62 ideas
| 4098 | The theory of descriptions supports internalism, since they are thinkable when the object is non-existent [Crane] |
| Full Idea: The theory of descriptions gives a model of internalist intentionality, in that it describes cases where the thinkability of a belief does not depend on the existence of a specific object. | |
| From: Tim Crane (Elements of Mind [2001], 4.36) | |
| A reaction: So what do externalists say about the theory? Surely a reference to 'water' can't entail the existence of water? |
| 4077 | Aesthetic properties of thing supervene on their physical properties [Crane] |
| Full Idea: It is sometimes said that the aesthetic properties of a thing supervene on its physical properties. | |
| From: Tim Crane (Elements of Mind [2001], 2.16) | |
| A reaction: A confusing example, as aesthetic properties only exist if there is an observer. Is 'supervenience' just an empty locution which tries to avoid reduction? |
| 4078 | Constitution (as in a statue constituted by its marble) is supervenience without identity [Crane] |
| Full Idea: A statue is constituted by the marble that makes it up. It is plausible to say that constitution is not the same as identity - since identity is symmetrical and identity is not - but nonetheless constitution is a supervenience relation. | |
| From: Tim Crane (Elements of Mind [2001], 2.16) | |
| A reaction: So what makes it a statue, as opposed to a piece of marble? It may well be an abstraction which only exists relative to observers. |
| 8386 | Events are picked out by descriptions, and facts by whole sentences [Crane] |
| Full Idea: Events are picked out using descriptions ('The death of Caesar'), while facts are picked out using whole sentences ('Caesar died'). | |
| From: Tim Crane (Causation [1995], 1.4.2) | |
| A reaction: Useful, and interesting. He mentions that Kim's usage doesn't agree with this. For analysis purposes, this means that an event is a more minimal item than a fact, and many facts will contain events as components. |
| 4082 | The distinction between 'resultant' properties (weight) and 'emergent' properties is a bit vague [Crane] |
| Full Idea: The distinction between 'resultant' properties like weight, and 'emergent' properties like colour, seems intuitive enough, but on examination it is very hard to make precise. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: It is no coincidence that the examples are of primary and secondary qualities. If 'the physical entails the mental' then all mental properties are resultant. |
| 4083 | If mental properties are emergent they add a new type of causation, and physics is not complete [Crane] |
| Full Idea: Whatever the causal process is, it remains true that if emergentism is true, the completeness of physics is false; there are some effects which would not have come about if mental things were absent from the world. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: Emergentism looks to me like an incoherent concept, unless it is another word for dualism. |
| 4079 | Properties are causes [Crane] |
| Full Idea: Properties are causes. | |
| From: Tim Crane (Elements of Mind [2001], 2.17) | |
| A reaction: We can't detect properties if they lack causal powers. This may be a deep confusion. Properties are what make causal powers possible, but that isn't what properties are? |
| 4068 | Traditional substance is separate from properties and capable of independent existence [Crane] |
| Full Idea: The traditional concept of substance says substances bear properties which are distinct from them, and substances are capable of independent existence. | |
| From: Tim Crane (Elements of Mind [2001], 2.9) | |
| A reaction: Put like that, it sounds ridiculous as a physical theory. It is hard to dislodge substance, though, from a priori human metaphysics. |
| 4097 | Maybe there are two kinds of belief - 'de re' beliefs and 'de dicto' beliefs [Crane] |
| Full Idea: Some philosophers have claimed that there are two kinds of belief, 'de re' belief and 'de dicto' belief. | |
| From: Tim Crane (Elements of Mind [2001], 4.35) | |
| A reaction: Interesting, though it may only distinguish two objects of belief, not two types. Internalist and externalist views are implied. |
| 4096 | Maybe beliefs don't need to be conscious, if you are not conscious of the beliefs guiding your actions [Crane] |
| Full Idea: The beliefs that are currently guiding your actions do not need to be in your stream of consciousness, which suggests that beliefs do not need to be conscious at all. | |
| From: Tim Crane (Elements of Mind [2001], 4.31) | |
| A reaction: Too bold, I think. Presumably this would eliminate all the other propositional attitudes from consciousness. There would only be qualia left! |
| 4093 | Many cases of knowing how can be expressed in propositional terms (like how to get somewhere) [Crane] |
| Full Idea: There are plenty of cases of knowing how to do something, where that knowledge can also be expressed - without remainder, as it were - in propositional terms (such as knowing how to get to the Albert Hall). | |
| From: Tim Crane (Elements of Mind [2001], 3.28) | |
| A reaction: Presumably all knowing how could be expressed propositionally by God. |
