21 ideas
| 20962 | Habermas seems to make philosophy more democratic [Habermas, by Bowie] |
| Full Idea: Habermas is concerned to avoid the traumas of modern German history by making democracy an integral part of philosophy. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by Andrew Bowie - Introduction to German Philosophy Conc 'Habermas' | |
| A reaction: Hence Habermas's emphasis on communication as central to language, which is central to philosophy. Modern philosophy departments are amazingly hierarchical. |
| 15670 | The aim of 'post-metaphysical' philosophy is to interpret the sciences [Habermas, by Finlayson] |
| Full Idea: For Habermas, the task of what he calls 'post-metaphysical' philosophy is to be a stand-in and interpreter for the specialized sciences. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by James Gordon Finlayson - Habermas Ch.5:65 |
| 15665 | We can do social philosophy by studying coordinated action through language use [Habermas, by Finlayson] |
| Full Idea: Habermas claims to have embarked upon a new way of doing social philosophy, one that begins from an analysis of language use and that locates the rational basis of the coordination of action in speech. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by James Gordon Finlayson - Habermas Ch.3:28 |
| 20573 | Rather than instrumental reason, Habermas emphasises its communicative role [Habermas, by Oksala] |
| Full Idea: Instead of Enlightenment instrumental rationality (criticised by Adorno and Horkheimer), Habermas emphasizes 'communicative rationality', which makes critical discussion and mutual understanding possible. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by Johanna Oksala - Political Philosophy: all that matters Ch.6 | |
| A reaction: There was a good reason not to smoke cigarettes, before we found out what it is. In one sense, reasons are in the world. This is interesting, but I feel analytic vertigo, as the lovely concept of 'rationality' becomes blurred and diffused. |
| 15464 | The distinction between dispositional and 'categorical' properties leads to confusion [Lewis] |
| Full Idea: To avoid the danger of claiming that dispositions are their own categorical bases, we do better to eschew the alleged distinction between dispositional and 'categorical' properties altogether. | |
| From: David Lewis (Finkish dispositions [1997], II) | |
| A reaction: Since I have been unable to form any intuitive notion of what a 'categorical' property is, I like this, though not necessarily for his reason. |
| 15463 | All dispositions must have causal bases [Lewis] |
| Full Idea: Prior, Pargetter and Jackson have argued convincingly for the thesis that all dispositions must have causal bases. | |
| From: David Lewis (Finkish dispositions [1997], II) | |
| A reaction: [Their paper is 1982] This key thesis is tackled by modern defenders of powers. The question is not who has the best arguments, but who offers the most coherent picture. What is a 'causal basis'? What sort of thing could be primitive or fundamental? |
| 17954 | Essence is a thing's necessities, but what about its possibilities (which may not be realised)? [Vetter] |
| Full Idea: Essence is, as it were, necessity rooted in things, ...but how about possibility rooted in things? ...Having the potential to Φ, unlike being essentially Φ, does not entail being actually Φ. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §2) | |
| A reaction: To me this invites the question 'what is it about the entity which endows it with its rooted possibilities?' A thing has possibilities because it has a certain nature (at a given time). |
| 15461 | A 'finkish' disposition is real, but disappears when the stimulus occurs [Lewis] |
| Full Idea: A disposition which would straight away vanish if put to the test is called 'finkish'. A finkishly fragile thing is fragile so long as it is not struck. But if it were struck, it would straight away cease to be fragile, and it would not break. | |
| From: David Lewis (Finkish dispositions [1997], I) | |
| A reaction: There are also 'antidotes'. Finks kill the disposition, antidotes kill the effect. These cases are problems for the simple conditional analysis of a disposition - because we never achieved the consequent. |
| 17953 | Real definition fits abstracta, but not individual concrete objects like Socrates [Vetter] |
| Full Idea: I can understand the notion of real definition as applying to (some) abstact entities, but I have no idea how to apply it to a concrete object such as Socrates or myself. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §1) | |
| A reaction: She is objecting to Kit Fine's account of essence, which is meant to be clearer than the normal account of essences based on necessities. Aristotle implies that definitions get fuzzy when you reach the level of the individual. |
| 17952 | Modal accounts make essence less mysterious, by basing them on the clearer necessity [Vetter] |
| Full Idea: The modal account was meant, I take it, to make the notion of essence less mysterious by basing it on the supposedly better understood notion of necessity. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §1) |
| 17959 | Metaphysical necessity is even more deeply empirical than Kripke has argued [Vetter] |
| Full Idea: We support the views of metaphysical modality on which metaphysical necessity is an even more deeply empirical matter than Kripke has argued. | |
| From: Barbara Vetter (Essence and Potentiality [2010], p.2) | |
| A reaction: [co-author E. Viebahn] This seems to pinpoint the spirit of scientific essentialism. She cites Bird and Shoemaker. If it is empirical, doesn't that make it a matter of epistemology, and hence further from absolute necessity? |
