56 ideas
| 5333 | Philosophy needs wisdom about who we are, as well as how we ought to be [Flanagan] |
| Full Idea: Any good philosophy will need to offer wisdom about who we are as well as about how we ought to be. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 14) | |
| A reaction: This sop should be accepted gratefully by fans of bioethics, who seem inclined to think that describing 'how we are' is all that needs to be said. Maybe the key wisdom lies in the relationship between the 'is' and the 'ought' of human nature. |
| 15477 | Ontology is highly abstract physics, containing placeholders and exclusions [Martin,CB] |
| Full Idea: Ontology sets out an even more abstract model of how the world is than theoretical physics, a model that has placeholders for scientific results and excluders for tempting confusions. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: Most modern metaphysicians accept this account. The interesting (mildly!) question is whether physicists will accept it. If the metaphysics is really rooted in physics, a metaphysical physicist is better placed than a metaphysician knowing some physics. |
| 5334 | We resist science partly because it can't provide ethical wisdom [Flanagan] |
| Full Idea: The inability of science to provide ethical wisdom is partly responsible for our resistance to the scientific image. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 14) | |
| A reaction: This seems right. A.J. Ayer, for example, declared "I believe in science", and his account of ethics was vacuously nihilistic. A description of the mechanisms of moral life is not the same as ethical wisdom. |
| 15471 | Truth is a relation between a representation ('bearer') and part of the world ('truthmaker') [Martin,CB] |
| Full Idea: Truth is a relation between two things - a representation (the truth 'bearer') and the world or some part of it (the 'truthmaker'). | |
| From: C.B. Martin (The Mind in Nature [2008], 03.1) | |
| A reaction: That truth is about representations seems to me to be exactly right. That it is about truthmakers is more controversial. There are well known problems with negative truths, general truths, future truths etc. I'm happy with 'facts'. |
| 15484 | A property is a combination of a disposition and a quality [Martin,CB] |
| Full Idea: I take properties to have a dual nature; in virtue of possessing a property, an object possesses both a particular dispositionality and a particular qualitative character. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: That leaves you with the question of the relationship between the disposition and the quality. I say you must choose, and I choose the disposition. Qualities (which are partly subjective, obviously) arise from fundamental dispositions. |
| 15478 | Properties are the respects in which objects resemble, which places them in classes [Martin,CB] |
| Full Idea: If objects belong to classes in virtue of resemblances they bear to one another, they resemble one another in virtue of their properties. Objects resemble in some way or respect, and you could think of these ways or respects as 'properties'. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: If you pare the universe down to one object with five distinct properties, they resemble nothing, and fail this definition. Resemblance seems like the epistemology, not the ontology. |
| 15483 | Properties are ways particular things are, and so they are tied to the identity of their possessor [Martin,CB] |
| Full Idea: The redness or sphericity of this tomato cannot migrate to another tomato. This is a consequence of the idea that properties are particular ways things are. The identity of a property is bound up with the identity of its possessor. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: This is part of his declaration that he believes in tropes. At the very least, properties can be thought of separately, and have second-order properties that don't seem tied to the particulars. |
| 15480 | Objects are not bundles of tropes (which are ways things are, not parts of things) [Martin,CB] |
| Full Idea: The bundle theory for tropes treats properties inappositely as parts of objects. Objects can have parts, but an object's properties are not its parts, they are particular ways the object is. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: The 'way an object is' seems a very vague concept. Most things that get labelled as tropes are actually highly complex. Without mention of causal powers I think these discussions drift in a muddle. |
| 15489 | A property that cannot interact is worse than inert - it isn't there at all [Martin,CB] |
| Full Idea: A property that is intrinsically incapable of affecting or being affected by anything else, actual or possible, is not merely a case of inertness - it amounts to a no-thing. | |
| From: C.B. Martin (The Mind in Nature [2008], 06.6) | |
| A reaction: In the end Martin rejects Shoemaker's purely causal account of properties, but he clearly understands Shoemaker's point well. |
| 15487 | If unmanifested partnerless dispositions are still real, and are not just qualities, they can explain properties [Martin,CB] |
| Full Idea: Given a realist view of dispositions as fully actual, even without manifestations or partners, a purely dispositional account of properties has a degree of plausibility, which is enhanced because properties lack purely qualitative characterisations. | |
