19 ideas
14255 | We understand things through their dependency relations [Fine,K] |
Full Idea: We understand a defined object (what it is) through the objects on which it depends. | |
From: Kit Fine (Ontological Dependence [1995], II) | |
A reaction: This places dependency relations right at the heart of our understanding of the world, and hence shifts traditional metaphysics away from existence and identity. The notion of explanation is missing from Fine's account. |
1749 | If all laws were abolished, philosophers would still live as they do now [Aristippus elder] |
Full Idea: If all laws were abolished, philosophers would still live as they do now. | |
From: Aristippus the elder (fragments/reports [c.395 BCE]), quoted by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.4 | |
A reaction: Presumably philosophers develop inner laws which other people lack. |
14250 | Metaphysics deals with the existence of things and with the nature of things [Fine,K] |
Full Idea: Metaphysics has two main areas of concern: one is with the nature of things, with what they are; and the other is with the existence of things, with whether they are. | |
From: Kit Fine (Ontological Dependence [1995], I) | |
A reaction: This paper is part of a movement which has shifted metaphysics to a third target - how things relate to one another. The possibility that this third aim should be the main one seems quite plausible to me. |
14259 | Maybe two objects might require simultaneous real definitions, as with two simultaneous terms [Fine,K] |
Full Idea: In Wooster as the witless bachelor and Jeeves as the crafty manservant, and one valet to the other, we will have the counterpart, within the framework of real definition, to the simultaneous definition of two terms. | |
From: Kit Fine (Ontological Dependence [1995], III) | |
A reaction: This is wonderful grist to the mill of scientific essentialism, which endeavours to produce an understanding through explanation of the complex interactions of nature. |
14253 | An object's 'being' isn't existence; there's more to an object than existence, and its nature doesn't include existence [Fine,K] |
Full Idea: It seems wrong to identify the 'being' of an object, its being what it is, with its existence. In one respect existence is too weak; for there is more to an object than mere existence; also too strong, for an object's nature need not include existence. | |
From: Kit Fine (Ontological Dependence [1995], I) | |
A reaction: The word 'being' has been shockingly woolly, from Parmenides to Heidegger, but if you identify it with a thing's 'nature' that strikes me as much clearer (even if a little misty). |
14261 | There is 'weak' dependence in one definition, and 'strong' dependence in all the definitions [Fine,K] |
Full Idea: An object 'weakly' depends upon another if it is ineliminably involved in one of its definitions; and it 'strongly' depends upon the other if it is ineliminably involved in all of its definitions. | |
From: Kit Fine (Ontological Dependence [1995], III) | |
A reaction: It is important to remember that a definition can be very long, and not just what might go into a dictionary. |
14251 | A natural modal account of dependence says x depends on y if y must exist when x does [Fine,K] |
Full Idea: A natural account of dependence in terms of modality and existence is that one thing x will depend on another thing y just in case it is necessary that y exists if x exists (or in the symbolism of modal logic, □(Ex→Ey). | |
From: Kit Fine (Ontological Dependence [1995], I) | |
A reaction: He is going to criticise this view (which he traces back to Aristotle and Husserl). It immediately seems possible that there might be counterexamples. x might depend on y, but not necessarily depend on y. Necessities may not produce dependence. |
14257 | An object depends on another if the second cannot be eliminated from the first's definition [Fine,K] |
Full Idea: The objects upon which a given object depends, according to the present account, are those which must figure in any of the logically equivalent definitions of the object. They will, in a sense, be ineliminable. | |
From: Kit Fine (Ontological Dependence [1995], II) | |
A reaction: This is Fine's main proposal for the dependency relationship, with a context of Aristotelian essences understood as definitions. Sounds pretty good to me. |
14254 | Dependency is the real counterpart of one term defining another [Fine,K] |
Full Idea: The notion of one object depending upon another is the real counterpart to the nominal notion of one term being definable in terms of another. | |
From: Kit Fine (Ontological Dependence [1995], II) | |
A reaction: This begins to fill out the Aristotelian picture very nicely, since definitions are right at the centre of the nature of things (though a much more transitional part of the story than Fine seems to think). |
14252 | We should understand identity in terms of the propositions it renders true [Fine,K] |
Full Idea: We should understand the identity or being of an object in terms of the propositions rendered true by its identity rather than the other way round. | |
