10 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. |
| 16698 | Days exist, and yet they seem to be made up of parts which don't exist [Burley] |
| Full Idea: I grant that a successive being is composed out of non-beings, as is clear of a day, which is composed of non-entities. Some part of this day is past and some future, and yet this day is. | |
| From: Walter Burley (Commentary on 'Physics' [1325], III text 11,f.65rb), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.3 | |
| A reaction: The dilemma of Aristotle over time infected the scholastic attempt to give an account of successive entities. A day is a wonderfully elusive entity for a metaphysician. |
| 16690 | Unlike permanent things, successive things cannot exist all at once [Burley] |
| Full Idea: This is the difference between permanent and successive things: that a permanent thing exists all at once, or at least can exist all at once, whereas it is incompatible with a successive thing to exist all at once. | |
| From: Walter Burley (Commentary on 'Physics' [1325], III txt 11,f.65rb), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 18.1 | |
| A reaction: Permanent things sound like what are now called 'three-dimensional' objects, but scholastic 'entia successiva' are not the same as spacetime 'worms' or collections of temporal stages. |
| 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. |
| 15308 | Science is the reduction of diverse forces and powers to a smaller number that explain them [Kant] |
| Full Idea: All natural philosophy consists in the reduction of given forces apparently diverse to a smaller number of forces and powers sufficient for the explication of the actions of the former. | |
| From: Immanuel Kant (Metaphysical Foundations of Natural Science [1786], 534) | |
| A reaction: I'm beginning to think science is just tracking of complex forces and powers back to fundamental forces and powers. In which case, that is the analysis Kant is talking of. The standard model of physics would thrill him to bits. |
| 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. |