| From: C.B. Martin (The Mind in Nature [2008], 06.4) | |
| A reaction: In the end Martin opts for a mixed account, as in Idea 15484, but he gives reasons here for the view which I favour. If he concedes that dispositions may exist without manifestation, they must surely lack qualities. Are they not properties, then? |
| 15479 | Properties endow a ball with qualities, and with powers or dispositions [Martin,CB] |
| Full Idea: Each property endows a ball with a distinctive qualitative character and a distinctive range of powers or dispositionalities. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: I think this is the wrong way round. Do properties support powers, or powers support properties? I favour the latter. Properties are much vaguer than powers. Powers generate the required causation and activity. |
| 15488 | Qualities and dispositions are aspects of properties - what it exhibits, and what it does [Martin,CB] |
| Full Idea: For any intrinsic and irreducible property, what is qualitative and what is dispositional are one and the same property considered as what that property exhibits of its nature and what that property is directive and selective for in its manifestation. | |
| From: C.B. Martin (The Mind in Nature [2008], 06.6) | |
| A reaction: This is supposed to support qualities and dispositions as equal partners, but I don't see how 'what a property exhibits' can have any role in fundamental ontology. What it exhibits may be very misleading about its nature. |
| 15469 | Dispositions in action can be destroyed, be recovered, or remain unchanged [Martin,CB] |
| Full Idea: Three forms of dispositionality are illustrated by explosives (which are destroyed by manifestation), being soluble (where the dispositions is lost but recoverable), and being stable (where the disposition is unchanged). | |
| From: C.B. Martin (The Mind in Nature [2008], 02.7) | |
| A reaction: [compressed] Presumably the explosives could be recovered after the explosion, since the original elements are still there, but it would take a while. The retina remains stable by continually changing. There are no simple distinctions! |
| 15467 | Powers depend on circumstances, so can't be given a conditional analysis [Martin,CB] |
| Full Idea: Nobody believes, or ought to believe, that manifestations of powers follow upon the single event mentioned in the antecedent of the conditional independently of the circumstances. | |
| From: C.B. Martin (The Mind in Nature [2008], 02.4) | |
| A reaction: Another way of putting it would be that the behaviour of powers is more ceteris paribus than law. |
| 15466 | 'The wire is live' can't be analysed as a conditional, because a wire can change its powers [Martin,CB] |
| Full Idea: According to the conditional analysis of 'the wire is live', if the wire is touched then it gives off electricity. What ultimately defeats this analysis is the acknowledged possibility of objects gaining or losing powers. | |
| From: C.B. Martin (The Mind in Nature [2008], 02.3) | |
| A reaction: He offers his 'electro-fink' as a counterexample, where touching the wire changes its disposition. The conditional analysis is simple and clearcut, but dispositions in reality are complex and unstable. |
| 15465 | Structures don't explain dispositions, because they consist of dispositions [Martin,CB] |
| Full Idea: It is self-defeating to try to explain dispositionality in terms of structural states because structural states are themselves dispositional. | |
| From: C.B. Martin (The Mind in Nature [2008], 01.2) | |
| A reaction: No doubt structures have dispositions, but are they entirely dispositional? Might there be 'emergent' dispositions which can only be explained by the structure itself, rather than by the dispositions that make up the structure? |
| 15476 | Structural properties involve dispositionality, so cannot be used to explain it [Martin,CB] |
| Full Idea: I take it as obvious that any structural property involves dispositionality and, therefore, cannot be used to 'explain' dispositionality. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.3) | |
| A reaction: I think this is the right way round. The so-called 'categorical' properties seem to be close in nature to the 'structural' properties. |
| 15481 | I favour the idea of a substratum for properties; spacetime seems to be just a bearer of properties [Martin,CB] |
| Full Idea: I favour the old idea of substratum: the haver of properties not itself had as a property. Space-time might itself be the bearer of properties, not itself borne as a property. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: A very nice idea. The choice is between saying either that fundamentals like space-time and physical fields are the propertyless bearers of properties, or that they purely consist of properties (so properties are fundamental, not substrata). |
| 15474 | Properly understood, wholes do no more causal work than their parts [Martin,CB] |
| Full Idea: There is no causal work for the whole that is not done by the parts, provided the complex role of the parts is fully appreciated. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.1) | |
