43 ideas
4697 | There has been a distinct 'Social Turn' in recent philosophy, like the earlier 'Linguistic Turn' [O'Grady] |
Full Idea: The Social Turn is as defining a characteristic of contemporary philosophy as the Linguistic Turn has been of the earlier twentieth century period. | |
From: Paul O'Grady (Relativism [2002], Ch.1) | |
A reaction: A helpful observation. It ties in with externalism about concepts (Twin Earth), impossibility of Private Language, and externalism about knowledge. |
1606 | You have to be a Platonist to debate about reality, so every philosopher is a Platonist [Roochnik] |
Full Idea: Everyone who enters into a debate about reality automatically becomes a Platonist. Since such debates are the essence of philosophy, every philosopher is a Platonist. | |
From: David Roochnik (The Tragedy of Reason [1990], p.199) | |
A reaction: This is correct |
1595 | Philosophy aims to satisfy the chief human desire - the articulation of beauty itself [Roochnik] |
Full Idea: Philosophy, the attempt to articulate the vision of beauty itself, is the attempt to satisfy the highest human desire. | |
From: David Roochnik (The Tragedy of Reason [1990], p.120) | |
A reaction: A million miles away from modern philosophy, but still an ideal to be taken seriously. |
1571 | 'Logos' ranges from thought/reasoning, to words, to rational structures outside thought [Roochnik] |
Full Idea: Logos can mean i) a thought or reasoning, ii) the word which expresses a thought, iii) a rational structure outside human thought. These meanings give 'logos' an extraordinary range. | |
From: David Roochnik (The Tragedy of Reason [1990], Intro. 12) |
1572 | In the seventeenth century the only acceptable form of logos was technical knowledge [Roochnik] |
Full Idea: In the seventeenth century only a certain type of logos was deemed legitimate, namely that identified with technical knowledge (or 'techné'). | |
From: David Roochnik (The Tragedy of Reason [1990], Intro. 15) |
1573 | The hallmark of a person with logos is that they give reasons why one opinion is superior to another [Roochnik] |
Full Idea: What is supposed to identify the person of logos from the one without is the commitment to giving reasons explaining why one opinion is superior to another. | |
From: David Roochnik (The Tragedy of Reason [1990], Intro. 17) |
1592 | Logos cannot refute the relativist, and so must admit that it too is a matter of desire (for truth and agreement) [Roochnik] |
Full Idea: Logos cannot refute the radical, consistent and self-conscious relativist. Therefore it must admit that, like the relativist, it itself is essentially a matter of desire. It wants to say what is right and wrong, true and false, and for others to agree. | |
From: David Roochnik (The Tragedy of Reason [1990], p.108) |
1593 | Human desire has an ordered structure, with logos at the pinnacle [Roochnik] |
Full Idea: Human desire has an ordered structure, with logos at the pinnacle. | |
From: David Roochnik (The Tragedy of Reason [1990], p.109) |
1603 | Logos is not unconditionally good, but good if there is another person willing to engage with it [Roochnik] |
Full Idea: Logos is not unconditionally good, but good contingent on there being some other person (out there) who is willing to talk with logos, to approach it even as an opponent. | |
From: David Roochnik (The Tragedy of Reason [1990], p.175) |
1598 | We prefer reason or poetry according to whether basics are intelligible or not [Roochnik] |
Full Idea: Is the arché (basis) intelligible, or is it chaos? Upon this question hinges all, for answering it determines whether poetry or logos is the form of human speech that best does justice to the world. | |
From: David Roochnik (The Tragedy of Reason [1990], p.139) |
4731 | Good reasoning will avoid contradiction, enhance coherence, not ignore evidence, and maximise evidence [O'Grady] |
Full Idea: The four basic principles of rationality are 1) avoid contradiction, 2) enhance coherence, 3) avoid ignoring evidence, and 4) maximise evidence. | |
From: Paul O'Grady (Relativism [2002], Ch.5) | |
A reaction: I like this, and can't think of any additions. 'Coherence' is the vaguest of the conditions. Maximising evidence is still the driving force of science, even if it does sound quaintly positivist. |
1584 | Modern science, by aiming for clarity about the external world, has abandoned rationality in the human world [Roochnik] |
Full Idea: The modern scientific world view, with all its hope for clarity and precision, has a flipside, …which is its abandonment of rationality in the world of human significance. | |
From: David Roochnik (The Tragedy of Reason [1990], p.74) |
1591 | Unfortunately for reason, argument can't be used to establish the value of argument [Roochnik] |
Full Idea: Unfortunately for the logos there is no argument that can, without begging the question, establish the goodness of argumentation. | |
From: David Roochnik (The Tragedy of Reason [1990], p.106) |
1599 | Attempts to suspend all presuppositions are hopeless, because a common ground must be agreed for the process [Roochnik] |
Full Idea: To debate about suspending all our presuppositions requires a common ground which, upon being established, immediately renders the debate superfluous. | |