From: Kit Fine (Ontological Dependence [1995], I) | |
A reaction: Behind this is an essentialist view of identity, rather than one connected with necessary properties. |
14256 | How do we distinguish basic from derived esssences? [Fine,K] |
Full Idea: How and where are we to draw the line between what is basic to the essence and what is derived? | |
From: Kit Fine (Ontological Dependence [1995], II) | |
A reaction: He calls the basic essence 'constitutive' and the rest the 'consequential' essence. This question is obviously very challenging for the essentialist. See Idea 22. |
14258 | Maybe some things have essential relationships as well as essential properties [Fine,K] |
Full Idea: It is natural to suppose, in the case of such objects as Wooster and Jeeves, that in addition to possessing constitutive essential properties they will also enter into constitutive essential relationships. | |
From: Kit Fine (Ontological Dependence [1995], III) | |
A reaction: I like this. If we are going to have scientific essences as structures of intrinsic powers, then the relationships between the parts of the essence must also be essential. That is the whole point - that the powers dictate the relationships. |
14260 | An object only essentially has a property if that property follows from every definition of the object [Fine,K] |
Full Idea: We can say that an object essentially has a certain property if its having that property follows from every definition of the object, while an object will definitively have a given property if its having that property follows from some definition of it. | |
From: Kit Fine (Ontological Dependence [1995], III) | |
A reaction: Presumably that will be every accurate definition. This nicely allows for the fact that at least nominal definitions may not be unique, and there is even room for real definitions not to be fully determinate (thus, how far should they extend?). |
3558 | Only the Cyrenaics reject the idea of a final moral end [Aristippus elder, by Annas] |
Full Idea: The Cyrenaics are the most radical ancient moral philosophers, since they are the only school explicitly to reject the importance of achieving an overall final end. | |
From: report of Aristippus the elder (fragments/reports [c.395 BCE]) by Julia Annas - The Morality of Happiness 11.1 | |
A reaction: This looks like dropping out, but it could also be Keats's 'negative capability', of simply participating in existence without needing to do anything about it. |
15998 | Perfect love is not in spite of imperfections; the imperfections must be loved as well [Kierkegaard] |
Full Idea: To love another in spite of his weaknesses and errors and imperfections is not perfect love. No, to love is to find him lovable in spite of, and together with, his weaknesses and errors and imperfections. | |
From: Søren Kierkegaard (Works of Love [1847], p.158) | |
A reaction: A true romantic at heart, Kierkegaard ideally posits perfect love as unconditional love, and not just of good attributes, predicates and conditions. However, the real question for both me and Kierkegaard is, is perfect love desirable or even possible?[SY] |
5835 | The road of freedom is the surest route to happiness [Aristippus elder, by Xenophon] |
Full Idea: The surest road to happiness is not the path through rule nor through servitude, but through liberty. | |
From: report of Aristippus the elder (fragments/reports [c.395 BCE]) by Xenophon - Memorabilia of Socrates 2.1.9 | |
A reaction: The great anarchist slogan. Personally I don't believe it, because I agree a little with Hobbes that authority is required to make cooperation flourish, and that is essential for full happiness. If I were a slave, I would agree with Aristippus. |
1751 | Pleasure is the good, because we always seek it, it satisfies us, and its opposite is the most avoidable thing [Aristippus elder, by Diog. Laertius] |
Full Idea: Pleasure is the good because we desire it from childhood, when we have it we seek nothing further, and the most avoidable thing is its opposite, pain. | |
From: report of Aristippus the elder (fragments/reports [c.395 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.8 |
3018 | People who object to extravagant pleasures just love money [Aristippus elder, by Diog. Laertius] |
Full Idea: When blamed for buying expensive food he asked "Would you have bought it for just three obols?" When the person said yes, he said,"Then it is not that I am fond of pleasure, but that you are fond of money". | |
From: report of Aristippus the elder (fragments/reports [c.395 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.7.4 |
1755 | Errors result from external influence, and should be corrected, not hated [Aristippus elder, by Diog. Laertius] |
Full Idea: Errors ought to meet with pardon, for a man does not err intentionally, but influenced by some external circumstances. We should not hate someone who has erred, but teach him better. | |
From: report of Aristippus the elder (fragments/reports [c.395 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 02.Ar.9 |