14 ideas
| 5044 | Reality must be made of basic unities, which will be animated, substantial points [Leibniz] |
| Full Idea: A multiplicity can only be made up of true unities, ..so I had recourse to the idea of a real and animated point, or an atom of substance which must embrace some element of form or of activity in order to make a complete being. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.116) | |
| A reaction: This seems to be a combination of logical atomism and panpsychism. It has a certain charm, but looks like another example of these rationalist speculators overreaching themselves. |
| 8808 | Involuntary beliefs can still be evaluated [Feldman/Conee] |
| Full Idea: Examples confirm that beliefs may be both involuntary and subject to epistemic evaluation. | |
| From: R Feldman / E Conee (Evidentialism [1985], II) | |
| A reaction: This is an extremely important point, which summarises the situation with beliefs that arise from (apparent) immediate perception. A belief cannot possibly be knowledge if it has been triggered, but no effort was made to evaluate it. |
| 8807 | Evidentialism is the view that justification is determined by the quality of the evidence [Feldman/Conee] |
| Full Idea: What we call 'evidentialism' is the view that the epistemic justification of a belief is determined by the quality of the believer's evidence for the belief. | |
| From: R Feldman / E Conee (Evidentialism [1985], I) | |
| A reaction: The immediate question is whether the believer knows the quality of their evidence. A detective might not recognise the crucial clue (like the dog not barking). The definition of 'quality' had better not turn out to be circular. Forgotten evidence? |
| 8809 | Beliefs should fit evidence, and if you ought to believe it, then you are justified [Feldman/Conee] |
| Full Idea: One epistemically ought to have the doxastic attitudes that fit one's evidence. Being epistemically obligatory is equivalent to being epistemically justified. | |
| From: R Feldman / E Conee (Evidentialism [1985], III) | |
| A reaction: It is normal for someone to refuse to accept something, when another person believes the evidence is overwhelming. Evaluation of evidence must include an assessment of what other evidence might turn up. |
| 8810 | If someone rejects good criticism through arrogance, that is irrelevant to whether they have knowledge [Feldman/Conee] |
| Full Idea: If an arrogant young physicist refuses to recognise valid criticisms from a senior colleague, his or her character has nothing to do with the epistemic status of their belief in the theory. | |
| From: R Feldman / E Conee (Evidentialism [1985], III) | |
| A reaction: This rejects the idea that epistemic justification is essentially a matter of virtues and vices of character. That view is a version of reliabilism, and hence of externalism. I agree with the criticism, but epistemic virtues are still significant. |
| 5045 | No machine or mere organised matter could have a unified self [Leibniz] |
| Full Idea: By means of the soul or form, there is a true unity which is called the 'I' in us; a thing which could not occur in artificial machines, nor in the simple mass of matter, however organised it may be. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.120) | |
| A reaction: I think the unity of consciousness and the unified Self are different phenomena. A wonderful remark about artificial intelligence for 1696! Note the idea of functionalism contained in 'organised'. Personally I see the brain as a 'mass of matter'. |
| 5046 | The soul does know bodies, although they do not influence one another [Leibniz] |
| Full Idea: I do not admit that the soul does not know bodies, although this knowledge arises without their influencing one another. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], Reply 11) | |
| A reaction: He couldn't very well admit this without moving into pure idealism. Presumably it is like "I know her - she'll be in Harrods this morning". I wonder if Satan could steal my body, but my mind continue to believe it was still there? |
| 12608 | Concepts are distinguished by roles in judgement, and are thus tied to rationality [Peacocke] |
| Full Idea: 'Concept' is a notion tied, in the classical Fregean manner, to cognitive significance. Concepts are distinct if we can judge rationally of one, without the other. Concepts are constitutively and definitionally tied to rationality in this way. | |
| From: Christopher Peacocke (Truly Understood [2008], 2.2) | |
| A reaction: It seems to a bit optimistic to say, more or less, that thinking is impossible if it isn't rational. Rational beings have been selected for. As Quine nicely observed, duffers at induction have all been weeded out - but they may have existed, briefly. |
| 12605 | A sense is individuated by the conditions for reference [Peacocke] |
| Full Idea: My basic Fregean idea is that a sense is individuated by the fundamental condition for something to be its reference. | |
| From: Christopher Peacocke (Truly Understood [2008], Intro) | |
| A reaction: For something to actually be its reference (as opposed to imagined reference), truth must be involved. This needs the post-1891 Frege view of such things, and not just the view of concepts as functions which he started with. |
| 12607 | Fregean concepts have their essence fixed by reference-conditions [Peacocke] |
| Full Idea: The Fregean view is that the essence of a concept is given by the fundamental condition for something to be its reference. | |
| From: Christopher Peacocke (Truly Understood [2008], 2.1) | |
| A reaction: Peacocke is a supporter of the Fregean view. How does this work for concepts of odd creatures in a fantasy novel? Or for mistaken or confused concepts? For Burge's 'arthritis in my thigh'? I don't reject the Fregean view. |
| 12609 | Concepts have distinctive reasons and norms [Peacocke] |
| Full Idea: For each concept, there will be some reasons or norms distinctive of that concept. | |
| From: Christopher Peacocke (Truly Understood [2008], 2.3) | |
| A reaction: This is Peacocke's bold Fregean thesis (and it sounds rather Kantian to me). I dislike the word 'norms' (long story), but reasons are interesting. The trouble is the distinction between being a reason for something (its cause) and being a reason for me. |
| 12604 | Any explanation of a concept must involve reference and truth [Peacocke] |
| Full Idea: For some particular concept, we can argue that some of its distinctive features are adequately explained only by a possession-condition that involves reference and truth essentially. | |
| From: Christopher Peacocke (Truly Understood [2008], Intro) | |
| A reaction: He reached this view via the earlier assertion that it is the role in judgement which key to understanding concepts. I like any view of such things which says that truth plays a role. |
| 12610 | Encountering novel sentences shows conclusively that meaning must be compositional [Peacocke] |
| Full Idea: The phenomenon of understanding sentences one has never encountered before is decisive against theories of meaning which do not proceed compositionally. | |
| From: Christopher Peacocke (Truly Understood [2008], 4.3) | |
| A reaction: I agree entirely. It seems obvious, as soon as you begin to slowly construct a long and unusual sentence, and follow the mental processes of the listener. |
| 5043 | To regard animals as mere machines may be possible, but seems improbable [Leibniz] |
| Full Idea: It seems to me that the opinion of those who transform or degrade the lower animals into mere machines, although it seems possible, is improbable, and even against the order of things. | |
| From: Gottfried Leibniz (New System and Explanation of New System [1696], p.116) | |
| A reaction: His target is Descartes. 'Against the order of things' seems to beg the question. What IS the order of things? Only a thorough-going dualist would worry about this question, and that isn't me. |