17 ideas
8766 | In much wisdom is much grief [Anon (Ecc)] |
Full Idea: In much wisdom is much grief. | |
From: Anon (Ecc) (21: Book of Ecclesiastes [c.200 BCE], 01.18) | |
A reaction: If this is true, then the question is of what there is in wisdom that will compensate for the grief. Personally I doubt the whole claim. Some wisdom involves grief, but most of it involves pleasure, even when understanding of evil is the target. |
7494 | Laughter is mad; of mirth, what doeth it? [Anon (Ecc)] |
Full Idea: I said of laughter, It is mad: and of mirth, what doeth it? | |
From: Anon (Ecc) (21: Book of Ecclesiastes [c.200 BCE], 02.02) | |
A reaction: Not much of an argument, but an interesting support for the extreme anti-hedonistic puritanical view. Most people would praise laughter as an end in itself, so 'what doeth it?' seems to miss the point. |
8767 | Sorrow is better than laughter [Anon (Ecc)] |
Full Idea: Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. | |
From: Anon (Ecc) (21: Book of Ecclesiastes [c.200 BCE], 07.03) | |
A reaction: This writer fails to see the good in laughter. If he did, he would have a more balanced view, and we could take this opinion more seriously. Theatre audiences always seem keen to hunt out jokes where none are intended. |
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. |
19558 | Our own intuitions about whether we know tend to vacillate [Cohen,S] |
Full Idea: One robust feature of our intuitions about whether we know things is that they tend to vacillate. | |
From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
A reaction: This strikes me as important. If we were tacit invariantists (Idea 19557) we should be able to ask ourselves whether we 'really and truly' know various things, but we can't decide. I know lots about Nietzsche in a pub, and very little in a university. |
19561 | We shouldn't jump too quickly to a contextualist account of claims to know [Cohen,S] |
Full Idea: Maybe contextualists are too quick to appeal to our conflicting intuitions regarding knowledge. | |
From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
A reaction: An important point (from Earl Conee). I thoroughly approve of contextualism, but the whole status of whether a witness or a teacher knows what they are talking about is in danger of collapsing into relativism. This is what peer review is all about. |
19563 | The context sensitivity of knowledge derives from its justification [Cohen,S] |
Full Idea: On my own view, the context sensivity of knowledge is inherited from one of its components, i.e. justification. | |
From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
A reaction: That sounds right, and it reinforces the idea that 'justification' is a more important epistemological concept than 'knowledge'. 'Am I justified in believing p?' Answer: 'it depends how well you have researched it'. |
19560 | Contextualism is good because it allows knowledge, but bad because 'knowing' is less valued [Cohen,S] |
Full Idea: Contextualism is a 'good news, bad news' theory. The good news is that we have lots of knowledge and many surfaces are 'flat'; the bad news is that knowledge and flatness are not all they were cracked up to be. | |
From: Stewart Cohen (Contextualism Defended (and reply) [2005], 3) | |
A reaction: That is exactly my position. I lost all interest in whether someone precisely 'knows' or 'does not know' something a long time ago (even in scientific or forensic contexts). In the case of flatness the case is even more obvious. |
12893 | Contextualism says sceptical arguments are true, relative to their strict context [Cohen,S] |
Full Idea: Contextualism explains the appeal of sceptical arguments by allowing that the claims of the sceptic are true, relative to the very strict context in which they are made. | |
From: Stewart Cohen (Contextualism Defended [2005], p.57) | |
A reaction: This strikes me a right. I've always thought that global scepticism must be conceded if we are being very strict indeed about justification, but also that it is ridiculous to be that strict. So the epistemological question is 'How strict should we be?' |
12896 | Knowledge is context-sensitive, because justification is [Cohen,S] |
Full Idea: The context-sensitivity of knowledge is inherited from one of its components, i.e. justification. | |
From: Stewart Cohen (Contextualism Defended [2005], p.68) | |
A reaction: I think this is exactly right - that there is nothing relative or contextual about what is actually true, or what someone believes, but knowleddge is wholly relative because it rests on shifting standards of justification. |
12894 | There aren't invariant high standards for knowledge, because even those can be raised [Cohen,S] |
Full Idea: The problem for invariantism is that competent speakers, under sceptical pressure, tend to deny that we know even the most conspicuous facts of perception, the clearest memories etc. | |
From: Stewart Cohen (Contextualism Defended [2005], p.58) | |
A reaction: This is aimed at Idea 12892. This seems to me a strong response to the rather weak invariantist case (that there is 'really and truly' only one invariant standard for knowledge). Full strength scepticism about everything demolishes all knowledge. |
19559 | Contextualists slightly concede scepticism, but only in extremely strict contexts [Cohen,S] |
Full Idea: Contextualism concedes that there is some truth to skepticism, but contains the damage by holding that skeptical claims are true only relative to atypically strict contexts. | |
From: Stewart Cohen (Contextualism Defended (and reply) [2005], 1) | |
A reaction: My attitude to scepticism is that everything we ever affirm should have a footnote saying '...but you never know...', and it should then be ignored. In the strictest context everything is doubted simultaneously (including language), and that is paralysis. |
8765 | All is vanity, saith the Preacher [Anon (Ecc)] |
Full Idea: Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. | |
From: Anon (Ecc) (21: Book of Ecclesiastes [c.200 BCE], 01.02) | |
A reaction: If we are swamped by vanity, then there is presumably no hope for the other virtues. A more balanced view would say that we should aim for a mean on the scale of self-esteem, which probably requires an effort to be objective about ourselves. |
8768 | Books are endless, and study is wearisome [Anon (Ecc)] |
Full Idea: Of making many books there is no end; and much study is weariness of the flesh. | |
From: Anon (Ecc) (21: Book of Ecclesiastes [c.200 BCE], 12.12) | |
A reaction: Does anyone share my occasional sinking heart on entering a large library or bookshop? I truly believe that there is nothing better in the world than books. And yet, and yet... |