Combining Philosophers

All the ideas for Reiss,J/Spreger,J, Oscar Wilde and Avicenna (Abu Ibn Sina)

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15 ideas

1. Philosophy / E. Nature of Metaphysics / 1. Nature of Metaphysics
Understanding begins with the notion of being and essence [Avicenna]
     Full Idea: Understanding begins with the notion of being and essence.
     From: Avicenna (Abu Ibn Sina) (Commentary on the Metaphysics [1022], 1/6), quoted by Thomas Aquinas - De Ente et Essentia (Being and Essence) p.91
     A reaction: I think I might put it that wisdom is only really possible for people who aim to grasp being and essence in some way. I see no prospect of understanding 'being', and even essences may be forever just beyond our grasp.
2. Reason / A. Nature of Reason / 5. Objectivity
One view says objectivity is making a successful claim which captures the facts [Reiss/Sprenger]
     Full Idea: One conception of objectivity is that the facts are 'out there', and it is the task of scientists to discover, analyze and sytematize them. 'Objective' is a success word: if a claim is objective, it successfully captures some feature of the world.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 2)
     A reaction: This seems to describe truth, rather than objectivity. You can establish accurate facts by subjective means. You can be fairly objective but miss the facts. Objectivity is a mode of thought, not a link to reality.
An absolute scientific picture of reality must not involve sense experience, which is perspectival [Reiss/Sprenger]
     Full Idea: Sense experience is necessarily perspectival, so to the extent to which scientific theories are to track the absolute conception [of reality], they must describe a world different from sense experience.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 2.3)
     A reaction: This is a beautifully simple and interesting point. Even when you are looking at a tree, to grasp its full reality you probably need to close your eyes (which is bad news for artists).
Topic and application involve values, but can evidence and theory choice avoid them? [Reiss/Sprenger]
     Full Idea: There may be values involved in the choice of a research problem, the gathering of evidence, the acceptance of a theory, and the application of results. ...The first and fourth do involve values, but what of the second and third?
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 3.1)
     A reaction: [compressed] My own view is that the danger of hidden distorting values has to be recognised, but it is then possible, by honest self-criticism, to reduce them to near zero. Sociological enquiry is different, of course.
The Value-Free Ideal in science avoids contextual values, but embraces epistemic values [Reiss/Sprenger]
     Full Idea: According to the Value-Free Ideal, scientific objectivity is characterised by absence of contextual values and by exclusive commitment to epistemic values in scientific reasoning.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 3.1)
     A reaction: This seems appealing, because it concedes that we cannot be value-free, without suggesting that we are unavoidably swamped by values. The obvious question is whether the two types of value can be sharply distinguished.
Value-free science needs impartial evaluation, theories asserting facts, and right motivation [Reiss/Sprenger]
     Full Idea: Three components of value-free science are Impartiality (appraising theories only by epistemic scientific standards), Neutrality (the theories make no value statements), and Autonomy (the theory is motivated only by science).
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 3.3)
     A reaction: [They are summarising Hugh Lacey, 1999, 2002] I'm not sure why the third criterion matters, if the first two are met. If a tobacco company commissions research on cigarettes, that doesn't necessarily make the findings false or prejudiced.
Thermometers depend on the substance used, and none of them are perfect [Reiss/Sprenger]
     Full Idea: Thermometers assume the length of the fluid or gas is a function of temperature, and different substances yield different results. It was decided that different thermometers using the same substance should match, and air was the best, but not perfect.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 4.1)
