10 ideas
13917 | Metaphysics aims to identify categories of being, and show their interdependency [Lowe] |
Full Idea: The central task of metaphysics is to chart the possibilities of existence by identifying the categories of being and the relations of ontological dependency in which beings of different categories stand to one another. | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], Intro) | |
A reaction: I am beginning to think that he is right about the second one, and that dependency and grounding relations are the name of the game. I don't have Lowe's confidence that philosophers can parcel up reality in neat and true ways. |
13919 | Philosophy aims not at the 'analysis of concepts', but at understanding the essences of things [Lowe] |
Full Idea: The central task of philosophy is the cultivation of insights into natures or essences, and not the 'analysis of concepts', with which it is apt to be confused. | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], 1) | |
A reaction: This immediately strikes me as a false dichotomy. I like the idea of trying to understand the true natures of things, but how are we going to do it in our armchairs? |
22234 | Post-structuralism focused on exterior determinants of thought, rather than the thinker [Oksala] |
Full Idea: Post-structuralism was characterised by the denial of the human being as the privileged object of philosophical analysis, focusing instead on the social, linguistic and unconscious determinants of thought. | |
From: Johanna Oksala (How to Read Foucault [2007], Intro) | |
A reaction: I'm new to this, and so far this sounds the same as structralism, so I'll have to keep going. I presume it is the same as the rejection of the author when interpreting literature (as in Barthes?). Structuralism was 'non-historical'. |
13918 | Holes, shadows and spots of light can coincide without being identical [Lowe] |
Full Idea: Holes are things of such a kind that they can coincide without being identical - as are, for example, shadows and spots of light. | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], 1) | |
A reaction: His point is that they thereby fail one of the standard tests for being an 'object'. |
13921 | All things must have an essence (a 'what it is'), or we would be unable to think about them [Lowe] |
Full Idea: Things must have an essence, in the sense of 'what it is to be the individual of that kind', or it would make no sense to say we can talk or think comprehendingly about things at all. If we don't know what it is, how can we think about it? | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], 2) | |
A reaction: Lowe presents this as a sort of Master Argument for essences. I think he is working with the wrong notion of essence. All he means is that things must have identities to be objects of thought. Why equate identity with essence, and waste a good concept? |
13922 | Knowing an essence is just knowing what the thing is, not knowing some further thing [Lowe] |
Full Idea: To know something's essence is not to be acquainted with some further thing of a special kind, but simply to understand what exactly that thing is. | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], 2) | |
A reaction: I think he is wrong about this, or at least is working with an unhelpful notion of essence. Identity is one thing, and essence is another. I take essences to be certain selected features of things, which explain their nature. |
13920 | Each thing has to be of a general kind, because it belongs to some category [Lowe] |
Full Idea: Any individual thing must be a thing of some general kind - because, at the very least, it must belong to some ontological category. | |
From: E.J. Lowe (Two Notions of Being: Entity and Essence [2008], 2) | |
A reaction: Where does the law that 'everything must have a category' come from? I'm baffled by remarks of this kind. Where do we get the categories from? From observing the individuals. So which has priority? Not the categories. Is God a kind? |
15675 | We don't condemn people for being bad at reasoning [Finlayson] |
Full Idea: We do not morally disapprove of people who are incompetent reasoners. | |
From: James Gordon Finlayson (Habermas [2005], Ch.6:83) | |
A reaction: Well, we don't morally disapprove simply of their lack of reasoning ability, but we may morally disapprove of their actions, which have arisen entirely from the disability. |
15674 | One can universalise good advice, but that doesn't make it an obligation [Finlayson] |
Full Idea: 'Early to bed and early to rise' is a universalizable maxim, but, though it might be good advice, there is obviously no such obligation. | |
From: James Gordon Finlayson (Habermas [2005], Ch.6:83) | |
A reaction: I take it that Kant's rule won't distinguish moral guidance from prudential guidance. Unfair, I think. I may be a lark, but when I universalise this maxim I see that it can't be willed as a universal rule, because we should tolerate the owls. |
15662 | The 'culture industry' is an advertisement for the way things are [Finlayson] |
Full Idea: Critical theory said that culture unwittingly played the role of an advertisement for the way things are. Horkheimer and Adorno referred to this phenomenon as the 'culture industry'. | |
From: James Gordon Finlayson (Habermas [2005], Ch.1:04) | |
A reaction: An interesting perspective. However, absolutely everything is an advertisement for what it offers. I think this is especially true of moral (and immoral) actions. |