19 ideas
| 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. |
| 7590 | Consequentialism emphasises value rather than obligation in morality [Scruton] |
| Full Idea: According to consequentialism, the fundamental concept of morality is not obligation (deontological ethics) but value (axiological ethics). | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'consequentialism') | |
| A reaction: These two views could come dramatically apart, in wartime, or in big ecological crises, or in a family breakup, or in religious disputes. Having identified the pair so clearly, why can we not aim for a civilised (virtuous) balance between the two? |
| 7589 | Altruism is either emotional (where your interests are mine) or moral (where they are reasons for me) [Scruton] |
| Full Idea: Two distinct motives go by the name of altruism: the emotions of liking, love and friendship, making another's interest automatically mine; and the moral motive of respect or considerateness, where another's interests become reasons for me, but not mine. | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'altruism') | |
| A reaction: The second one has a strongly Kantian flavour, with its notion of impersonal duty. Virtue theorists will aspire to achieve the first state rather than the second, because good actions are then actively desired, and give pleasure to the doer. |
| 7595 | The idea of a right seems fairly basic; justice may be the disposition to accord rights to people [Scruton] |
| Full Idea: The idea of a right seems to be as basic as any other; we might even define justice in terms of it, as the disposition to accord to every person his rights. | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'rights') | |
| A reaction: I am inclined to think that a set of fairly pure values (such as equality, kindness, sympathy, respect) must be in place before the idea of a right would occur to anyone. Aristotle has a powerful moral sense, but rights for slaves don't cross his mind. |
| 7588 | Allegiance is fundamental to the conservative view of society [Scruton] |
| Full Idea: Conservatives have made the concept of allegiance, conceived as a power, fundamental to their description of the experience of society | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'allegiance') | |
| A reaction: This provokes the famous slogan of "My country - right or wrong!" However, the issue here is not going to be decided by a consequentialist analysis, but by a view a of human nature. I think I would want to carefully prise allegiance apart from loyalty. |
| 7594 | Democrats are committed to a belief and to its opposite, if the majority prefer the latter [Scruton] |
| Full Idea: The paradox of democracy (emphasised by Rousseau) is that I am compelled by my belief in democracy to embrace conflicting - perhaps even contradictory - opinions. If I believe A, and the majority vote for B, I am committed to enacting them both. | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'paradox of democracy') | |
| A reaction: The paradox would have to be resolved by qualifying what exactly one is committed to by being a democrat. I would say I am committed to the right of my opponents to enact a policy with which I disagree. |
| 7593 | Liberals focus on universal human freedom, natural rights, and tolerance [Scruton, by PG] |
| Full Idea: Liberalism believes (roughly) in the supremacy of the individual, who has freedom and natural rights; it focuses on human, not divine affairs; it claims rights and duties are universal; and it advocates tolerance in religion and morality. | |
| From: report of Roger Scruton (A Dictionary of Political Thought [1982], 'liberalism') by PG - Db (ideas) | |
| A reaction: I find it hard to disagree with these principles, but the upshot in practice is often an excessive commitment to freedom and tolerance, because people fail to realise the subtle long-term erosions of society that can result. |
| 7592 | For positivists law is a matter of form, for naturalists it is a matter of content [Scruton] |
| Full Idea: For the positivist, law is law by virtue of its form; for the naturalist, by virtue of its content. | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'law') | |
| A reaction: Clearly a perverse and 'unnatural' social rule (backed by government and implied force) is a 'law' in some sense of the word. It is hard to see how you could gain social consensus for a law if it didn't appear in some way to be 'natural justice'. |
| 7587 | The issue of abortion seems insoluble, because there is nothing with which to compare it [Scruton] |
| Full Idea: The issue of abortion is intractable, partly because of the absence of any other case to which it can be assimilated. | |
| From: Roger Scruton (A Dictionary of Political Thought [1982], 'abortion') | |
| A reaction: This is the legalistic approach to the problem, which always looks for precedents and comparisons. All problems must hav solutions, though (mustn't they?). The problem, though, is not the value of the foetus, but the unique form of 'ownership'. |
| 8337 | Some says mental causation is distinct because we can recognise single occurrences [Mackie] |
| Full Idea: It is sometimes suggested that our ability to recognise a single occurrence as an instance of mental causation is a feature which distinguishes mental causation from physical or 'Humean' causation. | |
| From: J.L. Mackie (Causes and Conditions [1965], §9) | |
