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21918
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Sufficient Reason can't be proved, because all proof presupposes it [Schopenhauer, by Lewis,PB]
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Full Idea:
Schopenhauer said the principle of sufficient reason is not susceptible to proof for the simple reason that it is presupposed in any argument or proof.
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From:
report of Arthur Schopenhauer (Fourfold Root of Princ of Sufficient Reason [1813], §14 p.32-3) by Peter B. Lewis - Schopenhauer 3
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A reaction:
I would have thought it might be disproved by a counterexample, such as the Gödel sentence of his incompleteness proof, or quantum effects which seem to elude causation. Personally I believe the principle, which I see as the first axiom of philosophy.
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13076
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Scholastics treat relations as two separate predicates of the relata [Cover/O'Leary-Hawthorne]
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Full Idea:
The scholastics treated it as a step in the right explanatory direction to analyze a relational statement of the form 'aRb' into two subject-predicate statements, attributing different relational predicates to a and to b.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 2.2.1)
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A reaction:
The only alternative seems to be Russell's view of relations as pure universals, having a life of their own, quite apart from their relata. Or you could take them as properties of space, time (and powers?), external to the relata?
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18398
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Space, time, and some other basics, are not causal powers [Ellis]
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Full Idea:
Spatial, temporal, and other primary properties and relationships are not causal powers.
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From:
Brian Ellis (Response to David Armstrong [1999], p.42), quoted by David M. Armstrong - Truth and Truthmakers 10.4
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A reaction:
It is hard to see how time and space could actually be powers, but future results in physics (or even current results about 'fields') might change that.
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13102
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If you individuate things by their origin, you still have to individuate the origins themselves [Cover/O'Leary-Hawthorne]
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Full Idea:
If we go for the necessity-of-origins view, A and B are different if the origin of A is different from the origin of B. But one is left with the further question 'When is the origin of A distinct from the origin of B?'
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
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A reaction:
There may be an answer to this, in a regress of origins that support one another, but in the end the objection is obviously good. You can't begin to refer to an 'origin' if you can't identify anything in the first place.
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13103
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Numerical difference is a symmetrical notion, unlike proper individuation [Cover/O'Leary-Hawthorne]
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Full Idea:
Scholastics distinguished criteria of numerical difference from questions of individuation proper, since numerical difference is a symmetrical notion.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
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A reaction:
This apparently old-fashioned point appears to be conclusively correct. Modern thinkers, though, aren't comfortable with proper individuation, because they don't believe in concepts like 'essence' and 'substance' that are needed for the job.
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13104
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Haecceity as property, or as colourless thisness, or as singleton set [Cover/O'Leary-Hawthorne]
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Full Idea:
There is a contemporary property construal of haecceities, ...and a Scotistic construal as primitive, 'colourless' thisnesses which, unlike singleton-set haecceities, are aimed to do some explanatory work.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.4)
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A reaction:
[He associates the contemporary account with David Kaplan] I suppose I would say that individuation is done by properties, but not by some single property, so I take it that I don't believe in haecceities at all. What individuates a haecceity?
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13100
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Maybe 'substance' is more of a mass-noun than a count-noun [Cover/O'Leary-Hawthorne]
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Full Idea:
We could think of 'substance' on the model of a mass noun, rather than a count noun.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.3)
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A reaction:
They offer this to help Leibniz out of a mess, but I think he would be appalled. The proposal seems close to 'prime matter' in Aristotle, which never quite does the job required of it. The idea is nice, though, and should be taken seriously.
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13068
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We can ask for the nature of substance, about type of substance, and about individual substances [Cover/O'Leary-Hawthorne]
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Full Idea:
In the 'blueprint' approach to substance, we confront at least three questions: What is it for a thing to be an individual substance? What is it for a thing to be the kind of substance that it is? What is it to be that very individual substance?
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.1)
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A reaction:
My working view is that the answer to the first question is that substance is essence, that the second question is overrated and parasitic on the third, and that the third is the key question, and also reduces to essence.
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13069
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The general assumption is that substances cannot possibly be non-substances [Cover/O'Leary-Hawthorne]
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Full Idea:
There is a widespread assumption, now and in the past, that substances are essentially substances: nothing is actually a substance but possibly a non-substance.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.2)
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A reaction:
It seems to me that they clearly mean, in this context, that substances are 'necessarily' substances, not that they are 'essentially' substances. I would just say that substances are essences, and leave the necessity question open.
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13101
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Necessity-of-origin won't distinguish ex nihilo creations, or things sharing an origin [Cover/O'Leary-Hawthorne]
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Full Idea:
A necessity-of-origins approach cannot work to distinguish things that come into being genuinely ex nihilo, and cannot work to distinguish things sharing a single origin.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
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A reaction:
Since I am deeply suspicious of essentiality or necessity of origin (and they are not, I presume, the same thing) I like these two. Twins have always bothered me with the second case (where order of birth seems irrelevant).
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21362
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Necessity is physical, logical, mathematical or moral [Schopenhauer, by Janaway]
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Full Idea:
For Schopenauer there are physical necessity, logical necessity, mathematical necessity and moral necessity.
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From:
report of Arthur Schopenhauer (Fourfold Root of Princ of Sufficient Reason [1813]) by Christopher Janaway - Schopenhauer 2 'Fourfold'
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A reaction:
These derive from four modes of explanation, by causes, by grounding in truths or facts, by mathematical reality, and by motives. Not clear why mathematics gets its own necessity. I like metaphysics derived from explanations, though. Necessity makers.
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21361
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For Schopenhauer, material things would not exist without the mind [Schopenhauer, by Janaway]
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Full Idea:
Schopenhauer is not a realist about material things, but an idealist: that is, material things would not exist, for him, without the mind.
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From:
report of Arthur Schopenhauer (Fourfold Root of Princ of Sufficient Reason [1813]) by Christopher Janaway - Schopenhauer 2 'Fourfold'
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A reaction:
Janaway places his views as close to Kant's, but it is not clear that Kant would agree that no mind means no world. Did Schopenhauer believe in the noumenon?
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21917
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The four explanations: objects by causes, concepts by ground, maths by spacetime, ethics by motive [Schopenhauer, by Lewis,PB]
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Full Idea:
There are four forms of explanation, depending on their topic. Causes explain objects. Grounding explains concepts, Points and moments explain mathematics. Motives explain ethics.
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From:
report of Arthur Schopenhauer (Fourfold Root of Princ of Sufficient Reason [1813], §43 p.214) by Peter B. Lewis - Schopenhauer 3
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A reaction:
[My compression of Lewis's summary. I'm particularly pleased with this. I have done Schopenhauer a huge favour, should anyone ever visit this website]. The quirky account of mathematics derives from Kant. I greatly admire this whole idea.
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13071
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We can go beyond mere causal explanations if we believe in an 'order of being' [Cover/O'Leary-Hawthorne]
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Full Idea:
The philosopher comfortable with an 'order of being' has richer resources to make sense of the 'in virtue of' relation than that provided only by causal relations between states of affairs, positing in addition other sorts of explanatory relationships.
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From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.2)
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A reaction:
This might best be characterised as 'ontological dependence', and could be seen as a non-causal but fundamental explanatory relationship, and not one that has to depend on a theistic world view.
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