20 ideas
| 3798 | An overexamined life is as bad as an unexamined one [Dennett] |
| Full Idea: The unexamined life may not be worth living, but the overexamined life is nothing to write home about either. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §4.2) | |
| A reaction: Presumably he means a life which is all theory and no practice. Compare Idea 343. |
| 3801 | Rationality requires the assumption that things are either for better or worse [Dennett] |
| Full Idea: We must assume that something matters - that some things are for better and some things are for worse, for without that our assumed rationality would have nothing on which to get a purchase. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §7.1) | |
| A reaction: It does seem that rationality wouldn't exist as an activity without some value to motivate it. |
| 9390 | Logic guides thinking, but it isn't a substitute for it [Rumfitt] |
| Full Idea: Logic is part of a normative theory of thinking, not a substitute for thinking. | |
| From: Ian Rumfitt (The Logic of Boundaryless Concepts [2007], p.13) | |
| A reaction: There is some sort of logicians' dream, going back to Leibniz, of a reasoning engine, which accepts propositions and outputs inferences. I agree with this idea. People who excel at logic are often, it seems to me, modest at philosophy. |
| 9389 | Vague membership of sets is possible if the set is defined by its concept, not its members [Rumfitt] |
| Full Idea: Vagueness in respect of membership is consistency with determinacy of the set's identity, so long as a set's identity is taken to consist, not in its having such-and-such members, but in its being the extension of a concept. | |
| From: Ian Rumfitt (The Logic of Boundaryless Concepts [2007], p.5) | |
| A reaction: I find this view of sets much more appealing than the one that identifies a set with its members. The empty set is less of a problem, as well as non-existents. Logicians prefer the extensional view because it is tidy. |
| 3802 | Why pronounce impossible what you cannot imagine? [Dennett] |
| Full Idea: You say you cannot imagine that p, and therefore declare that p is impossible. Mightn't that be hubris? | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §7.3) |
| 3795 | Causal theories require the "right" sort of link (usually unspecified) [Dennett] |
| Full Idea: In causal theories of knowledge and reference, the causal chain between object and thought must be of the "right" sort - the nature of rightness to be specified later, typically. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §3.3 n14) | |
| A reaction: This is now the standard objection to a purely causal account of reference. Which of the many causal chains causes the meaning? Knowledge of maths is a further problem for it. |
| 3797 | I am the sum total of what I directly control [Dennett] |
| Full Idea: Control is the ultimate criterion of the self: I am the sum total of the parts I control directly. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §4.2) | |
| A reaction: This looks awfully like a flagrant self-contradiction, and I think it is. It seems pretty obvious that there is at least a distinction between the bit or bits that do the controlling, and the bits that get controlled. |
| 3800 | You can be free even though force would have prevented you doing otherwise [Dennett, by PG] |
| Full Idea: If a brain implant would compel you to perform an action which you in fact freely choose, then you are free, but couldn't have done otherwise. | |
| From: report of Daniel C. Dennett (Elbow Room: varieties of free will [1984], §6.1) by PG - Db (ideas) |
| 3803 | Can we conceive of a being with a will freer than our own? [Dennett] |
| Full Idea: Can I even conceive of beings whose wills are freer than our own? | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §7.3) |
| 3791 | Awareness of thought is a step beyond awareness of the world [Dennett] |
| Full Idea: The creature who is not only sensitive to patterns in its environment, but also sensitive to patterns in its own reactions to patterns in its environment, has taken a major step. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §2.2) |
| 3794 | Foreknowledge permits control [Dennett] |
| Full Idea: Foreknowledge is what permits control. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §3.2) |
| 3796 | The active self is a fiction created because we are ignorant of our motivations [Dennett] |
| Full Idea: Faced with our inability to 'see' where the centre or source of our free actions is,…we exploit the gaps in our self-knowledge by filling it with a mysterious entity, the unmoved mover, the active self. | |
| From: Daniel C. Dennett (Elbow Room: varieties of free will [1984], §4.1) | |
| A reaction: I am convinced that there is no such things as free will; its origins are to be found in religion, where it is a necessary feature of a very supreme God. I don't believe for a moment that we need to believe in free will. |
