57 ideas
| 17713 | After 1903, Husserl avoids metaphysical commitments [Mares] |
| Full Idea: In Husserl's philosophy after 1903, he is unwilling to commit himself to any specific metaphysical views. | |
| From: Edwin D. Mares (A Priori [2011], 08.2) |
| 18781 | Inconsistency doesn't prevent us reasoning about some system [Mares] |
| Full Idea: We are able to reason about inconsistent beliefs, stories, and theories in useful and important ways | |
| From: Edwin D. Mares (Negation [2014], 1) |
| 18369 | There are at least fourteen candidates for truth-bearers [Kirkham] |
| Full Idea: Among the candidates [for truthbearers] are beliefs, propositions, judgments, assertions, statements, theories, remarks, ideas, acts of thought, utterances, sentence tokens, sentence types, sentences (unspecified), and speech acts. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 2.3) | |
| A reaction: I vote for propositions, but only in the sense of the thoughts underlying language, not the Russellian things which are supposed to exist independently from thinkers. |
| 19318 | A 'sequence' of objects is an order set of them [Kirkham] |
| Full Idea: A 'sequence' of objects is like a set of objects, except that, unlike a set, the order of the objects is important when dealing with sequences. ...An infinite sequence satisfies 'x2 is purple' if and only if the second member of the sequence is purple. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.4) | |
| A reaction: This explains why Tarski needed set theory in his metalanguage. |
| 19319 | If one sequence satisfies a sentence, they all do [Kirkham] |
| Full Idea: If one sequence satisfies a sentence, they all do. ...Thus it matters not whether we define truth as satisfaction by some sequence or as satisfaction by all sequences. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.4) | |
| A reaction: So if the striker scores a goal, the team has scored a goal. |
| 19320 | If we define truth by listing the satisfactions, the supply of predicates must be finite [Kirkham] |
| Full Idea: Because the definition of satisfaction must have a separate clause for each predicate, Tarski's method only works for languages with a finite number of predicates, ...but natural languages have an infinite number of predicates. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.5) | |
| A reaction: He suggest predicates containing natural numbers, as examples of infinite predicates. Davidson tried to extend the theory to natural languages, by (I think) applying it to adverbs, which could generate the infinite predicates. Maths has finite predicates. |
| 18789 | Intuitionist logic looks best as natural deduction [Mares] |
| Full Idea: Intuitionist logic appears most attractive in the form of a natural deduction system. | |
| From: Edwin D. Mares (Negation [2014], 5.5) |
| 18790 | Intuitionism as natural deduction has no rule for negation [Mares] |
| Full Idea: In intuitionist logic each connective has one introduction and one elimination rule attached to it, but in the classical system we have to add an extra rule for negation. | |
| From: Edwin D. Mares (Negation [2014], 5.5) | |
| A reaction: How very intriguing. Mares says there are other ways to achieve classical logic, but they all seem rather cumbersome. |
| 18787 | Three-valued logic is useful for a theory of presupposition [Mares] |
| Full Idea: One reason for wanting a three-valued logic is to act as a basis of a theory of presupposition. | |
| From: Edwin D. Mares (Negation [2014], 3.1) | |
| A reaction: [He cites Strawson 1950] The point is that you can get a result when the presupposition does not apply, as in talk of the 'present King of France'. |
| 19315 | In quantified language the components of complex sentences may not be sentences [Kirkham] |
| Full Idea: In a quantified language it is possible to build new sentences by combining two expressions neither of which is itself a sentence. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.4) | |
| A reaction: In propositional logic the components are other sentences, so the truth value can be given by their separate truth-values, through truth tables. Kirkham is explaining the task which Tarski faced. Truth-values are not just compositional. |
| 18793 | Material implication (and classical logic) considers nothing but truth values for implications [Mares] |
| Full Idea: The problem with material implication, and classical logic more generally, is that it considers only the truth value of formulas in deciding whether to make an implication stand between them. It ignores everything else. | |
| From: Edwin D. Mares (Negation [2014], 7.1) | |
| A reaction: The obvious problem case is conditionals, and relevance is an obvious extra principle that comes to mind. |
| 18784 | In classical logic the connectives can be related elegantly, as in De Morgan's laws [Mares] |
| Full Idea: Among the virtues of classical logic is the fact that the connectives are related to one another in elegant ways that often involved negation. For example, De Morgan's Laws, which involve negation, disjunction and conjunction. | |
