5784
|
In its primary and formal sense, 'true' applies to propositions, not beliefs [Russell]
|
|
Full Idea:
We call a belief true when it is belief in a true proposition, ..but it is to propositions that the primary formal meanings of 'truth' and 'falsehood' apply.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §IV)
|
|
A reaction:
I think this is wrong. A proposition such as 'it is raining' would need a date-and-time stamp to be a candidate for truth, and an indexical statement such as 'I am ill' would need to be asserted by a person. Of course, books can contain unread truths.
|
5783
|
Propositions of existence, generalities, disjunctions and hypotheticals make correspondence tricky [Russell]
|
|
Full Idea:
The correspondence of proposition and fact grows increasingly complicated as we pass to more complicated types of propositions: existence-propositions, general propositions, disjunctive and hypothetical propositions, and so on.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §IV)
|
|
A reaction:
An important point. Truth must not just work for 'it is raining', but also for maths, logic, tautologies, laws etc. This is why so many modern philosophers have retreated to deflationary and minimal accounts of truth, which will cover all cases.
|
4448
|
Should we decide which universals exist a priori (through words), or a posteriori (through science)? [Armstrong]
|
|
Full Idea:
Should we decide what universals exist a priori (probably on semantic grounds, identifying them with the meanings of general words), or a posteriori (looking to our best general theories about nature to give revisable conjectures about universals)?
|
|
From:
David M. Armstrong (Universals [1995], p.505)
|
|
A reaction:
Nice question for a realist. Although the problem is first perceived in the use of language, if we think universals are a real feature of nature, we should pursue them scientifically, say I.
|
4439
|
'Resemblance Nominalism' says properties are resemblances between classes of particulars [Armstrong]
|
|
Full Idea:
Resemblance Nominalists say that to have a property is to be a member of a class which is part of a network of resemblance relations with other classes of particulars. ..'Resemblance' is taken to be a primitive notion, though one that admits of degrees.
|
|
From:
David M. Armstrong (Universals [1995], p.503)
|
|
A reaction:
Intuition suggests that this proposal has good prospects, as properties are neither identical, nor just particulars, but have a lot in common, which 'resemblance' captures. Hume saw resemblance as a 'primitive' process.
|
4431
|
'Predicate Nominalism' says that a 'universal' property is just a predicate applied to lots of things [Armstrong]
|
|
Full Idea:
For a Predicate Nominalist different things have the same property, or belong to the same kind, if the same predicates applies to, or is 'true of', the different things.
|
|
From:
David M. Armstrong (Universals [1995], p.503)
|
|
A reaction:
This immediately strikes me as unlikely, because I think the action is at the proposition level, not the sentence level. And why do some predicates seem to be synonymous?
|
4435
|
'Class Nominalism' cannot explain co-extensive properties, or sets with random members [Armstrong]
|
|
Full Idea:
Class Nominalism cannot explain co-extensive properties (which qualify the same things), and also a random (non-natural) set has particulars with nothing in common, thus failing to capture an essential feature of a general property.
|
|
From:
David M. Armstrong (Universals [1995], p.503)
|
|
A reaction:
These objections strike me as conclusive, since we can assign things to a set quite arbitrarily, so membership of a set may signify no shared property at all (except, say, 'owned by me', which is hardly a property).
|
5780
|
The three questions about belief are its contents, its success, and its character [Russell]
|
|
Full Idea:
There are three issues about belief: 1) the content which is believed, 2) the relation of the content to its 'objective' - the fact which makes it true or false, and 3) the element which is belief, as opposed to consideration or doubt or desire.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §III)
|
|
A reaction:
The correct answers to the questions (trust me) are that propositions are the contents, the relation aimed at is truth, which is a 'metaphysical ideal' of correspondence to facts, and belief itself is an indefinable feeling. See Hume, Idea 2208.
|
16236
|
Maybe our persistence conditions concern bodies, rather than persons [Olson, by Hawley]
|
|
Full Idea:
Instead of attributing person-like persistence conditions to bodies, we could attribute body-like persistence conditions to persons, …so human persons are identical with human organisms.
|
|
From:
report of Eric T. Olson (The Human Animal [1997]) by Katherine Hawley - How Things Persist 5.10
|
|
A reaction:
In the case of pre-birth and advanced senility, Olson thinks we could have the body without the person, so person is a 'phase sortal' of bodies. A good theory, which seems to answer a lot of questions. 'Person' may be an abstraction.
|
6669
|
For 'animalism', I exist before I became a person, and can continue after it, so I am not a person [Olson, by Lowe]
|
|
Full Idea:
According to 'animalism', I existed before I was a person and I may well go one existing for some time after I cease to be a person; hence, I am not essentially a person, but a human organism.
|
|
From:
report of Eric T. Olson (The Human Animal [1997]) by E.J. Lowe - Introduction to the Philosophy of Mind Ch.10
|
|
A reaction:
There is a very real sense in which an extremely senile person has 'ceased to exist' (e.g. as the person I used to love). On the whole, though, I think that Olson is right, and yet 'person' is an important concept. Neither concept is all-or-nothing.
|
5778
|
If we object to all data which is 'introspective' we will cease to believe in toothaches [Russell]
|
|
Full Idea:
If privacy is the main objection to introspective data, we shall have to include among such data all sensations; a toothache, for example, is essentially private; a dentist may see the bad condition of your tooth, but does not feel your ache.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §II)
|
|
A reaction:
Russell was perhaps the first to see why eliminative behaviourism is a non-starter as a theory of mind. Mental states are clearly a cause of behaviour, so they can't be the same thing. We might 'eliminate' mental states by reducing them, though.
|
5781
|
Our important beliefs all, if put into words, take the form of propositions [Russell]
|
|
Full Idea:
The important beliefs, even if they are not the only ones, are those which, if rendered into explicit words, take the form of a proposition.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §III)
|
|
A reaction:
This assertion is close to the heart of the twentieth century linking of ontology and epistemology to language. It is open to challenges. Why is non-propositional belief unimportant? Do dogs have important beliefs? Can propositions exist non-verbally?
|
5782
|
A proposition expressed in words is a 'word-proposition', and one of images an 'image-proposition' [Russell]
|
|
Full Idea:
I shall distinguish a proposition expressed in words as a 'word-proposition', and one consisting of images as an 'image-proposition'.
|
|
From:
Bertrand Russell (On Propositions: What they are, and Meaning [1919], §III)
|
|
A reaction:
This, I think, is good, though it raises the question of what exactly an 'image' is when it is non-visual, as when a dog believes its owner called. This distinction prevents us from regarding all knowledge and ontology as verbal in form.
|