| 21332 | We don't get a love of 'order' from nature - which is thoroughly chaotic [Mill] |
| Full Idea: Even the love of 'order' which is thought to be a following of the ways of nature is in fact a contradiction of them. All which people are accustomed to deprecate as 'disorder' is precisely a counterpart of nature's ways. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.116) | |
| A reaction: The Greeks elevated the idea that the cosmos was orderly, but almost entirely based on the regular movement of the planets. They turned a blind eye to the messy bits of nature. As you magnify nature, order and chaos seem to alternate. |
| 21333 | Evil comes from good just as often as good comes from evil [Mill] |
| Full Idea: If good frequently comes out of evil, the converse fact, evil coming out of good, is equally common. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.117) | |
| A reaction: Mill surmises that on the whole good comes from good, and evil from evil, but the point is that the evidence doesn't favour the production of increased good. |
| 21335 | Belief that an afterlife is required for justice is an admission that this life is very unjust [Mill] |
| Full Idea: The necessity of redressing the balance [of injustice] is deemed one of the strongest arguments for another life after death, which amounts to an admission that the order of things in this life is often an example of injustice, not justice. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874]) | |
| A reaction: It certainly seems that an omnipotent God could administer swift justice in this life. If the whole point is that we need freedom of will, then why is justice administered at a much later date? The freedom seems to be illusory. |
| 21334 | No necessity ties an omnipotent Creator, so he evidently wills human misery [Mill] |
| Full Idea: If a Creator is assumed to be omnipotent, if he bends to a supposed necessity, he himself makes the necessity which he bends to. If the maker of the world can all that he will, he wills misery, and there is no escape from the conclusion. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.119) | |
| A reaction: If you add that the Creator is supposed to be perfectly benevolent, you arrive at the paradox which Mackie spells out. Is the correct conclusion that God exists, and is malevolent? Mill doesn't take that option seriously. |
| 21329 | Nature dispenses cruelty with no concern for either mercy or justice [Mill] |
| Full Idea: All of this [cruel killing] nature does with the most supercilious disregard both of mercy and of justice, emptying her shafts upon the best and noblest indifferently with the meanest and worst | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.115) | |
| A reaction: The existence of an afterlife at least offers an opportunity to rectify any injustice, but that hardly meets the question of why there was injustice in the first place. It would be odd if it actually is justice, but none of us can see why that is so. |
| 21328 | Killing is a human crime, but nature kills everyone, and often with great tortures [Mill] |
| Full Idea: Killing, the most criminal act recognised by human laws, nature does once to every being that lives, and frequently after protracted tortures such as the greatest know monsters purposely inflicted on their living fellow creatures | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.115) | |
| A reaction: We certainly don't condemn lions for savaging gazelles, but the concept of a supreme mind controlling nature forces the question. Theology needs consistency between human and divine morality, and the supposed derivation of the former from the latter. |
| 21330 | Nature makes childbirth a miserable experience, often leading to the death of the mother [Mill] |
| Full Idea: In the clumsy provision which nature has made for the perpetual renewal of animal life, ...no human being ever comes into the world but another human being is literally stretched on the rack for hours or day, not unfrequently issuing in death. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.116) | |
| A reaction: This is a very powerful example, which is rarely cited in modern discussions. |
| 21331 | Hurricanes, locusts, floods and blight can starve a million people to death [Mill] |
| Full Idea: Nature often takes the means by which we live. A single hurricane, a flight of locusts, or an inundation, or a trifling chemical change in an edible root, starve a million people. | |
| From: John Stuart Mill (Nature and Utility of Religion [1874], p.116) | |
| A reaction: [second sentence compressed] The 'edible root' is an obvious reference to the Irish potato famine. Some desertification had human causes, but these are telling examples. |