| 4108 | Phenol-thio-urea tastes bitter to three-quarters of people, but to the rest it is tasteless, so which is it? [Crane] |
| Full Idea: Phenol-thio-urea tastes bitter to three-quarters of people, but to the rest it is tasteless. Is it really bitter, or really tasteless? | |
| From: Tim Crane (Elements of Mind [2001], 5.44) | |
| A reaction: A nice reinforcement of a classic Greek question. Good support for the primary/secondary distinction. Common sense, really. |
| 4105 | The traditional supports for the sense datum theory were seeing double and specks before one's eyes [Crane] |
| Full Idea: The traditional examples used to support the sense datum theory were seeing double and specks before one's eyes. | |
| From: Tim Crane (Elements of Mind [2001], 5.43) | |
| A reaction: Presumably, though, direct realists can move one eye, or having something wrong with a retina. |
| 4104 | One can taste that the wine is sour, and one can also taste the sourness of the wine [Crane] |
| Full Idea: One can taste that the wine is sour, and one can also taste the sourness of the wine. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: …so sense data are optional? We create sense data by objectifying them, but animals just taste the wine, and are direct realists. Tasting the sourness seems to be a case of abstraction. |
| 4101 | If we smell something we are aware of the smell separately, but we don't perceive a 'look' when we see [Crane] |
| Full Idea: Visual perception seems to differ from some of the other senses; when we become aware of burning toast, we become aware of the smell, ...but we don't see a garden by seeing a 'look' of the garden. | |
| From: Tim Crane (Elements of Mind [2001], 5.40) | |
| A reaction: Interesting. Do blind people transfer this more direct perception to a different sense (e.g. the one they rely on most)? |
| 4102 | The problems of perception disappear if it is a relation to an intentional state, not to an object or sense datum [Crane] |
| Full Idea: The solution to the problem of perception is to deny that it is related to real objects (things or sense-data); rather, perception is an intentional state (with a subject, mode and content), a relation to the intentional content. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: Not clear. This definition makes it sound like a propositional attitude. |
| 4109 | If perception is much richer than our powers of description, this suggests that it is non-conceptual [Crane] |
| Full Idea: The richness in information of perceptual experience outruns our modes of description of it, which has led some philosophers to claim that the content of perceptual experience is non-conceptual. | |
| From: Tim Crane (Elements of Mind [2001], 5.45) | |
| A reaction: It certainly implies that it can't be entirely conceptual, but it still may be that in humans concepts are always involved. Not when I'm waking up in the morning, though. |
| 4103 | The adverbial theory of perceptions says it is the experiences which have properties, not the objects [Crane] |
| Full Idea: The Adverbial Theory of perception holds that the predicates which other theories take as picking out the properties of objects are really adverbs of the perceptual verb; ..instead of strange objects, we just have properties of experiences. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: Promising. It fits secondary qualities all right, but what about primary? I 'see bluely', but can I 'see squarely'? |
| 4065 | Is knowledge just a state of mind, or does it also involve the existence of external things? [Crane] |
| Full Idea: It is controversial whether knowledge is a state of mind, or a composite state involving a thought about something, plus its existence. | |
| From: Tim Crane (Elements of Mind [2001], 1.5) | |
| A reaction: Pinpoints the internalism/externalism problem. Knowledge is a special type of belief (but maybe belief with external links!). Tricky. I vote for internalism. |
| 14644 | If my conception of pain derives from me, it is a contradiction to speak of another's pain [Malcolm] |
| Full Idea: If I obtain my conception of pain from pain that I experience, then it will be a part of my conception of pain that I am the only being that can experience it. For me it will be contradiction to speak of another's pain. | |
| From: Norman Malcolm (Wittgenstein's 'Philosophical Investigations' [1954]), quoted by Alvin Plantinga - De Re and De Dicto p.44 | |
| A reaction: This obviously has the private language argument in the background. It seems to point towards a behaviourist view, that I derive pain from external behaviour in the first instance. So how do I connect the behaviour to the feeling? |
| 4092 | The core of the consciousness problem is the case of Mary, zombies, and the Hard Question [Crane] |
| Full Idea: The three arguments that have been used to articulate the problem of consciousness are the knowledge argument ('Mary'), the possibility of 'zombies' (creatures like us but lacking phenomenal consciousness), and the explanatory gap (the Hard Question). | |
| From: Tim Crane (Elements of Mind [2001], 3.26) | |
| A reaction: All of these push towards the implausible claim that there could never be a physical explanation of why we experience things. Zombies are impossible, in my opinion. |
