11 ideas
| 11976 | Aristotelian essentialism says essences are not relative to specification [Lewis] |
| Full Idea: So-called 'Aristotelian essentialism' is the doctrine of essences not relative to specifications. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], III) | |
| A reaction: In other words, they are so-called 'real essences', understood as de re. Quine says essences are all de dicto, and relative to some specification. I vote for Aristotle. |
| 11978 | Causal necessities hold in all worlds compatible with the laws of nature [Lewis] |
| Full Idea: Just as a sentence is necessary if it holds in all worlds, so it is causally necessary if it holds in all worlds compatible with the laws of nature. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], V) | |
| A reaction: I don't believe in the so-called 'laws of nature', so I'm not buying that. Is there no distinction in Lewis's view between those sentences which must hold, and those which happen to hold universally? |
| 11979 | It doesn't take the whole of a possible Humphrey to win the election [Lewis] |
| Full Idea: Even if Humphrey is a modal continuant, it doesn't take the whole of him to do such things as winning. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], Post B) | |
| A reaction: This responds to Kripke's famous example, that people only care about what happens to themselves, and not to some 'counterpart' of themselves. |
| 16994 | Counterpart theory is bizarre, as no one cares what happens to a mere counterpart [Kripke on Lewis] |
| Full Idea: Probably Humphrey could not care less whether someone else, no matter how much resembling him, would have been victorious in another possible world. Thus Lewis's view seems even more bizarre that the usual transworld identification it replaces. | |
| From: comment on David Lewis (Counterpart theory and Quant. Modal Logic [1968]) by Saul A. Kripke - Naming and Necessity notes and addenda note 13 | |
| A reaction: I begin to see this as a devastating reply to a theory I previously found quite congenial. |
| 11974 | Counterparts are not the original thing, but resemble it more than other things do [Lewis] |
| Full Idea: Your counterparts resemble you closely in content and context in important respects. They resemble you more closely than do the other things in their worlds. But they are not really you. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], I) | |
| A reaction: It is a dilemma. If my counterpart were exactly me, I couldn't contemplate possibly losing a leg, or my sanity. But if my counterpart isn't exactly me, then I don't have much interest in its fate. Only essences can save us here. Cf. me tomorrow. |
| 11975 | If the closest resembler to you is in fact quite unlike you, then you have no counterpart [Lewis] |
| Full Idea: If whatever thing in world w6 it is that resembles you more closely than anything else in w6 is nevertheless quite unlike you; nothing in w6 resembles you at all closely. If so, you have no counterpart in w6. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], I) | |
| A reaction: This is the nub, because the whole theory rests on deciding whether two things resemble sufficiently 'closely'. But then we need a criterion of closeness, so we must start talking about which properties matter. Essences loom. |
| 11977 | Essential attributes are those shared with all the counterparts [Lewis] |
| Full Idea: An essential attribute of something is an attribute it shares with all its counterparts. | |
| From: David Lewis (Counterpart theory and Quant. Modal Logic [1968], III) | |
| A reaction: I don't like this. It ties essence entirely to identity, but I think essence precedes identity. Essence is a nexus of causal and explanatory powers which bestows an identity on each thing. But essence might be unstable, and identity with it. |
| 7522 | A full neural account of qualia will give new epistemic access to them, beyond private experience [Churchlands] |
| Full Idea: When the hidden neurophysiological structure of qualia (if there is any) gets revealed by unfolding research, then we will automatically gain a new epistemic access to qualia, beyond each person's native and exclusive capacity for internal discrimination. | |
| From: Churchland / Churchland (Recent Work on Consciousness [1997]) | |
| A reaction: Carefully phrased and hard to deny, but something is impenetrable. What experience does an insect have when it encounters ultra-violet light? Nothing remotely interesting about their qualia is likely to emerge from the study of insect brains. |
| 7521 | It is question-begging to assume that qualia are totally simple, hence irreducible [Churchlands] |
| Full Idea: One of the crucial premises of the antireductionists - concerning the intrinsic, nonrelational, metaphysical simplicity of our sensory qualia - is a question-begging and unsupported assumption. | |
| From: Churchland / Churchland (Recent Work on Consciousness [1997]) | |
| A reaction: This is a key point for reductionists, with emphasis on the sheer numbers of connections involved in a simple quale (I estimate a billion involved in one small patch of red). |
| 7523 | The qualia Hard Problem is easy, in comparison with the co-ordination of mental states [Churchlands] |
| Full Idea: The so-called Hard Problem (of qualia) appears to be one of the easiest, in comparison with the problems of short-term memory, fluid and directable attention, the awake state vs sleep, and the unity of consciousness. | |
| From: Churchland / Churchland (Recent Work on Consciousness [1997]) | |
| A reaction: Most of their version of the Hard Problems centre on personal identity, and the centralised co-ordination of mental events. I am inclined to agree with them. Worriers about qualia should think more about the complexity of systems of neurons. |
| 8066 | Butler exalts conscience, but it may be horribly misleading [Anscombe on Butler] |
| Full Idea: Butler exalts conscience, but appears ignorant that a man's conscience may tell him to do the vilest things. | |
| From: comment on Joseph Butler (Fifteen Sermons [1726]) by G.E.M. Anscombe - Modern Moral Philosophy p.176 | |
| A reaction: That would appear to be the end of conscience. To make conscience work, it must have a huge authority to back it, and also a fairly infallible means of knowing what it truly says, and that an impostor hasn't replaced it (e.g. via a bad upbringing). |