13 ideas
| 6402 | In 1927, Russell analysed force and matter in terms of events [Russell, by Grayling] |
| Full Idea: In his 'Analysis of Matter' (1927), Russell sought to analyse the chief concepts of physics, such as force and matter, in terms of events. | |
| From: report of Bertrand Russell (The Analysis of Matter [1927]) by A.C. Grayling - Russell Ch.2 | |
| A reaction: My immediate reaction is that this is not very promising, simply because we can always ask why a particular event occurred, and this seems to point to a deeper level in the analysis. See Idea 4779, for example. |
| 7720 | Two things can only resemble one another in some respect, and that may reintroduce a universal [Lowe] |
| Full Idea: A problem for resemblance nominalism is that in saying that two particulars 'resemble' one another, it is necessary to specify in what respect they do so (e.g. colour, shape, size), and this threatens to reintroduce what appears to be talk of universals. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.7) | |
| A reaction: We see resemblance between faces instantly, long before we can specify the 'respects' of the resemblance. This supports the Humean hard-wired view of resemblance, rather than some appeal to Platonic universals. |
| 14732 | A perceived physical object is events grouped around a centre [Russell] |
| Full Idea: The physical object, as inferred from perception, is a group of events arranged about a centre. | |
| From: Bertrand Russell (The Analysis of Matter [1927], 23) | |
| A reaction: At least I like the active aspect of this definition. You then have to explain what an event is, without mentioning objects. You'd better no mention properties either, since they will probably depend on the dreaded objects. |
| 7712 | On substances, Leibniz emphasises unity, Spinoza independence, Locke relations to qualities [Lowe] |
| Full Idea: Later philosophers emphasised different strands of Aristotle's concept of substances: Leibniz (in his theory of monads) emphasised their unity; Spinoza emphasised their ontological independence; Locke emphasised their role in relation to qualities. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.4) | |
| A reaction: Note that this Aristotelian idea had not been jettisoned in the late seventeenth century, unlike other Aristotelianisms. I think it is only with the success of atomism in chemistry that the idea of substance is forced to recede. |
| 14733 | An object produces the same percepts with or without a substance, so that is irrelevant to science [Russell] |
| Full Idea: There may be a substance at the centre of an object, but is no reason to think so, since the group of events making up the object will produce exactly the same percepts; so the substance, if there is one, is an abstract possibility irrelevant to science. | |
| From: Bertrand Russell (The Analysis of Matter [1927], 23) | |
| A reaction: All empiricists (as Russell is in this passage) seem to neglect inference to the best explanation. Things can be indirectly testable, and I would say that there are genuine general entities which are too close to abstraction to ever be testable. |
| 6418 | Russell rejected phenomenalism because it couldn't account for causal relations [Russell, by Grayling] |
| Full Idea: Russell reverted to realism when he recognised that the notion of causality is problematic for phenomenalism; things in the world seem to affect one another causally in ways that are difficult to account for properly by mere reports of sense-experiences. | |
| From: report of Bertrand Russell (The Analysis of Matter [1927]) by A.C. Grayling - Russell Ch.3 | |
| A reaction: This is very interesting, and doesn't seem to have been enough to make A.J. Ayer eschew phenomenalism (Idea 5170). Once your metaphysics becomes realist (like Russell), your account of perception and objects has to change too. |
| 7710 | Perception is a mode of belief-acquisition, and does not involve sensation [Lowe] |
| Full Idea: According to one school of thought, perception is simply a mode of belief-acquisition,and there is no reason to suppose that any element of sensation is literally involved in perception. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.3) | |
| A reaction: Blindsight would be an obvious supporting case for this view. I think this point is crucial in understanding what is wrong with Jackson's 'knowledge argument' (involving Mary, see Idea 7377). Sensation gives knowledge, so it can't be knowledge. |
| 7711 | Science requires a causal theory - perception of an object must be an experience caused by the object [Lowe] |
| Full Idea: Only a causal theory of perception will respect the facts of physiology and physics ...meaning a theory which maintains that for a subject to perceive a physical object the subject should enjoy some appropriate perceptual experience caused by the object. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.3) | |
| A reaction: If I hallucinate an object, then presumably I am not allowed to say that I 'perceive' it, but that seems to make the causal theory an idle tautology. If we are in virtual reality then there aren't any objects. |
| 7714 | Personal identity is a problem across time (diachronic) and at an instant (synchronic) [Lowe] |
| Full Idea: There is the question of the identity of a person over or across time ('diachronic' personal identity), and there is also the question of what makes for personal identity at a time ('synchronic' personal identity). | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.5) | |
| A reaction: This seems to me to be the first and most important distinction in the philosophy of personal identity, and they regularly get run together. Locke, for example, has an account of synchronic identity, which is often ignored. It applies to objects too. |
| 7715 | Mentalese isn't a language, because it isn't conventional, or a means of public communication [Lowe] |
| Full Idea: 'Mentalese' would be neither conventional nor a means of public communication so that even to call it a language is seriously misleading. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.7) | |
| A reaction: It is, however, supposed to contain symbolic representations which are then used as tokens for computation, so it seems close to a language, if (for example) symbolic logic or mathematics were accepted as languages. But who understands it? |
| 7722 | If meaning is mental pictures, explain "the cat (or dog!) is NOT on the mat" [Lowe] |
| Full Idea: If meaning is a private mental picture, what does 'the cat is NOT on the mat' mean, and how does it differ from 'the dog is not on the mat?'. | |
| From: E.J. Lowe (Locke on Human Understanding [1995], Ch.7) | |
| A reaction: Not insurmountable. We picture an empty mat, combined with a cat (or whatever) located somewhere else. A mental 'picture' of something shouldn't be contrued as a single image in a neat black frame. |
| 15314 | Faraday's single field of variable forces introduces a criterion of Unity into what is ultimate [Faraday, by Harré/Madden] |
| Full Idea: In Faraday lines of force picture the directional structure of powers,...so the fundamental entity is a single, unified field. ...A new criterion of the ultimate has stepped in: Unity. The universal field is still the final explanation, but not invariant. | |
| From: report of Michael Faraday (Experimental Researches in Electricity [1859]) by Harré,R./Madden,E.H. - Causal Powers 9.II.B | |
| A reaction: Almost Parmenides, except that the field is not invariant. But that was always the ancient objection to the One - that it offered no explanation of change. |
| 21706 | At first matter is basic and known by sense-data; later Russell says matter is constructed [Russell, by Linsky,B] |
| Full Idea: In the beginning Russell's ontology included matter as basic, to be known, however, only by inference from sense-data. By the end he wanted to 'contruct' matter from sense-data. | |
| From: report of Bertrand Russell (The Analysis of Matter [1927]) by Bernard Linsky - Russell's Metaphysical Logic 1 | |
| A reaction: [see also p.133] Russell always seems to have been a robust realist about the external world, but the later view seems a lot less realist than the earlier view. |