| A reaction: It seems like a truth that because some parts are doing particular causal work (e.g. glue), the whole can acquire causal powers that the mereological sum of parts lacks. |
| 15486 | Only abstract things can have specific and full identity specifications [Martin,CB] |
| Full Idea: Abstract entities (as nonspatiotemporal) seem to be the only candidates for specific and full identity specifications. | |
| From: C.B. Martin (The Mind in Nature [2008], 05.2 n1) | |
| A reaction: Martin says that only the 'mad logician' seeks such specifications elsewhere. Some people like persons to have perfect identity. God is a popular candidate too. Can objects have perfect 'macroscopic' identity? |
| 15475 | The concept of 'identity' must allow for some changes in properties or parts [Martin,CB] |
| Full Idea: We must avoid a use of 'identity' that implies that any entity over time must be said to lack continuing identity simply because it has changed properties or has lost, added, or had substituted some parts. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.3) | |
| A reaction: This may the key area where the logical-mathematical type of philosophy comes into contact with the natural-metaphysical type. Imagine Martin's concept of 'identity' in mathematics. π changes to 3.1387... during the calculation! |
| 15472 | It is pointless to say possible worlds are truthmakers, and then deny that possible worlds exist [Martin,CB] |
| Full Idea: To claim that the truthmaker for a counterfactual, for example, is a set of possible worlds, but to deny that these worlds really exist, seems pointless. | |
| From: C.B. Martin (The Mind in Nature [2008], 03.3) | |
| A reaction: Lewis therefore argues that they do exist. Martin argues that possible worlds are not truthmakers. He rests his account of modality on dispositions. I prefer Martin. |
| 5340 | Explanation does not entail prediction [Flanagan] |
| Full Idea: Explanation does not entail prediction. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 73n) | |
| A reaction: Presumably the inverse of this is also true, as we might be able to predict through pure induction, without knowing why something happened. We predict that smoking is likely to cause cancer. Complex things might be explicable but unpredictable. |
| 15492 | Explanations are mind-dependent, theory-laden, and interest-relative [Martin,CB] |
| Full Idea: Explanations are mind-dependent, theory-laden, and interest-relative. | |
| From: C.B. Martin (The Mind in Nature [2008], 10.2) | |
| A reaction: I don't think you can rule out the 'real' explanation, as the one dominant causal predecessor, such as the earthquake producing a tsunami. |
| 5346 | In the 17th century a collisionlike view of causation made mental causation implausible [Flanagan] |
| Full Idea: In the seventeenth century the dominant idea that causation is collisionlike made mental causation almost impossible to envision. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.136) | |
| A reaction: Interesting. This makes Descartes' interaction theory look rather bold, and Leibniz's and Malebranche's rejection of it understandable. Personally I still think of causation as collisionlike, except that the collisions are of very very tiny objects. |
| 15495 | Analogy works, as when we eat food which others seem to be relishing [Martin,CB] |
| Full Idea: The long-derided way of analogy works! Otherwise why, when someone else is relishing a food we have not tried, is it reasonable for us to try it ourselves? | |
| From: C.B. Martin (The Mind in Nature [2008], 12.2) | |
| A reaction: Why wouldn't we rush to eat something an animal was relishing? Nice idea. |
| 5341 | Only you can have your subjective experiences because only you are hooked up to your nervous system [Flanagan] |
| Full Idea: It is easy to explain why certain brain events are uniquely experienced by you subjectively: only you are properly hooked up to your own nervous system to have your own experiences. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 87) | |
| A reaction: This is in reply to Nagel's oft quoted claim that mind can only be understood as "what it is like to be" that mind. I agree with Flanagan, and it is nice illustration of how philosophers can confuse themselves with high-sounding questions. |
| 7658 | Obviously there can't be a functional anaylsis of qualia if they are defined by intrinsic properties [Dennett] |
| Full Idea: If you define qualia as intrinsic properties of experiences considered in isolation from all their causes and effects, logically independent of all dispositional properties, then they are logically guaranteed to elude all broad functional analysis. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.8) | |
| A reaction: This is a good point - it seems daft to reify qualia and imagine them dangling in mid-air with all their vibrant qualities - but that is a long way from saying there is nothing more to qualia than functional roles. Functions must be exlained too. |
| 15493 | Memory requires abstraction, as reminders of what cannot be fully remembered [Martin,CB] |
| Full Idea: Selectivity and abstraction are required for the development of memory, because reminders and promptings are rarely replicas of what is being remembered. | |
| From: C.B. Martin (The Mind in Nature [2008], 10.3) | |
