15 ideas
6782 | Realism is the only philosophy of science that doesn't make the success of science a miracle [Putnam] |
Full Idea: Realism….is the only philosophy science which does not make the success of science a miracle. | |
From: Hilary Putnam (works [1980]), quoted by Alexander Bird - Philosophy of Science Ch.4 | |
A reaction: This was from his earlier work; he became more pragmatist and anti-realist later. Personally I approve of the remark. The philosophy of science must certainly offer an explanation for its success. Truth seems the obvious explanation. |
12797 | If plural variables have 'some values', then non-count variables have 'some value' [Laycock] |
Full Idea: If a plural variable is said to have not a single value but some values (some clothes), then a non-count variable may have, more quirkier still, some value (some clothing, for instance) in ranging arbitrarily over the scattered stuff. | |
From: Henry Laycock (Words without Objects [2006], 4.4) | |
A reaction: We seem to need the notion of a sample, or an archetype, to fit the bill. I hereby name them 'sample variables'. Damn - Laycock got there first, on p.137. |
12794 | Plurals are semantical but not ontological [Laycock] |
Full Idea: Plurality is a semantical but not also an ontological construction. | |
From: Henry Laycock (Words without Objects [2006], Intro 4) | |
A reaction: I love it when philososphers make simple and illuminating remarks like this. You could read 500 pages of technical verbiage about plural reference without grasping that this is the underlying issue. Sounds right to me. |
17694 | Some non-count nouns can be used for counting, as in 'several wines' or 'fewer cheeses' [Laycock] |
Full Idea: The very words we class as non-count nouns may themselves be used for counting, of kinds or types, and phrases like 'several wines' are perfectly in order. ...Not only do we have 'less cheese', but we also have the non-generic 'fewer cheeses'. | |
From: Henry Laycock (Words without Objects [2006], Intro 4 n23) | |
A reaction: [compressed] Laycock generally endorses the thought that what can be counted is not simply distinguished by a precise class of applied vocabulary. He offers lots of borderline or ambiguous cases in his footnotes. |
17695 | Some apparent non-count words can take plural forms, such as 'snows' or 'waters' [Laycock] |
Full Idea: Some words that seem to be semantically non-count can take syntactically plural forms: 'snows', 'sands', 'waters' and the like. | |
From: Henry Laycock (Words without Objects [2006], Intro 4 n24) | |
A reaction: This seems to involve parcels of the stuff. The 'snows of yesteryear' occur at different times. 'Taking the waters' probably involves occasions. The 'Arabian sands' presumably occur in different areas. Semantics won't fix what is countable. |
12792 | The category of stuff does not suit reference [Laycock] |
Full Idea: The central fact about the category of stuff or matter is that it is profoundly antithetical to reference. | |
From: Henry Laycock (Words without Objects [2006], Pref) | |
A reaction: This is taking 'reference' in the strictly singular classical sense, but clearly we refer to water in various ways. Laycock's challenge is very helpful. We have been in the grips of a terrible orthodoxy. |
12799 | Descriptions of stuff are neither singular aggregates nor plural collections [Laycock] |
Full Idea: The definite descriptions of stuff like water are neither singular descriptions denoting individual mereological aggregates, nor plural descriptions denoting multitudes of discrete units or semantically determined atoms. | |
From: Henry Laycock (Words without Objects [2006], 5.3) | |
A reaction: Laycock makes an excellent case for this claim, and seems to invite a considerable rethink of our basic ontology to match it, one which he ultimately hints at calling 'romantic'. Nice. Conservatives try to force stuff into classical moulds. |
12818 | We shouldn't think some water retains its identity when it is mixed with air [Laycock] |
Full Idea: Suppose that water, qua vapour, mixes with the atmosphere. Is there any abstract metaphysical principle, other than that of atomism, which implies that water must, in any such process, retain its identity? That claim seems indefensible. | |
From: Henry Laycock (Words without Objects [2006], 1.2 n22) | |
A reaction: It can't be right that some stuff always loses its identity in a mixture, if the mixture was in a closed vessel, and then separated again. Dispersion is what destroys the identity, not mixing. |
22181 | Putnam says anti-realism is a bad explanation of accurate predictions [Putnam, by Okasha] |
Full Idea: Putnam's 'no miracle' argument says that being an anti-realist is akin to believing in miracles (because of the accurate predictons). …It is a plausibility argument - an inference to the best explanation. | |
From: report of Hilary Putnam (works [1980]) by Samir Okasha - Philosophy of Science: Very Short Intro (2nd ed) 4 | |
A reaction: [not sure of ref] Putnam later backs off from this argument, but my personal realism rests on best explanation. Does anyone want to prefer an inferior explanation? The objection is that successful theories can turn out to be false. Phlogiston, ether. |
12795 | Parts must be of the same very general type as the wholes [Laycock] |
Full Idea: The notion of a part is such that parts must be of the same very general type - concrete, material or physical, for instance - as the wholes of which they are (said to be) parts. | |
From: Henry Laycock (Words without Objects [2006], 2.9) | |
A reaction: The phrase 'same very general type' cries out for investigation. Can an army contain someone who isn't much of a soldier? Can the Treasury contain a fear of inflation? |
17696 | 'Humility is a virtue' has an abstract noun, but 'water is a liquid' has a generic concrete noun [Laycock] |
Full Idea: Work is needed to distinguish abstract nouns ...from the generic uses of what are otherwise concrete nouns. The contrast is that of 'humility is a virtue' and 'water is a liquid'. | |
From: Henry Laycock (Words without Objects [2006], Intro 4 n25) | |
A reaction: 'Work is needed' implies 'let me through, I'm an analytic philosopher', but I don't think they will separate very easily. What does 'watery' mean? Does water have concrete virtues? |
12791 | It is said that proper reference is our intellectual link with the world [Laycock] |
Full Idea: Some people hold that it is reference, in some more or less full-blooded sense, which constitutes our basic intellectual or psychological connection with the world. | |
From: Henry Laycock (Words without Objects [2006], Pref) | |
A reaction: This is the view which Laycock sets out to challenge, by showing that we talk about stuff like water without any singular reference occurring at all. I think he is probably right. |
5049 | Intelligent pleasure is the perception of beauty, order and perfection [Leibniz] |
Full Idea: An intelligent being's pleasure is simply the perception of beauty, order and perfection. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §18) | |
A reaction: Leibniz seems to have inherited this from the Greeks, especially Pythagoras and Plato. Buried in Leibniz's remark I see the Christian fear of physical pleasure. He should have got out more. Must an intelligent being always be intelligent? |
5048 | Perfection is simply quantity of reality [Leibniz] |
Full Idea: Perfection is simply quantity of reality. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §11) | |
A reaction: An interesting claim, but totally beyond my personal comprehension. I presume he inherited 'quantity of reality' from Plato, e.g. as you move up the Line from shadows to Forms you increase the degree of reality. I see 'real' as all-or-nothing. |
5050 | Evil serves a greater good, and pain is necessary for higher pleasure [Leibniz] |
Full Idea: Evils themselves serve a greater good, and the fact that pains are found in minds is necessary if they are to reach greater pleasures. | |
From: Gottfried Leibniz (A Résumé of Metaphysics [1697], §23) | |
A reaction: How much pain is needed to qualify for the 'greater pleasures'? Some people receive an awful lot. I am not sure exactly how an evil can 'serve' a greater good. Is he recommending evil? |