| 4087 | Intentionalism does not require that all mental states be propositional attitudes [Crane] |
| Full Idea: Intentionalism (the doctrine that all mental states are intentional) need not be the thesis that all mental states are propositional attitudes. | |
| From: Tim Crane (Elements of Mind [2001], 3.22) | |
| A reaction: This points to the requirement for an intentionalist to prove that so-called 'qualia' states are essentially intentional, which is not implausible. |
| 4095 | Object-directed attitudes like love are just as significant as propositional attitudes [Crane] |
| Full Idea: Love, hate, and the other object-directed attitudes have as much of a role in explaining behaviour as the propositional attitudes. | |
| From: Tim Crane (Elements of Mind [2001], 4.34) | |
| A reaction: A good clarification of the range of intentional states. Objects seem to be external, where propositions are clearly internal. |
| 4106 | If someone removes their glasses the content of experience remains, but the quality changes [Crane] |
| Full Idea: There is a phenomenal difference between a short-sighted person wearing glasses and not; they do not judge that the world is different, but the properties of the experience (the qualia) have changed. | |
| From: Tim Crane (Elements of Mind [2001], 5.43) | |
| A reaction: Could be challenged. If a notice becomes unreadable, that is more than the qualia changing. |
| 4089 | Pains have a region of the body as their intentional content, not some pain object [Crane] |
| Full Idea: The intentional object of a pain-state is a part or region of the body, not a pain-object. | |
| From: Tim Crane (Elements of Mind [2001], 3.24) | |
| A reaction: Plausible. Has anyone ever suffered from pain without some sense of what part of the body is actually in pain? |
| 4090 | Weak intentionalism says qualia are extra properties; strong intentionalism says they are intentional [Crane] |
| Full Idea: Weak intentionalism says all mental states are intentional, but qualia are higher-order properties of these states. ..Strong intentionalists say the phenomenal character of a sensation consists purely in that state's intentionality. | |
| From: Tim Crane (Elements of Mind [2001], 3.25) | |
| A reaction: The weak version sounds better. Asking 'how could a thought have a quality of experience just by being about something?' is a restatement of the traditional problem, which won't go away. The Hard Question. |
| 4107 | With inverted qualia a person's experiences would change, but their beliefs remain the same [Crane] |
| Full Idea: The right thing to say about inverted qualia is that the person's experiences are different from other people's, but their beliefs are the same. | |
| From: Tim Crane (Elements of Mind [2001], 5.44) | |
| A reaction: Right - which reinforces the idea that all beliefs are the result of judgement, and none come directly from perception. |
| 4069 | Descartes did not think of minds as made of a substance, because they are not divisible [Crane] |
| Full Idea: It would be wrong to represent Descartes' view as the idea that bodies are made of one kind of stuff and minds of another; he did not think minds are made of stuff at all, because then they would be divisible. | |
| From: Tim Crane (Elements of Mind [2001], 2.10) | |
| A reaction: I'm not convinced. It could be an indivisible substance. Without a mental substance, Descartes may have to say the mind is an abstraction, perhaps a pattern of Platonic forms. |
| 4074 | Functionalism defines mental states by their causal properties, which rules out epiphenomenalism [Crane] |
| Full Idea: Functionalism holds that it is in the nature of certain mental states to have certain effects; therefore there can be no mental epiphenomena. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: I strongly resist the idea that a thing's identity is its function. Functionalism may not say that. Mind is an abstraction referring to a causal nexus of unknowable components. |
| 4091 | The problems of misrepresentation and error have dogged physicalist reductions of intentionality [Crane] |
| Full Idea: The fundamental problems of misrepresentation and error have dogged physicalist reductions of intentionality. | |
| From: Tim Crane (Elements of Mind [2001], 3.26) | |
| A reaction: If footprints or tree-rings are the model for reductions of intentionality, there doesn't seem much scope in them for giving false information, except by some freak event. |
| 4070 | Properties dualism says mental properties are distinct from physical, despite a single underlying substance [Crane] |
| Full Idea: According to property dualism, mental properties are distinct from physical properties, even though they are properties of one substance. | |
| From: Tim Crane (Elements of Mind [2001], 2.10) | |
| A reaction: Two properties may be phenomenologically different (transparent and magnetic), but that doesn't put them in different ontological categories. |
| 4084 | Non-reductive physicalism seeks an explanation of supervenience, but emergentists accept it as basic [Crane] |
| Full Idea: While the non-reductive physicalist believes that mental/physical supervenience must be explained, the emergentist is willing to accept it as a fact of nature. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: A good reason not to be an emergentist. No philosopher should abandon the principle of sufficient reason. |
