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16700
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In order to speak about time and successive entities, the 'present' must be enlarged [Wycliff]
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Full Idea:
It is clear from the way in which one must speak about time and other successive entities that talk about 'the present' must be enlarged. Otherwise it would have to be denied that any successive entity could exist, which is impossible.
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From:
John Wycliff (De ente praedicamentali [1375], 20 p.189), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.3
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A reaction:
This is a lovely idea, even if it is not quite clear what it means. The mind seems to stretch out the now anyway (as the 'specious present'), so why not embrace that in language and conscious thought?
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16701
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To be successive a thing needs parts, which must therefore be lodged outside that instant [Wycliff]
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Full Idea:
If something is successive, it is successive with respect to its individual parts, which cannot exist at the same instant. Therefore it follows that many of its parts are lodged outside that instant.
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From:
John Wycliff (De ente praedicamentali [1375], 20 p.189), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.3
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A reaction:
An obvious would be to say that there are therefore no successive entities, but Wycliff is appealing to our universal acceptance of them, and offering a transcendental argument. Nice move.
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16984
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I don't think possible worlds reductively reveal the natures of modal operators etc. [Kripke]
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Full Idea:
I do not think of 'possible worlds' as providing a reductive analysis in any philosophically significant sense, that is, as uncovering the ultimate nature, from either an epistemological or a metaphysical view, of modal operators, propositions etc.
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From:
Saul A. Kripke (Naming and Necessity preface [1980], p.19 n18)
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A reaction:
I think this remark opens the door for Kit Fine's approach, of showing what modality is by specifying its sources. Possible worlds model the behaviour of modal inferences.
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9385
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The very act of designating of an object with properties gives knowledge of a contingent truth [Kripke]
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Full Idea:
If a speaker introduced a designator into a language by a ceremony, then in virtue of his very linguistic act, he would be in a position to say 'I know that Fa', but nevertheless 'Fa' would be a contingent truth (provided F is not an essential property).
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From:
Saul A. Kripke (Naming and Necessity preface [1980], p.14)
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A reaction:
If someone else does the designation, I seem to have contingent knowledge that the ceremony has taken place. You needn't experience the object, but you must experience the ceremony, even if you perform it.
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16983
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Probability with dice uses possible worlds, abstractions which fictionally simplify things [Kripke]
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Full Idea:
In studying probabilities with dice, we are introduced at a tender age to a set of 36 (miniature) possible worlds, if we (fictively) ignore everything except the two dice. …The possibilities are abstract states of the dice, not physical entities.
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From:
Saul A. Kripke (Naming and Necessity preface [1980], p.16)
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A reaction:
Interesting for the introduction by the great man of the words 'fictional' and 'abstract' into the discussion. He says elsewhere that he takes worlds to be less than real, but more than mere technical devices.
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6616
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Least action is not a causal law, but a 'global law', describing a global essence [Ellis]
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Full Idea:
The principle of least action is not a causal law, but is what I call a 'global law', which describes the essence of the global kind, which every object in the universe necessarily instantiates.
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From:
Brian Ellis (Katzav on limitations of dispositions [2005])
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A reaction:
As a fan of essentialism I find this persuasive. If I inherit part of my essence from being a mammal, I inherit other parts of my essence from being an object, and all objects would share that essence, so it would look like a 'law' for all objects.
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6615
|
A species requires a genus, and its essence includes the essence of the genus [Ellis]
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Full Idea:
A specific universal can exist only if the generic universal of which it is a species exists, but generic universals don't depend on species; …the essence of any genus is included in its species, but not conversely.
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From:
Brian Ellis (Katzav on limitations of dispositions [2005], 91)
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A reaction:
Thus the species 'electron' would be part of the genus 'lepton', or 'human' part of 'mammal'. The point of all this is to show how individual items connect up with the rest of the universe, giving rise to universal laws, such as Least Action.
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6614
|
A hierarchy of natural kinds is elaborate ontology, but needed to explain natural laws [Ellis]
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Full Idea:
The hierarchy of natural kinds proposed by essentialism may be more elaborate than is strictly required for purposes of ontology, but it is necessary to explain the necessity of the laws of nature, and the universal applicability of global principles.
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From:
Brian Ellis (Katzav on limitations of dispositions [2005], 91)
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A reaction:
I am all in favour of elaborating ontology in the name of best explanation. There seem, though, to be some remaining ontological questions at the point where the explanations of essentialism run out.
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6612
|
Without general principles, we couldn't predict the behaviour of dispositional properties [Ellis]
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Full Idea:
It is objected to dispositionalism that without the principle of least action, or some general principle of equal power, the specific dispositional properties of things could tell us very little about how these things would be disposed to behave.
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From:
Brian Ellis (Katzav on limitations of dispositions [2005], 90)
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A reaction:
Ellis attempts to meet this criticism, by placing dispositional properties within a hierarchy of broader properties. There remains a nagging doubt about how essentialism can account for space, time, order, and the existence of essences.
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