| From: Edwin D. Mares (Negation [2014], 2.2) | |
| A reaction: Mares says these enable us to take disjunction or conjunction as primitive, and then define one in terms of the other, using negation as the tool. |
| 18786 | Excluded middle standardly implies bivalence; attacks use non-contradiction, De M 3, or double negation [Mares] |
| Full Idea: On its standard reading, excluded middle tells us that bivalence holds. To reject excluded middle, we must reject either non-contradiction, or ¬(A∧B) ↔ (¬A∨¬B) [De Morgan 3], or the principle of double negation. All have been tried. | |
| From: Edwin D. Mares (Negation [2014], 2.2) |
| 18780 | Standard disjunction and negation force us to accept the principle of bivalence [Mares] |
| Full Idea: If we treat disjunction in the standard way and take the negation of a statement A to mean that A is false, accepting excluded middle forces us also to accept the principle of bivalence, which is the dictum that every statement is either true or false. | |
| From: Edwin D. Mares (Negation [2014], 1) | |
| A reaction: Mates's point is to show that passively taking the normal account of negation for granted has important implications. |
| 18782 | The connectives are studied either through model theory or through proof theory [Mares] |
| Full Idea: In studying the logical connectives, philosophers of logic typically adopt the perspective of either model theory (givng truth conditions of various parts of the language), or of proof theory (where use in a proof system gives the connective's meaning). | |
| From: Edwin D. Mares (Negation [2014], 1) | |
| A reaction: [compressed] The commonest proof theory is natural deduction, giving rules for introduction and elimination. Mates suggests moving between the two views is illuminating. |
| 18783 | Many-valued logics lack a natural deduction system [Mares] |
| Full Idea: Many-valued logics do not have reasonable natural deduction systems. | |
| From: Edwin D. Mares (Negation [2014], 1) |
| 18792 | Situation semantics for logics: not possible worlds, but information in situations [Mares] |
| Full Idea: Situation semantics for logics consider not what is true in worlds, but what information is contained in situations. | |
| From: Edwin D. Mares (Negation [2014], 6.2) | |
| A reaction: Since many theoretical physicists seem to think that 'information' might be the most basic concept of a natural ontology, this proposal is obviously rather appealing. Barwise and Perry are the authors of the theory. |
| 19317 | An open sentence is satisfied if the object possess that property [Kirkham] |
| Full Idea: An object satisfies an open sentence if and only if it possesses the property expressed by the predicate of the open sentence. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.4) | |
| A reaction: This applies to atomic sentence, of the form Fx or Fa (that is, some variable is F, or some object is F). So strictly, only the world can decide whether some open sentence is satisfied. And it all depends on things called 'properties'. |
| 18785 | Consistency is semantic, but non-contradiction is syntactic [Mares] |
| Full Idea: The difference between the principle of consistency and the principle of non-contradiction is that the former must be stated in a semantic metalanguage, whereas the latter is a thesis of logical systems. | |
| From: Edwin D. Mares (Negation [2014], 2.2) |
| 17715 | The truth of the axioms doesn't matter for pure mathematics, but it does for applied [Mares] |
| Full Idea: The epistemological burden of showing that the axioms are true is removed if we are only studying pure mathematics. If, however, we want to look at applied mathematics, then this burden returns. | |
| From: Edwin D. Mares (A Priori [2011], 11.4) | |
| A reaction: One of those really simple ideas that hits the spot. Nice. The most advanced applied mathematics must rest on counting and measuring. |
| 17716 | Mathematics is relations between properties we abstract from experience [Mares] |
| Full Idea: Aristotelians treat mathematical facts as relations between properties. These properties, moreover, are abstracted from our experience of things. ...This view finds a natural companion in structuralism. | |
| From: Edwin D. Mares (A Priori [2011], 11.7) | |
| A reaction: This is the view of mathematics that I personally favour. The view that we abstract 'five' from a group of five pebbles is too simplistic, but this is the right general approach. |
| 18788 | For intuitionists there are not numbers and sets, but processes of counting and collecting [Mares] |
| Full Idea: For the intuitionist, talk of mathematical objects is rather misleading. For them, there really isn't anything that we should call the natural numbers, but instead there is counting. What intuitionists study are processes, such as counting and collecting. | |
| From: Edwin D. Mares (Negation [2014], 5.1) | |