| 4080 | If mental supervenes on the physical, then every physical cause will be accompanied by a mental one [Crane] |
| Full Idea: If the mental supervenes on the physical, then whenever a physical cause brings about some effect, a mental cause comes along for the ride. | |
| From: Tim Crane (Elements of Mind [2001], 2.17) | |
| A reaction: This is why supervenience seems to imply epiphenomenalism. The very concept of supervenience is dubious. |
| 4075 | Identity theory is either of particular events, or of properties, depending on your theory of causation [Crane] |
| Full Idea: If causation concerns events, then we have an identity theory of mental and physical events (particulars) [Davidson]. If causation is by properties, then it is mental and physical properties which are identical [Lewis and Armstrong]. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: Events are tokens, and properties are types. Tricky. Events are dynamic, but properties can be static. |
| 4085 | Physicalism may be the source of the mind-body problem, rather than its solution [Crane] |
| Full Idea: Physicalism may be the source of the mind-body problem, rather than its solution. | |
| From: Tim Crane (Elements of Mind [2001], 2.19) | |
| A reaction: Certainly if the physical is seen as just a pile of atoms, it is hard to see how they could ever think (see idea 1909). |
| 4073 | Overdetermination occurs if two events cause an effect, when each would have caused it alone [Crane] |
| Full Idea: Causal overdetermination is when an effect has more than one cause, and each event would have caused the effect if the other one had not done so. | |
| From: Tim Crane (Elements of Mind [2001], 2.13) | |
| A reaction: Overdetermination is a symptom that an explanation is questionable, but it can occur. Two strong people can join to push over a light hatstand. |
| 4072 | The completeness of physics must be an essential component of any physicalist view of mind [Crane] |
| Full Idea: I claim that the completeness of physics must be an essential component of any physicalist view of mind. | |
| From: Tim Crane (Elements of Mind [2001], 2.12) | |
| A reaction: He does not convince me of this. The mind may be within physics, but why should we say a priori that no exceptions to physical law will ever be discovered. Crane is setting up straw men. |
| 4094 | Experience teaches us propositions, because we can reason about our phenomenal experience [Crane] |
| Full Idea: In experience we learn propositions, since someone can reason using the sentence 'Red looks like this' (e.g. 'If red looks like this, then either it looks like this to dogs or it doesn't'). | |
| From: Tim Crane (Elements of Mind [2001], 3.28) | |
| A reaction: The fact that we can create propositions about experiences doesn't prove that experience is inherently propositional. |
| 4100 | The Twin Earth argument depends on reference being determined by content, which may be false. [Crane] |
| Full Idea: The Twin Earth argument does not refute internalism, since it depends on the 'Content-Determines-Reference' principle, which internalists can reject. | |
| From: Tim Crane (Elements of Mind [2001], 4.37) | |
| A reaction: The idea is that content should be understood in a context (e.g. on a particular planet). Indexicals count against a totally narrow view of content (Twins thinking 'I am here'). |
| 4067 | Broad content entails the existence of the object of the thought [Crane] |
| Full Idea: If a mental state is broad, then the existence of the mental state entails the existence of its object. | |
| From: Tim Crane (Elements of Mind [2001], 1.7) | |
| A reaction: Hence thinking of non-existent things like unicorns is problematic for externalists. However, externalists can think about numbers or Platonic ideals. |
| 4063 | In intensional contexts, truth depends on how extensions are conceived. [Crane] |
| Full Idea: Intensional contexts are those where truth or falsehood depends on the way the extensions are conceived. | |
| From: Tim Crane (Elements of Mind [2001], 1.4) | |
| A reaction: An important distinction for anyone defending an internalist view of concepts or of knowledge |
| 22858 | There is collective action, where a trend is manifest, but is not attributable to individuals [Lukes] |
| Full Idea: There is a phenomenon of collective action, where the policy or action of a collectivity is manifest, but not attributable to particular individuals' decisions or behaviour. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.4) | |
| A reaction: This observation of Lukes is seen as important in the understanding of social power, but it is also significant for the understanding of the theory of action. Small racial slights by individuals can indicate institutional racism. |
| 22850 | Hidden powers are the most effective [Lukes] |
| Full Idea: Power is at its most effective when it is least observable. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], Intro) | |
| A reaction: Kind of common sense, though his account has been very influential. We must be cautious about asserting the existence of powers which are massive but totally undetectable. |
