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All the ideas for 'Locke on Human Understanding', 'Implications' and 'Without Immediate Justification'

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14 ideas

1. Philosophy / H. Continental Philosophy / 6. Deconstruction
8210 Deconstructing philosophy gives the history of concepts, and the repressions behind them [Derrida]
     Full Idea: To 'deconstruct' philosophy would be to think the structured genealogy of philosophy's concepts, but at the same time determine what this history has been able to dissimulate or forbid, making itself into history by this motivated repression.
     From: Jacques Derrida (Implications [1967], p.5)
     A reaction: All of this type of philosophy is motivated by what I think of as (I'm afraid!) a rather adolescent belief that we are all being 'repressed', and that somehow, if we think hard enough, we can all become 'free', and then everything will be fine.
8211 The movement of 'différance' is the root of all the oppositional concepts in our language [Derrida]
     Full Idea: The movement of 'différance', as that which produces different things, that which differentiates, is the common root of all the oppositional concepts that mark our language, such as sensible/intelligible, intuition/signification, nature/culture etc.
     From: Jacques Derrida (Implications [1967], p.7)
     A reaction: 'Différance' is a word coined by Derrida, and his most famous concept. At first glance, the concept of a thing which is the source of all differentiation sounds like a fiction.
8. Modes of Existence / E. Nominalism / 2. Resemblance Nominalism
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.
9. Objects / B. Unity of Objects / 2. Substance / d. Substance defined
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.
12. Knowledge Sources / B. Perception / 6. Inference in Perception
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.
12. Knowledge Sources / B. Perception / 7. Causal Perception
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.
13. Knowledge Criteria / A. Justification Problems / 2. Justification Challenges / a. Agrippa's trilemma
8851 Coherentists say that regress problems are assuming 'linear' justification [Williams,M]
     Full Idea: From the point of view of the coherentist, Agrippa's Dilemma fails because it presupposes a 'linear' conception of justifying inference.
     From: Michael Williams (Without Immediate Justification [2005], §2)
     A reaction: [He cites Bonjour 1985 for this view] Since a belief may have several justifications, and one belief could justify a host of others, there certainly isn't a simple line of justifications. I agree with the coherentist picture here.
13. Knowledge Criteria / B. Internal Justification / 4. Foundationalism / a. Foundationalism
8849 Traditional foundationalism is radically internalist [Williams,M]
     Full Idea: Traditional foundationalism is radically internalist. The justification-making factors for beliefs, basic and otherwise, are all open to view, and perhaps even actual objects of awareness. I am always in a position to know that I know.
     From: Michael Williams (Without Immediate Justification [2005], §1)
     A reaction: This is a helpful if one is trying to draw a map of the debate. An externalist foundationalism would have to terminate in the external fact which was the object of knowledge (via some reliable channel), but that is the truth, not the justification.
13. Knowledge Criteria / B. Internal Justification / 4. Foundationalism / b. Basic beliefs
8853 Basic judgements are immune from error because they have no content [Williams,M]
     Full Idea: Basic judgements threaten to buy their immunity from error at the cost of being drained of descriptive content altogether.
     From: Michael Williams (Without Immediate Justification [2005], §4)
     A reaction: This is probably the key objection to foundationalism. As you import sufficient content into basic experiences to enable them to actually justify a set of beliefs, you find you have imported all sorts of comparisons and classifications as well.
13. Knowledge Criteria / B. Internal Justification / 4. Foundationalism / c. Empirical foundations
8855 Sensory experience may be fixed, but it can still be misdescribed [Williams,M]
     Full Idea: The fact that experiential contents cannot be other than they are, as far as sensory awareness goes, does not imply that we cannot misdescribe them, as in misreporting the number of speckles on a speckled hen (Chisholm's example).
     From: Michael Williams (Without Immediate Justification [2005], §4)
     A reaction: [Chisholm 1942 is cited] Such experiences couldn't be basic beliefs if there was a conflict between their intrinsic nature and the description I used in discussing them.
13. Knowledge Criteria / C. External Justification / 10. Anti External Justification
8852 In the context of scepticism, externalism does not seem to be an option [Williams,M]
     Full Idea: In the peculiar context of the skeptical challenge, it is easy to persuade oneself that externalism is not an option.
     From: Michael Williams (Without Immediate Justification [2005], §3)
     A reaction: This is because externalism sees justification as largely non-conscious, but when faced with scepticism, the justifications need to be spelled out, and therefore internalised. So are sceptical discussions basic, or freakish anomalies?
16. Persons / D. Continuity of the Self / 1. Identity and the Self
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.
18. Thought / B. Mechanics of Thought / 4. Language of Thought
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?
19. Language / A. Nature of Meaning / 2. Meaning as Mental
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.