Combining Texts

All the ideas for 'That Politics may be reduced to a Science', 'A Puzzle Concerning Matter and Form' and 'The Logical Syntax of Language'

unexpand these ideas     |    start again     |     specify just one area for these texts

---

6 ideas

5. Theory of Logic / B. Logical Consequence / 1. Logical Consequence

13342	Carnap defined consequence by contradiction, but this is unintuitive and changes with substitution [Tarski on Carnap]
	Full Idea: Carnap proposed to define consequence as 'sentence X follows from the sentences K iff the sentences K and the negation of X are contradictory', but 1) this is intuitively impossible, and 2) consequence would be changed by substituting objects.
	From: comment on Rudolph Carnap (The Logical Syntax of Language [1934], p.88-) by Alfred Tarski - The Concept of Logical Consequence p.414
	A reaction: This seems to be the first step in the ongoing explicit discussion of the nature of logical consequence, which is now seen by many as the central concept of logic. Tarski brings his new tool of 'satisfaction' to bear.

5. Theory of Logic / C. Ontology of Logic / 4. Logic by Convention

13251	Each person is free to build their own logic, just by specifying a syntax [Carnap]
	Full Idea: In logic, there are no morals. Everyone is at liberty to build his own logic, i.e. his own form of language. All that is required is that he must state his methods clearly, and give syntactical rules instead of philosophical arguments.
	From: Rudolph Carnap (The Logical Syntax of Language [1934], §17), quoted by JC Beall / G Restall - Logical Pluralism 7.3
	A reaction: This is understandable, but strikes me as close to daft relativism. If I specify a silly logic, I presume its silliness will be obvious. By what criteria? I say the world dictates the true logic, but this is a minority view.

8. Modes of Existence / C. Powers and Dispositions / 4. Powers as Essence

16755	The possible Aristotelian view that forms are real and active principles is clearly wrong [Fine,K, by Pasnau]
	Full Idea: Aristotle seems to have a possible basis for the belief [in individual forms], namely that forms are real and active principles in the world, which is denied by any right-minded modern.
	From: report of Kit Fine (A Puzzle Concerning Matter and Form [1994], p.19) by Robert Pasnau - Metaphysical Themes 1274-1671 24.3 n8
	A reaction: Pasnau says this is the view of forms promoted by the scholastics, whereas Aristotle's own view should be understood as 'metaphysical'.

23. Ethics / C. Virtue Theory / 4. External Goods / d. Friendship

21093	Friendship without community spirit misses out on the main part of virtue [Hume]
	Full Idea: A man who is only susceptible of friendship, without public spirit or a regard to the community, is deficient in the most material part of virtue.
	From: David Hume (That Politics may be reduced to a Science [1750], p.21)
	A reaction: I think this is aimed at the epicureans. If the highest virtues are focused on one's friends that can easily lead to injustice, because it can tolerate prejudice against people who are very unlike one's friends.

24. Political Theory / B. Nature of a State / 3. Constitutions

21091	It would be absurd if even a free constitution did not impose restraints, for the public good [Hume]
	Full Idea: A republican and free form of government would be an obvious absurdity, if the particular checks and controls, provided by the constitution, had really no influence, and made it not the interest, even of bad men, to act for the public good.
	From: David Hume (That Politics may be reduced to a Science [1750], p.14)
	A reaction: Presumably if you attain absolute power you can write any old constitution you like (Clause 1: the presidency is for life). But there does seem much point in doing it - unless it is to facilitate the use of the law for persecutions.

24. Political Theory / C. Ruling a State / 2. Leaders / d. Elites

21092	Nobility either share in the power of the whole, or they compose the power of the whole [Hume]
	Full Idea: A nobility may possess power in two different ways. Either every nobleman shares the power as part of the whole body, or the whole body enjoys the power as composed of parts, which each have a distinct power and authority.
	From: David Hume (That Politics may be reduced to a Science [1750], p.15)
	A reaction: He says the first type is found in Venice, and is preferable to the second type, which is found in Poland. Presumably in the shared version there is some restraint on depraved nobles. The danger is each noble being an autocrat.