21 ideas
4037 | Ockham's Razor is the principle that we need reasons to believe in entities [Mellor/Oliver] |
Full Idea: Ockham's Razor is the principle that we need reasons to believe in entities. | |
From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §9) | |
A reaction: This presumably follows from an assumption that all beliefs need reasons, but is that the case? The Principle of Sufficient Reason precedes Ockham's Razor. |
17867 | If a concept is not compact, it will not be presentable to finite minds [Almog] |
Full Idea: If the notion of 'logically following' in your language is not compact, it will not be locally presentable to finite minds. | |
From: Joseph Almog (Nature Without Essence [2010], 02) |
17877 | The number series is primitive, not the result of some set theoretic axioms [Almog] |
Full Idea: On Skolem's account, to 'get' the natural numbers - that primal structure - do not 'look for it' as the satisfier of some abstract (set-theoretic) axiomatic essence; start with that primitive structure. | |
From: Joseph Almog (Nature Without Essence [2010], 12) | |
A reaction: [Skolem 1922 and 1923] Almog says the numbers are just 0,1,2,3,4..., and not some underlying axioms. That makes it sound as if they have nothing in common, and that the successor relation is a coincidence. |
4027 | Properties are respects in which particular objects may be alike or differ [Mellor/Oliver] |
Full Idea: Properties are respects in which particular objects may be alike or differ. | |
From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §1) | |
A reaction: Note that this definition does not mention a causal role for properties. |
4029 | Nominalists ask why we should postulate properties at all [Mellor/Oliver] |
Full Idea: Nominalists ask why we should postulate properties at all. | |
From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §3) | |
A reaction: Objects might be grasped without language, but events cannot be understood, and explanations of events seem inconceivable without properties (implying that they are essentially causal). |
17871 | Fregean meanings are analogous to conceptual essence, defining a kind [Almog] |
Full Idea: Ever since Frege, semantic definitionalists have posited a meaning ('sinn') for a name; the meaning/sinn is their semantic analog to the conceptual essence, as ontologically defining of the kind. | |
From: Joseph Almog (Nature Without Essence [2010], 07) |
17866 | Essential definition aims at existence conditions and structural truths [Almog] |
Full Idea: The essentialist encapsulating formula is meant to be existence-exhaustive (an attribute the satisfaction of which is logically necessary and sufficient to be the thing) and truth-exhaustive (promising all the structural truths). | |
From: Joseph Almog (Nature Without Essence [2010], 01) | |
A reaction: [compressed] If he thinks essentialism means that one short phrase can achieve all this, then it is not surprising that Almog renounces his former essentialism in this essay. He may, however, have misunderstood. He should reread Aristotle. |
17868 | Surface accounts aren't exhaustive as they always allow unintended twin cases [Almog] |
Full Idea: A surface-functional characterisation is not exhaustive. It allows unintended twins, alien intruders with different structures - water lookalikes that are not H2O and lookalike infinite structures that are not the natural numbers. | |
From: Joseph Almog (Nature Without Essence [2010], 03) | |
A reaction: He rests this on the claim in mathematical logic that fully expressive systems are always non-categorical (having unintended twins). Set theory is not fully categorical, but Peano Arithmetic is. Almog's main anti-essentialist argument. |
17872 | Definitionalists rely on snapshot-concepts, instead of on the real processes [Almog] |
Full Idea: The definitionalist errs by abstracting away from differences cosmic processes, freezing real, dynamic processes in snapshot-concepts. | |
From: Joseph Almog (Nature Without Essence [2010], 08) | |
A reaction: You could hardly do science at all if you didn't 'abstract away from the differences in cosmic processes'. We can't write about sea-waves, because they all differ slightly? 'Electron' is a snapshot concept. |
17870 | Alien 'tigers' can't be tigers if they are not related to our tigers [Almog] |
Full Idea: Animals roaming jungles on some planet at the other end of the galaxy with the tiger-look and the tiger genetic make-up but with a disjoint evolutionary history are not the same species as the earthly tigers. | |
From: Joseph Almog (Nature Without Essence [2010], 10) | |
A reaction: I disagree. If two independent cultures build boats, they are both boats. If we manufacture a tiger which can breed with other tigers, we've made a tiger. His 'tigers' would scream for explanation, precisely because they are tigers. If not, no puzzle. |
17869 | Kripke and Putnam offer an intermediary between real and nominal essences [Almog] |
Full Idea: Kripke and Putnam offer us enhanced essences, still formulable in one short sentence and locally graspable. They offer between Locke's mind-boggling definitive real essence and his mind-friendly but not definitive nominal essence. | |
