions seem shameful when sober but not when drunk [Sext.Empiricus] |
| Full Idea: Actions which seem shameful to us when sober do not seem shameful when drunk. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], I.109) |
| 1911 | Even if all known nations agree on a practice, there may be unknown nations which disagree [Sext.Empiricus] |
| Full Idea: Even among practices on which all known cultures are agreed, disagreement about them may possibly exist amongst some of the nations which are unknown to us. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.234) |
| 1910 | With us it is shameful for men to wear earrings, but among Syrians it is considered noble [Sext.Empiricus] |
| Full Idea: It is a shameful thing with us for men to wear earrings, but among some of the barbarians, such as the Syrians, it is a token of nobility. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.203) |
| 6026 | How can you investigate without some preconception of your object? [Sext.Empiricus] |
| Full Idea: A preconception and conception must precede every object of investigation, for how can anyone even investigate without some conception of the object of investigation? | |
| From: Sextus Empiricus (Against the Professors (six books) [c.180], 8.331a) | |
| A reaction: The Duhem-Quine thesis about the 'theory-ladenness of observation' is just a revival of some routine ancient scepticism. As well as a conceptual scheme to accommodate the observation, there must also be some motivation for the investigation. |
| 1886 | If you don't view every particular, you may miss the one which disproves your universal induction [Sext.Empiricus] |
| Full Idea: Induction cannot establish the universal by means of the particular, since limited particulars may omit crucial examples which disprove the universal, and infinite particulars are impossible to know. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.204) |
| 22746 | If we try to conceive of a line with no breadth, it ceases to exist, and so has no length [Sext.Empiricus] |
| Full Idea: When we have gone so far as to deprive the length of its breadth altogether, we no longer conceive even the length, but along with the removal of the breadth the conception of the length is also removed. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.392) | |
| A reaction: The only explanation of our retaining an understanding of a line even after we have removed its breadth is that we have abandoned experience and conceptualised the line - by idealising it. |
| 22741 | The incorporeal is not in the nature of body, and so could not emerge from it [Sext.Empiricus] |
| Full Idea: The incorporeal will never come into existence from body because the nature of the incorporeal does not exist in body. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.225) | |
| A reaction: So nothing high could be made of pebbles because pebbles are not high? His argument depends on incorporeality having an intrinsically incorporeal nature. Pebbles have some height which can be extended. |
| 13396 | Analysing mental concepts points to 'inclusionism' - that mental phenomena are part of the physical [Jubien] |
| Full Idea: We have (physicalist) 'inclusionism' when the mental is included in the physical, and mental phenomena are to be found among physical phenomena. Only inclusionism is compatible with a genuine physicalist analysis of mental concepts. | |
| From: Michael Jubien (Possibility [2009], 4.5) | |
| A reaction: This isn't the thesis of conceptual dualism (which I like), but an interesting accompaniment for it. Jubien is offering this as an alternative to 'reductive' analysis, translating all the mental concepts into physical language. He extends 'physical'. |
| 1884 | If we utter three steps of a logical argument, they never exist together [Sext.Empiricus] |
| Full Idea: If we say "If day exists, lights exists", and then "day exists", and then "light exists", then parts of the judgement never exist together, and so the whole judgement will have no real existence. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], II.109) |
| 22763 | We can only dream of a winged man if we have experienced men and some winged thing [Sext.Empiricus] |
| Full Idea: He who in his sleep dreams of a winged man does not dream so without having seen some winged thing and a man. And in general it is impossible to find in conception anything which one does not possess as known by experience. | |
| From: Sextus Empiricus (Against the Logicians (two books) [c.180], II.058) | |
| A reaction: This precisely David Hume's empiricist account of the formation of concepts. Hume's example is a golden mountain, which he got from Aquinas. How do we dream of faces we have never encountered, or shapes we have never seen? |
| 13377 | First-order logic tilts in favour of the direct reference theory, in its use of constants for objects [Jubien] |
| Full Idea: First-order logic tilts in favor of the direct reference account of proper names by using individual constants to play the intuitive role of names, and by 'interpreting' the constants simply as the individuals that are assigned to them for truth-values. | |
| From: Michael Jubien (Possibility [2009], Intro) | |
| A reaction: This is the kind of challenge to orthodoxy that is much needed at the moment. We have an orthodoxy which is almost a new 'scholasticism', that logic will clarify our metaphysics. Trying to enhance the logic for the job may be a dead end. |
| 22754 | Saying the good is useful or choiceworth or happiness-creating is not the good, but a feature of it [Sext.Empiricus] |
