18 ideas
| 4261 | The Lottery Paradox says each ticket is likely to lose, so there probably won't be a winner [Bonjour, by PG] |
| Full Idea: The Lottery Paradox says that for 100 tickets and one winner, each ticket has a .99 likelihood of defeat, so they are all likely to lose, so there is unlikely to be a winner. | |
| From: report of Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §5) by PG - Db (ideas) | |
| A reaction: The problem seems to be viewing each ticket in isolation. If I buy two tickets, I increase my chances of winning. |
| 10502 | We can rise by degrees through abstraction, with higher levels representing more things [Arnauld,A/Nicole,P] |
| Full Idea: I can start with a triangle, and rise by degrees to all straight-lined figures and to extension itself. The lower degree will include the higher degree. Since the higher degree is less determinate, it can represent more things. | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], I.5) | |
| A reaction: [compressed] This attempts to explain the generalising ability of abstraction cited in Idea 10501. If you take a complex object and eliminate features one by one, it can only 'represent' more particulars; it could hardly represent fewer. |
| 18258 | We can only know the exterior world via our ideas [Arnauld,A/Nicole,P] |
| Full Idea: We can have knowledge of what is outside us only through the mediation of ideas in us. | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], p.63), quoted by J. Alberto Coffa - The Semantic Tradition from Kant to Carnap 1 'Conc' |
| 4255 | Externalist theories of knowledge are one species of foundationalism [Bonjour] |
| Full Idea: Externalist theories of knowledge are one species of foundationalism. | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], Intro) | |
| A reaction: I don't see why there shouldn't be a phenomenalist, anti-realist version of externalism, which just has 'starting points' instead of a serious commitment to foundations. |
| 4257 | The big problem for foundationalism is to explain how basic beliefs are possible [Bonjour] |
| Full Idea: The fundamental question that must be answered by any acceptable version of foundationalism is: how are basic beliefs possible? | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §I) | |
| A reaction: This question seems to be asking for a justification for basic beliefs, which smacks of 'Who made God?' Look, basic beliefs are just basic, right? |
| 4256 | The main argument for foundationalism is that all other theories involve a regress leading to scepticism [Bonjour] |
| Full Idea: The central argument for foundationalism is simply that all other possible outcomes of the regress of justifications lead inexorably to scepticism. | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §I) | |
| A reaction: If you prefer coherence to foundations, you need the security of reason to assess the coherence (which seems to be an internal foundation!). |
| 4258 | Extreme externalism says no more justification is required than the truth of the belief [Bonjour] |
| Full Idea: The most extreme version of externalism would be one that held that the external condition required for justification is simply the truth of the belief in question. | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §II) | |
| A reaction: The question is, why should we demand any more than this? The problem case is, traditionally, the lucky guess, but naturalist may say that these just don't occur with any regularity. We only get beliefs right because they are true. |
| 4259 | External reliability is not enough, if the internal state of the believer is known to be irrational [Bonjour] |
| Full Idea: External or objective reliability is not enough to offset subjective irrationality (such as unexplained clairvoyance). | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §IV) | |
| A reaction: A good argument. Where do animals fit into this? If your clairvoyance kept working, in the end you might concede that you 'knew', even though you were baffled about how you managed it. |
| 4260 | Even if there is no obvious irrationality, it may be irrational to base knowledge entirely on external criteria [Bonjour] |
| Full Idea: It may be that where there are no positive grounds for a charge of irrationality, the acceptance of a belief with only external justification is still subjectively irrational in a sense that rules out its being epistemologically justified. | |
| From: Laurence Bonjour (Externalist Theories of Empirical Knowledge [1980], §IV) | |
| A reaction: A key objection. Surely rational behaviour requires a judgement to be made before a belief is accepted? If you are consistently clairvoyant, you must ask why. |
| 16784 | Forms make things distinct and explain the properties, by pure form, or arrangement of parts [Arnauld,A/Nicole,P] |
| Full Idea: The form is what renders a thing such and distinguishes it from others, whether it is a being really distinct from the matter, according to the Schools, or whether it is only the arrangement of the parts. By this form one must explain its properties. | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], III.18 p240), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 27.6 | |
