19406
|
I strongly believe in the actual infinite, which indicates the perfections of its author [Leibniz]
|
|
Full Idea:
I am so much for the actual infinite that instead of admitting that nature abhors it, as is commonly said, I hold that it affects nature everywhere in order to indicate the perfections of its author.
|
|
From:
Gottfried Leibniz (Reply to Foucher [1693], p.99)
|
|
A reaction:
I would have thought that, for Leibniz, while infinities indicate the perfections of their author, that is not the reason why they exist. God wasn't, presumably, showing off. Leibniz does not think we can actually know these infinities.
|
21314
|
Consciousness presupposes personal identity, so it cannot constitute it [Butler]
|
|
Full Idea:
One would think it really self-evident that consciousness of personal identity presupposes, and therefore cannot constitute, personal identity, any more than knowledge can presuppose truth, which it presupposes.
|
|
From:
Joseph Butler (Analogy of Religion [1736], App.1)
|
|
A reaction:
It rather begs the question to dogmatically assert that mere consciousness presupposes a self, especially after Hume's criticisms. That consciousness implies a subject to experience needs arguing for. Is it the best explanation?
|
21318
|
If the self changes, we have no responsibilities, and no interest in past or future [Butler]
|
|
Full Idea:
If personality is a transient thing ...then it follows that it is a fallacy to charge ourselves with any thing we did, or to imagine our present selves interested in any thing which befell us yesterday, or what will befall us tomorrow.
|
|
From:
Joseph Butler (Analogy of Religion [1736], App.1)
|
|
A reaction:
We seem to care about the past and future of our children, without actually being our children. Can't my future self be my descendant, a close one, instead of me?
|
4800
|
Natural laws result from eliminative induction, where enumerative induction gives generalisations [Cohen,LJ, by Psillos]
|
|
Full Idea:
Cohen contends that statements that express laws of nature are the products of eliminative induction, where accidentally true generalisations are the products of enumerative induction.
|
|
From:
report of L. Jonathan Cohen (The Problem of Natural Laws [1980], p.222) by Stathis Psillos - Causation and Explanation §7.1
|
|
A reaction:
The idea is that enumerative induction only offers the support of positive instances, where eliminative induction involves attempts to falsify a range of hypotheses. This still bases laws on observed regularities, rather than essences or mechanisms.
|