| A reaction: That is the first time I have seen mathematical intuitionism described in a way that made it seem attractive. One might compare it to a metaphysics based on processes. Apparently intuitionists struggle with infinite sets and real numbers. |
| 19322 | Why can there not be disjunctive, conditional and negative facts? [Kirkham] |
| Full Idea: It has been said that there are no disjunctive facts, conditional facts, or negative facts. ...but it is not at all clear why there cannot be facts of this sort. | |
| From: Richard L. Kirkham (Theories of Truth: a Critical Introduction [1992], 5.6) | |
| A reaction: I love these sorts of facts, and offer them as a naturalistic basis for logic. You probably need the world to have modal features, but I have those in the form of powers and dispositions. |
| 9240 | Love creates a necessity concerning what to care about [Frankfurt] |
| Full Idea: The necessity with which love binds the will puts an end to indecisiveness concerning what to care about. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.13) | |
| A reaction: I put this here as a reminder that there may be more to necessity than the dry concept of metaphysicians and logicians. 'Why did you rescue that man first?' 'Because I love him'. Kit Fine recognises many sorts of necessity. |
| 17703 | Light in straight lines is contingent a priori; stipulated as straight, because they happen to be so [Mares] |
| Full Idea: It seems natural to claim that light rays moving in straight lines is contingent but a priori. Scientists stipulate that they are the standard by which we measure straightness, but their appropriateness for this task is a contingent feature of the world. | |
| From: Edwin D. Mares (A Priori [2011], 02.9) | |
| A reaction: This resembles the metre rule in Paris. It is contingent that something is a certain way, so we make being that way a conventional truth, which can therefore be known via the convention, rather than via the contingent fact. |
| 17714 | Aristotelians dislike the idea of a priori judgements from pure reason [Mares] |
| Full Idea: Aristotelians tend to eschew talk about a special faculty of pure reason that is responsible for all of our a priori judgements. | |
| From: Edwin D. Mares (A Priori [2011], 08.9) | |
| A reaction: He is invoking Carrie Jenkins's idea that the a priori is knowledge of relations between concepts which have been derived from experience. Nice idea. We thus have an empirical a priori, integrated into the natural world. Abstraction must be involved. |
| 17705 | Empiricists say rationalists mistake imaginative powers for modal insights [Mares] |
| Full Idea: Empiricist critiques of rationalism often accuse rationalists of confusing the limits of their imaginations with real insight into what is necessarily true. | |
| From: Edwin D. Mares (A Priori [2011], 03.01) | |
| A reaction: See ideas on 'Conceivable as possible' for more on this. You shouldn't just claim to 'see' that something is true, but be willing to offer some sort of reason, truthmaker or grounding. Without that, you may be right, but you are on weak ground. |
| 17700 | The most popular view is that coherent beliefs explain one another [Mares] |
| Full Idea: In what is perhaps the most popular version of coherentism, a system of beliefs is a set of beliefs that explain one another. | |
| From: Edwin D. Mares (A Priori [2011], 01.5) | |
| A reaction: These seems too simple. My first response would be that explanations are what result from coherence sets of beliefs. I may have beliefs that explain nothing, but at least have the virtue of being coherent. |
| 17704 | Operationalism defines concepts by our ways of measuring them [Mares] |
| Full Idea: The central claim of Percy Bridgman's theory of operational definitions (1920s), is that definitions of certain scientific concepts are given by the ways that we have to measure them. For example, a straight line is 'the path of a light ray'. | |
| From: Edwin D. Mares (A Priori [2011], 02.9) | |
| A reaction: It is often observed that this captures the spirit of Special Relativity. |
| 9264 | Persons are distinguished by a capacity for second-order desires [Frankfurt] |
| Full Idea: The essential difference between persons and other creatures is in the structure of the will, with their peculiar characteristic of being able to form 'second-order desires'. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], Intro) | |
| A reaction: There are problems with this - notably that all strategies of this kind just shift the problem up to the next order, without solving it - but this still strikes me as a very promising line of thinking when trying to understand ourselves. See Idea 9266. |
| 9266 | A person essentially has second-order volitions, and not just second-order desires [Frankfurt] |
| Full Idea: It is having second-order volitions, and not having second-order desires generally, that I regard as essential to being a person. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §II) | |