| A reaction: I take the key idea of mental life to be that of a 'label'. This need not be verbal, so 'conceptual label'. It could be an image, as on a road sign. Labelling is the most indispensable aspect of thought. We label objects, parts, properties and groups. |
| 5351 | We only have a sense of our self as continuous, not as exactly the same [Flanagan] |
| Full Idea: We only have a sense of our self as continuous, but not as exactly the same. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.178) | |
| A reaction: Russell said this too, and it seems to me to be right. Personal identity is far too imprecise for me to assert that I remember my ten-year-old self as being identical to me now. Only physical objects like teddy bears can pass that test. |
| 5353 | The self is an abstraction which magnifies important aspects of autobiography [Flanagan] |
| Full Idea: The self is an abstraction from the story of a person's life that isolates and magnifies the experiences, traits and aspirations that are assigned importance. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.240) | |
| A reaction: Personally I am inclined to see personal identity as the central controller of brain activity, the aspect of the biological machine which keeps all the mental events focused on what matters, which is health, safety and happiness. |
| 5354 | We are not born with a self; we develop a self through living [Flanagan] |
| Full Idea: It is a bad mistake to think we are born with a self; the self develops, and acquiring it requires living in the world. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.260) | |
| A reaction: I think this is wrong. He is mistaking a complex cultural concept of the self as the subject for autobiography etc. for the basic biological self which even small animals must have if their brains are to serve any useful purpose in their lives. |
| 7655 | The work done by the 'homunculus in the theatre' must be spread amongst non-conscious agencies [Dennett] |
| Full Idea: All the work done by the imagined homunculus in the Cartesian Theater must be distributed among various lesser agencies in the brain, none of which is conscious. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.3) | |
| A reaction: Dennett's account crucially depends on consciousness being much more fragmentary than most philosophers claim it to be. It is actually full of joints, which can come apart. He may be right. |
| 5349 | For Buddhists a fixed self is a morally dangerous illusion [Flanagan] |
| Full Idea: According to Buddhism, the idea of a permanent, constant self is an illusion, and a morally dangerous one. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.161) | |
| A reaction: We are familiar with the idea that it might be an illusion, but I am unconvinced by 'morally dangerous'. If you drop both free will and personal identity, I can't see any sort of focus for moral life left, but I am willing to be convinced. |
| 5338 | Normal free will claims control of what I do, but a stronger view claims control of thought and feeling [Flanagan] |
| Full Idea: The standard view of free will is that I have something like complete control over what I do. A stronger view (not widely held) is that I also have complete control over what I think and what I feel. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 60n) | |
| A reaction: To claim free control of feelings looks optimistic, but it does look as if we can decide to think about something, such as a philosophical problem. Deciding what to say comes somewhere between thought and action. |
| 5344 | Free will is held to give us a whole list of desirable capacities for living [Flanagan] |
| Full Idea: Free will is said to give us self-control, self-expression, individuality, reasons-sensitivity, rational deliberation, rational accountability, moral accountability, the capacity to do otherwise, unpredictability, and political freedom. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.104) | |
| A reaction: Nice list. His obvious challenge is to either say we can live happily without some of these things, or else show how we can have them without 'free will'. Personally I agree with Flanagan that we meet the challenge. |
| 5332 | People believe they have free will that circumvents natural law, but only an incorporeal mind could do this [Flanagan] |
| Full Idea: Most people believe we have free will, and that this consists in the ability to circumvent natural law. The trouble is that the only device ever philosophically invented that can do this sort of job is an incorporeal soul or mind. | |
| From: Owen Flanagan (The Problem of the Soul [2002], Pref) | |
| A reaction: I think this is exactly right. We currently have a western world full of people who have rejected dualism, but still cling on to free will, because they think morality depends on it. I think morality depends on personal identity, but not on free will. |
| 5345 | We only think of ourselves as having free will because we first thought of God that way [Flanagan] |
| Full Idea: It is unimaginable to me that, despite the feeling that we control what we do, such a strong conception of ourselves as unmoved movers would have been added to our self-image unless we had first conceived of God along these lines. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.107) | |
