11 ideas
| 12205 | There are two families of modal notions, metaphysical and epistemic, of equal strength [Edgington] |
| Full Idea: In my view, there are two independent families of modal notions, metaphysical and epistemic, neither stronger than the other. | |
| From: Dorothy Edgington (Two Kinds of Possibility [2004], Abs) | |
| A reaction: My immediate reaction is that epistemic necessity is not necessity at all. 'For all I know' 2 plus 2 might really be 95, and squares may also be circular. |
| 12207 | Metaphysical possibility is discovered empirically, and is contrained by nature [Edgington] |
| Full Idea: Metaphysical necessity derives from distinguishing things which can happen and things which can't, in virtue of their nature, which we discover empirically: the metaphysically possible, I claim, is constrained by the laws of nature. | |
| From: Dorothy Edgington (Two Kinds of Possibility [2004], §I) | |
| A reaction: She claims that Kripke is sympathetic to this. Personally I like the idea that natural necessity is metaphysically necessary (see 'Scientific Essentialism'), but the other way round comes as a bit of a surprise. I will think about it. |
| 12206 | Broadly logical necessity (i.e. not necessarily formal logical necessity) is an epistemic notion [Edgington] |
| Full Idea: So-called broadly logical necessity (by which I mean, not necessarily formal logical necessity) is an epistemic notion. | |
| From: Dorothy Edgington (Two Kinds of Possibility [2004], §I) | |
| A reaction: This is controversial, and is criticised by McFetridge and Rumfitt. Fine argues that 'narrow' (formal) logical necessity is metaphysical. Between them they have got rid of logical necessity completely. |
| 12208 | An argument is only valid if it is epistemically (a priori) necessary [Edgington] |
| Full Idea: Validity is governed by epistemic necessity, i.e. an argument is valid if and only if there is an a priori route from premises to conclusion. | |
| From: Dorothy Edgington (Two Kinds of Possibility [2004], §V) | |
| A reaction: Controversial, and criticised by McFetridge and Rumfitt. I don't think I agree with her. I don't see validity as depending on dim little human beings. |
| 21515 | Incoherence may be more important for enquiry than coherence [Olsson] |
| Full Idea: While coherence may lack the positive role many have assigned to it, ...incoherence plays an important negative role in our enquiries. | |
| From: Erik J. Olsson (Against Coherence [2005], 10.1) | |
| A reaction: [He cites Peirce as the main source for this idea] We can hardly by deeply impressed by incoherence if we have no sense of coherence. Incoherence is just one of many markers for theory failure. Missing the target, bad concepts... |
| 21514 | Coherence is the capacity to answer objections [Olsson] |
| Full Idea: According to Lehrer, coherence should be understood in terms of the capacity to answer objections. | |
| From: Erik J. Olsson (Against Coherence [2005], 9) | |
| A reaction: [Keith Lehrer 1990] We can connect this with the Greek requirement of being able to give an account [logos], which is the hallmark of understanding. I take coherence to be the best method of achieving understanding. Any understanding meets Lehrer's test. |
| 21496 | Mere agreement of testimonies is not enough to make truth very likely [Olsson] |
| Full Idea: Far from guaranteeing a high likelihood of truth by itself, testimonial agreement can apparently do so only if the circumstances are favourable as regards independence, prior probability, and individual credibility. | |
| From: Erik J. Olsson (Against Coherence [2005], 1) | |
| A reaction: This is Olson's main thesis. His targets are C.I.Lewis and Bonjour, who hoped that a mere consensus of evidence would increase verisimilitude. I don't see a problem for coherence in general, since his favourable circumstances are part of it. |
| 21499 | Coherence is only needed if the information sources are not fully reliable [Olsson] |
| Full Idea: An enquirer who is fortunate enough to have at his or her disposal fully reliable information sources has no use for coherence, the need for which arises only in the context of less than fully reliable informations sources. | |
| From: Erik J. Olsson (Against Coherence [2005], 2.6.2) | |
| A reaction: I take this to be entirely false. How do you assess reliability? 'I've seen it with my own eyes'. Why trust your eyes? In what visibility conditions do you begin to doubt your eyes? Why do rational people mistrust their intuitions? |
| 21502 | A purely coherent theory cannot be true of the world without some contact with the world [Olsson] |
| Full Idea: The Input Objection says a pure coherence theory would seem to allow that a system of beliefs be justified in spite of being utterly out of contact with the world it purports to describe, so long as it is, to a sufficient extent, coherent. | |
| From: Erik J. Olsson (Against Coherence [2005], 4.1) | |
| A reaction: Olson seems impressed by this objection, but I don't see how a system could be coherently about the world if it had no known contact with the world. Olson seems to ignore meta-coherence, which evaluates the status of the system being studied. |
| 21512 | Extending a system makes it less probable, so extending coherence can't make it more probable [Olsson] |
| Full Idea: Any non-trivial extension of a belief system is less probable than the original system, but there are extensions that are more coherent than the original system. Hence more coherence does not imply a higher probability. | |
| From: Erik J. Olsson (Against Coherence [2005], 6.4) | |
| A reaction: [Olson cites Klein and Warfield 1994; compressed] The example rightly says the extension could have high internal coherence, but not whether the extension is coherent with the system being extended. |
| 16689 | The schools said spirits lack extension, and wonder how many could dance on a needle's point [More,H] |
| Full Idea: Many, not without reason, laugh at those ridiculous fancies of the schools, that rashly take away all extensions from spirits, whether souls or angels, and then dispute how many of them booted and spurred may dance on a needle's point at once. | |
| From: Henry More (Immortality of the Soul [1659], III.2.1), quoted by Robert Pasnau - Metaphysical Themes 1274-1671 17.3 | |
| A reaction: This famous idea originated with William Chillingworth. More's version is the classic one. Pasnau cites Aquinas Summa 1a 52.3 as discussing the actual question (and says this couldn't happen). |