From: David Roochnik (The Tragedy of Reason [1990], p.144) |
4735 | Just as maps must simplify their subject matter, so thought has to be reductionist about reality [O'Grady] |
Full Idea: A map that is identical in all respects with that which is mapped is just useless. So reductionism is not just a good thing - it is essential to thought. | |
From: Paul O'Grady (Relativism [2002], Ch.6) | |
A reaction: A useful warning, when thinking about truth. It is folly to want your thoughts to exactly correspond to reality. I want to understand the world, but not if it requires being the world. |
4703 | The epistemic theory of truth presents it as 'that which is licensed by our best theory of reality' [O'Grady] |
Full Idea: The epistemic theory of truth presents it as 'that which is licensed by our best theory of reality'. | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: Dangerous nonsense. This leaves truth shifting as our theories change, it leads to different truths in different cultures, and no palpable falsehood in ignorant cultures. Don't give it house-room. |
4701 | To say a relative truth is inexpressible in other frameworks is 'weak', while saying it is false is 'strong' [O'Grady] |
Full Idea: Weak alethic relativism holds that while a statement may be true in one framework, it is inexpressible in another. Strong alethic relativism is where a sentence is true relative to one framework, but false relative to another. | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: The weak version will be Kuhn's 'incommensurability' of scientific theories, while the strong version will be full Protagorean relativism, saying all beliefs are true. |
17832 | Zermelo showed that the ZF axioms in 1930 were non-categorical [Zermelo, by Hallett,M] |
Full Idea: Zermelo's paper sets out to show that the standard set-theoretic axioms (what he calls the 'constitutive axioms', thus the ZF axioms minus the axiom of infinity) have an unending sequence of different models, thus that they are non-categorical. | |
From: report of Ernst Zermelo (On boundary numbers and domains of sets [1930]) by Michael Hallett - Introduction to Zermelo's 1930 paper p.1209 | |
A reaction: Hallett says later that Zermelo is working with second-order set theory. The addition of an Axiom of Infinity seems to have aimed at addressing the problem, and the complexities of that were pursued by Gödel. |
13028 | Replacement was added when some advanced theorems seemed to need it [Zermelo, by Maddy] |
Full Idea: Zermelo included Replacement in 1930, after it was noticed that the sequence of power sets was needed, and Replacement gave the ordinal form of the well-ordering theorem, and justification for transfinite recursion. | |
From: report of Ernst Zermelo (On boundary numbers and domains of sets [1930]) by Penelope Maddy - Believing the Axioms I §1.8 | |
A reaction: Maddy says that this axiom suits the 'limitation of size' theorists very well, but is not so good for the 'iterative conception'. |
4705 | Logical relativism appears if we allow more than one legitimate logical system [O'Grady] |
Full Idea: Logical relativism emerges if one defends the existence of two or more rival systems that one may legitimately choose between, or move back and forth between. | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: All my instincts rebel against this possibility. All of Aristotle's and Kant's philosophy would be rendered meaningless. Obviously you can create artificial logics (like games), but I believe there is a truth logic. (Pathetic, isn't it?) |
4700 | A third value for truth might be "indeterminate", or a point on a scale between 'true' and 'false' [O'Grady] |
Full Idea: Suggestions for a third value for truth are "indeterminate", or a scale running from "true", through "mostly true", "mainly true", "half true", "mainly false", "mostly false", to "false", or maybe even "0.56 true". | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: Anything on a sliding scale sounds wrong, as it seems to be paracitic on an underlying fixed idea of 'true'. "Indeterminate", though, seems just right for the truth of predictions ('sea-fight tomorrow'). |
4704 | Wittgenstein reduced Russell's five primitive logical symbols to a mere one [O'Grady] |
Full Idea: While Russell and Whitehead used five primitive logical symbols in their system, Wittgenstein suggested in his 'Tractatus' that this be reduced to one. | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: This certainly captures why Russell was so impressed by him. In retrospect what looked like progress presumably now looks like the beginning of the collapse of the enterprise. |
17626 | The antinomy of endless advance and of completion is resolved in well-ordered transfinite numbers [Zermelo] |
Full Idea: Two opposite tendencies of thought, the idea of creative advance and of collection and completion (underlying the Kantian 'antinomies') find their symbolic representation and their symbolic reconciliation in the transfinite numbers based on well-ordering. | |
From: Ernst Zermelo (On boundary numbers and domains of sets [1930], §5) | |
A reaction: [a bit compressed] It is this sort of idea, from one of the greatest set-theorists, that leads philosophers to think that the philosophy of mathematics may offer solutions to metaphysical problems. As an outsider, I am sceptical. |