| A reaction: I think this is right, though there are signs in fifth century Greece of contradictory evidence. The 'unmoved mover' seems unformulated before Plato's 'Laws' (idea 1423), but there is an implied belief in free will a hundred years earlier. |
| 5343 | People largely came to believe in dualism because it made human agents free [Flanagan] |
| Full Idea: I would say that that my consciousness doesn't seem either physical or non-physical, ..but the belief that the mind is non-physical partly took hold because that fits well with thinking of human agents as free. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.102) | |
| A reaction: I think this is right. I personally think there is no such thing as free will, and that belief in it has been the single greatest delusion amongst philosophers (and others) for the last two thousand years. Dualism has now gone, and free will is next. |
| 5347 | Behaviourism notoriously has nothing to say about mental causation [Flanagan] |
| Full Idea: Behaviourism was notorious in its heyday for having nothing to say about mental causation. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.141) | |
| A reaction: This is a bit unfair, as Ryle (idea 2622, following Spinoza, 4862) was one of the first to point out the paradox of 'double causation'. You have to be a mentalist to worry about mental causation, and eliminativists aren't bothered. |
| 5339 | Cars and bodies obey principles of causation, without us knowing any 'strict laws' about them [Flanagan] |
| Full Idea: Although everyone thinks cars and bodies obey the principles of causation, no one thinks it a deficiency that we don't know strict laws of automechanics or anatomy. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 65) | |
| A reaction: This attacks Davidson's claim that there are no strict psycho-physical laws, and I agree with Flanagan. Huge dreams of free will and human dignity are being pinned on the flimsy point that we have no strict laws here. But brains are very complicated. |
| 7657 | Intelligent agents are composed of nested homunculi, of decreasing intelligence, ending in machines [Dennett] |
| Full Idea: As long as your homunculi are more stupid and ignorant than the intelligent agent they compose, the nesting of homunculi within homunculi can be finite, bottoming out, eventually, with agents so unimpressive they can be replaced by machines. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.6) | |
| A reaction: [Dennett first proposed this in 'Brainstorms' 1978]. This view was developed well by Lycan. I rate it as one of the most illuminating ideas in the modern philosophy of mind. All complex systems (like aeroplanes) have this structure. |
| 5342 | Physicalism doesn't deny that the essence of an experience is more than its neural realiser [Flanagan] |
| Full Idea: One may be committed to the truth of physicalism without being committed to the claim that the essence of an experience is captured fully by a description of its neural realiser. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 90) | |
| A reaction: This is a reply to the Leibniz Mill question (idea 2109) about what is missing from a materialist view. Flanagan's point is that just as the essence of a panorama is the view from the hill, so the essence of consciousness requires you to be that brain. |
| 7656 | I don't deny consciousness; it just isn't what people think it is [Dennett] |
| Full Idea: I don't maintain, of course, that human consciousness does not exist; I maintain that it is not what people often think it is. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.3) | |
| A reaction: I consider Dennett to be as near as you can get to an eliminativist, but he is not stupid. As far as I can see, the modern philosopher's bogey-man, the true total eliminativist, simply doesn't exist. Eliminativists usually deny propositional attitudes. |
| 5335 | Emotions are usually very apt, rather than being non-rational and fickle [Flanagan] |
| Full Idea: One can question the idea that emotions are non-rational, fickle and flighty; on the contrary, emotions normally seem to be very apt. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 16) | |
| A reaction: This is the modern view of emotion which is emerging from neuroscience, which is greatly superior to traditional views, apart from Aristotle, who felt that wisdom and virtue arose precisely when emotions were apt for the situation. |
| 7654 | What matters about neuro-science is the discovery of the functional role of the chemistry [Dennett] |
| Full Idea: Neuro-science matters because - and only because - we have discovered that the many different neuromodulators and other chemical messengers that diffuse throughout the brain have functional roles that make important differences. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.1) | |
| A reaction: I agree with Dennett that this is the true ground for pessimism about spectacular breakthroughs in artificial intelligence, rather than abstract concerns about irreducible features of the mind like 'qualia' and 'rationality'. |
| 5348 | Intellectualism admires the 'principled actor', non-intellectualism admires the 'good character' [Flanagan] |
