display all the ideas for this combination of texts
11 ideas
| 11239 | The notion of a priori truth is absent in Aristotle [Aristotle, by Politis] |
| Full Idea: The notion of a priori truth is conspicuously absent in Aristotle. | |
| From: report of Aristotle (works [c.330 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.5 | |
| A reaction: Cf. Idea 11240. |
| 6638 | One must be able to visually recognise a table, as well as knowing its form [Lowe] |
| Full Idea: A bare knowledge that tables have a particular form will not enable one to recognise a table visually, unless one knows how something with such a form typically appears or looks from a variety of different angles. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 6) | |
| A reaction: This seems to be a rather significant point, if we are trying to work out how concepts and models operate in the process of perception. Lowe points out that with electrons, we have some knowledge of the form, but no capacity for recognition. |
| 6644 | Computationalists object that the 'ecological' approach can't tell us how we get the information [Lowe] |
| Full Idea: Computational psychologists object to the 'ecological' approach to perception (with its externalist, direct realist picture), because it leaves us entirely in the dark as to how our senses 'pick up' information about the environment. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 6) | |
| A reaction: I find myself siding with the computationalists, but then I have always favoured the representational view of perception among philosophers. Lowe comments that both approaches neglect actual experience. We construct models, e.g. of London. |
| 6647 | Comparing shapes is proportional in time to the angle of rotation [Lowe] |
| Full Idea: When two objects, one of them rotated, are compared, the length of time it takes the subjects to determine they are of the same shape is roughly proportional to the size of angle of rotation, ...which suggests analogue modes of representation. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 7) | |
| A reaction: I consider this to be highly significant for our whole understanding of the mind, which I think of as a set of models organised like a database. Think about the weather, phenomenalism, London, the Renaissance, your leg. You play with models. |
| 6639 | The 'disjunctive' theory of perception says true perceptions and hallucinations need have nothing in common [Lowe] |
| Full Idea: The 'disjunctive' theory of perception says that we have either veridical perception or else hallucination, but there is no common element in the form of a 'perceptual experience' which would be present in either case and merely caused in different ways. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 6) | |
| A reaction: McDowell is associated with this view. It seems to be another attempt to get rid of sense-data. It seems odd, though, to say that a hallucination of a dagger has nothing in common at all with experience of real daggers. Why did hallucinations evolve? |
| 6640 | A causal theorist can be a direct realist, if all objects of perception are external [Lowe] |
| Full Idea: A causal theorist can be a 'direct realist' in the sense that he can hold that the only objects of perception are external objects. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 6) | |
| A reaction: There still seem to be problems with perceiving reflections, or very distant objects (the time-lag problem), or perceiving 'secondary' qualities. |
| 6645 | If blindsight shows we don't need perceptual experiences, the causal theory is wrong [Lowe] |
| Full Idea: If we don't need to have perceptual experiences in order to see things (as 'blindsight' might suggest), the causal theory of perception cannot be correct. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 6) | |
| A reaction: This is because the causal theory implies a chain of events culminating in experience as the last stage. There is no suggestion, though, that unconscious perception would be non-causal, as it bypasses all the problems about consciousness. |
| 6637 | How could one paraphrase very complex sense-data reports adverbially? [Lowe] |
| Full Idea: How could one paraphrase the sense-datum report 'I am aware of a red square sense-datum to the right of a blue round sense-datum' in an adverbial way? 'I am appeared to redly and squarely and roundly and bluely'? | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch. 5) | |
| A reaction: It is a nice question, but not an instant refutation of the adverbial theory. Vision may be a complex tangle of modes of seeing things, rather than a large collection of sense-data. As I look out of the window, how many sense-data do I experience? |
| 23312 | Aristotle is a rationalist, but reason is slowly acquired through perception and experience [Aristotle, by Frede,M] |
| Full Idea: Aristotle is a rationalist …but reason for him is a disposition which we only acquire over time. Its acquisition is made possible primarily by perception and experience. | |
| From: report of Aristotle (works [c.330 BCE]) by Michael Frede - Aristotle's Rationalism p.173 | |
| A reaction: I would describe this process as the gradual acquisition of the skill of objectivity, which needs the right knowledge and concepts to evaluate new experiences. |
| 16111 | Aristotle wants to fit common intuitions, and therefore uses language as a guide [Aristotle, by Gill,ML] |
| Full Idea: Since Aristotle generally prefers a metaphysical theory that accords with common intuitions, he frequently relies on facts about language to guide his metaphysical claims. | |
| From: report of Aristotle (works [c.330 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.5 | |
| A reaction: I approve of his procedure. I take intuition to be largely rational justifications too complex for us to enunciate fully, and language embodies folk intuitions in its concepts (especially if the concepts occur in many languages). |
| 6667 | There are memories of facts, memories of practical skills, and autobiographical memory [Lowe] |
| Full Idea: Memory of facts is quite different from memory of practical skills, and both are quite distinct from what is sometimes called personal or autobiographical memory. | |
| From: E.J. Lowe (Introduction to the Philosophy of Mind [2000], Ch.10) | |
| A reaction: If we accept David Marshall's proposal (Idea 6668), then all of the mind is memory, of many different types, and so the above analysis will be much too simple. |