54 ideas
| 12223 | It is a fallacy to explain the obscure with the even more obscure [Hale/Wright] |
| 10354 | Correspondence could be with other beliefs, rather than external facts [Kusch] |
| 10353 | Tarskians distinguish truth from falsehood by relations between members of sets [Kusch] |
| 12230 | Singular terms refer if they make certain atomic statements true [Hale/Wright] |
| 10631 | If 'x is heterological' iff it does not apply to itself, then 'heterological' is heterological if it isn't heterological [Hale/Wright] |
| 10624 | The incompletability of formal arithmetic reveals that logic also cannot be completely characterized [Hale/Wright] |
| 8784 | Neo-logicism founds arithmetic on Hume's Principle along with second-order logic [Hale/Wright] |
| 8787 | The Julius Caesar problem asks for a criterion for the concept of a 'number' [Hale/Wright] |
| 10629 | If structures are relative, this undermines truth-value and objectivity [Hale/Wright] |
| 10628 | The structural view of numbers doesn't fit their usage outside arithmetical contexts [Hale/Wright] |
| 8788 | Logicism is only noteworthy if logic has a privileged position in our ontology and epistemology [Hale/Wright] |
| 10622 | The neo-Fregean is more optimistic than Frege about contextual definitions of numbers [Hale/Wright] |
| 8783 | Logicism might also be revived with a quantificational approach, or an abstraction-free approach [Hale/Wright] |
| 12225 | Neo-Fregeanism might be better with truth-makers, rather than quantifier commitment [Hale/Wright] |
| 12224 | Are neo-Fregeans 'maximalists' - that everything which can exist does exist? [Hale/Wright] |
| 12226 | The identity of Pegasus with Pegasus may be true, despite the non-existence [Hale/Wright] |
| 12229 | Maybe we have abundant properties for semantics, and sparse properties for ontology [Hale/Wright] |
| 18443 | A successful predicate guarantees the existence of a property - the way of being it expresses [Hale/Wright] |
| 10626 | Objects just are what singular terms refer to [Hale/Wright] |
| 10337 | We can have knowledge without belief, if others credit us with knowledge [Kusch] |
| 10357 | Methodological Solipsism assumes all ideas could be derived from one mind [Kusch] |
| 10339 | Foundations seem utterly private, even from oneself at a later time [Kusch] |
| 10331 | Testimony is reliable if it coheres with evidence for a belief, and with other beliefs [Kusch] |
| 10338 | The coherentist restricts the space of reasons to the realm of beliefs [Kusch] |
| 10340 | Individualistic coherentism lacks access to all of my beliefs, or critical judgement of my assessment [Kusch] |
| 10345 | Individual coherentism cannot generate the necessary normativity [Kusch] |
| 10350 | Cultures decide causal routes, and they can be critically assessed [Kusch] |
| 10343 | Process reliabilism has been called 'virtue epistemology', resting on perception, memory, reason [Kusch] |
| 10341 | Justification depends on the audience and one's social role [Kusch] |
| 10334 | Testimony is an area in which epistemology meets ethics [Kusch] |
| 10336 | Powerless people are assumed to be unreliable, even about their own lives [Kusch] |
| 10324 | Testimony does not just transmit knowledge between individuals - it actually generates knowledge [Kusch] |
| 10327 | Some want to reduce testimony to foundations of perceptions, memories and inferences [Kusch] |
| 10329 | Testimony won't reduce to perception, if perception depends on social concepts and categories [Kusch] |
| 10330 | A foundation is what is intelligible, hence from a rational source, and tending towards truth [Kusch] |
| 10325 | Vindicating testimony is an expression of individualism [Kusch] |
| 10335 | Myths about lonely genius are based on epistemological individualism [Kusch] |
| 10323 | Communitarian Epistemology says 'knowledge' is a social status granted to groups of people [Kusch] |
| 10348 | Private justification is justification to imagined other people [Kusch] |
| 7522 | A full neural account of qualia will give new epistemic access to them, beyond private experience [Churchlands] |
| 7521 | It is question-begging to assume that qualia are totally simple, hence irreducible [Churchlands] |
| 7523 | The qualia Hard Problem is easy, in comparison with the co-ordination of mental states [Churchlands] |
| 10349 | To be considered 'an individual' is performed by a society [Kusch] |
| 10344 | Our experience may be conceptual, but surely not the world itself? [Kusch] |
| 10630 | Abstracted objects are not mental creations, but depend on equivalence between given entities [Hale/Wright] |
| 8786 | One first-order abstraction principle is Frege's definition of 'direction' in terms of parallel lines [Hale/Wright] |
| 12227 | Abstractionism needs existential commitment and uniform truth-conditions [Hale/Wright] |
| 12228 | Equivalence abstraction refers to objects otherwise beyond our grasp [Hale/Wright] |
| 12231 | Reference needs truth as well as sense [Hale/Wright] |
| 10627 | Many conceptual truths ('yellow is extended') are not analytic, as derived from logic and definitions [Hale/Wright] |
| 10358 | Often socialising people is the only way to persuade them [Kusch] |
| 10333 | Communitarianism in epistemology sees the community as the primary knower [Kusch] |
| 10351 | Natural kinds are social institutions [Kusch] |
| 10332 | Omniscience is incoherent, since knowledge is a social concept [Kusch] |