13985
|
A true proposition seems true of one fact, but a false proposition seems true of nothing at all. [Ryle]
|
|
Full Idea:
Whereas there might be just one fact that a true proposition was like, we would have to say that a false proposition was unlike any fact. We could not speak of the fact that it was false of, so we could not speak of its being false of anything at all.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], 'Objections')
|
|
A reaction:
Ryle brings out very nicely the point Russell emphasised so much, that the most illuminating studies in philosophy are of how falsehood works, rather than of how truths work. If I say 'the Queen is really a man' it is obvious what that is false of.
|
13979
|
Logic studies consequence, compatibility, contradiction, corroboration, necessitation, grounding.... [Ryle]
|
|
Full Idea:
Logic studies the way in which one thing follows from another, in which one thing is compatible with another, contradicts, corroborates or necessitates another, is a special case of another or the nerve of another. And so on.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], IV)
|
|
A reaction:
I presume that 'and so on' would include how one thing proves another. This is quite a nice list, which makes me think a little more widely about the nature of logic (rather than just about inference). Incompatibility isn't a process.
|
13076
|
Scholastics treat relations as two separate predicates of the relata [Cover/O'Leary-Hawthorne]
|
|
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.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 2.2.1)
|
|
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?
|
13102
|
If you individuate things by their origin, you still have to individuate the origins themselves [Cover/O'Leary-Hawthorne]
|
|
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?'
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
|
|
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.
|
13103
|
Numerical difference is a symmetrical notion, unlike proper individuation [Cover/O'Leary-Hawthorne]
|
|
Full Idea:
Scholastics distinguished criteria of numerical difference from questions of individuation proper, since numerical difference is a symmetrical notion.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
|
|
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.
|
13104
|
Haecceity as property, or as colourless thisness, or as singleton set [Cover/O'Leary-Hawthorne]
|
|
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.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.4)
|
|
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?
|
13100
|
Maybe 'substance' is more of a mass-noun than a count-noun [Cover/O'Leary-Hawthorne]
|
|
Full Idea:
We could think of 'substance' on the model of a mass noun, rather than a count noun.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.3)
|
|
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.
|
13068
|
We can ask for the nature of substance, about type of substance, and about individual substances [Cover/O'Leary-Hawthorne]
|
|
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?
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.1)
|
|
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.
|
13069
|
The general assumption is that substances cannot possibly be non-substances [Cover/O'Leary-Hawthorne]
|
|
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.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.2)
|
|
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.
|
13101
|
Necessity-of-origin won't distinguish ex nihilo creations, or things sharing an origin [Cover/O'Leary-Hawthorne]
|
|
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.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 7.4.1)
|
|
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).
|
13983
|
Representation assumes you know the ideas, and the reality, and the relation between the two [Ryle]
|
|
Full Idea:
The theory of Representative Ideas begs the whole question, by assuming a) that we can know these 'Ideas', b) that we can know the realities they represent, and c) we can know a particular 'idea' to be representative of a particular reality.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], 'Objections')
|
|
A reaction:
Personally I regard the ideas as immediate (rather than acquired by some knowledge process), and I am dimly hoping that they represent reality (or I'm in deep trouble), and I am struggling to piece together the reality they represent. I'm happy with that.
|
13071
|
We can go beyond mere causal explanations if we believe in an 'order of being' [Cover/O'Leary-Hawthorne]
|
|
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.
|
|
From:
Cover,J/O'Leary-Hawthorne,J (Substance and Individuation in Leibniz [1999], 1.1.2)
|
|
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.
|
23794
|
Some representational states, like perception, may be nonconceptual [Evans, by Schulte]
|
|
Full Idea:
Evans introduced the idea that there are some representational states, for example perceptual experiences, which have content that is nonconceptual.
|
|
From:
report of Gareth Evans (The Varieties of Reference [1980]) by Peter Schulte - Mental Content 3.4
|
|
A reaction:
McDowell famously disagree, and whether all experience is inherently conceptualised is a main debate from that period. Hard to see how it could be settled, but I incline to McDowell, because minimal perception hardly counts as 'experience'.
|
16366
|
The Generality Constraint says if you can think a predicate you can apply it to anything [Evans]
|
|
Full Idea:
If a subject can be credited with the thought that a is F, then he must have the conceptual resources for entertaining the thought that a is G, for every property of being G of which he has conception. This condition I call the 'Generality Constraint'.
|
|
From:
Gareth Evans (The Varieties of Reference [1980], p.104), quoted by François Recanati - Mental Files 5.3
|
|
A reaction:
Recanati endorses the Constraint in his account of mental files. Apparently if I can entertain the thought of a circle being round, I can also entertain the thought of it being square, so I am not too sure about this one.
|
13981
|
Several people can believe one thing, or make the same mistake, or share one delusion [Ryle]
|
|
Full Idea:
We ordinarily find no difficulty in saying of a given thing that several people believe it and so, if they think it false, 'make the same mistake' or 'labour under the same delusion'.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], IV)
|
|
A reaction:
Ryle is playing devil's advocate, but this (like 13980) strikes me as quite good support for propositions. I suppose you can describe these phenomena as assent to sentences, but they might be very different sentences to express the same delusion.
|
13989
|
There are no propositions; they are just sentences, used for thinking, which link to facts in a certain way [Ryle]
|
|
Full Idea:
There are no substantial propositions...There is just a relation between grammatical structure and the logical structure of facts. 'Proposition' denotes the same as 'sentence' or 'statement'. A proposition is not what I think, but what I think or talk in.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], 'Conclusions')
|
|
A reaction:
The conclusion of Ryle's discussion, but I found his support for propositions much more convincing than his critique of them, or his attempt at an alternative linguistic account. He never mentioned animals, so he self-evidently hasn't grasped the problem.
|
13982
|
If we accept true propositions, it is hard to reject false ones, and even nonsensical ones [Ryle]
|
|
Full Idea:
All the arguments for the subsistence of true propositions seem to hold good for the subsistence of false ones. We might even have to find room for absurd or nonsensical ones like 'some round squares are not red-headed'.
|
|
From:
Gilbert Ryle (Are there propositions? [1930], 'Objections')
|
|
A reaction:
A particularly nice example of a Category Mistake from the man who made them famous. Why can't we just make belief a proposition attitude, so I equally believe 'sea is blue', 'grass is pink' and 'trees are bifocal', but the status of my belief varies?
|