59 ideas
18365 | If truths are just identical with facts, then truths will make themselves true [David] |
18362 | Examples show that truth-making is just non-symmetric, not asymmetric [David] |
18360 | It is assumed that a proposition is necessarily true if its truth-maker exists [David] |
18358 | Two different propositions can have the same fact as truth-maker [David] |
18355 | What matters is truth-making (not truth-makers) [David] |
18354 | Correspondence is symmetric, while truth-making is taken to be asymmetric [David] |
18356 | Correspondence is an over-ambitious attempt to explain truth-making [David] |
18363 | Correspondence theorists see facts as the only truth-makers [David] |
18364 | Correspondence theory likes ideal languages, that reveal the structure of propositions [David] |
18359 | One proposition can be made true by many different facts [David] |
18357 | What makes a disjunction true is simpler than the disjunctive fact it names [David] |
18361 | A reflexive relation entails that the relation can't be asymmetric [David] |
20043 | Evolutionary explanations look to the past or the group, not to the individual [Stout,R] |
20058 | Not all explanation is causal. We don't explain a painting's beauty, or the irrationality of root-2, that way [Stout,R] |
20035 | Philosophy of action studies the nature of agency, and of deliberate actions [Stout,R] |
20084 | Agency is causal processes that are sensitive to justification [Stout,R] |
20061 | Mental states and actions need to be separate, if one is to cause the other [Stout,R] |
20079 | Are actions bodily movements, or a sequence of intention-movement-result? [Stout,R] |
20080 | If one action leads to another, does it cause it, or is it part of it? [Stout,R] |
20059 | I do actions, but not events, so actions are not events [Stout,R] |
20081 | Bicycle riding is not just bodily movement - you also have to be on the bicycle [Stout,R] |
20044 | The rationalistic approach says actions are intentional when subject to justification [Stout,R] |
20039 | The causal theory says that actions are intentional when intention (or belief-desire) causes the act [Stout,R] |
20047 | Deciding what to do usually involves consulting the world, not our own minds [Stout,R] |
20065 | Should we study intentions in their own right, or only as part of intentional action? [Stout,R] |
20067 | You can have incompatible desires, but your intentions really ought to be consistent [Stout,R] |
20078 | The normativity of intentions would be obvious if they were internal promises [Stout,R] |
20036 | Intentional agency is seen in internal precursors of action, and in external reasons for the act [Stout,R] |
20066 | Speech needs sustained intentions, but not prior intentions [Stout,R] |
20073 | Bratman has to treat shared intentions as interrelated individual intentions [Stout,R] |
20069 | A request to pass the salt shares an intention that the request be passed on [Stout,R] |
20070 | An individual cannot express the intention that a group do something like moving a piano [Stout,R] |
20071 | An intention is a goal to which behaviour is adapted, for an individual or for a group [Stout,R] |
20038 | If the action of walking is just an act of will, then movement of the legs seems irrelevant [Stout,R] |
20050 | Most philosophers see causation as by an event or state in the agent, rather than the whole agent [Stout,R] |
20052 | If you don't mention an agent, you aren't talking about action [Stout,R] |
20077 | If you can judge one act as best, then do another, this supports an inward-looking view of agency [Stout,R] |
20046 | For an ascetic a powerful desire for something is a reason not to implement it [Stout,R] |
20049 | Maybe your emotions arise from you motivations, rather than being their cause [Stout,R] |
20060 | Beliefs, desires and intentions are not events, so can't figure in causal relations [Stout,R] |
20055 | A standard view says that the explanation of an action is showing its rational justification [Stout,R] |
20056 | In order to be causal, an agent's reasons must be internalised as psychological states [Stout,R] |
20053 | An action is only yours if you produce it, rather than some state or event within you [Stout,R] |
20048 | There may be a justification relative to a person's view, and yet no absolute justification [Stout,R] |
20068 | Describing a death as a side-effect rather than a goal may just be good public relations [Stout,R] |
23529 | Conduct is not isolated from its effect on the moral code [Hart,HLA] |
23530 | The great danger of democracy is that the oppression of the minority becomes unobjectionable [Hart,HLA] |
23522 | In an organised society all actions have some effect on other people [Hart,HLA] |
23528 | The value of liberty allows freedom of action, even if that distresses other people [Hart,HLA] |
21004 | Hart (against Bentham) says human rights are what motivate legal rights [Hart,HLA, by Sen] |
20932 | Positive law needs secondary 'rules of recognition' for their correct application [Hart,HLA, by Zimmermann,J] |
23523 | The principle of legality requires crimes to be precisely defined in advance of any action [Hart,HLA] |
23524 | Some private moral issues are no concern of the law [Hart,HLA] |
23521 | Do morals influence law? Is morality an aspect of law? Can law be morally criticised? [Hart,HLA] |
23525 | Is the enforcement of morality morally justifiable? [Hart,HLA] |
23526 | Modern law still suppresses practices seen as immoral, and yet harmless [Hart,HLA] |
20931 | Hart replaced positivism with the democratic requirement of the people's acceptance [Hart,HLA, by Zimmermann,J] |
23527 | Moral wickedness of an offence is always relevant to the degree of punishment [Hart,HLA] |
20083 | Aristotelian causation involves potentiality inputs into processes (rather than a pair of events) [Stout,R] |