Combining Texts

All the ideas for 'Saundaranandakavya', 'Logical Foundations of Probability' and 'Relations'

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11 ideas

1. Philosophy / D. Nature of Philosophy / 2. Invocation to Philosophy
Pursue truth with the urgency of someone whose clothes are on fire [Ashvaghosha]
     Full Idea: As though your turban or your clothes were on fire, so with a sense of urgency should you apply your intellect to the comprehension of the truths.
     From: Ashvaghosha (Saundaranandakavya [c.50], XVI)
     A reaction: The best philosophers need no such urging. I retain a romantic view that we should be 'natural' in these things. See Plato's views in Idea 2153 and 1638. However, maybe I should be confronted with this quotation every morning when I awake.
8. Modes of Existence / A. Relations / 1. Nature of Relations
We want the ontology of relations, not just a formal way of specifying them [Heil]
     Full Idea: A satisfying account of relations must be ontologically serious. This means refusing to rest content with abstract specifications of relations as sets of ordered n-tuples.
     From: John Heil (Relations [2009], Intro)
     A reaction: A set of ordered entities would give the extension of a relation, which wouldn't, among other things, explain co-extensive relations (if all the people to my left were also taller than me). Heil's is a general cry from the heart about formal philosophy.
Two people are indirectly related by height; the direct relation is internal, between properties [Heil]
     Full Idea: If Simmias is taller than Socrates, they are indirectly related; they are related via their possession of properties that are themselves directly - and internally - related. Hence relational truths are made true by non-relational features of the world.
     From: John Heil (Relations [2009], 'Founding')
     A reaction: This seems to be a strategy for reducing external relations to internal relations, which are intrinsic to objects, which thus reduces the ontology. Heil is not endorsing it, but cites Kit Fine 2000. The germ of this idea is in Plato.
Maybe all the other features of the world can be reduced to relations [Heil]
     Full Idea: A striking idea is that relations are ontologically primary: monadic, non-relational features of the world are constituted by relations. A view of this kind is defended by Peirce, and contemporary 'structural realists' like Ladyman.
     From: John Heil (Relations [2009], 'Relational')
     A reaction: I can't make sense of this proposal, which seems to offer relations with no relata. What is a relation? What is it made of? How do you individuate two instances of a relations, without reference to the relata?
8. Modes of Existence / A. Relations / 2. Internal Relations
In the case of 5 and 6, their relational truthmaker is just the numbers [Heil]
     Full Idea: We might say that the truthmakers for 'six is greater than five' are six and five themselves. On this view, truthmakers for one class of relational truths are non-relational features of the world.
     From: John Heil (Relations [2009], 'Founding')
     A reaction: That seems to be a good way of expressing the existence of an internal relation.
Truthmaking is a clear example of an internal relation [Heil]
     Full Idea: Truthmaking is a paradigmatic internal relation: if you have a truthbearer, a representation, and you have the world as the truthbearer represents it as being, you have truthmaking, you have the truthbearer's being true.
     From: John Heil (Relations [2009], 'Causal')
     A reaction: It is nice to have an example of an internal relation other than numbers, and closer to the concrete world. Is the relation between the world and facts about the world the same thing, or another example?
If R internally relates a and b, and you have a and b, you thereby have R [Heil]
     Full Idea: A simple way to think about internal relations is: if R internally relates a and b, then, if you have a and b, you thereby have R. If you have six and you have five, you thereby have six's being greater than five.
     From: John Heil (Relations [2009], 'External')
     A reaction: This seems to work a lot better for abstracta than for physical objects, where I am struggling to think of a parallel example. Parenthood? Temporal relations between things? Acorn and oak?
8. Modes of Existence / C. Powers and Dispositions / 4. Powers as Essence
If properties are powers, then causal relations are internal relations [Heil]
     Full Idea: On the conception that properties are powers, it is no longer obvious that causal relations are external relations. Given the powers - all the powers in play - you have the manifestations.
     From: John Heil (Relations [2009], 'Causal')
     A reaction: This also delivers on a plate the necessity felt to be in causal relations, because the relation is inevitable once you are given the relata. But can you have an accidental (rather than essential) internal relation? Not in the case of numbers.
14. Science / D. Explanation / 1. Explanation / b. Aims of explanation
Good explications are exact, fruitful, simple and similar to the explicandum [Carnap, by Salmon]
     Full Idea: Carnap's four criteria for giving a good explication are similarity to the explicandum, exactness, fruitfulness and simplicity.
     From: report of Rudolph Carnap (Logical Foundations of Probability [1950], Ch.1) by Wesley Salmon - Four Decades of Scientific Explanation 0.1
     A reaction: [compressed] Salmon's view is that this represents the old attitude, that the contribution of philosophy to explanation is the clarification of the key concepts. Carnap is, of course, a logical empiricist.
29. Religion / C. Spiritual Disciplines / 3. Buddhism
The Eightfold Path concerns morality, wisdom, and tranquillity [Ashvaghosha]
     Full Idea: The Eightfold Path has three steps concerning morality - right speech, right bodily action, and right livelihood; three of wisdom - right views, right intentions, and right effort; and two of tranquillity - right mindfulness and right concentration.
     From: Ashvaghosha (Saundaranandakavya [c.50], XVI)
     A reaction: Most of this translates quite comfortably into the aspirations of western philosophy. For example, 'right effort' sounds like Kant's claim that only a good will is truly good (Idea 3710). The Buddhist division is interesting for action theory.
29. Religion / D. Religious Issues / 2. Immortality / d. Heaven
At the end of a saint, he is not located in space, but just ceases to be disturbed [Ashvaghosha]
     Full Idea: When an accomplished saint comes to the end, he does not go anywhere down in the earth or up in the sky, nor into any of the directions of space, but because his defilements have become extinct he simply ceases to be disturbed.
     From: Ashvaghosha (Saundaranandakavya [c.50], XVI)
     A reaction: To 'cease to be disturbed' is the most attractive account of heaven I have encountered. It all sounds a bit dull though. I wonder, as usual, how they know all this stuff.