From: Joseph Almog (Nature Without Essence [2010], 04) | |
A reaction: The solution is to add a 'deep structure' which serves both ends. |
17876 | Individual essences are just cobbled together classificatory predicates [Almog] |
Full Idea: The key for the essentialist is classificatory predication. It is only a subsequent extension of this prime idea that leads us to cobble together enough such essential predications to make an individuative essential property. | |
From: Joseph Almog (Nature Without Essence [2010], 11) | |
A reaction: So the essence is just a cross-reference of all the ways we can think of to classify it? I don't think so. Which are the essential classifications? |
17873 | Water must be related to water, just as tigers must be related to tigers [Almog] |
Full Idea: It is a blindspot to say that to be a tiger one must come from tigers, but to be water one needn't come from water. ...The error lies in not appreciating that to be water one still must come from somewhere in the cosmos, indeed, from hydrogen and oxygen. | |
From: Joseph Almog (Nature Without Essence [2010], 09) | |
A reaction: A unified picture is indeed desirable, but a better solution is to say that the essence of a tiger is in its structure, not in its origins. There are many ways to produce an artefact. There could be many ways to produce a tiger. |
4039 | Abstractions lack causes, effects and spatio-temporal locations [Mellor/Oliver] |
Full Idea: Abstract entities (such as sets) are usually understood as lacking causes, effects, and spatio-temporal location. | |
From: DH Mellor / A Oliver (Introduction to 'Properties' [1997], §10) | |
A reaction: This seems to beg some questions. Has the ideal of 'honour' never caused anything? Young men dream of pure velocity. |
7257 | All modern social systems seem to be conspiracies of the rich [More,T] |
Full Idea: When I consider any social system that prevails in the modern world, I can't see it as anything but a conspiracy of the rich to advance their own interests under the pretext of organizing society. | |
From: Thomas More (Utopia [1516], Bk 2) | |
A reaction: I'm afraid this is my own view of most conservative politics. I don't deny that there is a good case to be made for the conservative view (by Burke and Scruton, for example), but the rich will always latch onto its coat-tails. Cf. Idea 122. |
7254 | If you try to get elected, you should be permanently barred from seeking office [More,T] |
Full Idea: In Utopia, anyone who deliberately tries to get himself elected to a public office is permanently disqualified from holding one. | |
From: Thomas More (Utopia [1516], Bk 2) | |
A reaction: This echoes a thought found in Plato (Idea 2149). I've always liked this idea. Why can't we have elections were a group of the best people are invited to stand? Well, yes, it would lead to corruption... Still, the best should be pushed to the front. |
7255 | Only Utopians fail to see glory in warfare [More,T] |
Full Idea: Utopians are practically the only people on earth who fail to see anything glorious in war. | |
From: Thomas More (Utopia [1516], Bk 2) | |
A reaction: A refreshing thought for such an early date. Whatever dubious behaviour is nowadays attributed to Thomas More, you have to admire someone who writes this during the reign of Henry VIII. |
7253 | In Utopia, legal euthanasia is considered honourable [More,T] |
Full Idea: In Utopia, officially sanctioned euthanasia is regarded as an honourable death. | |
From: Thomas More (Utopia [1516], Bk 2) | |
A reaction: A bit surprising coming from a writer who is now a Catholic martyr and saint. |
17864 | Defining an essence comes no where near giving a thing's nature [Almog] |
Full Idea: The natures of things are neither exhausted nor even partially given by 'defining essences'. | |
From: Joseph Almog (Nature Without Essence [2010], Intro) | |
A reaction: A better criticism of essentialism. 'Natures' is a much vaguer word than 'essences', however, because the latter refers to what is stable and important, whereas natures could include any aspect. Being ticklish is in my nature, but not in my essence. |
17863 | Essences promise to reveal reality, but actually drive us away from it [Almog] |
Full Idea: The essentialist line (one I trace to Aristotle, Descartes and Kripke) is driving us away from, not closer to, the real nature of things. It promised a sort of Hubble telescope - essences - able to reveal the deep structure of reality. | |
From: Joseph Almog (Nature Without Essence [2010], Intro) | |
A reaction: I suspect this is tilting at a straw man. No one thinks we should hunt for essences instead of doing normal science. 'Essence' just labels what you've got when you succeed. |
7256 | In Utopia, the Supreme Being is identical with Nature [More,T] |
Full Idea: Everyone in Utopia agrees that the Supreme Being (which they call Mythras) is identical with Nature. | |
From: Thomas More (Utopia [1516], Bk 2) | |
A reaction: This sounds remarkably like full-blown Spinozean pantheism, though it should be interpreted with caution. It certainly seems to show that pantheism was a possibility in the minds of late medieval religious thinkers. |