Combining Texts

All the ideas for 'The Value of Science', 'Concepts without Boundaries' and 'A Defense of Abortion'

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14 ideas

7. Existence / D. Theories of Reality / 10. Vagueness / b. Vagueness of reality
If 'red' is vague, then membership of the set of red things is vague, so there is no set of red things [Sainsbury]
     Full Idea: Sets have sharp boundaries, or are sharp objects; an object either definitely belongs to a set, or it does not. But 'red' is vague; there objects which are neither definitely red nor definitely not red. Hence there is no set of red things.
     From: Mark Sainsbury (Concepts without Boundaries [1990], §2)
     A reaction: Presumably that will entail that there IS a set of things which can be described as 'definitely red'. If we describe something as 'definitely having a hint of red about it', will that put it in a set? In fact will the applicability of 'definitely' do?
7. Existence / E. Categories / 2. Categorisation
We should abandon classifying by pigeon-holes, and classify around paradigms [Sainsbury]
     Full Idea: We must reject the classical picture of classification by pigeon-holes, and think in other terms: classifying can be, and often is, clustering round paradigms.
     From: Mark Sainsbury (Concepts without Boundaries [1990], §8)
     A reaction: His conclusion to a discussion of the problem of vagueness, where it is identified with concepts which have no boundaries. Pigeon-holes are a nice exemplar of the Enlightenment desire to get everything right. I prefer Aristotle's categories, Idea 3311.
9. Objects / B. Unity of Objects / 3. Unity Problems / e. Vague objects
Vague concepts are concepts without boundaries [Sainsbury]
     Full Idea: If a word is vague, there are or could be borderline cases, but non-vague expressions can also have borderline cases. The essence of vagueness is to be found in the idea vague concepts are concepts without boundaries.
     From: Mark Sainsbury (Concepts without Boundaries [1990], Intro)
     A reaction: He goes on to say that vague concepts are not embodied in clear cut sets, which is what gives us our notion of a boundary. So what is vague is 'membership'. You are either a member of a club or not, but when do you join the 'middle-aged'?
If concepts are vague, people avoid boundaries, can't spot them, and don't want them [Sainsbury]
     Full Idea: Vague concepts are boundaryless, ...and the manifestations are an unwillingness to draw any such boundaries, the impossibility of identifying such boundaries, and needlessness and even disutility of such boundaries.
     From: Mark Sainsbury (Concepts without Boundaries [1990], §5)
     A reaction: People have a very fine-tuned notion of whether the sharp boundary of a concept is worth discussing. The interesting exception are legal people, who are often forced to find precision where everyone else hates it. Who deserves to inherit the big house?
Boundaryless concepts tend to come in pairs, such as child/adult, hot/cold [Sainsbury]
     Full Idea: Boundaryless concepts tend to come in systems of contraries: opposed pairs like child/adult, hot/cold, weak/strong, true/false, and complex systems of colour terms. ..Only a contrast with 'adult' will show what 'child' excludes.
     From: Mark Sainsbury (Concepts without Boundaries [1990], §5)
     A reaction: This might be expected. It all comes down to the sorites problem, of when one thing turns into something else. If it won't merge into another category, then presumably the isolated concept stays applicable (until reality terminates it? End of sheep..).
25. Social Practice / F. Life Issues / 3. Abortion
Is someone's right to life diminished if they were conceived by a rape? [Thomson]
     Full Idea: Can we say that a person has a right to life only if they didn't come into existence through rape, or that the latter have less right to life?
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.126)
     A reaction: This would clearly be an inconsistency for some opponents of abortion who allow rape as an exception.
The right to life does not bestow the right to use someone else's body to support that life [Thomson]
     Full Idea: Having a right to life does not guarantee having either a right to be given the use of or a right to be allowed continued use of another person's body.
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.131)
     A reaction: A very nice point. You have a right to your life once you are the sole owner of it.
No one is morally required to make huge sacrifices to keep someone else alive for nine months [Thomson]
     Full Idea: No one is morally required to make large sacrifices, of health, and other interests and commitments, for nine months, in order to keep another person alive.
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.135)
     A reaction: It is a trade-off. It might become a duty if society (or even a husband) urgently needed the baby.
The right to life is not a right not to be killed, but not to be killed unjustly [Thomson]
     Full Idea: Maybe the right to life consists not in the right not to be killed, but in the right not to be killed unjustly.
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.131)
     A reaction: Sounds tautological. There is no right to life, then, but just the requirement that people behave justly?
A newly fertilized ovum is no more a person than an acorn is an oak tree [Thomson]
     Full Idea: A newly fertilized ovum, a newly implanted clump of cells, is no more a person than an acorn is an oak tree.
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.125)
     A reaction: This relies heavily on the philosopher's concept of a 'person', but it seems right to me.
Maybe abortion can be justified despite the foetus having full human rights [Thomson, by Foot]
     Full Idea: Thomson suggests that abortion can be justified without the need to deny that the foetus has the moral rights of a human person.
     From: report of Judith (Jarvis) Thomson (A Defense of Abortion [1971]) by Philippa Foot - Killing and Letting Die p.86
     A reaction: Thomson uses a dubious analogy between pregnancy and being hooked up to someone for life-support. Presumably killing an innocent person is occasionally justifiable, but the situation would normally be more abnormal than pregnancy.
It can't be murder for a mother to perform an abortion on herself to save her own life [Thomson]
     Full Idea: It cannot seriously be thought to be murder if a mother performs an abortion on herself to save her own life (if, say, she had a serious heart condition).
     From: Judith (Jarvis) Thomson (A Defense of Abortion [1971], p.127)
     A reaction: An extreme view might condemn such an action, but it can hardly be based on the 'sanctity of life'.
The foetus is safe in the womb, so abortion initiates its death, with the mother as the agent. [Foot on Thomson]
     Full Idea: A fetus is not in jeopardy because it is in the womb, so an abortion originates the fatal sequence, and the mother is the agent. Hence Thomson's argument is invalid, and we must return to question of the moral status of the foetus.
     From: comment on Judith (Jarvis) Thomson (A Defense of Abortion [1971]) by Philippa Foot - Killing and Letting Die p.86
     A reaction: The problem would be if a 'person' was safe, but only if I continue some sustained effort which is not required of me by normal duties.
26. Natural Theory / D. Laws of Nature / 11. Against Laws of Nature
The aim of science is just to create a comprehensive, elegant language to describe brute facts [Poincaré, by Harré]
     Full Idea: In Poincaré's view, we try to construct a language within which the brute facts of experience are expressed as comprehensively and as elegantly as possible. The job of science is the forging of a language precisely suited to that purpose.
     From: report of Henri Poincaré (The Value of Science [1906], Pt III) by Rom Harré - Laws of Nature 2
     A reaction: I'm often struck by how obscure and difficult our accounts of self-evident facts can be. Chairs are easy, and the metaphysics of chairs is hideous. Why is that? I'm a robust realist, but I like Poincaré's idea. He permits facts.