10 ideas
| 14365 | Scientific understanding is always the grasping of a correct explanation [Strevens] |
| Full Idea: I defend what I call the 'simple view', that scientific understanding is that state produced, and only produced, by grasping a correct explanation. | |
| From: Michael Strevens (No Understanding without Explanation [2011], Intro) | |
| A reaction: I like this because it clearly states what I take to be the view of Aristotle, and the key to understanding the whole of that philosopher's system. I take the view to be correct. |
| 14368 | We may 'understand that' the cat is on the mat, but not at all 'understand why' it is there [Strevens] |
| Full Idea: 'Understanding why' is quite separate from 'understanding that': you might be exquisitely, incandescently aware of the cat's being on the mat without having the slightest clue how it got there. My topic is understanding why. | |
| From: Michael Strevens (No Understanding without Explanation [2011], 2) | |
| A reaction: Can't we separate 'understand how' from 'understand why'? I may know that someone dropped a cat through my letterbox, but more understanding would still be required. (He later adds understanding 'with' a theory). |
| 14369 | Understanding is a precondition, comes in degrees, is active, and holistic - unlike explanation [Strevens] |
| Full Idea: Objectors to the idea that understanding requires explanation say that understanding is a precondition for explanation, that understanding comes in degrees, that understanding is active, and that it is holistic - all unlike explanations. | |
| From: Michael Strevens (No Understanding without Explanation [2011], 4) | |
| A reaction: He works through these four objections and replies to them, in defence of the thesis in Idea 14365. I agree with Strevens on this. |
| 2614 | Modern phenomenalism holds that objects are logical constructions out of sense-data [Ayer] |
| Full Idea: Nowadays phenomenalism is held to be a theory of perception which says that physical objects are logical constructions out of sense-data. | |
| From: A.J. Ayer (Phenomenalism [1947], §1) |
| 2615 | The concept of sense-data allows us to discuss appearances without worrying about reality [Ayer] |
| Full Idea: The introduction of the term 'sense-datum' is a means of referring to appearances without prejudging the question of what it is, if anything, that they are appearances of. | |
| From: A.J. Ayer (Phenomenalism [1947], §1) |
| 15473 | How does anything get outside itself? [Fodor, by Martin,CB] |
| Full Idea: Fodor asks the stirring and basic question 'How does anything get outside itself?' | |
| From: report of Jerry A. Fodor (works [1986]) by C.B. Martin - The Mind in Nature 03.6 | |
| A reaction: Is this one of those misconceived questions, like major issues concerning 'what's it like to be?' In what sense am I outside myself? Is a mind any more mysterious than a shadow? |
| 2981 | Is intentionality outwardly folk psychology, inwardly mentalese? [Lyons on Fodor] |
| Full Idea: For Fodor the intentionality of the propositional-attitude vocabulary of our folk psychology is the outward expression of the inward intentionality of the language of the brain. | |
| From: comment on Jerry A. Fodor (works [1986]) by William Lyons - Approaches to Intentionality p.39 | |
| A reaction: I would be very cautious about this. Folk psychology works, so it must have a genuine basis in how brains work, but it breaks down in unusual situations, and might even be a total (successful) fiction. |
| 2985 | Are beliefs brains states, but picked out at a "higher level"? [Lyons on Fodor] |
| Full Idea: Fodor holds that beliefs are brain states or processes, but picked out at a 'higher' or 'special science' level. | |
| From: comment on Jerry A. Fodor (works [1986]) by William Lyons - Approaches to Intentionality p.82 | |
| A reaction: I don't think you can argue with this. Levels of physical description exist (e.g. pure physics tells you nothing about the weather), and I think 'process' is the best word for the mind (Idea 4931). |
| 3135 | Is thought a syntactic computation using representations? [Fodor, by Rey] |
| Full Idea: The modest mentalism of the Computational/Representational Theory of Thought (CRTT), associated with Fodor, says mental processes are computational, defined over syntactically specified entities, and these entities represent the world (are also semantic). | |
| From: report of Jerry A. Fodor (works [1986]) by Georges Rey - Contemporary Philosophy of Mind Int.3 | |
| A reaction: This seems to imply that if you built a machine that did all these things, it would become conscious, which sounds unlikely. Do footprints 'represent' feet, or does representation need prior consciousness? |
| 2983 | Maybe narrow content is physical, broad content less so [Lyons on Fodor] |
| Full Idea: Fodor is concerned with producing a realist and physicalist account of 'narrow content' (i.e. wholly in-the-head content). | |
| From: comment on Jerry A. Fodor (works [1986]) by William Lyons - Approaches to Intentionality p.54 | |
| A reaction: The emergence of 'wide' content has rather shaken Fodor's game plan. We can say "Oh dear, I thought I was referring to H2O", so there must be at least some narrow aspect to reference. |