| A reaction: Watson criticises Frankfurt for just pushing the problem up to the the next level, but Frankfurt is not offering to explain the will. He merely notes that this structure produces the sort of behaviour which is characteristic of persons, and he is right. |
| 9267 | Free will is the capacity to choose what sort of will you have [Frankfurt] |
| Full Idea: The statement that a person enjoys freedom of the will means that he is free to want what he wants to want. More precisely, he is free to will what he wants to will, or to have the will he wants. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §III) | |
| A reaction: A good proposal. It covers kleptomaniacs and drug addicts quite well. Thieves have second-order desires (to steal) of which kleptomaniacs are incapable. There is actually no such thing as free will, but this sort of thing will do. |
| 17710 | Aristotelian justification uses concepts abstracted from experience [Mares] |
| Full Idea: Aristotelian justification is the process of reasoning using concepts that are abstracted from experience (rather than, say, concepts that are innate or those that we associate with the meanings of words). | |
| From: Edwin D. Mares (A Priori [2011], 08.1) | |
| A reaction: See Carrie Jenkins for a full theory along these lines (though she doesn't mention Aristotle). This is definitely my preferred view of concepts. |
| 17706 | The essence of a concept is either its definition or its conceptual relations? [Mares] |
| Full Idea: In the 'classical theory' a concept includes in it those concepts that define it. ...In the 'theory theory' view the content of a concept is determined by its relationship to other concepts. | |
| From: Edwin D. Mares (A Priori [2011], 03.10) | |
| A reaction: Neither of these seem to give an intrinsic account of a concept, or any account of how the whole business gets off the ground. |
| 18791 | In 'situation semantics' our main concepts are abstracted from situations [Mares] |
| Full Idea: In 'situation semantics' individuals, properties, facts, and events are treated as abstractions from situations. | |
| From: Edwin D. Mares (Negation [2014], 6.1) | |
| A reaction: [Barwise and Perry 1983 are cited] Since I take the process of abstraction to be basic to thought, I am delighted to learn that someone has developed a formal theory based on it. I am immediately sympathetic to situation semantics. |
| 17701 | Possible worlds semantics has a nice compositional account of modal statements [Mares] |
| Full Idea: Possible worlds semantics is appealing because it gives a compositional analysis of the truth conditions of statements about necessity and possibility. | |
| From: Edwin D. Mares (A Priori [2011], 02.2) | |
| A reaction: Not sure I get this. Is the meaning composed by the gradual addition of worlds? If not, how is meaning composed in the normal way, from component words and phrases? |
| 17702 | Unstructured propositions are sets of possible worlds; structured ones have components [Mares] |
| Full Idea: An unstructured proposition is a set of possible worlds. ....Structured propositions contain entities that correspond to various parts of the sentences or thoughts that express them. | |
| From: Edwin D. Mares (A Priori [2011], 02.3) | |
| A reaction: I am definitely in favour of structured propositions. It strikes me as so obvious as to be not worth discussion - so I am obviously missing something here. Mares says structured propositions are 'more convenient'. |
| 9265 | The will is the effective desire which actually leads to an action [Frankfurt] |
| Full Idea: A person's will is the effective desire which moves (or will or would move) a person all the way to action. The will is not coextensive with what an agent intends to do, since he may do something else instead. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §I) | |
| A reaction: Essentially Hobbes's view, but with an arbitrary distinction added. If the desire is only definitely a 'will' if it really does lead to action, then it only becomes the will after the action starts. The error is thinking that will is all-or-nothing. |
| 20015 | Freedom of action needs the agent to identify with their reason for acting [Frankfurt, by Wilson/Schpall] |
| Full Idea: Frankfurt says that basic issues concerning freedom of action presuppose and give weight to a concept of 'acting on a desire with which the agent identifies'. | |
| From: report of Harry G. Frankfurt (Freedom of the Will and concept of a person [1971]) by Wilson,G/Schpall,S - Action 1 | |
| A reaction: [the cite Frankfurt 1988 and 1999] I'm not sure how that works when performing a grim duty, but it sounds quite plausible. |
| 9228 | Ranking order of desires reveals nothing, because none of them may be considered important [Frankfurt] |
| Full Idea: Ranking desires in order of preference is no help, because a person who wants one thing more than another may not regard the former as any more important to him than the latter. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.5) | |