     A reaction: [summarising Hasok Chang's research] This is a salutary warning that instruments do not necessarily solve the problem of objectivity, though thermometers do seem to be impersonal, and offer relative accuracy (i.e. ranking temperatures). Cf breathalysers.
9. Objects / A. Existence of Objects / 5. Simples
The simple's whatness is its very self [Avicenna]
     Full Idea: The simple's whatness is its very self.
     From: Avicenna (Abu Ibn Sina) (Commentary on the Metaphysics [1022], 5.5), quoted by Thomas Aquinas - De Ente et Essentia (Being and Essence) p.103
     A reaction: Aquinas endorses this Aristotelian view in Idea 11208.
9. Objects / C. Structure of Objects / 3. Matter of an Object
The ultimate material of things has the unity of total formlessness [Avicenna]
     Full Idea: The ultimate material of things has the unity of total formlessness.
     From: Avicenna (Abu Ibn Sina) (Commentary on the Metaphysics [1022], 11/12.14), quoted by Thomas Aquinas - De Ente et Essentia (Being and Essence)
     A reaction: This remark is not invalidated by developments in modern particle physics.
9. Objects / D. Essence of Objects / 2. Types of Essence
An essence can either be universal (in the mind) or singular (in concrete particulars) [Avicenna, by Panaccio]
     Full Idea: Avicenna's 'indifference of essence' says the essence of certain things can become universal or singular, according to whether it is entertained by the mind (as a universal) or concretely exemplified as a singular thing. One essence can exist in two ways.
     From: report of Avicenna (Abu Ibn Sina) (Commentary on the Metaphysics [1022]) by Claude Panaccio - Medieval Problem of Universals 'Sources'
     A reaction: This would appear to be a form of nominalism, since in the concrete external world we only have particulars, and it is our mode of thinking (by abstraction?) that generates the universal aspect. I think this is probably right.
14. Science / A. Basis of Science / 3. Experiment
The 'experimenter's regress' says success needs reliability, which is only tested by success [Reiss/Sprenger]
     Full Idea: The 'experimenter's regress' says that to know whether a result is correct, one needs to know whether the apparatus is reliable. But one doesn't know whether the apparatus is reliable unless one knows that it produces correct results ...and so on.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 2.3)
     A reaction: [H. Collins (1985), a sociologist] I take this to be a case of the triumphant discovery of a vicious circle which destroys all knowledge turning out to be a benign circle. We build up a coherent relationship between reliable results and good apparatus.
14. Science / C. Induction / 6. Bayes's Theorem
The Bayesian approach is explicitly subjective about probabilities [Reiss/Sprenger]
     Full Idea: The Bayesian approach is outspokenly subjective: probability is used for quantifying a scientist's subjective degree of belief in a particular hypothesis. ...It just provides sound rules for learning from experience.
     From: Reiss,J/Spreger,J (Scientific Objectivity [2014], 4.2)
21. Aesthetics / C. Artistic Issues / 6. Value of Art
All art is quite useless [Wilde]
     Full Idea: All art is quite useless.
     From: Oscar Wilde (Preface to 'Dorian Gray' [1891])
     A reaction: Echoes Kant's thought that art is 'purposive without purpose'. Although I find Wilde's claims that morality has nothing to do with art to be naïve, I find this remark sympathetic. Art may play with moral feelings, but is unlikely to affect actions.
21. Aesthetics / C. Artistic Issues / 7. Art and Morality
Books are only well or badly written, not moral or immoral [Wilde]
     Full Idea: There is no such thing as a moral or an immoral book. Books are well written, or badly written. That is all.
     From: Oscar Wilde (Preface to 'Dorian Gray' [1891])
     A reaction: This is simply false. Novels that are viciously (or subtly) racist, sexist, homophobic, or egotistical can obviously be immoral. I could write a nasty story about Oscar Wilde. It might, though, be very well written. If life is moral, so are novels.
Having ethical sympathies is a bad mannerism of style in an artist [Wilde]
     Full Idea: No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style.
     From: Oscar Wilde (Preface to 'Dorian Gray' [1891])
     A reaction: This has a Nietzschean suggestion that the artist is 'beyond good and evil', and operates on some higher level of values, which in Wilde's case seem to be purely aesthetic. You can't justify a callous murder by executing it beautifully.