| Full Idea: Asserting that the good is 'the useful', or 'what is choiceworthy for its own sake', or 'that which contributes to happiness', does not teach us what good is but states its accidental property. | |
| From: Sextus Empiricus (Against the Ethicists (one book) [c.180], II.35) | |
| A reaction: This seems to be a pretty accurate statement of Moore's famous Open Question argument. I read it in an Aristotelian way - that that quest is always for the essential nature of the thing itself, not for its role or function or use. |
| 22755 | Like a warming fire, what is good by nature should be good for everyone [Sext.Empiricus] |
| Full Idea: Just as fire which is warmth-giving by nature warms all men, and does not chill some of them, so what is good by nature ought to be good for all, and not good for some but not good for others. | |
| From: Sextus Empiricus (Against the Ethicists (one book) [c.180], II.69) | |
| A reaction: This is going to confine the naturally good to the basics of life, which we all share. Is a love of chess a natural good? It seems to capture an aspect of human nature, without appealing to everyone. Sextus says nothing is good for everyone. |
| 22756 | If a desire is itself desirable, then we shouldn't desire it, as achieving it destroys it [Sext.Empiricus] |
| Full Idea: If the desire for wealth or health is desirable, we ought not to purse wealth or health, lest by acquiring them we cease to desire them any longer. | |
| From: Sextus Empiricus (Against the Ethicists (one book) [c.180], II.81) | |
| A reaction: He is investigating whether desires can be desirable, and if so which ones. Roots of this are in Plato's 'Gorgias' on drinking water. Similar to 'if compassion is the highest good then we need lots of suffering'. Desire must be a means, not an end. |
| 6032 | Right actions, once done, are those with a reasonable justification [Sext.Empiricus] |
| Full Idea: Right action is whatever, once it has been done, has a reasonable justification. | |
| From: Sextus Empiricus (Against the Professors (six books) [c.180], 7.158) | |
| A reaction: Why does he add 'once it has been done'? Wouldn't a proposed action be right if it had a reasonable justification? This grows out of the classical and Stoic emphasis on reason in ethics, and leads towards Scanlon's Contractualism. |
| 1517 | The tektraktys (1+2+3+4=10) is the 'fount of ever-flowing nature' [Sext.Empiricus] |
| Full Idea: The tektraktys (1+2+3+4=10) is the 'fount of ever-flowing nature', because nature is a harmony of three concords (4th,5th and octave), and these ratios (4:3, 3:2, and 2:1) are found in the tektraktys. | |
| From: Sextus Empiricus (Against the Professors (six books) [c.180], 7.95) |
| 1894 | Some say that causes are physical, some say not [Sext.Empiricus] |
| Full Idea: Some affirm cause to be corporeal, some incorporeal. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.14) |
| 1897 | Knowing an effect results from a cause means knowing that the cause belongs with the effect, which is circular [Sext.Empiricus] |
| Full Idea: To know an effect belongs to a cause, we must also know that that cause belongs to that effect, and this is circular. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.21) |
| 1898 | Cause can't exist before effect, or exist at the same time, so it doesn't exist [Sext.Empiricus] |
| Full Idea: If cause neither subsists before its effect, nor subsists along with it, nor does the effect precede the cause, it would seem that it has no substantial existence at all. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.27) |
| 1896 | If there were no causes then everything would have been randomly produced by everything [Sext.Empiricus] |
| Full Idea: If causes were non-existent everything would have been produced by everything, and at random. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.18) |
| 1895 | Causes are either equal to the effect, or they link equally with other causes, or they contribute slightly [Sext.Empiricus] |
| Full Idea: The majority say causes are immediate (when they are directly proportional to effects), or associate (making an equal contribution to effects), or cooperant (making a slight contribution). | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.15) |
| 1899 | Does the original self-mover push itself from behind, or pull itself from in front? [Sext.Empiricus] |
| Full Idea: Self-movement must move in some particular direction, but if it pushes it will be behind itself, and if it pulls it will be in front of itself. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.68) | |
| A reaction: This is the same as Aquinas's First Way of proving God's existence. |
| 1900 | If time and place are infinitely divided, it becomes impossible for movement ever to begin [Sext.Empiricus] |
| Full Idea: If bodies, and the places and times when they are said to move, are divided into infinity, motion will not occur, it being impossible to find anything which will initiate the first movement. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.76) |
| 1901 | If all atoms, times and places are the same, everything should move with equal velocity [Sext.Empiricus] |
| Full Idea: If objects are reducible to atoms, and each thing passes in an atomic time with its own first atom into an atomic point of space, then all moving things are of equal velocity. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.77) |
| 22747 | A man walking backwards on a forwards-moving ship is moving in a fixed place [Sext.Empiricus] |
