25 ideas
5515 | Imaginary cases are good for revealing our beliefs, rather than the truth [Parfit] |
Full Idea: I believe it is worth considering imaginary cases (such as Teletransportation), as we can use them to discover, not what the truth is, but what we believe. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.293) | |
A reaction: The trouble is that we might say that IF I were suddenly turned into a pig, then I would come to believe in dualism, but that will not and cannot happen, because dualism is false. It seems essential to accept the natural possibility of the case. |
18755 | Validity is explained as truth in all models, because that relies on the logical terms [McGee] |
Full Idea: A model of a language assigns values to non-logical terms. If a sentence is true in every model, its truth doesn't depend on those non-logical terms. Hence the validity of an argument comes from its logical form. Thus models explain logical validity. | |
From: Vann McGee (Logical Consequence [2014], 4) | |
A reaction: [compressed] Thus you get a rigorous account of logical validity by only allowing the rigorous input of model theory. This is the modern strategy of analytic philosophy. But is 'it's red so it's coloured' logically valid? |
18751 | Natural language includes connectives like 'because' which are not truth-functional [McGee] |
Full Idea: Natural language includes connectives that are not truth-functional. In order for 'p because q' to be true, both p and q have to be true, but knowing the simpler sentences are true doesn't determine whether the larger sentence is true. | |
From: Vann McGee (Logical Consequence [2014], 2) |
18761 | Second-order variables need to range over more than collections of first-order objects [McGee] |
Full Idea: To get any advantage from moving to second-order logic, we need to assign to second-order variables a role different from merely ranging over collections made up of things the first-order variables range over. | |
From: Vann McGee (Logical Consequence [2014], 7) | |
A reaction: Thus it is exciting if they range over genuine properties, but not so exciting if you merely characterise those properties as sets of first-order objects. This idea leads into a discussion of plural quantification. |
18753 | An ontologically secure semantics for predicate calculus relies on sets [McGee] |
Full Idea: We can get a less ontologically perilous presentation of the semantics of the predicate calculus by using sets instead of concepts. | |
From: Vann McGee (Logical Consequence [2014], 4) | |
A reaction: The perilous versions rely on Fregean concepts, and notably Russell's 'concept that does not fall under itself'. The sets, of course, have to be ontologically secure, and so will involve the iterative conception, rather than naive set theory. |
18754 | Logically valid sentences are analytic truths which are just true because of their logical words [McGee] |
Full Idea: Logically valid sentences are a species of analytic sentence, being true not just in virtue of the meanings of their words, but true in virtue of the meanings of their logical words. | |
From: Vann McGee (Logical Consequence [2014], 4) | |
A reaction: A helpful link between logical truths and analytic truths, which had not struck me before. |
18757 | Soundness theorems are uninformative, because they rely on soundness in their proofs [McGee] |
Full Idea: Soundness theorems are seldom very informative, since typically we use informally, in proving the theorem, the very same rules whose soundness we are attempting to establish. | |
From: Vann McGee (Logical Consequence [2014], 5) | |
A reaction: [He cites Quine 1935] |
18760 | The culmination of Euclidean geometry was axioms that made all models isomorphic [McGee] |
Full Idea: One of the culminating achievements of Euclidean geometry was categorical axiomatisations, that describe the geometric structure so completely that any two models of the axioms are isomorphic. The axioms are second-order. | |
From: Vann McGee (Logical Consequence [2014], 7) | |
A reaction: [He cites Veblen 1904 and Hilbert 1903] For most mathematicians, categorical axiomatisation is the best you can ever dream of (rather than a single true axiomatisation). |
5516 | Reduction can be by identity, or constitution, or elimination [Parfit, by PG] |
Full Idea: We can distinguish Identifying Reductionism (as in 'persons are bodies'), or Constitutive Reductionism (as in 'persons are distinct, but consist of thoughts etc.'), or Eliminative Reductionism (as in 'there are no persons, only thoughts etc.'). | |
From: report of Derek Parfit (The Unimportance of Identity [1995], p.295) by PG - Db (ideas) | |
A reaction: Constitutive Reductionism seems the most common one, as in 'chemistry just consists of lots of complicated physics'. He doesn't mention bridge laws, which are presumably only required in more complicated cases of constitutive reduction. |
16062 | A necessary relation between fact-levels seems to be a further irreducible fact [Lynch/Glasgow] |