| Full Idea: There are two main pictures of the good person: there is the 'good character', and there is the 'principled actor'. ..The first picture is non-intellectualist, and the second is intellectualist. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.145) | |
| A reaction: The second ideal elevates the principle itself above the actor who carries it out. Presumably consistency is a virtue, so a good character will at least pay some attention to principles. A good magistrate comes out the same in both views. |
| 5355 | Cognitivists think morals are discovered by reason [Flanagan] |
| Full Idea: Cognitivists think morals are discovered by reason. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.301n) | |
| A reaction: I take cognitivism to be (strictly) the view that morals are knowable in principle. Our intellects might not be up to the task (and so we might have to ask the gods what is right). There is also the possibility that morals might be known by intuition. |
| 5336 | Ethics is the science of the conditions that lead to human flourishing [Flanagan] |
| Full Idea: Ethics is the normative science that studies the objective conditions that lead to flourishing of persons. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p. 17) | |
| A reaction: This is a nice slogan for the virtue theory account of the nature of ethics. I think it is the view with which I agree. I am intrigued that he has smuggled the word 'science' in, which is a nice challenge to conventional views of science. |
| 15485 | Instead of a cause followed by an effect, we have dispositions in reciprocal manifestation [Martin,CB] |
| Full Idea: The two-event cause-and-effect view is easily avoided and replaced by the view of mutual manifestations of reciprocal disposition partners, suggesting a natural contemporaneity. | |
| From: C.B. Martin (The Mind in Nature [2008], 05.1) | |
| A reaction: This view, which I find much more congenial than the traditional one, is explored in the ideas of Mumford and Anjum. |
| 15491 | Causation should be explained in terms of dispositions and manifestations [Martin,CB] |
| Full Idea: Disposition and manifestation are the basic categories by means of which cause and effect are to be explained. | |
| From: C.B. Martin (The Mind in Nature [2008], 07.8) | |
| A reaction: 'Manifestation' sounds a bit subjective. The manifestation evident to us may not indicate what is really going on below the surface. I like his basic picture. |
| 15468 | Causal counterfactuals are just clumsy linguistic attempts to indicate dispositions [Martin,CB] |
| Full Idea: 'Causal' counterfactuals have a place, of course, but only as clumsy and inexact linguistic gestures to dispositions, and they should be kept in that place. | |
| From: C.B. Martin (The Mind in Nature [2008], 02.6) | |
| A reaction: Counterfactuals only seem to give a regularity account of causation, by correlating an effect with a minimal context which will give rise to it. Surely dispositions run deeper than that? |
| 15470 | Causal laws are summaries of powers [Martin,CB] |
| Full Idea: Causal laws are summaries of what entities are capable and incapable of. | |
| From: C.B. Martin (The Mind in Nature [2008], 02.8) | |
| A reaction: That's a pretty good formulation. Personally I favour a Humean analysis, perhaps along Lewis's lines, but on a basis of real powers. This remark of Martin's has got me rethinking. |
| 15482 | We can't think of space-time as empty and propertyless, and it seems to be a substratum [Martin,CB] |
| Full Idea: It makes no sense in ontology or modern physics to think of space-time as empty and propertyless. Space-time nicely fulfils the condition of a substratum. | |
| From: C.B. Martin (The Mind in Nature [2008], 04.6) | |
| A reaction: At the very least, space-time seems to be 'curved', so it had better be something. Time has properties like being transitive. Space-time (or fields) might be a pure bundle of properties (the only pure bundle?), rather than a substratum. |
| 5350 | The Hindu doctrine of reincarnation only appeared in the eighth century CE [Flanagan] |
| Full Idea: The doctrine of a cycle of rebirths and reincarnations that are normally required before one achieve nirvana was only proposed in the eighth century CE, and then spread like wildfire among Hindus and, to a lesser extent, among Buddhists. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.166n) | |
| A reaction: Intriguing. Plato had proposed it in the fourth century BCE. Presumably Hindus had always been dualists, and then suddenly saw and exciting possibility that followed from it. The doctrine strikes me as (to put it mildly) implausible. |
| 5352 | The idea of the soul gets some support from the scientific belief in essential 'natural kinds' [Flanagan] |
| Full Idea: The idea of the soul could be easily trashed if science does not countenance essences, but science does countenance essences in the form of what are known as 'natural kinds' (such as water, salt and gold). | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.181) | |
| A reaction: The existence of any essences at all does indeed make the existence of a soul naturally possible, but scientific natural kinds are usually postulated on a basis of chemical stability. Animals, for example, are no longer usually classified that way. |