17 ideas
| 15545 | Armstrong's analysis seeks truthmakers rather than definitions [Lewis] |
| Full Idea: I suggest that Armstrong has an unfamiliar notion of analysis, as not primarily a quest for definitions, but as a quest for truth-makers. | |
| From: David Lewis (Armstrong on combinatorial possibility [1992], 'The demand') | |
| A reaction: This is not a dichotomy, I think, but a shift of emphasis. A definition will probably refer to truthmakers; a decent account of truthmakers would approximate a definition. |
| 15546 | Predications aren't true because of what exists, but of how it exists [Lewis] |
| Full Idea: Predications seem, for the most part, to be true not because of whether things are, but because of how things are. | |
| From: David Lewis (Armstrong on combinatorial possibility [1992], 'The demand') | |
| A reaction: This simple point shows that you get into a tangle if you insist that truthmakers just consist of what exists. Lewis says Armstrong offers states of affairs as truthmakers for predications. |
| 15548 | Say 'truth is supervenient on being', but construe 'being' broadly [Lewis] |
| Full Idea: I want to say that 'truth is supervenient on being', but as an Ostrich about universals I want to construe 'being' broadly. | |
| From: David Lewis (Armstrong on combinatorial possibility [1992], 'Truth') | |
| A reaction: [His slogan is borrowed from Bigelow 1988:132-,158-9] This seems much more promising that the more precise and restricted notion of truthmakers, as resting on the existence of particular things. Presentism is the big test case. |
| 14399 | Presentism says only the present exists, so there is nothing for tensed truths to supervene on [Lewis] |
| Full Idea: Presentism says that although there is nothing outside the present, yet there are past-tensed and future-tensed truths that do not supervene on the present, and hence do not supervene on being. | |
| From: David Lewis (Armstrong on combinatorial possibility [1992], p.207) | |
| A reaction: Since I rather like both presentism and truth supervening on being, this observation comes as rather a devastating blow. I thought philosophy would be quite easy, but it's turning out to be rather tricky. Could tensed truths supervene on the present? |
| 1564 | True and false statements can use exactly the same words [Anon (Diss)] |
| Full Idea: There is no difference between a true statement and a false statement, because they can use exactly the same words. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §4) |
| 15543 | How do things combine to make states of affairs? Constituents can repeat, and fail to combine [Lewis] |
| Full Idea: To me it is mysterious how a state of affairs is made out of its particular and universal constituents. Different states of affairs may have the very same constituents, and the existence of constituents by no means entails the existence of the states. | |
| From: David Lewis (Armstrong on combinatorial possibility [1992], 'What is there') | |
| A reaction: He is rejecting the structure of states of affairs as wholes made of parts. But then mereology was never going to explain the structure of the world. |
| 19691 | Unlike knowledge, you can achieve understanding through luck [Grimm] |
| Full Idea: It may be that understanding is compatible with luck, in a way that knowledge is not. | |
| From: Stephen R. Grimm (Understanding [2011], 3) | |
| A reaction: [He cites Kvanvig and Prichard] If so, then we cannot say that knowledge is a lesser type of understanding. If you ask a trusted person how a mechanism works, and they have a wild guess that is luckily right, you would then understand it. |
| 19690 | 'Grasping' a structure seems to be modal, because we must anticipate its behaviour [Grimm] |
| Full Idea: 'Graspng' a structure would seem to bring into play something like a modal sense or ability, not just to register how things are, but also to anticipate how certain elements of the system would behave. | |
| From: Stephen R. Grimm (Understanding [2011], 2) | |
| A reaction: In the case of the chronology of some historical events, talking of 'grasping' or 'understanding' seems wrong because the facts are static and invariant. That seems to support the present idea. But you might 'understand' a pattern if you can reproduce it. |
| 19692 | You may have 'weak' understanding, if by luck you can answer a set of 'why questions' [Grimm] |
| Full Idea: There may be a 'weak' sense of understanding, where all you need to do is to be able to answer 'why questions' successfully, where one might have come by this ability in a lucky way. | |
| From: Stephen R. Grimm (Understanding [2011], 3) | |
| A reaction: We can see this point (in Idea 19691), but the idea that one could come by true complex understanding of something by purely lucky means is a bit absurd. Surely you would get one or two why questions wrong? 100%, just by luck? |
| 1561 | Anything can be acceptable in some circumstances and unacceptable in others [Anon (Diss)] |
| Full Idea: Anything can be acceptable under the right circumstances, and unacceptable under the wrong circumstances. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1560 | Lydians prostitute their daughters to raise a dowery, but no Greek would marry such a girl [Anon (Diss)] |
| Full Idea: The Lydians find it acceptable for their daughters to work as prostitutes to raise money for getting married, but no one in Greece would be prepared to marry such a girl. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1559 | Thracians think tattooing adds to a girl's beauty, but elsewhere it is a punishment [Anon (Diss)] |
| Full Idea: Thracians think that tattooing enhances a girl's beauty, whereas for everyone else tattooing is a punishment for a crime. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §2) |
| 1567 | How could someone who knows everything fail to act correctly? [Anon (Diss)] |
| Full Idea: If someone knows the nature of everything, how could he fail to be able also to act correctly in every case? | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §8) |
| 1563 | Every apparent crime can be right in certain circumstances [Anon (Diss), by PG] |
| Full Idea: It can be right, in certain circumstances, to steal, to break a solemn promise, to rob temples, and even (as Orestes did) to murder one's nearest and dearest. | |
| From: report of Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §3) by PG - Db (ideas) | |
| A reaction: Not sure about the last one! I suppose you can justify any hideousness if the fate of the universe depends on it. It must be better to die than the perform certain extreme deeds. |
| 1562 | It is right to lie to someone, to get them to take medicine they are reluctant to take [Anon (Diss)] |
| Full Idea: It is right to lie to your parents, in order to get them to take a good medicine they are reluctant to take. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §3) | |
| A reaction: I dread to think what the medicines were which convinced the writer of this. A rule such as this strikes me as dangerous. Justifiable in extreme cases. House on fire etc. |
| 1566 | The first priority in elections is to vote for people who support democracy [Anon (Diss)] |
| Full Idea: A lottery is not democratic, because every state contains people who are not democratic, and if the lottery chooses them they will destroy the democracy. People should elect those who are observed to favour democracy. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §7) |
| 1565 | We learn language, and we don't know who teaches us it [Anon (Diss)] |
| Full Idea: We learn language, and we don't know who teaches us it. | |
| From: Anon (Diss) (Dissoi Logoi - on Double Arguments [c.401 BCE], §6) |