| A reaction: A salutary warning. Someone may pursue something with incredible intensity, but only to stave off a boring and empty existence. The only way I can think of to assess what really matters to people is - to ask them! |
| 9270 | A 'wanton' is not a person, because they lack second-order volitions [Frankfurt] |
| Full Idea: I use the term 'wanton' to refer to agents who have first-order desires but who are not persons because, whether or not they have desires of the second-order, they have no second-order volitions. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §II) | |
| A reaction: He seems to be describing someone who behaves like an animal, performing actions without ever stopping to think about them. Presumably some persons occasionally become wantons, if, for example, they have an anger problem. |
| 9269 | A person may be morally responsible without free will [Frankfurt] |
| Full Idea: It is not true that a person is morally responsible for what he has done only if his will was free when he did it. He may be morally responsible for having done it even though his will was not free at all. | |
| From: Harry G. Frankfurt (Freedom of the Will and concept of a person [1971], §IV) | |
| A reaction: Frankfurt seems to be one of the first to assert this break with the traditional view. Good for him. I take moral responsibility to hinge on an action being caused by a person, but not with a mystical view of what a person is. |
| 9238 | Morality isn't based on reason; moral indignation is quite unlike disapproval of irrationality [Frankfurt] |
| Full Idea: The ultimate warrant for moral principles cannot be found in reason. The sort of opprobrium that attaches to moral transgressions is quite unlike the sort of opprobrium that attaches to the requirements of reason. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.5 n6) | |
| A reaction: More like a piece of evidence than a proper argument. We may not feel indignant if someone fails a maths exam, but we might if they mess up the arithmetic of our bank account, even though they meant well. |
| 9232 | It is by caring about things that we infuse the world with importance [Frankfurt] |
| Full Idea: It is by caring about things that we infuse the world with importance. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.10) | |
| A reaction: This book is a lovely attempt at getting to the heart of where values come from. 'Football isn't a matter of life and death; it's more important than that' - Bill Shankly (manager of Liverpool). Frankfurt is right. |
| 9234 | If you don't care about at least one thing, you can't find reasons to care about anything [Frankfurt] |
| Full Idea: It is not possible for a person who does not already care at least about something to discover reasons for caring about anything. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.11) | |
| A reaction: This is the key idea of this lovely book. Without a glimmer of love somewhere, it is not possible to bootstrap a meaningful life. The glimmer of caring about one thing is transferable. See the Ancient Mariner and the watersnake. |
| 9229 | What is worthwhile for its own sake alone may be worth very little [Frankfurt] |
| Full Idea: What is worth having or worth doing for its own sake alone may nonetheless be worth very little. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.5) | |
| A reaction: That is one of my cherished notions sunk without trace! Aristotle's idea that ends are what matter, not means, always struck me as crucial. But Frankfurt is right. Collecting trivia is done for its own sake. Great tasks are performed as a means. |
| 9233 | Our criteria for evaluating how to live offer an answer to the problem [Frankfurt] |
| Full Idea: Identifying the criteria to be employed in evaluating various ways of living is also tantamount to providing an answer to the question of how to live. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.10) | |
| A reaction: Presumably critical reflection is still possible about those criteria, even though he implies that they just arise out of you (in a rather Nietzschean way). The fear is that critical reflection on basic criteria kills in infant in its cradle. |
| 9235 | Rather than loving things because we value them, I think we value things because we love them [Frankfurt] |
| Full Idea: It is often understood that we begin loving things because we are struck by their value. ..However, what I have in mind is rather that what we love necessarily acquires value for us because we love it. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.3) | |
| A reaction: The uneasy thought here is that this makes value much less rational. If you love because you value, you could probably give reasons for the value. If love comes first it must be instinctive. He says he loved his children before they were born. |
| 9236 | Love can be cool, and it may not involve liking its object [Frankfurt] |
| Full Idea: It is not among the defining features of love that it must be hot rather than cool, ..and nor is it essential that a person like what he loves. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.4) | |