1605 | Reality can be viewed neutrally, or as an object of desire [Roochnik] |
Full Idea: There are two extremes: the Aristotelian views reality simply as reality, and the sophist or poet view reality only as an object of desire. | |
From: David Roochnik (The Tragedy of Reason [1990], p.199) |
4711 | Anti-realists say our theories (such as wave-particle duality) give reality incompatible properties [O'Grady] |
Full Idea: The anti-realist says we have theories about the world that are incompatible with each other, and irreducible to each other. They often cite wave-particle duality, which postulate incompatible properties to reality. | |
From: Paul O'Grady (Relativism [2002], Ch.3) | |
A reaction: Most physicists, of course, hate this duality, precisely because they can't conceive how the two properties could be real. I say realism comes first, and the theories must try to accommodate that assumption. |
4698 | What counts as a fact partly depends on the availability of human concepts to describe them [O'Grady] |
Full Idea: What counts as a fact partly depends on human input, such as the availability of concepts to describe such facts. | |
From: Paul O'Grady (Relativism [2002], Ch.1) | |
A reaction: The point must be taken. I am happy to generalise about 'The Facts', meaning 'whatever is the case', but the individuation of specific facts is bound to hit the current problem. |
4715 | We may say that objects have intrinsic identity conditions, but still allow multiple accounts of them [O'Grady] |
Full Idea: Those defending the claim that objects exist with identity conditions not imposed by us, do not have to say that there is just one account of those objects possible. | |
From: Paul O'Grady (Relativism [2002], Ch.3) | |
A reaction: This seems right, but the test question is whether the mind of God contains a single unified theory/account. Are multiple accounts the result of human inadequacy? Yes, I surmise. |
4719 | Maybe developments in logic and geometry have shown that the a priori may be relative [O'Grady] |
Full Idea: A weaker form of relativism holds that developments in logic, in maths and in geometry have shown how a relativised notion of the a priori is possible. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: This is non-Euclidean geometry, and multiple formalisations of logic. Personally I don't believe it. You can expand these subjects, and pursue whimsical speculations, but I have faith in their stable natural core. Neo-Platonism. |
4720 | Sense-data are only safe from scepticism if they are primitive and unconceptualised [O'Grady] |
Full Idea: The reason sense-data were immune from doubt was because they were so primitive; they were unstructured and below the level of conceptualisation. Once they were given structure and conceptualised, they were no longer safe from sceptical challenge. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: The question of whether sense-data are conceptualised doesn't have to be all-or-nothing. As concepts creep in, so does scepticism, but so what? Sensible philosophers live with scepticism, like a mad aunt in the attic. |
4722 | Modern epistemology centres on debates about foundations, and about external justification [O'Grady] |
Full Idea: The two dichotomies which set the agenda in contemporary epistemology are the foundationalist-coherentist debate, and the internalist-externalist debate. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: Helpful. Roughly, foundationalists are often externalists (if they are empiricists), and coherentists are often internalists (esp. if they are rationalists). An eccentric combination would make a good PhD. |
4724 | Internalists say the reasons for belief must be available to the subject, and externalists deny this [O'Grady] |
Full Idea: Internalism about justification says that the reasons one has for a belief must be in some sense available to the knowing subject, ..while externalism holds that it is possible for a person to have a justified belief without having access to the reason. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: It strikes me that internalists are talking about the believer being justified, and externalists talk about the belief being justified. I'm with the internalists. If this means cats don't know much, so much the worse for cats. |
4723 | Coherence involves support from explanation and evidence, and also probability and confirmation [O'Grady] |
Full Idea: Coherentist justification is more than absence of contradictions, and will involve issues like explanatory support and evidential support, and perhaps issues about probability and confirmation too. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: Something like this is obviously essential. Is the notion of 'relevance' also needed (e.g. to avoid the raven paradox of induction)? Coherence of justification will combine with correspondence for truth. |
4709 | Ontological relativists are anti-realists, who deny that our theories carve nature at the joints [O'Grady] |
Full Idea: Ontological relativists are anti-realists in the strong sense; they hold as meaningless the view that our theories carve nature at the joints. | |