Full Idea: It seems unavoidable that the facts about logically necessary relations between levels of facts are themselves logically distinct further facts, irreducible to the microphysical facts. | |
From: Lynch,MP/Glasgow,JM (The Impossibility of Superdupervenience [2003], C) | |
A reaction: I'm beginning to think that rejecting every theory of reality that is proposed by carefully exposing some infinite regress hidden in it is a rather lazy way to do philosophy. Almost as bad as rejecting anything if it can't be defined. |
16061 | If some facts 'logically supervene' on some others, they just redescribe them, adding nothing [Lynch/Glasgow] |
Full Idea: Logical supervenience, restricted to individuals, seems to imply strong reduction. It is said that where the B-facts logically supervene on the A-facts, the B-facts simply re-describe what the A-facts describe, and the B-facts come along 'for free'. | |
From: Lynch,MP/Glasgow,JM (The Impossibility of Superdupervenience [2003], C) | |
A reaction: This seems to be taking 'logically' to mean 'analytically'. Presumably an entailment is logically supervenient on its premisses, and may therefore be very revealing, even if some people think such things are analytic. |
16060 | Nonreductive materialism says upper 'levels' depend on lower, but don't 'reduce' [Lynch/Glasgow] |
Full Idea: The root intuition behind nonreductive materialism is that reality is composed of ontologically distinct layers or levels. …The upper levels depend on the physical without reducing to it. | |
From: Lynch,MP/Glasgow,JM (The Impossibility of Superdupervenience [2003], B) | |
A reaction: A nice clear statement of a view which I take to be false. This relationship is the sort of thing that drives people fishing for an account of it to use the word 'supervenience', which just says two things seem to hang out together. Fluffy materialism. |
16064 | The hallmark of physicalism is that each causal power has a base causal power under it [Lynch/Glasgow] |
Full Idea: Jessica Wilson (1999) says what makes physicalist accounts different from emergentism etc. is that each individual causal power associated with a supervenient property is numerically identical with a causal power associated with its base property. | |
From: Lynch,MP/Glasgow,JM (The Impossibility of Superdupervenience [2003], n 11) | |
A reaction: Hence the key thought in so-called (serious, rather than self-evident) 'emergentism' is so-called 'downward causation', which I take to be an idle daydream. |
3539 | Personal identity is just causally related mental states [Parfit, by Maslin] |
Full Idea: For Parfit all personal identity really amounts to is a chain of experiences and other psychological features causally related to each other in 'direct' sorts of ways. | |
From: report of Derek Parfit (Personal Identity [1971]) by Keith T. Maslin - Introduction to the Philosophy of Mind 10.5 | |
A reaction: When summarised like this, it strikes me that Parfit is just false to our experience, whatever Hume may say. I suspect that Parfit (and those like him) concentrate too much on rather passive perceptual experience, and neglect the will. |
5514 | Psychologists are interested in identity as a type of person, but philosophers study numerical identity [Parfit] |
Full Idea: When psychologists discuss identity, they are typically concerned with the kind of person someone is, or wants to be (as in an 'identity crisis'). But when philosophers discuss identity, it is numerical identity they mean. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.293) | |
A reaction: I think it is important to note that the philosophical problem breaks down into two areas: whether I have numerical identity with myself over time, and whether other people have it. It may be that two different sets of criteria will emerge. |
1393 | One of my future selves will not necessarily be me [Parfit] |
Full Idea: If I say 'It will not be me, but one of my future selves', I do not imply that I will be that future self. He is one of my later selves, and I am one of his earlier selves. There is no underlying person we both are. | |
From: Derek Parfit (Personal Identity [1971], §5) | |
A reaction: The problem here seems to be explaining why I should care about my later self, if it isn't me. If the answer is only that it will be psychologically very similar to me, then I would care more about my current identical twin than about my future self. |
5521 | If my brain-halves are transplanted into two bodies, I have continuity, and don't need identity [Parfit] |
Full Idea: If the two halves of my brain are transplanted into different bodies just like mine, they cannot both be me, since that would make them the same person. ..But my relation to these two contains everything that matters, so identity is not what matters. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.314) | |
A reaction: I challenge his concept of what 'matters'. He has a rather solipsistic view of the problem, and I take Parfit to be a rather unsociable person, since his friends and partner will be keenly interested in the identities of the new beings. |