| A reaction: If we ask 'what explains the properties of this thing' it is hard to avoid coming up with something that might be called the 'form'. Note that they allow either substantial or corpuscularian forms. It is hard to disagree with the idea. |
| 10499 | We know by abstraction because we only understand composite things a part at a time [Arnauld,A/Nicole,P] |
| Full Idea: The mind cannot perfectly understand things that are even slightly composite unless it considers them a part at a time. ...This is generally called knowing by abstraction. (..the human body, for example). | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], I.5) | |
| A reaction: This adds the interesting thought that the mind is forced to abstract, rather than abstraction being a luxury extra feature. Knowledge through analysis is knowledge by abstraction. Also a nice linking of abstraction to epistemology. |
| 10501 | A triangle diagram is about all triangles, if some features are ignored [Arnauld,A/Nicole,P] |
| Full Idea: If I draw an equilateral triangle on a piece of paper, ..I shall have an idea of only a single triangle. But if I ignore all the particular circumstances and focus on the three equal lines, I will be able to represent all equilateral triangles. | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], I.5) | |
| A reaction: [compressed] They observed that we grasp composites through their parts, and now that we can grasp generalisations through particulars, both achieved by the psychological act of abstraction, thus showing its epistemological power. |
| 10500 | No one denies that a line has width, but we can just attend to its length [Arnauld,A/Nicole,P] |
| Full Idea: Geometers by no means assume that there are lines without width or surfaces without depth. They only think it is possible to consider the length without paying attention to the width. We can measure the length of a path without its width. | |
| From: Arnauld / Nicole (Logic (Port-Royal Art of Thinking) [1662], I.5) | |
| A reaction: A nice example which makes the point indubitable. The modern 'rigorous' account of abstraction that starts with Frege seems to require more than one object, in order to derive abstractions like direction or number. Path widths are not comparatives. |
| 23061 | Free atheism should start by questioning its faith in humanity [Gray] |
| Full Idea: A free-thinking atheism would begin by questioning the prevailing faith in humanity. But there is little prospect of contemporary atheists giving up their reverence for this phantom. | |
| From: John Gray (Seven Types of Atheism [2018], Conc) | |
| A reaction: He seems to be referring to 'humanism', which I take to be quite different from atheism. I take it as obvious that simple atheism is entirely neutral on the question of whether we should have 'faith' in humanity (which presumably mean optimism). |
| 23057 | Gnosticism has a supreme creator God, giving way to a possibly hostile Demiurge [Gray] |
| Full Idea: Gnostic traditions envisage a supreme God that created the universe and then withdrew into itself, leaving the world to be ruled by a lesser god, or Demiurge, which might be indifferent or hostile to mankind. | |
| From: John Gray (Seven Types of Atheism [2018], Intro) | |
| A reaction: It doesn't seem to solve any problems, given that the first God is 'supreme', and is therefore responsible for the introduction and actions of the later Demiurge. |
| 23056 | Judaism only became monotheistic around 550 BCE [Gray] |
| Full Idea: It was only sometime around the sixth century BC, during the period when the Israelites returned to Jerusalem, that the idea that there is only one God emerged in Jewish religion. | |
| From: John Gray (Seven Types of Atheism [2018], Intro) | |
| A reaction: There seems to be a parallel move among the Greeks to elevate Zeus to special status. |
| 23055 | Christians introduced the idea that a religion needs a creed [Gray] |
| Full Idea: The notion that religions are creeds - lists of propositions or doctrines that everyone must accept or reject - emerged only with Christianity. | |
| From: John Gray (Seven Types of Atheism [2018], Intro) | |
| A reaction: With a creed comes the possibility of heresy. I''m not happy with children being taught to recite something which begins 'I believe…', but which they have never thought about and barely understand. |
| 23058 | Buddhism has no divinity or souls, and the aim is to lose the illusion of a self [Gray] |
| Full Idea: Buddhism says nothing of any divine mind and rejects any idea of the soul. The world consists of processes and events. The human sense of self is an illusion; freedom is found in ridding oneself of this illusion. | |
| From: John Gray (Seven Types of Atheism [2018], Intro) | |
| A reaction: I'm not clear why shaking off the illusion of a self is a superior state. Freedom to do what? Presumably nothing at all, since there is no self to desire anything. |