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. |
| 8964 | Entities can be multiplied either by excessive categories, or excessive entities within a category [Hoffman/Rosenkrantz] |
| Full Idea: There are two ways that entities can be multiplied unnecessarily: by multiplying the number of explanatory categories, and by multiplying the number of entities within a category. | |
| From: J Hoffman/G Rosenkrantz (Platonistic Theories of Universals [2003], 4) | |
| A reaction: An important distinction. The orthodox view is that it is the excess of categories that is to be avoided (e.g. by nominalists). Possible worlds in metaphysics, and multiple worlds in physics, claim not to violate the first case. |
| 3425 | Reduction has been defined as deriving one theory from another by logic and maths [Nagel,E, by Kim] |
| Full Idea: Ernest Nagel defines reduction as the possibility of deriving all laws of one theory by logic and mathematics to another theory, with appropriate 'bridging principles' (either definitions, or empirical laws) connecting the expressions of the two theories. | |
| From: report of Ernest Nagel (The Structure of Science [1961]) by Jaegwon Kim - Philosophy of Mind p.213 | |
| A reaction: This has been labelled as 'weak' reduction, where 'strong' reduction would be identity, as when lightning is reduced to electrical discharge. You reduce x by showing that it is y in disguise. |
| 8962 | 'There are shapes which are never exemplified' is the toughest example for nominalists [Hoffman/Rosenkrantz] |
| Full Idea: The example which presents the most serious challenge to nominalism is 'there are shapes which are never exemplified'. | |
| From: J Hoffman/G Rosenkrantz (Platonistic Theories of Universals [2003], 3) | |
| A reaction: To 'exemplify' a shape must it be a physical object, or a drawing of such an object, or a description? If none of those have ever existed, I'm not sure what 'are' is supposed to mean. They seem to be possibilia (with all the associated problems). |
| 8961 | Nominalists are motivated by Ockham's Razor and a distrust of unobservables [Hoffman/Rosenkrantz] |
| Full Idea: The two main motivations for nominalism are an admirable commitment to Ockham's Razor, and a queasiness about postulating entities that are unobservable or non-empirical, existing in a non-physical realm. | |
| From: J Hoffman/G Rosenkrantz (Platonistic Theories of Universals [2003], 3) | |
| A reaction: It doesn't follow that because the entities are unobservable that they are non-physical. Consider the 'interior' of an electron. Neverless I share a love of Ockham's Razor and a deep caution about unobservables. |
| 8963 | Four theories of possible worlds: conceptualist, combinatorial, abstract, or concrete [Hoffman/Rosenkrantz] |
| Full Idea: There are four models of the ontological status of possible worlds: conceptualist (mental constructions), combinatorial (all combinations of the actual world), abstract worlds (conjunction of propositions), and concrete worlds (collections of concreta). | |
| From: J Hoffman/G Rosenkrantz (Platonistic Theories of Universals [2003], 4) | |
| A reaction: [the proponents cited are, in order, Rescher, Cresswell, Plantinga and Lewis] They dismiss Rescher and Cresswell, both of whom seem to me more plausible than Plantinga or Lewis. 'Possible' can't figure in the definition. Possible to us, or in reality? |
| 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. |