5522 | Over a period of time what matters is not that 'I' persist, but that I have psychological continuity [Parfit] |
Full Idea: We should revise our view about identity over time: what matters isn't that there will be someone alive who will be me; it is rather that there should be at least one living person who will be psychologically continuous with me as I am now. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.316) | |
A reaction: Parfit and Locke seem to agree on this, and it is no accident that they both like 'science fiction' examples. Apparently Parfit wouldn't bat an eyelid if someone threatened to cut his corpus callosum. I rate it as a catastrophe for my current existence. |
1392 | If we split like amoeba, we would be two people, neither of them being us [Parfit] |
Full Idea: In the case of the man who, like an amoeba, divides….we can suggest that he survives as two different people without implying that he is those people. | |
From: Derek Parfit (Personal Identity [1971], §1) | |
A reaction: Maybe an amoeba is a homogeneous substance for which splitting is insignificant, but when a person has certain parts that are totally crucial, splitting them is catastrophic, and quite different. I'm not sure that splitting a self would leave persons. |
5519 | It is fine to save two dying twins by merging parts of their bodies into one, and identity is irrelevant [Parfit] |
Full Idea: If I am largely paralysed, and my twin brother is dying of brain disease, then if the operation to graft my head onto his body is offered, I should accept the operation, and it is irrelevant whether this person would be me. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.308) | |
A reaction: Parfit notes that the brain is a particularly significant part of the process. The fact that I might cheerfully accept this offer without philosophical worries doesn't get rid of the question 'who is this person?' Who should they remain married to? |
5520 | If two humans are merged surgically, the new identity is a purely verbal problem [Parfit] |
Full Idea: If there is someone with my head and my brother's body, it is a merely verbal question whether that person will be me, and that is why, even if it won't be me, that doesn't matter. ..What matters is not identity, but the facts of which identity consists. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.310) | |
A reaction: It strikes me that from the subjective psychological point of view identity is of little interest, but from the objective external viewpoint (e.g. the forensic one) such questions are highly significant, and rightly so. |
1391 | Concern for our own lives isn't the source of belief in identity, it is the result of it [Parfit] |
Full Idea: Egoism, and the fear not of near but of distant death, and the regret that so much of one's life should have gone by - these are not, I think, wholly natural or instinctive. They are strengthened by a false belief in stable identity. | |
From: Derek Parfit (Personal Identity [1971], §6) | |
A reaction: This raises some very nice questions, about the extent to which various aspects of self-concern are instinctive and natural, or culturally induced, and even totally misguided and false. I can worry about the distant death of my guinea pig, or my grandson. |
5518 | It doesn't matter whether I exist with half my components replaced (any more than an audio system) [Parfit] |
Full Idea: It is quite uninteresting whether, with half its components replaced, I have the same audio system, and also whether I exist if half of my body were simultaneously replaced. | |
From: Derek Parfit (The Unimportance of Identity [1995], p.302) | |
A reaction: It is impossible to deny this, if the part replaced is not the brain. My doubt about Parfit's thesis is that while I may not care whether some modified thing is still me, my lawyers and the police might be very concerned. |
18762 | A maxim claims that if we are allowed to assert a sentence, that means it must be true [McGee] |
Full Idea: If our linguistic conventions entitle us to assert a sentence, they thereby make it true, because of the maxim that 'truth is the norm of assertion'. | |
From: Vann McGee (Logical Consequence [2014], 8) | |
A reaction: You could only really deny that maxim if you had no belief at all in truth, but then you can assert anything you like (with full entitlement). Maybe you can assert anything you like as long as it doesn't upset anyone? Etc. |
9762 | We should focus less on subjects of experience, and more on the experiences themselves [Parfit] |
Full Idea: It becomes more plausible, when thinking morally, to focus less upon the person, the subject of experiences, and instead to focus more upon the experiences themselves. | |
From: Derek Parfit (Reasons and Persons [1984], §116) | |
A reaction: This pinpoints how Parfit moves from a view of persons in terms of continuity of consciousness to a utilitarian morality. It brings out nicely what is wrong with utilitarianism - the reductio of a great ball of nice experiences, with no one having them. |