Combining Philosophers

All the ideas for Hermarchus, John McDowell and Crawford L. Elder

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11 ideas

2. Reason / A. Nature of Reason / 3. Pure Reason
The logical space of reasons is a natural phenomenon, and it is the realm of freedom [McDowell]
     Full Idea: The logical space of reasons is just part of the logical space of nature. ...And, in a Kantian slogan, the space of reasons is the realm of freedom.
     From: John McDowell (Mind and World [1994], Intro 7)
     A reaction: [second half on p.5] This is a modern have-your-cake-and-eat-it view of which I am becoming very suspicious. The modern Kantians (Davidson, Nagel, McDowell) are struggling to naturalise free will, but it won't work. Just dump it!
8. Modes of Existence / B. Properties / 1. Nature of Properties
Properties only have identity in the context of their contraries [Elder]
     Full Idea: The very being, the identity, of any property consists at least in part in its contrasting as it does with its own proper contraries.
     From: Crawford L. Elder (Real Natures and Familiar Objects [2004], 2.4)
     A reaction: See Elder for the details of this, but the idea that properties can only be individuated contextually sounds promising.
9. Objects / B. Unity of Objects / 3. Unity Problems / c. Statue and clay
Maybe we should give up the statue [Elder]
     Full Idea: Some contemporary metaphysicians infer that one of the objects must go, namely, the statue.
     From: Crawford L. Elder (Real Natures and Familiar Objects [2004], 7.2)
     A reaction: [He cites Zimmerman 1995] This looks like a recipe for creating a vast gulf between philosophers and the rest of the population. If it is right, it makes the true ontology completely useless in understanding our daily lives.
9. Objects / D. Essence of Objects / 6. Essence as Unifier
The loss of an essential property means the end of an existence [Elder]
     Full Idea: The loss of any essential property must amount to the end of an existence.
     From: Crawford L. Elder (Real Natures and Familiar Objects [2004], 3)
     A reaction: This is orthodoxy for essentialists, and I presume that Aristotle would agree, but I have a problem with the essence of a great athlete, who then grows old. Must we say that they lose their identity-as-an-athlete?
9. Objects / D. Essence of Objects / 9. Essence and Properties
Essential properties by nature occur in clusters or packages [Elder]
     Full Idea: Essential properties by nature occur in clusters or packages.
     From: Crawford L. Elder (Real Natures and Familiar Objects [2004], 2.2)
     A reaction: Elder proposes this as his test for the essentialness of a property - his Test of Flanking Uniformities. A nice idea.
Essential properties are bound together, and would be lost together [Elder]
     Full Idea: The properties of any essential nature are bound together....[122] so any case in which one of our envisioned familiar objects loses one of its essential properties will be a case in which it loses several.
     From: Crawford L. Elder (Real Natures and Familiar Objects [2004], 3)
     A reaction: This sounds like a fairly good generalisation rather than a necessary truth. Is there a natural selection for properties, so that only the properties which are able to bind to others to form teams are able to survive and flourish?
12. Knowledge Sources / B. Perception / 3. Representation
Representation must be propositional if it can give reasons and be epistemological [McDowell, by Burge]
     Full Idea: McDowell has claimed that one cannot make sense of representation that plays a role in epistemology unless one takes the representation to be propositional, and thus capable of yielding reasons.
     From: report of John McDowell (Mind and World [1994]) by Tyler Burge - Philosophy of Mind: 1950-2000 p.456
     A reaction: A transcendental argument leads back to a somewhat implausible conclusion. I suspect that McDowell has a slightly inflated (Kantian) notion of the purity of the 'space of reasons'. Do philosophers just imagine their problems?
12. Knowledge Sources / B. Perception / 5. Interpretation
There is no pure Given, but it is cultured, rather than entirely relative [McDowell, by Macbeth]
     Full Idea: McDowell argues that the Myth of the Given shows not that there is no content to a concept that is not a matter of its inferential relations to other concepts but only that awareness of the sort that we enjoy ...is acquired in the course of acculturation.
     From: report of John McDowell (Mind and World [1994]) by Danielle Macbeth - Pragmatism and Objective Truth p.185
     A reaction: The first view is of Wilfred Sellars, who derives pragmatic relativism from his rejection of the Myth. This idea is helpful is seeing why McDowell has a good proposal. As I look out of my window, my immediate experience seems 'cultured'.
12. Knowledge Sources / D. Empiricism / 1. Empiricism
Sense impressions already have conceptual content [McDowell]
     Full Idea: The world's impressions on our senses are already possessed of conceptual content.
     From: John McDowell (Mind and World [1994], I.6)
     A reaction: This is a key idea of McDowell's, which challenges most traditional empiricist views, and (maybe) offers a solution to the rationalist/empiricist debate. His commitment to the 'space of reasons' strikes me as an optional extra.
19. Language / F. Communication / 4. Private Language
Forming concepts by abstraction from the Given is private definition, which the Private Lang. Arg. attacks [McDowell]
     Full Idea: The idea that concepts can be formed by abstraction from the Given just is the idea of private ostensive definition. So the Private Language Argument just is the rejection of the Given, in so far as it bears on the possibilities for language.
     From: John McDowell (Mind and World [1994], I.7)
     A reaction: I'm not clear why the process of abstraction from raw impressions shouldn't be a matter of public, explicit, community negotiation. We seem to be able to share and compare fairly raw impressions without much trouble (discussing sunsets).
25. Social Practice / F. Life Issues / 6. Animal Rights
Animals are dangerous and nourishing, and can't form contracts of justice [Hermarchus, by Sedley]
     Full Idea: Hermarchus said that animal killing is justified by considerations of human safety and nourishment and by animals' inability to form contractual relations of justice with us.
     From: report of Hermarchus (fragments/reports [c.270 BCE]) by David A. Sedley - Hermarchus
     A reaction: Could the last argument be used to justify torturing animals? Or could we eat a human who was too brain-damaged to form contracts?