| Full Idea: If a ship moves forward and a man carries a rod backwards on it, then it is possible for an object to move without quitting its place. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], II.056) | |
| A reaction: [summary of a verbose paragraph] The point is that you cannot define movement as change of place (contrary to Russell's proposal!). The concept of a place seems to be relative. Walking on a treadmill. |
| 1903 | If motion and rest are abolished, so is time [Sext.Empiricus] |
| Full Idea: Since time does not seem to subsist without motion or even rest, if motion is abolished, and likewise rest, time is abolished. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.141) |
| 1904 | Time must be unlimited, but past and present can't be non-existent, and can't be now, so time does not exist [Sext.Empiricus] |
| Full Idea: There can't be a time when there was no time, so time is not limited; but unlimited time means past and present are non-existent (so time is limited to the present), or they exist (which means they are present). Time does not exist. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.142) |
| 22749 | Time doesn't end with the Universe, because tensed statements about destruction remain true [Sext.Empiricus] |
| Full Idea: It is absurd to say that when the Universe is destroyed time does not exist; for the statement that it was destroyed once and that it is being destroyed are indicative of times. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], II.188) | |
| A reaction: Intriguing. He takes it that a proposition can be true even though nothing exists. This is not merely an affirmation of the tensed A-series view of time, but he even offers tenses as evidence that the A-series is correct. That time could cease was a view. |
| 1905 | How can time be divisible if we can't compare one length of time with another? [Sext.Empiricus] |
| Full Idea: Time is clearly divisible (into past, present and future), but it can't be, because a divisible thing is measured by some part of itself (divisions of length), but the two parts must coincide to make the measurement (e.g. present must coincide with past). | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.143) |
| 22750 | Time is divisible, into past, present and future [Sext.Empiricus] |
| Full Idea: Time cannot be indivisible, since it is divided into past, present and future. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], II.193) | |
| A reaction: Does the fact that you can name the parts of something prove that it is divisible? Do electrons have left and right-hand sides? |
| 22742 | Socrates either dies when he exists (before his death) or when he doesn't (after his death) [Sext.Empiricus] |
| Full Idea: Socrates either dies when existing, or when not existing. …He does not die when he exists, for he is alive, and he does not die when he has died, for then he will be dying twice, which is absurd. So then, Socrates does not die. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.269) | |
| A reaction: A nice dramatisation of a major dilemma. The present moment is just the boundary between the past and the future, and so has no magnitude, and hence nothing can occur during the present. Perhaps my favourite philosophical dilemma. |
| 22751 | If the present is just the limit of the past or the future, it can't exist because they don't exist [Sext.Empiricus] |
| Full Idea: If the present is the limit of the past, and the limit of the past has passed away together with that of which it is the limit, the present no longer exists. And if the present begins the future, which doesn't exist, the present does not yet exist. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], II.201) | |
| A reaction: If I mark a line on the ground where the wall will begin, the limit seems prior to the object. The gun starts the race, but is not part of it. That said, I cannot think of any more mysterious entity than the present moment. It isn't a line or a bang. |
| 22730 | All men agree that God is blessed, imperishable, happy and good [Sext.Empiricus] |
| Full Idea: All men have one common preconception about God, according to which he is a blessed creature and imperishable and perfect in happiness and receptive of nothing evil. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.033) | |
| A reaction: He observes this after he has pointed the enormous variety of religious beliefs. He offers this unanimity as a reason to believe that it is true. |
| 22739 | God must suffer to understand suffering [Sext.Empiricus] |
| Full Idea: God cannot have a notion of suffering if he has not experience it. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.163) | |
| A reaction: Christians like to portray God as suffering because of his son's horrible death. We can imagine experiences we have never had, and presumably God is better at that than we are. |
| 1891 | How can we agree on the concept of God, unless we agree on his substance or form or place? [Sext.Empiricus] |
| Full Idea: How shall we be able to reach a conception of God when we have no agreement about his substance or his form or his place of abode? | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.3) |
| 22738 | The Divine must lack the virtues of continence and fortitude, because they are not needed [Sext.Empiricus] |
| Full Idea: If the Divine is all-virtuous, it possesses all the virtues. But it does not possess the virtues of continence and fortitude unless there are certain things which are hard for God to abstain from and hard to endure. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.151) | |
