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All the ideas for 'Dthat', 'works' and 'Contextualism Contested'

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4 ideas

13. Knowledge Criteria / C. External Justification / 6. Contextual Justification / b. Invariantism

12890	That standards vary with context doesn't imply different truth-conditions for judgements [Conee]
	Full Idea: The fact that different standards are routinely applied in making an evaluative judgement does not imply the correctness of semantic contextualism about the contents of judgements. ..We can't infer different truth conditions from differing standards.
	From: Earl Conee (Contextualism Contested [2005], p.51)
	A reaction: This is the basic objection to contextualism from the 'invariantist' camp, which says there are facts about good judgement and justification, despite contextual shifts. My sympathies are with the contextualists (on this one).

12892	Maybe there is only one context (the 'really and truly' one) for serious discussions of knowledge [Conee]
	Full Idea: Maybe every issue about knowledge (Gettier problem, scientific knowledge, justification, scepticism) has been discussed solely in the single 'really and truly' context.
	From: Earl Conee (Contextualism Contested [2005], p.53)
	A reaction: This seems not to be true, if we contrast Descartes' desire for total certainty with Peirce's fallibilism. It seems to me that modern philosophy has deliberately relaxed the standard, in order to make some sort of knowledge possible. Cf. Idea 12894.

19. Language / B. Reference / 3. Direct Reference / b. Causal reference

14080	Are causal descriptions part of the causal theory of reference, or are they just metasemantic? [Kaplan, by Schaffer,J]
	Full Idea: Kaplan notes that the causal theory of reference can be understood in two quite different ways, as part of the semantics (involving descriptions of causal processes), or as metasemantics, explaining why a term has the referent it does.
	From: report of David Kaplan (Dthat [1970]) by Jonathan Schaffer - Deflationary Metaontology of Thomasson 1
	A reaction: [Kaplan 'Afterthought' 1989] The theory tends to be labelled as 'direct' rather than as 'causal' these days, but causal chains are still at the heart of the story (even if more diffused socially). Nice question. Kaplan takes the meta- version as orthodox.

23. Ethics / C. Virtue Theory / 3. Virtues / a. Virtues

20239	Unlike us, the early Greeks thought envy was a good thing, and hope a bad thing [Hesiod, by Nietzsche]
	Full Idea: Hesiod reckons envy among the effects of the good and benevolent Eris, and there was nothing offensive in according envy to the gods. ...Likewise the Greeks were different from us in their evaluation of hope: one felt it to be blind and malicious.
	From: report of Hesiod (works [c.700 BCE]) by Friedrich Nietzsche - Dawn (Daybreak) 038
	A reaction: Presumably this would be understandable envy, and unreasonable hope. Ridiculous envy can't possibly be good, and modest and sensible hope can't possibly be bad. I suspect he wants to exaggerate the relativism.