12 ideas
8868 | Objective truth arises from interpersonal communication [Davidson] |
Full Idea: The source of the concept of objective truth is interpersonal communication. | |
From: Donald Davidson (Three Varieties of Knowledge [1991], p.209) | |
A reaction: This is a distinctively Davidsonian idea, arising out of Wittgenstein's Private Language Argument. We could go a step further, and just say that 'objectivity is a social concept'. Davidson more or less pleads guilty to pragmatism in this essay. |
15533 | We can quantify over fictions by quantifying for real over their names [Lewis] |
Full Idea: Substitutionalists simulate quantification over fictional characters by quantifying for real over fictional names. | |
From: David Lewis (Noneism or Allism? [1990], p.159) | |
A reaction: I would say that a fiction is a file of conceptual information, identified by a label. The label brings baggage with it, and there is no existence in the label. |
15534 | We could quantify over impossible objects - as bundles of properties [Lewis] |
Full Idea: We can quantify over Meinongian objects by quantifying for real over property bundles (such as the bundle of roundness and squareness). | |
From: David Lewis (Noneism or Allism? [1990], p.159) |
15532 | 'Allists' embrace the existence of all controversial entities; 'noneists' reject all but the obvious ones [Lewis] |
Full Idea: An expansive friend of the controversial entities who says they all exist may be called an 'allist'; a tough desert-dweller who says that none of them exist may be called a 'noneist'. | |
From: David Lewis (Noneism or Allism? [1990], p.152) | |
A reaction: Lewis gives examples of the obvious and the controversial entities. Lewis implies that he himself is in between. The word 'desert' is a reference to Quine. |
15535 | We can't accept a use of 'existence' that says only some of the things there are actually exist [Lewis] |
Full Idea: If 'existence' is understood so that it can be a substantive thesis that only some of the things there are exist, we will have none of it. | |
From: David Lewis (Noneism or Allism? [1990], p.163) | |
A reaction: Lewis is a strong advocate, following Quine, of the univocal sense of the word 'exist', and I agree with them. |
16157 | Insurance on the original ship would hardly be paid out if the plank version was wrecked! [Frede,M] |
Full Idea: No insurance company, presented with a policy written for 'Theoris' [the original ship] would pay for damages suffered if the ship contructed from the old planks had been shipwrecked. | |
From: Michael Frede (Individuals in Aristotle [1978]) | |
A reaction: A very nicely dramatic way of presenting what is taken to be the usual reading of the basic case - that the original identity tracks the continuity of the original structure, not the matter. |
8867 | A belief requires understanding the distinctions of true-and-false, and appearance-and-reality [Davidson] |
Full Idea: Having a belief demands in addition appreciating the contrast between true belief and false, between appearance and reality, mere seeming and being. | |
From: Donald Davidson (Three Varieties of Knowledge [1991], p.209) | |
A reaction: This sets the bar very high for belief (never mind knowledge), and seems to imply that animals don't have beliefs. How should we describe their cognitive states then? I would say these criteria only apply to actual knowledge. |
10347 | Objectivity is intersubjectivity [Davidson] |
Full Idea: An entity is objective in so far as it is intersubjective. | |
From: Donald Davidson (Three Varieties of Knowledge [1991]), quoted by Martin Kusch - Knowledge by Agreement Ch.10 | |
A reaction: This thought baffled me until I saw it in the context of socialised epistemology. Effectively objectivity is subsumed under justification, which in turn is seen in a social context, not private to individuals. |
8866 | If we know other minds through behaviour, but not our own, we should assume they aren't like me [Davidson] |
Full Idea: If the mental states of others are known only through their behavioral and other outward manifestations, while this is not true of our own mental states, why should we think our own mental states are anything like those of others? | |
From: Donald Davidson (Three Varieties of Knowledge [1991], p.207) | |
A reaction: His point is that if you seriously doubt other minds, you should follow through on the implications. But that is to treat it as a theory about other minds, rather an a sceptical worry. Descartes didn't walk into walls while writing Meditation 1. |
10346 | Knowing other minds rests on knowing both one's own mind and the external world [Davidson, by Dummett] |
Full Idea: Davidson argues that knowledge of other minds presupposes knowledge of one's own mind, and that there is no knowledge of other minds without knowledge of the external world. | |
From: report of Donald Davidson (Three Varieties of Knowledge [1991]) by Michael Dummett - Common Sense and Physics Ch.10 | |
A reaction: Davidson't argument is actually hard to swallow because it is so long and complex. Compressing the point makes it begin to sound like a variant of the argument from analogy. |
8870 | Content of thought is established through communication, so knowledge needs other minds [Davidson] |
Full Idea: Until a baseline has been established by communication with someone else, there is no point is saying one's own thoughts have a propositional content. Hence knowledge of another mind is essential all thought and all knowledge. | |
From: Donald Davidson (Three Varieties of Knowledge [1991], p.213) | |
A reaction: This really is building a skyscraper on the slightly shaky claims of the Private Language Argument (e.g. Idea 4158). Animals are so important in discussions of this kind. Is an albatross more or less devoid of thought and belief? |
8869 | The principle of charity attributes largely consistent logic and largely true beliefs to speakers [Davidson] |
Full Idea: Concerning charity, the Principle of Coherence seeks logical consistency in the thought of the speaker, and the Principle of Correspondence seeks a similar response to features of the world to that of an interpreter. The speaker has logic and true belief. | |
From: Donald Davidson (Three Varieties of Knowledge [1991], p.211) | |
A reaction: Davidson adds a Kantian commitment to pure and universal reason to the very sceptical framework created by Quine. I agree with Davidson, but it seems more like faith than like an argument or an empirical observation. |