From: Paul O'Grady (Relativism [2002], Ch.3) | |
A reaction: This pinpoints my disagreement with such relativism, as it seems obvious to me that nature has 'joints', and that we would agree with any sensible alien about lots of things. |
4725 | Contextualism says that knowledge is relative to its context; 'empty' depends on your interests [O'Grady] |
Full Idea: Contextualist about knowledge say that "to know" means different things in different context. For example, a warehouse may be empty for a furniture owner, but not for a bacteriologist or a physicist. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: There is obviously some truth in this, but we might say that 'empty' is a secondary quality, or that 'empty for furniture' is not relative. We needn't accept relativism here. |
1577 | Relativism is a disease which destroys the possibility of rational debate [Roochnik] |
Full Idea: Relativism is disease, is pollution, for it negates the efficacy of logos. It destroys the possibility of a complete rational debate of fundamental questions. | |
From: David Roochnik (The Tragedy of Reason [1990], p.41) |
4732 | One may understand a realm of ideas, but be unable to judge their rationality or truth [O'Grady] |
Full Idea: It is possible to conceive of one understanding the meaning of a realm of ideas, but holding that one cannot judge as to the truth or rationality of the claims made in it. | |
From: Paul O'Grady (Relativism [2002], Ch.5) | |
A reaction: I think Davidson gives good grounds for challenging this, by doubt whether one 'conceptual scheme' can know another without grasping its rationality and truth-conditions. |
4710 | Verificationism was attacked by the deniers of the analytic-synthetic distinction, needed for 'facts' [O'Grady] |
Full Idea: Verificationism came under attack from empiricists who were friendly to the banishment of traditional metaphysics, but unfriendly to the analytic-synthetic distinction, on which the idea of a 'factual statement' depended. | |
From: Paul O'Grady (Relativism [2002], Ch.3) | |
A reaction: I don't accept this move because I don't consider the 'facts' to be language-dependent. They are pre-linguistic, they outrun that capacity of our language, and they are available to animals. |
4717 | If we abandon the analytic-synthetic distinction, scepticism about meaning may be inevitable [O'Grady] |
Full Idea: There may be no way to avoid scepticism about meaning if you abandon the analytic-synthetic distinction in the way Quine does. | |
From: Paul O'Grady (Relativism [2002], Ch.3) | |
A reaction: My suspicion was always that Quine's proposal began the slippery road to hell. It appears to be pragmatists who are most drawn to Quine's idea. The proposal that all my analytic propositions could be treated as synthetic totally baffles me. |
1578 | If relativism is the correct account of human values, then rhetoric is more important than reasoning [Roochnik] |
Full Idea: If relativism offers an accurate description of human values, then rhetoric replaces logos as the most fundamental human activity. | |
From: David Roochnik (The Tragedy of Reason [1990], p.47) | |
A reaction: Or putting it another way, logos (reason) becomes meaningless. I suppose, though, that a relativist can conduct conditional reasoning (but must belief in some rules of reason). |
1596 | Reasoning aims not at the understanding of objects, but at the desire to give beautiful speeches [Roochnik] |
Full Idea: Logos originates not in a cognitive capacity for the apprehension of objects, but in the desire to give birth to beautiful speeches. | |
From: David Roochnik (The Tragedy of Reason [1990], p.124) | |
A reaction: It is hard for us to grasp this, but it might be quite life-enhancing if we could return to that old way of thought. |
4706 | Early Quine says all beliefs could be otherwise, but later he said we would assume mistranslation [O'Grady] |
Full Idea: In his earlier work, Quine defended the view that no belief (including logic) is in principle unrevisable, but in his later work (1970) he took the conservative view that we would always impute mistranslation rather than deviancy. | |
From: Paul O'Grady (Relativism [2002], Ch.2) | |
A reaction: I take it he was influenced by Davidson's 'principle of charity'. He says that if someone asserts 'p and not-p', we would assume a misunderstanding of 'and' or 'not'. |
4734 | Cryptographers can recognise that something is a language, without translating it [O'Grady] |
Full Idea: It makes sense to think that one could recognise that something is a language without necessarily being able to translate it; cryptographers do this all the time. | |
From: Paul O'Grady (Relativism [2002], Ch.5) | |
A reaction: Maybe, but cryptographers usually have a lot of context to work with. If we met extraterrestrials if might not be so clear. One can only spot patterns, and crystals have those. |
4727 | The chief problem for fideists is other fideists who hold contrary ideas [O'Grady] |
Full Idea: The chief problem for fideists is other fideists who hold contrary ideas. | |
From: Paul O'Grady (Relativism [2002], Ch.4) | |
A reaction: The other problem is trying to find grounds for sticking to the object of one's faith, rather than changing from time to time. |