| 22852 | The pluralist view says that power is restrained by group rivalry [Lukes] |
| Full Idea: In the 1950s 'pluralism' was a common idea about power - that the concentration of power in America is not excessive because one group always balances the power of others. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], Intro) | |
| A reaction: [He cites Alan Wolfe's 2000 intro to C. Wright Mills] There must be something to this idea. In the UK we encourage the existence of an official opposition to the government for that reason. |
| 22854 | Power is a capacity, which may never need to be exercised [Lukes] |
| Full Idea: Power is a capacity not the exercise of that capacity (it may never be, and never need to be, exercised); and you can be powerful by satisfying and advancing others' interests. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], Intro) | |
| A reaction: A school teacher could, in extremis, bring in the army to control a wildly anarchic class of kids. You control kids by making them want to do what you want them to do. |
| 22857 | The two-dimensional view of power recognises the importance of controlling the agenda [Lukes] |
| Full Idea: The two-dimensional view of power is a major advance over the one-dimensional view. It incorporates the question of the control of the agenda in politics. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.4) | |
| A reaction: So One-D is controlling what happens in conflicts, and Two-D is controlling the nature of the conflicts. If we keep digging we may come to the power which no one knows exists. |
| 22855 | One-dimensionsal power is behaviour in observable conflicts of interests [Lukes] |
| Full Idea: The one-dimensional view of power involves a focus on behaviour in the making of decisions on issues over which there is an observable conflict of (subjective) interests, revealed by political participation. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.2) | |
| A reaction: It seems unbalanced to give this the pejorative label 'one-dimensional', as if it wasn't really power at all. Watching police beating demonstrators looks like real power to me. His point that power runs deeper is, of course, a good one. |
| 22856 | Political organisation brings some conflicts to the fore, and suppresses others [Lukes] |
| Full Idea: All forms of political organisation have a bias in favour of the exploitation of some kinds of conflict and the suppression of others, because organisation is the mobilisation of bias. Some issues are organised into politics while others are organised out | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.3) | |
| A reaction: [He cites Schattschneider 1960] This is what Lukes calls the two-dimensional theory of power. The point is that students of power should observe what does not happen, as well as what does. |
| 22860 | The evidence for the exertion of power need not involve a grievance of the powerless [Lukes] |
| Full Idea: It is inadequate to insist that nondecision-making power only exists where there are grievances which are denied entry into the political process in the form of issues. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.4) | |
| A reaction: A simple example would be where they tricked you into thinking you couldn't vote in an election, or where the women didn't realise the men were paid more. Part of his third dimension of power. |
| 22861 | Power is affecting a person in a way contrary to their interests [Lukes] |
| Full Idea: I have defined the concept of power by saying that A exercises power over B when A affects B in a manner contrary to B's interests | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.6) | |
| A reaction: I assume he is not referring to when I accidentally spill your beer. His point is, I think, that neither A nor B may be fully, or even partly, aware of what is going on. Presumably A can also exert power over B which is in B's interests. Dentists. |
| 22863 | Power is the capacity of a social class to realise its interests [Lukes] |
| Full Idea: Poulantzas (1968) defined his concept of power as the capacity of a social class to realise its specific objective interests. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.8) | |
| A reaction: Lukes offers this as an account of power in terms of structures, rather than of the actions of individuals. Lukes says that power must include the ability of the agent to act differently. Power must involve responsibility. Power is not fate. |
| 21133 | Supreme power is getting people to have thoughts and desires chosen by you [Lukes] |
| Full Idea: Is it not the supreme exercise of power to get another or others to have the desires you want them to have - that is, to secure their compliance by controlling their thoughts and desires? | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], p.27), quoted by Andrew Shorten - Contemporary Political Theory 06 | |
| A reaction: This seems to be beyond dispute. When the operation is successful, those under your power not only do not need to be intimidated, but they don't even need to be guided. But if two people are in perfect harmony, which one has the power? |
| 22859 | Power can be exercised to determine a person's desires [Lukes] |