| A reaction: Courage would also be unnecessary, we assume. Good people are not tempted to steal, and hence do not need to resist it. It is a mistake to attribute human virtues to the Divine. Humans lack the virtues of a good frog. |
| 22734 | God is defended by agreement, order, absurdity of denying God, and refutations [Sext.Empiricus] |
| Full Idea: Arguments for God have four modes: from universal agreement, from the orderly arrangement of the universe, from the absurd consequences of denying God, and from undermining the opposing arguments. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.060) | |
| A reaction: [compressed] The loss of status of the argument from universal agreement has had a huge influence. We now realise that a very wide consensus is no guarantee of truth in anything. |
| 22736 | God's sensations imply change, and hence perishing, which is absurd, so there is no such God [Sext.Empiricus] |
| Full Idea: If God has sensation he is altered, …so he is receptive of change, including change for the worse. If so, he is also perishable, but that is absurd; therefore it is absurd also to claim that God exists. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.146) | |
| A reaction: [compressed] It is certainly paradoxical to think that God is eternal and unchanging, but also capable of perception and thought, which necessitate change. Some theological ingenuity is needed to explain this. |
| 22740 | God without virtue is absurd, but God's virtues will be better than God [Sext.Empiricus] |
| Full Idea: If the Divine exists it either has or has not virtue. If it has not it is base and unhappy, which is absurd. But if it has it, there will exist something which is better than God, just as a virtue of a horse is better than the horse itself. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.176) | |
| A reaction: It is obviously better to think of a virtue as some mode of a thing, rather than as a separate attachment. This is an ontological argument, because it is inferred from the concept of God. |
| 1892 | The existence of God can't be self-evident or everyone would have agreed on it, so it needs demonstration [Sext.Empiricus] |
| Full Idea: The existence of God is not pre-evident, for if it was the dogmatists would have agreed about it, whereas their disagreements show it is non-evident, and in need of demonstration. | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.6) |
| 22735 | The original substance lacked motion or shape, and was given these by a cause [Sext.Empiricus] |
| Full Idea: They say that the substance of existing things being of itself motionless and shapeless must be put in motion and shape by some cause. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.075) | |
| A reaction: Interestingly, Sextus doesn't seem to think that the existence of the original substance also needs a cause. This substance sounds like a relative of Aristotle's Prime Matter. The source of motion isn't really a 'design' argument. |
| 22732 | The perfections of God were extrapolations from mankind [Sext.Empiricus] |
| Full Idea: It is said that …the idea that God is eternal and imperishable and perfect in happiness was introduced by way of transference from mankind. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.045) | |
| A reaction: This view is found in Hume, and in Feuerbach. I presume 'transference' means extrapolation and idealisation. If God exists, we may have no option but to think of God anthropomorphically. |
| 22728 | Gods were invented as watchers of people's secret actions [Sext.Empiricus] |
| Full Idea: It is asserted that those who first led mankind …invented gods as watchers of all the sinful and righteous acts of men, so that none should dare to do wrong even in secret. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.016) | |
| A reaction: Sextus is a sceptic about everything, so this scepticism about the gods is nothing special. I'm not sure if this is why the gods were invented, but it seems to be the main role assigned to God by the Christian church, as the basis of religious morality. |
| 22737 | An incorporeal God could do nothing, and a bodily god would perish, so there is no God [Sext.Empiricus] |
| Full Idea: The Divine is not incorporeal, since that is inanimate and insensitive and incapable of any action; nor is it a body, since that is subject to change and perishable; so the Divine does not exist. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.151) | |
| A reaction: I find this quite persuasive. An incorporeal God has to be ascribed magical powers in order to interact with what is corporeal. A corporeal God is subject to entropy and all the depredations of the physical world. |
| 22731 | It is mad to think that what is useful to us, like lakes and rivers, are gods [Sext.Empiricus] |
| Full Idea: To suppose that lakes and rivers, and whatsoever else is of a nature to be useful to us, are gods surpasses the height of lunacy. | |
| From: Sextus Empiricus (Against the Physicists (two books) [c.180], I.040) | |
| A reaction: He also points out the what is useful to us decays and changes. Sextus lived in a time when monotheism was becoming dominant. |
| 1893 | If God foresaw evil he would presumably prevent it, and if he only foresees some things, why those things? [Sext.Empiricus] |
| Full Idea: If God had forethought for all, there would be no evil in the world, yet they say the world is full of evil. And if he forethinks some things, why those and not others? | |
| From: Sextus Empiricus (Outlines of Pyrrhonism [c.180], III.9) |