| 17955 | Possible worlds allow us to talk about degrees of possibility [Vetter] |
| Full Idea: The apparatus of possible worlds affords greater expressive power than mere talk of possibility and necessity. In particular, possible worlds talk allows us to introduce degrees of possibility. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §3) | |
| A reaction: A nice feature, but I'm not sure that either the proportion of possible worlds or the closeness of possible worlds captures what we actually mean by a certain degree of possibility. There is 'accidental closeness', or absence of contingency. See Vetter. |
| 17957 | Maybe possibility is constituted by potentiality [Vetter] |
| Full Idea: We should look at the claim that possibility is constituted by potentiality. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §4) | |
| A reaction: A problem that comes to mind is possibilities arising from coincidence. The whole of reality must be described, to capture all the possibilities for a particular thing. So potentialities of what? Nice thought, though. |
| 15462 | Backtracking counterfactuals go from supposed events to their required causal antecedents [Lewis] |
| Full Idea: 'Backtracking' counterfactual reasoning runs from a counterfactually supposed event to the causal antecedents it would have to have had. | |
| From: David Lewis (Finkish dispositions [1997], I) | |
| A reaction: Why not call it a 'transcendental' counterfactual? Presumably you go thisworld>> counterfactualevent>> worldneededtocauseit. It conjures up two possible worlds instead of one. |
| 17958 | The apparently metaphysically possible may only be epistemically possible [Vetter] |
| Full Idea: Some of what metaphysicians take to be metaphysically possible turns out to be only epistemically possible. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §4) | |
| A reaction: A nice clear expression of the increasingly common view that conceivability may be a limited way to grasp possibility. |
| 17956 | Closeness of worlds should be determined by the intrinsic nature of relevant objects [Vetter] |
| Full Idea: The closeness of possible worlds should be determined by similarity in the intrinsic constitution of whatever object it is whose potentialities are at issue. | |
| From: Barbara Vetter (Essence and Potentiality [2010], §3) | |
| A reaction: Nice thought. This seems to be the essentialist approach to possible worlds, but it makes the natures of the objects more fundamental than the framework of the worlds. She demurs because there are also extrinsic potentialities. |
| 20961 | What is considered a priori changes as language changes [Habermas, by Bowie] |
| Full Idea: Habermas claims that what is regarded as a priori changes with history. This is because the linguistic structures on which judgements depend are themselves part of history, not prior to it. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by Andrew Bowie - Introduction to German Philosophy Conc 'Habermas' | |
| A reaction: This is an interesting style of argument generally only found in continental philosophers, because they see the problem as historical rather than timeless. Compare Idea 20595, which sees analyticity historically. |
| 15667 | To understand a statement is to know what would make it acceptable [Habermas] |
| Full Idea: We understand the meaning of a speech act when we know what would make it acceptable. | |
| From: Jürgen Habermas (The Theory of Communicative Action [1981], I:297), quoted by James Gordon Finlayson - Habermas Ch.3:37 | |
| A reaction: Finlayson glosses this as requiring the reasons which would justify the speech act. |
| 15668 | Meaning is not fixed by a relation to the external world, but a relation to other speakers [Habermas, by Finlayson] |
| Full Idea: On Habermas's view, meanings are not determined by the speaker's relation to the external world, but by his relation to his interlocutors; meaning is essentially intersubjective. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by James Gordon Finlayson - Habermas Ch.3:38 | |
| A reaction: This view is not the same as Grice's, but it is clearly much closer to Grice than to (say) the Frege/Davidson emphasis on truth-conditions. I'm not sure if I would know how to begin arbitrating between the two views! |
| 15669 | People endorse equality, universality and inclusiveness, just by their communicative practices [Habermas, by Finlayson] |
| Full Idea: The ideal of equality, universality, and inclusiveness are inscribed in the communicative practices of the lifeworld, and agents, merely by virtue of communicating, conform to them. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by James Gordon Finlayson - Habermas Ch.4:60 | |
| A reaction: This summary of Habermas's social views strikes me as thoroughly Kantian. It is something like the ideals of the Kingdom of Ends, necessarily implemented in a liberal society. Habermas emphasises the social, where Kant starts from the liberal. |
| 23416 | Political involvement is needed, to challenge existing practices [Habermas, by Kymlicka] |
| Full Idea: Habermas thinks political deliberation is required precisely because in its absence people will tend to accept existing practices as given, and thereby perpetuate false needs. | |
| From: report of Jürgen Habermas (The Theory of Communicative Action [1981]) by Will Kymlicka - Community 'need' | |
| A reaction: If the dream is healthy and intelligent progress, it is not clear where that should come from. The problem with state involvement in the authority and power of the state. Locals are often prejudiced, so the intermediate level may be best. |