8 ideas
10938 | The extremes of essentialism are that all properties are essential, or only very trivial ones [Rami] |
Full Idea: It would be natural to label one extreme view 'maximal essentialism' - that all of an object's properties are essential - and the other extreme 'minimal' - that only trivial properties such as self-identity of being either F or not-F are essential. | |
From: Adolph Rami (Essential vs Accidental Properties [2008]) | |
A reaction: Personally I don't accept the trivial ones as being in any way describable as 'properties'. The maximal view destroys any useful notion of essence. Leibniz is a minority holder of the maximal view. I would defend a middle way. |
10940 | An 'individual essence' is possessed uniquely by a particular object [Rami] |
Full Idea: An 'individual essence' is a property that in addition to being essential is also unique to the object, in the sense that it is not possible that something distinct from that object possesses that property. | |
From: Adolph Rami (Essential vs Accidental Properties [2008], §5) | |
A reaction: She cites a 'haecceity' (or mere bare identity) as a trivial example of an individual essence. |
10939 | 'Sortal essentialism' says being a particular kind is what is essential [Rami] |
Full Idea: According to 'sortal essentialism', an object could not have been of a radically different kind than it in fact is. | |
From: Adolph Rami (Essential vs Accidental Properties [2008], §4) | |
A reaction: This strikes me as thoroughly wrong. Things belong in kinds because of their properties. Could you remove all the contingent features of a tiger, leaving it as merely 'a tiger', despite being totally unrecognisable? |
10934 | Unlosable properties are not the same as essential properties [Rami] |
Full Idea: It is easy to confuse the notion of an essential property that a thing could not lack, with a property it could not lose. My having spent Christmas 2007 in Tennessee is a non-essential property I could not lose. | |
From: Adolph Rami (Essential vs Accidental Properties [2008], §1) | |
A reaction: The idea that having spent Christmas in Tennessee is a property I find quite bewildering. Is my not having spent my Christmas in Tennessee one of my properties? I suspect that real unlosable properties are essential ones. |
10933 | Physical possibility is part of metaphysical possibility which is part of logical possibility [Rami] |
Full Idea: The usual view is that 'physical possibilities' are a natural subset of the 'metaphysical possibilities', which in turn are a subset of the 'logical possibilities'. | |
From: Adolph Rami (Essential vs Accidental Properties [2008], §1) | |
A reaction: [She cites Fine 2002 for an opposing view] I prefer 'natural' to 'physical', leaving it open where the borders of the natural lie. I take 'metaphysical' possibility to be 'in all naturally possible worlds'. So is a round square a logical possibility? |
10932 | If it is possible 'for all I know' then it is 'epistemically possible' [Rami] |
Full Idea: There is 'epistemic possibility' when it is 'for all I know'. That is, P is epistemically possible for agent A just in case P is consistent with what A knows. | |
From: Adolph Rami (Essential vs Accidental Properties [2008], §1) | |
A reaction: Two problems: maybe 'we' know, and A knows we know, but A doesn't know. And maybe someone knows, but we are not sure about that, which seems to introduce a modal element into the knowing. If someone knows it's impossible, it's impossible. |
22200 | If you eliminate the impossible, the truth will remain, even if it is weird [Conan Doyle] |
Full Idea: When you have eliminated the impossible, whatever remains, however improbable, must be the truth. | |
From: Arthur Conan Doyle (The Sign of Four [1890], Ch. 6) | |
A reaction: A beautiful statement, by Sherlock Holmes, of Eliminative Induction. It is obviously not true, of course. Many options may still face you after you have eliminated what is actually impossible. |
9762 | We should focus less on subjects of experience, and more on the experiences themselves [Parfit] |
Full Idea: It becomes more plausible, when thinking morally, to focus less upon the person, the subject of experiences, and instead to focus more upon the experiences themselves. | |
From: Derek Parfit (Reasons and Persons [1984], §116) | |
A reaction: This pinpoints how Parfit moves from a view of persons in terms of continuity of consciousness to a utilitarian morality. It brings out nicely what is wrong with utilitarianism - the reductio of a great ball of nice experiences, with no one having them. |