| Full Idea: A may exercise power over B by getting him to do what he does not want to do, but also by influencing, shaping or determining his very wants. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.4) | |
| A reaction: The classic modern instances of this are advertising and control of the media. This was apparently a new idea from Lukes, but it seems fairly obvious now. This is his third dimension of power. |
| 22851 | In the 1950s they said ideology is finished, and expertise takes over [Lukes] |
| Full Idea: In the 1950s there was talk of the 'end of ideology' - that grand passions over ideas were exhausted, and in future problems would be solved by technical expertise. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], Intro) | |
| A reaction: An understandable thought, once fascism and communism seemed to have burned themselves out. Political commentators always try to grip the crowds with simplistic labels, but fewer people will now read up an ideology. Tacit ideology. |
| 22862 | Liberals take people as they are, and take their preferences to be their interests [Lukes] |
| Full Idea: Liberals take people as they are, and relates their interests to what they actually want or prefer. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], 1.6) | |
| A reaction: He contrasts this with 'reformists' and 'radicals'. I don't see why liberals should be so uncritical of people's desires. Liberals aren't going to implement harmful policies, simply because people want them. He treats liberals as one-dimensional. |
| 22853 | Anyone who thinks capitalism can improve their lives is endorsing capitalism [Lukes] |
| Full Idea: Wage earners consent to capitalist organisation of society when they act as if they could improve their material conditions within the confines of capitalism. | |
| From: Steven Lukes (Power: a Radical View (2nd ed) [2005], Intro) | |
| A reaction: [He is citing Przeworski 1985] Not plausible as it stands. Does a prisoner who tries to improve their life within a hideous prison thereby endorse the prison system? In Auschwitz? Slaves can go along with the system for years, then suddenly rebel. |
| 4071 | Causation can be seen in counterfactual terms, or as increased probability, or as energy flow [Crane] |
| Full Idea: A theory of causation might say 'If A had not existed, B would not have existed' (counterfactual theory), or 'B is more likely if A occurs' (probabilistic), or 'energy flows from A to B'. | |
| From: Tim Crane (Elements of Mind [2001], 2.11) | |
| A reaction: As always, it is vital to separate epistemology from ontology. Energy won't cover agents. Whisper "Fire!" in a theatre. |
| 8387 | A cause has its effects in virtue of its properties [Crane] |
| Full Idea: Some philosophers say that a cause has its effects in virtue of its properties. | |
| From: Tim Crane (Causation [1995], 1.4.2) | |
| A reaction: The trouble with this approach, I think, is that it encourages us to invent dubious properties, because every explanation of an effect will require one. Dormative properties, for example, are ascribed to sleeping pills. |
| 4076 | Causes are properties, not events, because properties are what make a difference in a situation [Crane] |
| Full Idea: My view is that causes are properties (not events); when we look for causes, we look for the aspect of a situation which made a difference, and aspects are properties or qualities. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: He is talking about explanations, which may not be causes, or at least they have a different emphasis. Don't events 'make a difference'? Events are ontologically weird |
| 8384 | The regularity theory explains a causal event by other items than the two that are involved [Crane] |
| Full Idea: An unsatisfactory aspect of the regularity thesis is that it explains why this A caused this B in terms of facts about things other that this A and this B. But we want to know what it is about this A and this B that makes one the cause of the other? | |
| From: Tim Crane (Causation [1995], 1.3) | |
| A reaction: Well said. This is the failing of any attempt to define things by their relationships (e.g. functional definitions). Hume, of course, was only relying on regularity because when he focused on the actual A and B, they had no helpful experiences to offer. |
| 1422 | God's existence is either necessary or impossible, and no one has shown that the concept of God is contradictory [Malcolm] |
| Full Idea: God's existence is either impossible or necessary. It can be the former only if the concept of such a being is self-contradictory or in some way logically absurd. Assuming that this is not so, it follows that He necessarily exists. | |
| From: Norman Malcolm (Anselm's Argument [1959], §2) | |
| A reaction: The concept of God suggests paradoxes of omniscience, omnipotence and free will, so self-contradiction seems possible. How should we respond if the argument suggests God is necessary, but evidence suggests God is highly unlikely? |
| 4066 | It seems that 'exists' could sometimes be a predicate [Crane] |
| Full Idea: The view that 'exists' is never a predicate is not plausible. | |
| From: Tim Crane (Elements of Mind [2001], 1.7) | |
| A reaction: He doesn't enlarge. Russell says 'exists' is a quantifier. 'Your very existence offends me - I hope it is confiscated'. |