| A reaction: Hume says regularities are needed for mental causation too. Concentrate hard on causing a lightning flash - 'did I do that?' Gradually recovering from paralysis; you wouldn't just move your leg once, and know it was all right! |
| 8342 | Mackie tries to analyse singular causal statements, but his entities are too vague for events [Kim on Mackie] |
| Full Idea: In spite of Mackie's announced aim of analysing singular causal statements, it is doubtful that the entities that he is concerned with can be consistently interpreted as spatio-temporally bounded individual events. | |
| From: comment on J.L. Mackie (Causes and Conditions [1965]) by Jaegwon Kim - Causes and Events: Mackie on causation §3 | |
| A reaction: This is because Mackie mainly talks about 'conditions'. Nearly every theory I encounter in modern philosophy gets accused of either circular definitions, or inadequate individuation conditions for key components. A tough world for theory-makers. |
| 8343 | Necessity and sufficiency are best suited to properties and generic events, not individual events [Kim on Mackie] |
| Full Idea: Relations of necessity and sufficiency seem best suited for properties and for property-like entities such as generic states and events; their application to individual events and states is best explained as derivative from properties and generic events. | |
| From: comment on J.L. Mackie (Causes and Conditions [1965]) by Jaegwon Kim - Causes and Events: Mackie on causation §4 | |
| A reaction: This seems to suggest that necessity must either derive from laws, or from powers. It is certainly hard to see how you could do Mackie's assessment of necessary and sufficient components, without comparing similar events. |
| 8385 | A cause is part of a wider set of conditions which suffices for its effect [Mackie, by Crane] |
| Full Idea: The details of Mackie's analysis are complex, but the general idea is that the cause is part of a wider set of conditions which suffices for its effect. | |
| From: report of J.L. Mackie (Causes and Conditions [1965]) by Tim Crane - Causation 1.3.3 | |
| A reaction: Helpful. Why does something have to be 'the' cause? Immediacy is a vital part of it. A house could be a 'fire waiting to happen'. Oxygen is an INUS condition for a fire. |
| 8335 | Necessary conditions are like counterfactuals, and sufficient conditions are like factual conditionals [Mackie] |
| Full Idea: A necessary causal condition is closely related to a counterfactual conditional: if no-cause then no-effect, and a sufficient causal condition is closely related to a factual conditional (Goodman's phrase): since cause-here then effect. | |
| From: J.L. Mackie (Causes and Conditions [1965], §4) | |
| A reaction: The 'factual conditional' just seems to be an assertion that causation occurred (dressed up with the logical-sounding 'since'). An important distinction for Lewis. Sufficiency doesn't seem to need possible-worlds talk. |
| 8336 | The INUS account interprets single events, and sequences, causally, without laws being known [Mackie] |
| Full Idea: My account shows how a singular causal statement can be interpreted, and how the corresponding sequence can be shown to be causal, even if the corresponding complete laws are not known. | |
| From: J.L. Mackie (Causes and Conditions [1965], §9) | |
| A reaction: Since the 'complete' laws are virtually never known, it would be a bit much to require that to assert causation. His theory is the 'INUS' account of causal conditions - see Idea 8333. |
| 8333 | A cause is an Insufficient but Necessary part of an Unnecessary but Sufficient condition [Mackie] |
| Full Idea: If a short-circuit causes a fire, the so-called cause is, and is known to be, an Insufficient but Necessary part of a condition which is itself Unnecessary but Sufficient for the result. Let us call this an INUS condition. | |
| From: J.L. Mackie (Causes and Conditions [1965], §1) | |
| A reaction: I'm not clear why it is necessary, given that the fire could have started without the short-circuit. The final situation must certainly be sufficient. If only one situation can cause an effect, then the whole situation is necessary. |
| 8395 | Mackie has a nomological account of general causes, and a subjunctive conditional account of single ones [Mackie, by Tooley] |
| Full Idea: For general causal statements Mackie favours a nomological account, but for singular causal statements he argued for an analysis in terms of subjunctive conditionals. | |
| From: report of J.L. Mackie (Causes and Conditions [1965]) by Michael Tooley - Causation and Supervenience 5.2 | |
| A reaction: These seem to be consistent, by explaining each by placing it within a broader account of reality. Personally I think Ducasse gives the best account of how you get from the particular to the general (via similarity and utility). |
| 8334 | The virus causes yellow fever, and is 'the' cause; sweets cause tooth decay, but they are not 'the' cause [Mackie] |
| Full Idea: We may say not merely that this virus causes yellow fever, but also that it is 'the' cause of yellow fever; but we could only say that sweet-eating causes dental decay, not that it is the cause of dental decay (except in an individual case). | |
| From: J.L. Mackie (Causes and Conditions [1965], §3) | |
| A reaction: A bit confusing, but there seems to be something important here, concerning the relation between singular causation and law-governed causation. 'The' cause may not be sufficient (I'm immune to yellow fever). So 'the' cause is the only necessary one? |