| A reaction: An interesting pair of observations. The greatness of love would probably be measured by length, or by sacrifice. Extreme heat makes us a little suspicious. It would be hard to love something that was actually disliked. |
| 9237 | The paradigm case of pure love is not romantic, but that between parents and infants [Frankfurt] |
| Full Idea: Relationships that are primarily romantic or sexual do not provide very authentic or illuminating paradigms of love. ...The love of parents for their small children comes closest to offering recognizably pure instances of love. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.4) | |
| A reaction: Excellent. Though perhaps a relationships which began romantically might settle into something like the more 'pure' love that he has in mind. Such a relationship must, I trust, be possible between adults. |
| 9239 | I value my children for their sake, but I also value my love for them for its own sake [Frankfurt] |
| Full Idea: Beside the fact that my children are important to me for their own sakes, there is the additional fact that loving my children is important to me for its own sake. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.7) | |
| A reaction: This is at the heart of Frankfurt's thesis, that love is the bedrock of our values in life, and we therefore all need to love in order to generate any values in our life, quite apart from what our love is directed at. Nice thought. |
| 9227 | We might not choose a very moral life, if the character or constitution was deficient [Frankfurt] |
| Full Idea: People who are scrupulously moral may nonetheless be destined by deficiencies of character or of constitution to lead lives that no reasonable person would freely choose. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.2) | |
| A reaction: This fairly firmly refutes any Greek dream that all there is to happiness is leading a virtuous life. Frankfurt is with Aristotle more than with the Stoics. It would be tempting to sacrifice virtue to get a sunny character and good health. |
| 9230 | People want to fulfill their desires, but also for their desires to be sustained [Frankfurt] |
| Full Idea: Besides wanting to fulfil his desire, the person who cares about what he desires wants something else as well: he wants the desire to be sustained. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.6) | |
| A reaction: Plato, in 'Gorgias', makes this fact sound like a nightmare, resembling drug addiction, but in Frankfurt's formulation it looks like a good thing. If you want to make your family happy because you love them, you would dread finding your love had died. |
| 9241 | Loving oneself is not a failing, but is essential to a successful life [Frankfurt] |
| Full Idea: Far from demonstrating a flaw in character or being a sign of weakness, coming to love oneself is the deepest and most essential - and by no means the most readily attainable - achievement of a serious and successful life. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.14) | |
| A reaction: Obviously it will be necessary to dilineate the healthy form of self-love, which Frankfurt attempts to do. Ruthless vanity and self-seeking certainly look like the worst possible weaknesses of character. With that proviso, he is right. |
| 9300 | Boredom is serious, not just uncomfortable; it threatens our psychic survival [Frankfurt] |
| Full Idea: Boredom is a serious matter. It is not a condition that we seek to avoid just because we do not find it enjoyable. ..It threatens the very continuation of conscious mental life. ..Avoiding bored is a primitive urge for psychic survival. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 2.8) | |
| A reaction: Presumably nihilism will flood into the emptiness created by boredom. Frankfurt will see it as a lack of love for anything in your life, and hence an absence of value. Frankfurt is very good. |
| 9231 | Freedom needs autonomy (rather than causal independence) - embracing our own desires and choices [Frankfurt] |
| Full Idea: What counts as far as freedom goes is not causal independence, but autonomy. It is a matter of whether we are active rather than passive in our motives and choices, whether those are what we really want, and not alien to us. | |
| From: Harry G. Frankfurt (The Reasons of Love [2005], 1.8) | |
| A reaction: This is why setting your own targets is excellent, but having targets set for you by authorities is pernicious. These kind of principles need to be clear before any plausible theory of liberalism can be developed. |
| 17708 | Maybe space has points, but processes always need regions with a size [Mares] |
| Full Idea: One theory is that space is made up of dimensionless points, but physical processes cannot take place in regions of less than a certain size. | |
| From: Edwin D. Mares (A Priori [2011], 06.7) | |
| A reaction: Thinkers in sympathy with verificationism presumably won't like this, and may prefer Feynman's view. |